A30623	----	Good instrvctions for all youngmen and maids being the substance of an excellent sermon preached at St. Stevens Colmanstreet the 8 day of March 1641 : at the earnest request of divers youngmen and apprentices at a solemne thanksgiving and celebration of a fast / by Samuel Burrowes. Burrowes, Samuel, 17th cent. This text is an enriched version of the TCP digital transcription A30623 of text R14376 in the English Short Title Catalog (Wing B6135). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 19 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30623 Wing B6135 ESTC R14376 12594838 ocm 12594838 64035 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30623) Transcribed from: (Early English Books Online ; image set 64035) Images scanned from microfilm: (Early English books, 1641-1700 ; 251:E141, no 15) Good instrvctions for all youngmen and maids being the substance of an excellent sermon preached at St. Stevens Colmanstreet the 8 day of March 1641 : at the earnest request of divers youngmen and apprentices at a solemne thanksgiving and celebration of a fast / by Samuel Burrowes. Burrowes, Samuel, 17th cent. [2], 13 p. for T. B. ..., Printed at London : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- O.T. -- Psalms CXLVIII, 12-13 -- Sermons. Fast-day sermons. A30623 R14376 (Wing B6135). civilwar no Good instructions for all youngmen and maids. Being the substance of an excellent sermon preached at St. Stevens Colmanstreet, the 8. day of Burrowes, Samuel 1642 3541 1 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2006-05 TCP Assigned for keying and markup 2006-06 Apex CoVantage Keyed and coded from ProQuest page images 2006-09 Celeste Ng Sampled and proofread 2006-09 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion GOOD INSTRVCTIONS For all Youngmen and Maids . Being the substance of an excellent Sermon preached at St. Stevens Colmanstreet , the 8. day of March , 1642. At the earnest request of divers Young-men and Apprentices at a solemne Thanksgiving and celebration of a Fast . By that most worthy DIVINE Mr. Samuel Burrowes . The Text being Psal. 148. 12. 13. Young men and maids , old men and children , praise ye the name of the Lord . Published for the generall good by me R. H. Printed at London for T. B. and are to be sold at his shop in the Old Baily . 1642. Good Instructions for all Young-men and Maids . Psal. 148. 12. 13. Young men and maids , old men and children , praise ye the name of the Lord . HEre is a Psalme fully made up of praise : and it being a day of praise , I frame my meditations onely to praise this day . It is not long since I knew of it , and then being asked by these godly young men for this Oration , I had no power to deny them . And besides , I conceive that it is matter of great prayse to see so many yong ones to desire a day of praise , and to set it apart to God alone . This mercy doth deserve a day of prayse . And besides , I would not be willing to quench the least sparke that is kindled in any one that is here . And besides this , I do heare they are very well given , and that they doe much frequent the Fasts and our Humiliations , and doe not give themselves to prophanenesse , as others . And these were the reasons that I could not deny their requests , and the reasons that made me chuse this Text . Well then , this Psalme is a song of praise . From hence learne this choice point : Doct. 1. That in the consorts of all Creatures praysing God , young men praising him doe make sweet melody in his eares , and God taketh most delight in it . Reason 1. The first reason of this point is this : The prayses of the young ones are joyned to the joyes of heaven : for out of the mouthes of babes and sucklings God hath ordained praise . See Matth. 21. 15. 16. that place is very remarkable . For first see there how the children cryed Hosannah , when Christ came to whip out the buyers and sellers out of the Temple . Marke , so it was with us . For wee had buyers and sellers in our Temples , that bought and sold mens consciences at their will . They were earthly buyers , but they are whipped out : and now the children are crying Hosannah ; and I verily beleeve that this day was partly kept for the whipping out of those our buyers . Many worthy Divines have observed that it was a great miracle that Christ did to whip out those sellers , seeing they knew him to be a poore man son , the sonne of Ioseph . But you may see there they were sore displeased , even as our Scribes are at this present . Reason 2. The second reason is this , God hath purchased their praise . When the young men shall praise God , what a shame will it be to our old men ? but no marvell , for God hath purchased their praise . There was a young man that came to Christ , and he loved him : and that may encourage you to come to Christ . For I say , all you that are here this day with an upright heart , Christ doth come and looke on you , and love you dearly . Oh he loveth your first fruits . And that you may see hee loveth your first fruits , see in the 7. of Micah , vers. 1. that place doth allude to our purpose . God doth love the first fruits of young men , even as our Ladies doe love the first fruit of the earth , as Cherries , and such like . God is much delighted in your first fruits . See Hosea 9. 10. God doth delight in budding fruits . See for proofe in Levit. 2. 15. and in Deut. 26. 6 , 7. and in Deut. 19. 14. and in Nehemiah 10. 35. and in Exod. 15. 13. and in Deut. 8. 4. and Levit. 2. 4. These are the severall places that may be seene , that God will have the first fruits . God will not have young men to stay and say they are not able to serve him : no he will be are with them and theire weaknesses : you must come in : God will not have you stay , till you be full ripe : but will have you come in , in green care . But some may say what should yong men goe to God yet for ; let them stay till they haue more wit : but I say , God he doth call them , and not only that , but he stands much upon it , because it pleaseth him well : and besides , God doth not only call for our first fruits , but for the first of our first fruits , as in 23 of Exod. and 19. Some may say God shall have yong dayes , and I will serve him : but it shal be when I am out of my time or when I am free : but I say it must be whilst thou art a prentice , whilst thou art 78 or 10 years old : do not deferte it : Againe as you must come to God in your young years ; see then how you must come . You must come soberly , be sure of that : as in the 13 of Exod. and soe in the 18 of Numb. and 26 : and againe , there must be a day set apart to doe it in as in the last place you may see it plaine . It is not a thing to be slighted , but to be much regarded . You must set a time apart to meete the Lord : as this day you haue a great time and opportunitie : and when you goe home , goe to God and say as in the 26. of Deut. and 4. goe and tell God that you haue beene seeking his promises that he made to your forefathers and that you have found that they are fulfilled , and you have beene praysing his name this day : and goe and tell God thou hast a poore father and mother in the country that is in the Egyptian darknesse , and in blindnesse , and blesse God that thou art otherwise this day : but let this be by thy selfe all alone : againe , when you doe offer up your first fruits , do it cheerfully , willingly and reverently . Reason 3. The third reason is this , that when grace doth fully meet with a sweet nature ; when the sweetnesse of grace doth meet with the sweetnesse of nature , then doth arise a deale of glory to God : for grace is most sweet to a soule that is not full of bitternesse ; truely there is a great deale of pitty to bee had of one that hath a sweet nature and no grace added to it , but I have greater hopes of you . Reason 4. But for the fourth reason , and that is this , that the time of youth is the fittest and most choisest time for to give God your hearts in ; and to that purpose , see Eccl. 12. 1. Christ doth come a wooing to you this day to come to him , because it is the fitest time for him , for now you are strong and quick and full fed : remember thy Creator in the daies of thy youth . Reason 5. There doth a great deale of honour rise to God by the truth of grace in them : grace manifested fully : a cloth can never be so well died in the cloth as it is in the wooll , just soe with us . I remember a story of Hannibal , who was a mightie enemy of Rome , and why was it but because his father made him sweare when he was nine yeares old that hee should be her utter enemy , and he remembring that his young oath , made him to keep it so strictly : So let us doe in this case in this our day , and so performe them all our daies . Reason 6. But a sixt reason , God doth see them very eminent in their youth , it is like to be the better harvest when the seed is sowen betimes : there was never no notorious men for God in all the Scriptures , but those that did begin betimes , as Ioseph , and David , and Daniel : an old man may come to heaven but not bee eminent for Gods glory as you young men may be : Iust like a young tree in the setting ; a yong plant may meet with many rubs and many a shake , but if it bee not pulled up it will grow still : So you young men may have the divell come and shake and trouble you , but not pull you up : If so , then thou maist come to be a flourishing tree . Reason 7. But a seventh reason why God doth take delight in young men is this : that by the working of grace in you , it doth incourage old men : it may bee thou hast a father or mother or master that is in blindnesse , it may make them looke about them to see thee so gratious , it may make them say , Lord my son or daughter can discourse of heaven and knoweth that that I never knew in all my life , and I am thus old and am yet blind and in ignorance , and this may be another reason . Reason 8. But another reason why God would have you come to him , because thereby there will be a world of sinne prevented : which if that we should goe on in sinning , we might justly bee called young boyes and children , and old and antient sinners : but if we serve God while wee are young , then all drunkennesse , and swearing , and Sabbath breaking , and lying , is all prevented : but if we goe on in sinne then we may at length beare the reproach of our youth , as it was with Ephraim . A naturall aged mans bones is filled with sinne , so that if you would come and aske an old man what he would have , I will warrant you he will cry out to be delivered from the sinnes of his youth , of his prentiship : oh then a world to have them away ! Reason 9. But an other reason , there will bee a great hope of a succession of godly ones for after ages ; God taketh delight , that you should come in because thereby there might bee a continuance of his name from one Generation to another : see in Psal. 72. 11. 17 : The Lord doth love a land when he seeth a many Towers up : even as a gardner loyeth to see his garden furnished with dainty flowers : I am perswaded the Lord hath amany flowers that is growing in this City and in this land ; this being an other reason why God would have you come in to him in your young daies . Reason 10. But for another reason and that is this , that in a young mans comming to God , there is the great power of God seen in their selfedeniall , for there is a world of selfedeniall in it : if wee consider how all manner of pleasure doth invite them , and they to deny it : it is a great kindnesse they offer to God to deny all for him , see Ieremiah 2. 2. for any man to leave all to goe to God it is such a thing as God will thanke thee for , and it is a great selfe deniall : so in the first Epistle of Iohn 2. 14. having shewed you the reasons of the point why God taketh such delight in young ones ; now let me give you some incouragements to this worke at this time . Incouragement 1. Hast thou given , or wilt thou from this time give thy heart to God , and tender thy first fruits , then happy and blessed art thou , and thou art the great hopes of our labours ? and you are great incouragers of us to goe into our studies , because we see there is a yong generation that will receive it of us . Incouragement 2. Againe , you in your going to God will bee a great helpe and incouragement to other parishes . Incouragement 3. Againe you are heere this day praysing God , blesse God for it : for you might have beene now a swearing and drinking amongst the wicked of the world : therefore bee incouraged at this your happinesse , and blesse God for it . Incouragement 4. But besides yong men : hath God given any of you good Parents or Masters that taketh care for your good education , then bee incouraged by these mercies to the worke ? I remember a story of Austin that hee saith his mother was more troubled at the second birth of her sonne , then at the first . Oh mothers , is it so with you for your children ? consider , will it not bee a glorious thing , to have the fruit of thy wombe to come and have a crown of glory on , and sit the next to Christ in heaven ? Objection 1. But some may say , what shall I doe if I have wicked Parents , or if my Master be wicked , or the like ? for answer , let me perswade thee to be incouraged , and blesse God that thou art pulled out of the divels hands : it is no matter if thou bee singuler , and if thou doest light in a wicked family , labour to bring them home to God . Incouragement 5. Againe , thou maiest be taken away , whilst thou art young and greene ; therefore let this move thee to make fast worke whilst thou maiest , and then if God come to cut thee off , then thou maiest become a young branch fit to adorne heaven : if God call thee to worke in the morning of thy daies , fall to work , and then if God call thee away about 9. or 10. a clock in the morning it is no matter , thou shalt be sure of thy wages , be not fearfull of that , nor bee not discouraged to thinke of a hard winter , but goe forward still , and know that the choisest flower may meete with some winter , but after a while it will be past , and then thou mayst become a glorious flower : when as a wicked man in the same winter shall be so crushed as he shall never rise againe . Incouragement 6. Againe to incourage you : you may see how Christ doth love you in giving such a charge to his Ministers as he did to Peter three times together , feed my sheepe , as in the last of Iohn . Objection 2. But some of you yong men may aske me what shall we prayse God for this day , seing wee are met to praise God : I tell you blesse God that you are alive this day to enjoy such an opportunity as this day is : and praise God that you have a heart to praise God , and praise God for the greene mercies wee daily hope for : praise God for our sensible mercies that we plainly see : for a while agoe wee could hardly see the mercies of God with us , only by a narrow way , but now we may see them plainly , therefore praise God . Againe , let us praise God , because God is going to make Jerusalem a praise on the earth , and be sure you yong men praise God , because you may see it in your daies : you may see Christ raigne : nay you may bee great instruments of bringing the same glory , see Isal. 8. 2. and there you may see that out of the mouthes of babes , God will still the enemies and avenger : and wee by experience may so speake this day : for our enemies mouthes are stopped this day , at this our day of praise . Againe , praise God that you are here this day , and not amongst the Idols or Masse , to the which wee were very neere crept : wee were under hard taskmasters , but now blesse God they are under us . But now for some directions to you all , and so to end . 1. First then be truly humbled for this your duty this day , and doe not rest in it , as to thinke you did better then many a one did , not so I pray you , but be humble . 2. Secondly , be not puffed up , for Paul he would not have a Minister to be a novice , because of being puffed up , for it is a rare thing to have a gratious heart and an humble heart together : that is it the world would fain see in you to be proud and stout , but I pray you deceive them all in the 〈…〉 , young men are bid to be sober minded , so bee you all that are here this day . 3. Againe , be sure you doe not neglect your calling . I would not have the men of the world to have that claw against you , but I would have you all so behave your selves after this day , as your Fathers , or Masters should say , you were mended in all your actions and words and behaviour wonderfully , and that they should say you have beene the better since you came amongst these Puritans , and that they will never hinder you from going among them more : I would have them say that from this very day you have beene gratious . 4. Againe , bee sure thou art freed from the lusts of the flesh , for that will bee stealing on thee do what thou canst ; it may be this very night if thou takest not heed . 5 Againe , doe all that you doe orderly , not tumultuously , as I here in some measure you doe . 6. Looke in the first Epistle of Iohn 5. 21. there Iohn bids you keepe from Idols : so doe I perswade you all , for wee are inclining to that sinne . 7. Lastly , you young men that are here this day , have much ingaged your selves to God , and if any of you should now turne away from God and walke stubbornly and scornfully , I tell you whosoever you bee , the curse of God will follow you ; and if you see any that doe fall away , bee sure you labour to get them in againe : but if there bee any such here as will not bee wrought upon by faire meanes , nor foule ; I tell thee , it were better for thee that thou wert dashed in peeces in this place , before ever thou doest goe out from hence , to scandalize this holy profession , and way of godlinesse . FINIS . 
A30438	----	A sermon preached at White-Hall before the King and Queen on the 29th of April, 1691, being the fast-day by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. 1691 Approx. 43 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30438 Wing B5896 ESTC R4095 13677484 ocm 13677484 101262 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30438) Transcribed from: (Early English Books Online ; image set 101262) Images scanned from microfilm: (Early English books, 1641-1700 ; 839:13) A sermon preached at White-Hall before the King and Queen on the 29th of April, 1691, being the fast-day by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. [4], 32 p. Printed for Ric. Chiswell ..., London : 1691. Half title: The Bishop of Sarum's fast-sermon before the King and Queen, April 29, 1691. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fast-day sermons. Great Britain -- History -- William and Mary, 1689-1702 -- Sermons. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2003-12 Mona Logarbo Sampled and proofread 2003-12 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion PUBLISHED , By Their Majesties Special Command . A SERMON PREACHED at WHITE-HALL , Before the KING and QUEEN , On the 29 th of April , 1691. BEING THE FAST-DAY . By the Right Reverend Father in God , GILBERT , Lord Bishop of SARVM . LONDON : Printed for Ric. Chiswell , at the Rose and Crown in St. Paul's Church-Yard . MDCXCI . The Bishop of SARVM's FAST-SERMON BEFORE THE KING and QUEEN . APRIL 29. 1691. PSAL. xii . 1. Help , Lord , for the godly man ceaseth ; the faithful fail from among the children of men . THE unlooked-for Turns of David's Life afford us one of the most diversified and noblest Scenes of History ; From the lowest condition of following the Ewes great with young , which yet was the most Innocent , as well as perhaps the Happiest part of his life ; he was advanced to be the Glorious Champion and Deliverer of his Countrey ; he was raised to be the People's Favourite , as well as the King's Son-in-law : He had a secret Intail of the Crown setled on him by a Divine Appointment ; and saw the Affections of his Countrey concurring with the Prophet's Designation : He was by their indiscreet Applauses , set so far above Saul , as to give him just cause of Jealousie ; and he found , that Blessing and Success followed him in every thing that he went about . But a Reverse of Fortune quickly overtook him ; he was pursued by a violent and a jealous Tyrant ; forsaken by his Friends and informed against by Flatterers ; and at last forced to secure himself , by entertaining about him such a company as ran to him for Shelter and Protection ; who when they found themselves in grea● distress , were sometimes talking of Stoning him ▪ Only the Great and Generous Ionathan , who of all others was the most concerned to have destroyed him , gave upon this occasion , the perfectest Pattern of Heroick Friendship , and was ready even to sacrifice himself for him , whose Fortunes and Family could not rise , but upon the ruins of his own . In this cloudy Revolution of David's Affairs , it is probable that this Psalm was Penned , when all the Prospect that he once had , seemed to fail ; which obliged him to flye to the Divine Help , since he found neither Piety nor Truth left among men , to which he could trust . It was no faintness of heart , nor want of Courage , that brought him under this dejection of Mind : His heart was as the heart of a Lion ; yet he could expect little from a Body of men , that had neither Religion nor Virtue among them : It is true , they flattered him , and boasted perhaps both of their Zeal and Valour ; They spake vanity wit● flattering lips , and with a double heart did they speak prou● things ; boasting , perhaps , their mighty Performances and their great Services . Whatsoever they might do with their hands , they were sure , that with thei● tongues they would prevail : They were also liberal in their discourses , they thought their lips were their own , and they said , Who is lord over us ? For tho their persons might be under his Authority , they resolved their Tongues should be under no restraint : His Enemies were insolent and fierce , oppressing the poor and needy , adding the haughtiness of Scorn , to the cruelty of Malice : But the poor , while thus oppressed , sighed and cried to God , who as David believed , would at last arise , and set them at safety from 〈◊〉 that puffed at them ; and in conclusion , he was neither terrified with the strength of his Enemies , nor with the weakness of his own Party ; he trusted to the Promises of God , which he knew had not that allay of dross , that was in the words of men ; they were pure words , free from all mixture , exactly true ; ●●ke Silver after it has passed through the severest refinings ; and therefore since God had promised to ●aise him up to reign over his People , he was confident this would be performed ; and sure the Promise was made to him , and to his Posterity ; he was persuaded he should not only be preserved from that generation of his enemies , but that his Posterity should be preserved for ever . This he concludes with a dark Phrase , The wicked walk on every side , when the vilest men reexalted ; which is capable of this sense , That when David and his Followers , who were then under much scorn , should be exalted , according to the Promi● that God had made , this should so confound t●● wicked , that had both despis'd them and their hope that they should be struck with admiration and gi●diness upon it , like men that are staring at a strang● sight , and going round it , to view it on all sides . I now come to consider more closely my Tex● which is a Prayer of David's to God for Help , on th● ground , That there was little or no Religion or ●●●nesty left among men ; and that therefore he had n● reason to trust to them , or to expect a Blessing 〈◊〉 such Instruments ; on the contrary , he had all reaso● to expect heavy Judgments from God upon them and therefore he prayed to him for help . In speaking to this , I shall consider , 1. What is the Importance of the two characters here given , Godly and Faithful men . 2. The Reasons that he might then have , an● that we now have , to lament , That there are men of that Character to be found . 3. The sad Consequences that are justly to be apprehended to a Nation or Interest , that is under suc● a destitution of Religious and Honest Men. And 4 thly , The only Remedy to all this , which is an earnest Prayer to God for Help . Follow me in these things , with that closeness of Thought , and that fixt seriousness of Mind , which the Importance of the Matter , and the Solemnities of the Day do require . To return to the two Characters of Men in my Text. The word rendred Godly , in its strict signification imports a benign , gentle , and good-natured man ; but this has such a relation to Religion , and is such a disposition to it , that among the Iews this word was in common use extended to a man that was exact to all the duties of Religion , and strict in the performance of them . A Godly man is not one that places his Religion in many assumed practices , that look solemn perhaps , but in their own nature do not tend to make him better ; that are matters of mere Shew and Pomp , which do begin with Superstition , that is an over-doing and over-valuing indifferent things , and end in Hypocrisie , Faction , and ill-nature . A Godly man is not he that understands his Religion well , that can write , speak , and argue closely for it , and that can make both himself and others very angry about it , which is the true name for the greatest part of that which the world calls Zeal . In a word ; A Godly man is not he that is very regular in all outward Rules , and matters of Form , and that places his Religion in the exact performance of such a circle of things , which are the external acts of Religious Worship , and in which a man may go the round very punctnally , through a course of many years , and yet never deserve the Character of a Godly man. He that is truly the Godly man , is he that has an inward sense of a Supreme Power that is over him , that made and governs the world , and all things in it ; that is infinitely wise and good , and perfectly pure and holy ; that sees all things , and that will judg all men for every thing they do , at a great Tribunal , where there shall be no respect of persons ; where all men , even the greatest , shall be set on the level with the meanest ; and where every one shall give an account of himself to God , and shall receive according to what he hath done in this life . A Godly man is he on whose mind the sense of these things has so deeply seized , that he studies , above all things , to resemble that Being as much as he can , and to raise his nature to be as perfect , as wise , and as good , as he can make it ; he endeavours to govern all his Actions in a conformity to the Will and Laws of God ; he rejoices when he does those things that he knows are well pleasing to him ; and is much troubled , when the frailties of his Nature , and the force of Temptations , carry him to any thing that offends God. A Godly man is he that does so firmly believe , that God by his Providence warches over all things , that he does in all his ways resign himself up to his Will , and submits to every thing that comes to him from that hand : And in sum ; A Godly man is he that does always acknowledg God ; that rays to him for every good thing that he desires , and chiefly for the Inward Assistances of his Grace , to reform and purifie his Nature , and that blesses God for every good thing that he receives : When this Godly man prays to God either in private or publick , he does it with so serious a temper of Mind , and such a bent of thoughts , that he plainly perceives in himself , that what he does , is not the effect of habit or custom , but rises out of an apprehension of his own necessities , and of the Fulness and Goodness of God : This is the Character of him that is truly Godly ; who considers not Religion as an Engine to impose fears or hopes on the weaker part of mankind , as the most effectual way of governing them ; nor does amuse himself with Speculations or Disputes about it , as a notional and dry matter ; that does not consider it as the Cement of Parties , to form and advance low or base Interest , but considers it as a design to form in a man new Principles , out of which a new Nature may grow ; but such a nature as will make him the best , the amiablest , the usefullest , and the perfectest creature that he can possibly be in this life , and that puts him in a certain way to be vastly more pure and perfect in another state . This man directs all his Studies and Practices in Religion , to the advancing of these Principles within himself ; and he gives the world so lovely a view of his Religion , by what they see in him , that he does thereby promote it more effectually , than all the most Learned Disputers , or most Eloquent Persuaders can possibly do . And to advance this Character to the next Branch of it , A Godly man is certainly a Faithful man ; for he that has a true sense of Religion in him , knows that God is true , and that in him there is no Lye nor Deceit ; that he abhors the deceitful man , and will destroy him that speaks lies . His Religion , when it is true and unsophisticated , works him up to such a purity of Mind , that he always speaks the Truth as it is in his heart . His belief of the Eye of God that sees through him , to which all things are naked and opened , and that will bring every secret thing to Judgment , obliges him to a severity in the matters of Truth , that will shut out not only plain downright Lying and Falshood , but that will raise him above all little and disingenuous arts and practices , to such a pitch of Candor and Sincerity , that every man who has any concerns with him , will soon see what he is to trust to , or to depend on . A Faithful man is he that hates both Lies and Liars , and scorns those base and unworthy methods of Slander and Calumny ; he deceives no man ; he may and often ought to use decent and prudent Reserves ; but in what he says and professes , he is exact often to keep within the Truth , but never to go beyond it : He is true in his Actions , as well as in his words ; He is just in all the Commerce of Life , upright in all Dealings , punctual in performing Agreements and Promises , but slow in making many , because in these he may often forget ; but the World , that cannot know that to be true , will be apt to impute that failure rather to a want of Sincerity , than of Memory ; for when any thing is liable to two sorts of Judgments , the one mild , and the other severe ; the ill natured and false part of Mankind , which is always by much the greatest , will ever pass the worst Construction that can be made . A man that has either the sense of truth in himself , or the sense of the absolute necessity of it to all Human Societies , for maintaining the Commerce and Confidence of Mankind , will upon other Principles besides those that arise out of Religion , soon see the beauty of Truth , and find the Indispensible Obligations that lie on him to love , and to practise it : yet all these are but seeble Ties , in comparison with those that arise out of true Religion , which has a deeper and more certain operation for the belief of the Allseeing Eye of God , and of the Judgments to come ; are Restraints of another nature , than all those which arise out of other Considerations ; a Man may be true and faithful , I confess , tho he has not much Religion ; but he must be true and faithful if he has it : Besides that , a Religious Man will be always true and faithful ; whereas he that is not so , will be , perhaps , true in the ordinary and more obvious parts of his Life ; but when he thinks Art and Management a little necessary , and that he can avoid a discovery , he will dispense with all Obligations , and allow himself great Liberties . Here we have in two words the Character of such Men in whom Princes might well trust , and from whom they might expect a good Account of all their Affairs . A truly Godly , and a sincerely honest Man , is the Support of a Throne , and the Security of a State ; and as there is a secret Blessing about him watching over him , directing and prospering him in all his ways ; so there are Charms in him which attract the esteem and love of all that know him : They see in him a foundation of Confidence , and they look for every thing that is good from him When it goeth well with the Righteous , the City rejoiceth ; as well as when the Wicked perish there is shouting . Set in the same light with this , the best drawn Pictures of Hero's and Conquerors that are void of Religion and Vertue , who are the Plagues and Scourges of Mankind , and you will soon see how Ghastly and Deform they look , compared to those bright Characters with which the Godly and the Faithfull Men shine . I go next to a more Melancholly Subject , which is to be the second Part of my Discourse ; David's Complaint that the godly ceased , that the faithful failed from among the children of men . Upon this Subject we find another Psalm that lies very near this , which carries the matter much further . Not only godly men ceased , but the Ungodly grew to that pitch , as to say in their heart , that there was no God ; They were corrupt , they had done abominable works , there was none that did good ; by a Poetical Figure he represents God as looking down from Heaven , to see if there was any that did understand and seek after God. It is some comfort , to hope that even in a general Corruption , there are some Men in corners that have have kept their garments clean , and that stand in the Breach , and keep off God's Wrath from breaking in . Now these words shut out that secret reserve of hope ; for after God is represented as thus surveying that Nation , the account of the Enquiry is , They are all gone aside , they are altogether become filthy , there is none that doth good , no not one . Not only they did not call on God themselves , but they trod upon the Poor , and Oppressed them ; eating them up as one-eats bread ; They also reproached the Poor because they trusted in God , which is thus expressed ; You have shamed the counsel of the poor , because the Lord is his Refuge . I will go on further into David's Story , to examine upon what grounds it was , that he made the Complaint in my Text : He had the most reason to know it best , and was the most concerned at it . That Nation was God's chosen People , upon whom he had bestowed many signal Blessings ; They were the only Nation , then in the World , that was in Covenant with God ; they had past under much severe Discipline , for their many Revoltings from God ; They were often delivered up into the hands of their Enemies , and were as often upon their Repentance redeemed from them ; God raising up many Deliverers , by whom he wrought upon many Occasions a mighty Salvation for them : and very lately God had delivered them out of the hands of the Philistines , and had by a happy and well directed cast of a Sling , delivered them from the terrour of a mighty Champion , that according to the way of War in those times , was to be first fought with , that defied the Armies of Israel ; and was so formidable , that no man could be found that was thought an equal Match to him , till the Pen-man of this Psalm , being animated and assisted by God , did both undertake and succeed in it . The People of Israel had at this time none of the best Kings indeed ; but Ionathan was their Prince : Ionathan the Wonder and the Charm of all succeeding Ages : Ionathan , that shewed that true Friendship could live in a Court ; and that even the Jealousie and Rivalry of a Crown could neither interrupt nor cloud it . Ionathan the greatest of Men , because the best and noblest of Friends . Next Ionathan , in the Eye of the People , tho before him in the Divine Designation , was David , in whom there appeared even then the most Heroical Piety , and the most shining Vertues : tho afterwards the Prosperities of an Established Reign corrupted even these : So hard a thing it is for Piety and Vertue to maintain their Force in a flourishing Court : Yet at this time , and during the course of those Struglings , through which he past , he was the most extraordinary Example that any Age had produced ; his Skill in Government , and his Conduct in War , his Successes and Victories , gave him all the Reputation of which a great Prince was capable : But his Piety is even beyond wonder ; which appears in his turning himself upon all occasions to God , and in his composing the greatest Collection of Inspired Hymns that ever was made : in which the flights of raised Thoughts , and the tenderness of melting Devotions , have made a mixture , that has been the constantest and the pleasantest Entertainment of the Pious in all Ages . No part either of the Iewish Story , or of his own , and no accident of his Life , none of the depressions or elevations of his Fortune have scaped him ; but upon all these a Soul that was ever on the Wing , takes its flights towards Heaven , and in these he has left us the chief Helps of raising all that have come after him thither-ward ever since . That Nation that had so many Advantages , and such Helps , such Laws , and such Patterns , as it had much to answer for , so it had much to apprehend when it fell under so general a Corruption . And now I leave the History of that Nation to come and observe the present State of our own . Ah , tell it not in Gath ! where are the Godly and the Faithful Men ? are they all gone into the Generations of their Fathers ? or are they as invisible as the Seven thousand men were in Elijah's time ; who tho they had not bowed their Knee to Baal , yet were so hid , and so little known , that even the Prophet thought he was the only Man that was left that had not defiled himself with that Idolatry ? Are we without a Remnant ? Are there not Ten Righteous Men left , for whose sake God may be moved to spare and deliver us ? Is there not a Man among us according to Ieremy's Words ? Are all gone aside ? Is there none that doth good , no not one ? Where is the Piety and Devotion , the Zeal for Religion , and the Holiness becoming it , that was was once the Strength , as well as the Glory of this Nation ? Where is the Truth and Honesty , the common Morality and Probity that must be the Strength of every Nation ? Have these things all left us ? and have we only a Name , that we live , while we are truly dead ? We are now pretending to Fast and Pray ; and to humble and afflict our Souls before God ; but are any of us looking inward , and saying within our selves , What have we done ? are we those that have troubled our Israel ? It is a very easie Thought , which will give us no Pain at all , to accuse the Sins of the Nation in general , and more particularly the Sins of others : These we may be apt enough to aggravate both in our Thoughts and Discourses : for naturally all Men are partial to themselves , and sharp upon others . But then do we truly humble our selves before God , when we search our own Hearts and Ways , when we confess our own Sins , with all the grief of Heart and confusion of Face that belongs to us for them ; with the firmest Resolutions , and the most Solemn Vows of forsaking them . And that we may the better be directed to make a severe Enquiry , let us reflect a little on the Two Characters in my Text , and ask our own Hearts , which will answer us truly if the Question is right put , Whether are we of the small and despised number of those that are truly Godly and Faithful or not ? Have we a Sense of God dwelling much upon our Hearts ? Is his Fear much before our Eyes ? Does this Principle make us do or forbear many things , that we would not do or forbear without it ? Do we accustom our selves often to reflect on the Works and Ways of God ? Do we acknowledge his Providence , depend upon it , and in all things submit to it ? Do we often consider that he sees and observes all we do , and that he will call us to give an Account of it at the last Day ? Do we often pour out our Souls before him in earnest Prayer ? Are we so sensible of our Frailty and Misery , that we cry mightily to God for Mercy and Grace ? Do we often Implore the Assistances of his Holy Spirit , and bless him for all the good things that we receive at his Hands ? Do we often in our Prayers to him intercede for all Mankind ; and more particularly for the Church and Nation to which we do belong ? Do we in our secret Addresses to the Throne of Grace , make mention of those whom God in his merciful Providence has set over us ? Do we implore a Blessing upon their Persons and Government , upon their Counsels and Undertakings ? Do we upon these Solemn Days join our Secret Devotions with the Publick Offices ? and are we seriously affected with the State and the Dangers of our Religion ? Do we rejoice in the Publick Acts of Religious Worship ? Do we assist in them with our Hearts , as well as with our Persons ? Have we a Witness within us that can answer all these Questions ? or must not we , to deal truly with our selves , acknowledge that we are Strangers to them all ; and that tho Religion is a Name of so decent a sound , that we dare not directly attack it ; yet in our Hearts we wish there were no such thing in the World : we are weary of it , and if we cannot conveniently throw off the very Name and Appearances of it ; yet we take care to let all the World see , that in our Account it is no more than a Name . If then the much greater part of Mankind live as if there were no such thing as Religion in all their Thoughts , unless it be to abuse and profane it . If the whole course of their Lives shew , that they have said in their Hearts That there is no God ; then we have but too much Reason to cry out , Help , Lord , for the Godly man ceaseth . And alas there is but too much reason to add , and the faithful faileth from among the children of men : and that the whole Charge of the Prophet belongs too truly to us , that there is no mercy , no truth , nor knowledge of God in the land , while every Man is ready to cheat and deceive his Neighbour , to flatter him with the Shews and Professions ; and perhaps the Oaths and Protestations of Kindness ; while in his Heart he hates him , and endeavours to undermine him ; while Calumny and Slander are the most common Heads of Discourses ; while no trust can be given to what is said , and almost as little regard to what is sworn ; while it is one of the Arts of Conversation to affirm things which are known to be false , and to promise things which are not intended to be observed ; while all these things are so common among us , Where is that Truth in the inward Parts which God loves ? Where is the Probity and Fidelity that is practised among many Heathen Nations , with so Religious a Simplicity , that the very Name of Christianity is blasphemed among them ? When the Christians that go from us , and carry with them those Qualities that they had learned in these Parts , are for this very reason thought to have a false Religion , because they are so impudent in the practises of Falshood and Dissimulation . And while we reproach the Church of Rome with the Doctrines of Equivocation , as the Arts and Disguises of Falshood , the greater part among our selves practise these things in so bare-faced a manner , as if they were angry only at the dressing up and disguising of them , and resolved to practise a more honest Falshood , would avowedly practise that which the others teach us to do covertly . Ah , if according to the threatning , God would cut off all lying Lips , under what a desolation should our Cities and Countries , our Courts and Camps be quickly brought ; it would destroy us faster than Famines , Plagues , or Wars could do . And this leads me to the Third part of my Discourse ; which is to consider the dangerous and almost desperate State of a Nation , in which Godly and Faithful men do fail . It is dangerous by reason of the natural Effects that must needs follow on such a Corruption , besides the Judgments of God that it must draw down upon a Nation . Where Men are no more restrained by the Principles of Religion , they naturally give themselves up to their Pleasures or Interests : this makes them both feeble and effeminate , base and treacherous . When inward Restraints are taken off , Nature must break out , and undisciplined Appetites and Passions must work the Dissolution of Society and Government ; especially where Liberty is preserved , and Law bears sway . Absolute Governments may be restrained and maintained at the pleasure of a severe Prince : But a legal and free Government cannot stand long against an Inundation of Vice and Impiety . So that here Religion becomes Indispensably necessary , even for the Preservation of the Constitution : For how can Men live long together in any tolerable Order and Quiet , if neither the Fear of God , nor the Awe of Man restrains them . The censures of the Law fall only upon some enormous Crimes , but the corruption of Mens Morals and Principles , cannot be reached in a Government that is exactly legal . Therefore such a Constitution must either be fortified by Religion , otherwise it must turn feeble and fall into Decay , and in Fact we see that no free Government was over-run with Tyranny , till the Minds of the People , by the abuse of their Liberty , were corrupted with Sensuality . This blunts Industry , and raises the Expence beyond the income , which must quickly bring Ruin after it . The Expence of Vice must be supported with Extortion and Oppression , Corruption and Bribery . The ravenous Men of Pleasure , as they do little for the Publick , so they think they can never rob it enough . The Love of the Publick , and of ones Country , which is the Root of the most generous Actions , of which the Nature of Man is capable , sinks in a Man dissolved into Pleasure , or sold to Interest . A noble contempt of Life , which gives an Heroical Courage , that is the chief Instrument of the Preservation of a Nation , has no true Foundation but in Religion . Not to fear Death , in one that has reason to believe there is a black Immortality that comes after it , is Madness , and an unthinking Extravagance , and not a true and setled Courage . Whereas to him that has a good Conscience , that trusts in God and serves him , and that has reason to believe that he shall be for ever happy in another World , Death cannot be terrible , but may be thought on , and ventured on with an undaunted firmness of Mind . The want of Truth destroys all Confidence and Kindness among Men , without which Societies are but as Ropes of Sand. Men can neither trust a false Man , nor love him ; and what strength can there be in any Government , where there are no Foundations for these ? It would be too invidious to bring all these things , that have been said in general , nearer us ; and to observe how far they belong to us . Alas , the Matter is but too plain , and needs no enlargement . What pains has been taken among us , to laugh out of our Minds the sense both of Religion and Vertue ? These have long pass'd for things of the old World , that are now out of fashion . And it is but too visible , that the Heat which many shewed some time ago for preserving their Religion , flowed from any Principle rather than Affection to it , or Zeal for it ; since they do now shew so little concern for it , and live so little suitably to it . Ah , have we our Religion for no other end , but to be laugh'd at and despised by some , while it is made by others only matter of Passion and Faction ? Where are the most common Vertues of ordinary Heathens ? Are Honesty and Truth , Sobriety and Chastity , Mercy and Charity , Generosity and good Nature , only so many splendid Names of Qualities that are to be admired in the Men of former Ages , while they are despised in the present ? And what can we think of our selves , when that which is the Root and Spring of all other Political Vertues , the Love of our Country , and a Zeal for the Publick , is so visibly sacrificed to private Interests and Passions ? These things do as certainly dissolve the Strength of a Nation , as Palsies or Gouts do the Strength of a Body . But as so universal a Degeneracy does by its own Operation weaken a Nation , so it draws down heavy Judgments from Heaven upon it . Every Man's Indignation against faulty Persons , encreases in proportion to the Favours that have been shewed , but despised by the Offenders . The Judgments of God upon the Jewish Nation , and upon the Roman Empire , are things so generally known , that I presume it is not necessary to enlarge much upon them : The Instances of past-times are perhaps at too great a distance from us to affect us as they ought to do . But in our own Age , do not we see how God has arisen to shake the whole Earth terribly , and that his Judgments have been going round the whole Compass of Europe , while we , as if we had been the priviledged Corner of the World , have indeed heard of these things , and seen them at a distance , but have not yet felt them ? How many Protestant Churches have been plucked up by the Roots ? How terribly have many others been shattered and next to ruined ? What Scenes of Blood and Destruction , of Burning and Vastation , have the Netherlands , the Rhine , and Hungary , been now in a course of twenty Years , with very little interruption ? And not to go out of the Precincts of this Crown , What a Field of Blood , of Death and Desolation , has Ireland been , and alas still is ? And yet all this while none of these dreadful Things have broke in upon us . We do indeed feel them a little in our Purses ; but ah , how light is this Burden compared to that which others bear , whose Persons and Houses , their Estates and whole Stock , are every day exposed , not only to the Fury of their Enemies , but even to the Violences of those that ought to be their Friends ; for in all Wars it is but too common , that Countries suffer almost equally from both Sides . And if one should judg of that easy share of Taxes which we bear in so terrible a Convulsion of all Europe , by the Prodigality and Luxury , the Gaming , the Playhouses , and the other extravagant Expences that are still among us , one would conclude that Men are not much pinched , when there is so much left for Vanity and Pleasure . A moderate Frugality would do more than pay Taxes . And when Men grudg their Religion and their Country , the sacrificing that to it which they had better be without , tho that were not in the Case , it must be concluded that they have no great regard for either the one or the other . But while we see that God's Judgments are abroad in the Earth , why should we flatter our selves so far as to think that they should never come near us ? or rather on the other hand , why should we not conclude , that the seeming partiality of his Providence hitherto to us-ward , will be fully cleared by the severity of his Judgments , when he shall think fit to let them loose upon us ? For certainly , the longer they are delayed , they will fall the heavier at the last : If neither the Light we enjoy , nor the Deliverance that has been almost as miraculously , tho more slowly carried on and maintained amongst us , as it was at first given to us ; if neither the Miseries of others , nor our own extream Dangers ; if neither the great Instructions that are given us , nor the shining Examples that are set before us can reclaim us , but that we will still go on , and sin with a high hand , then what remains for us but to cry , Help Lord , for the godly Man ceaseth , the Faithful fail from among the Children of Men ? The more reason that we have to apprehend Judgments from God for our own Sins , we have still the more reason to redouble our most earnest Prayers to him , Help Lord : If God do not help us , for his own great Name's-sake , and for the sake of that small number of Intercessors that we hope are still among us , the cry of whose Prayers may be more effectual , than the loud Cries of the multitudes of Sinners ; we see before our Eyes , all that can be formidable to Men , who have any regard , either to their Souls or Bodies , to their Estates or their Posterity ; if God should now withdraw his Help , and abandon us , there is nothing that the most melancholy and afrighted Imagination can set before us , that can rise up to the Miseries that we shall most certainly fall under . That small but much-boasted Earnest of burning upon our Coast last Year , was the true Sample of what we may then look for : Wasting and Destruction must walk over the Land as a Flood sweeping all before it . And as we have no defended Cities , nor Passes to stop the Fury of a enraged Enemies , if they can but once break in upon us ; so the Interest they have to make this Nation a heap of Ruins , and the particular Rage with which their Spirits are whetted against us , and the Fury of their Priests , the Outragiousness of their Souldiery , and above all the Barbarity of the Counsels that direct them , give us the certainest grounds of apprehending utter Destruction . If they have used the Countries of their own Religion so as they have done , where there has been neither Faith kept , nor Mercy shewed ; then we may justly apply these words of our Saviour to our selves , If these things be done in the green Tree , what shall be done in the Dry ? If ever God for our Sins deliver us up to such a devouring Calamity , then these will be the only happy Men of the Nation , who are now thought the most impardonable ; for they will quickly fall Sacrifices to the Rage of their Enemies , and will not endure the lingring Torment of seeing and feeling the Miseries of their Country , in which all must perish at last ; for late Instances , but feeble Ones in comparison to those dismal things that are before us , if those black Days should come upon us , may have taught those unnatural Protestants and unnatural Englishmen , that would be at first insulting upon the Ruin of their Country , that they would be very soon looked on as the worst of Enemies , if they should afterwards pretend but to think of preserving the Religion and the Laws . This is but a small part of that dismal Catastrophe which we must look for , if God should deal with us as our Sins have deserved at his Hands . And are not all these powerful Arguments to press us to call on God mightily for his Help ? Can we look on tamely when so much is at Stake ? Can we be indifferent , when no less than the Destruction of our Country , the Loss of our Religion , and the Ruin of the whole Reformed Side all Europe over , is the Judgment which threatens us , if God is not appeased , and his Wrath turned away by a serious Repentance and a true Reformation , without which the utmost fervour of our Prayers is but the heat of Imagination , and can signify nothing ? The barbarous hatred which we lie under , from those who pretend to be of the same Religion with us , is somewhat extraordinary ; but the stupid and unconcerned Indifferency of those who are , or at least seem to be , with us , is yet in some respects more amazing , who perhaps look on all that is doing as if it were other Mens Work and not their own ; as if it were only done for the Establishing of the Throne of our Princes , and not for the Preservation and Happiness of the Nation ; and as if the Quarrel were personal and not national . We have Princes who shew us but too often how regardless they are of their own Persons , and how much they consider the Publick : and who can neither be kept from the Danger nor the Fatigue of Campagnes ; when , to the lasting Reproach of the Youth of the Nation , so many choose to loiter it away at Home in Luxury and Effeminacy , rather than go and learn how to defend their Country , and shew that they have the Zeal and Affection for their Religion , their King and their Country , which becomes their Blood , and the Rank that they hold in it . They deceive themselves , who think that the present Quarrel is any other than Religion and England . While then all is struck at , why are not all concerned , since every Man must bear his share in the Issue ? Shall those that go out in our Armies and Fields ; and with all dutiful Reverence be it said , shall his Majesty alone carry away the whole Honour of preserving and saving the Nation ? Have we who stay at Home no Ambition to share with them in it ? If we go on in our Sins , we are fighting against them behind them , while they have a powerful Enemy in Head : but if we are Fasting and Praying while they are Marching and Fighting , there will be in this a strong Reserve , and a mighty Supply sent to them . We have on our Side the justest Cause that ever any Nation engaged in : we have also on our Side the Sighs of many poor and needy Persons , who have been made miserable by the Treachery and Cruelty of our Enemies : So that according to the words of this Psalm , we may hope that for the Oppression and Sighing of the Poor and Needy , God will now arise and set him in safety from him that puffeth at him . The Cry of all that Innocent Blood that has been shed in a course of many Years unjust Wars , and cruel Persecution , does all stand of our Side . If then we join to these true Repentance and earnest Prayers , we may justly hope that they shall be heard , that God will arise , lift up his Strength , and come and save us . It will be but a very light part of the War , if we lay upon our selves an Obligation of offering up every day some Petitions to God with relation to it , if we raise our Fervor a little higher once a Week , and if we observe the monthly Fast with that solemn strictness which becomes so important an Occasion , this will upon the whole Matter bear a greater share in our Preservation than our prophane Libertines can understand . God is a hearer of Prayer , and this will be a continuance in it , and a watching thereunto ; according to the Apostle's Phrase , That our Prayers may go up before God as Incense , we must cleanse our Hearts , and wash our Hands : we must put away from us the evil of our ways , and entertain nothing within us , by which our Prayers may be hindred : for as the effectual fervent Prayers of the Righteous avail much , so the Prayers of the Wicked are Sin. If we regard Iniquity in our Hearts , God will not hear us , but both we and our Prayers shall be an Abomination to him . Let us then pray , and pray earnestly to God , that he may go forth with our Fleets and Armies ; and above all , that he may direct and bless , preserve and restore to us him that is the Light of our Eyes , and the Breath of our Nostrils , the only visible Support , not only of these Nations , but of Religion and Liberty in general : and that has hitherto been in so peculiar a manner the care of Heaven , that nothing but our Sins can make us doubt but that Angels will still encamp about him , and watch over him . Let us also pray , that the Partner of his Crown and Throne may have the same gracious Protection hovering over Her , enlightning and prospering all her Counsels ; and that this present Separation that our common Preservation makes necessary , may be of a short continuance , and have a glorious Conclusion ; that this our Fast may end in Days of Joy and Thanksgiving , that we may be quiet and safe at Home , and his Majesty glorious and victorious Abroad ; that instead of Wars , and Rumours of Wars , which do so often endanger that Life , which is the best part of ours , we may see those desirable and happy Days , in which according to the prophetick Phrase , The Wolf shall dwell with the Lamb , and the Leopard shall lie down with the Kid ; and the Calf and the young Lion shall lie down together , and a little Child shall lead them . That so our Princes being no more distracted with the more pressing and necessary Care of our Preservation , may be able to attend more entirely to that which they do so earnestly desire , the raising up the true Lustre of this Church and State , by reviving all those Vertues which were the Ancient Glories of this Nation ; and reforming all those Abuses and Disorders which the Luxury of latter Times have let in among us . May They live and prosper , and may every Year be a new Scene of Glory to Them , an Encrease of Triumph , and a Progress of Victory , and let all the People say , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A30438-e260 Psal. 5. 6. Psal. 15. 2. Eccle. 12. 14. Prov. 11. ●0 . Psal. 14. Hosca 4. 1. Isa. 11. 6. 
A30434	----	A sermon preached before the Queen, at White-Hall, on the 16th day of July, 1690, being the monthly-fast by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. 1690 Approx. 62 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30434 Wing B5892 ESTC R21629 12683283 ocm 12683283 65711 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30434) Transcribed from: (Early English Books Online ; image set 65711) Images scanned from microfilm: (Early English books, 1641-1700 ; 682:9) A sermon preached before the Queen, at White-Hall, on the 16th day of July, 1690, being the monthly-fast by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. [4], 34, [2] p. Printed for Ric. Chiswell, London : 1690. Advertisement: p. [1]-[2] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fast-day sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2003-12 Mona Logarbo Sampled and proofread 2003-12 Mona Logarbo Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion PUBLISH'D By Her Majesty's Command . A SERMON Preached before the QUEEN , At WHITE-HALL , On the 16 th . Day of IULY , 1690. BEING THE MONTHLY-FAST . By the Right Reverend Father in God , GILBERT Lord Bishop of SARUM . LONDON , Printed for Ric. Chiswell at the Rose and Crown in St. Paul's Church-yard , MDCXC . THE Bishop of Salisbury's FAST-SERMON Before the QUEEN . A SERMON Preach'd before the QUEEN , At WHITE-HALL , &c. Psal. Lxxxv. Ver. 8. I will hear what God the Lord will speak , for he will speak Peace unto his People , and to his Saints : but let them not turn again to Folly. IN all the various Turns of David's Life , we find him neither so much lifted up with Success , nor depressed with Misfortune , that he went off from that Confidence in God , which was his Basis , and on which all his Hopes rested ; when he was beset with ten thousands of people that had compased him round about , he was not afraid , but laid himself down in peace and slept , for it was God only that made him to dwell in safety : and when his Afflictions grew so high , that once his own People spake of stoning him , yet even then when he had fainted , unless he had believed to see the goodness of the Lord in the land of the living , he encouraged himself in the Lord his God : And when a happy reverse of his affairs raised him to a vast Elevation , and a Series of great Successes covered him with so much Glory , that all his Enemies did fall or fly before him ; this change of his condition wrought no change in his mind , unless it were to the better , he imploying the hours of that Tranquillity which he had procured to himself , and to his People , in composing this Book of Psalms , in which by a happy intermixture of the two charmingest things in the World , Poetry and Musick , he studied to raise in himself and in his People , the loftiest Thoughts of God , and the most grateful acknowledgments of his Mercies that was possible . There is somewhat in Misfortune and Affliction that gives Men naturally a Cast towards Religion and Devotion . For , the Mind being driven in upon it self , and forced to think much , if it is apt to be overcharged with Melancholy , then it encreases its trouble by severe Thoughts , drawn from the Considerations of Religion ; but if it is naturally gay and cheerful , then it entertains it self with such a pleasant prospect of Hope , as Religion proposes . Thus it is so common to all men in trouble to look towards God , that unless the mind is strongly fortified against those Impressions , they will then break in upon it . But the Charms of Ease and Prosperity , of Greatness and Glory , do soon deface all those good thoughts , which arise out of blacker circumstances ; the mind stays no more within it self , but is softened with pleasures , and dissipated with business or folly , and retains neither its former wise thoughts nor good resolutions ; yea , that very Devotion which was ones Sanctuary and Relief in the evil day , becomes matter of Raillery in the daies of mirth and gaiety . How different from all this was this great King , who though he was raised from a low condition to an high dignity , which often brings a Giddiness over weak minds , that cannot bear such an unlookt-for progress in their Fortunes , and that extraordinary Merits , a high Courage , a wise Conduct , and great Vertues made , that his advancement might be considered , as the Effect as well as the Reward of his worth ; yet he ascribes all his Deliverances , all his Victories , and all his Glory , wholly to the Goodness of God , and to his great designs , in which he was employed as an Instrument , that how glorious soever it might be , was yet only an Instrument in the hands of that Eternal Mind that raises up and uses all persons in subserviency to those ends , for which all things were made , and do still subsist . In these his Raptures he did not think it would derogate from his glory , to acknowledg , that he did not trust in his Bow , neither did his Sword save him , but that it was God that had saved him from his Enemies , and had put them to shame that hated him ; that God was his Refuge and Strength ; that vain was the strength of man ; that a King was not delivered by the multitude of an Host , nor was a mighty man delivered by much Strength ; that God was his Deliverer , and his Shield , in whom he trusted , that subdued the People under him that gave salvation to Kings , and that delivered David his servant from the hurtful sword . The Conquests and the Treasures of David are perhaps , Objects which strike the minds of some Princes , while his Courage and his Wisdom raise a nobler Ambition in others . But alas , shall his Piety and Devotion have no force to work on great Minds , raised to great Dignities , who , how much soever they may be exalted above the rest of Mankind , yet still in comparison to God , and when put in the ballance with him , they are altogether lighter than vanity . What a new face would the World put on , if it were governed by Princes of such a temper , as appears in David , when he composed this Psalm , of which my Text is a part . He begins it with a grateful remembrance of the Deliverances of former times , and particularly of their being redeemed out of the Bondage their Fathers suffered in the Land of Egypt . Lord , thou hast been favourable unto thy land , thou hast brought back the captivity of Iacob , thou hast forgiven the iniquity of thy people , thou hast covered all their sin , thou hast taken away all thy wrath , thou hast turned thy self from the fierceness of thine anger . These are both acknowledgments of past Mercies , and encouragements to hope for a return of the like Blessings , since such extraordinary favours were marks of a particular care and kindness that seemed to watch over them . From these he proceeds to an earnest Intercession for the People , who it seems were then under signal characters of God's displeasure : Turn us , O God of our salvation , and cause thine anger towards us to cease : Wilt thou be angry with us for ever ? Wilt thou draw out thine anger to all generations ? Wilt thou not revive us again , that thy people may rejoyce in thee ? Shew us thy mercy , O Lord , and grant us thy salvation . Words of great tenderness , that express both a deep sense of God's anger , and a most earnest desire of being again restored to his favour ! After these comes my Text , which carries in it a Poetical Allusion to the consulting of the Cloud of Glory , which was between the Cherubims , and to the receiving Answers from it , upon all critical occasions . David turned his thoughts from all the other views , he might have , to this , I will hear what God the Lord will speak , that so he might depend wholly on the assurances that he should receive of God's favour , upon the Repentance and Prayers of the People ; and in consideration of God's Covenant with them , he knew the answer would be Peace ; which being the form of Salutation in those Ages , among Friends , imported an intire reconciliation . So that by speaking Peace , is to be understood an assurance of God's love and favour to his People , and to his Saints ; that is , to the People that was sanctified , and dedicated to the service of God by so many federal Rites . The words that follow are capable of different rendrings , either thus , to his Saints , and to such as turn not again to folly , or , and they shall not turn again to folly ; or as it is in our Translation , and let them not turn again unto folly . The LXX . Interpreters differ much more , but the enlarging on any account of those various rendrings , would require too long and too dry a Discourse for a day of this kind . Folly in Scripture stands often for Atheism and Impiety ; The fool has said in his heart , that there is not a God. Sometimes for Idolatry , there being no instance of folly that is more extravagant , than the giving divine Honours to the works of Mens Hands , or to the Fictions of their vain Imaginations : but most commonly the irregularities of Vice are set forth in Scipture under this notion , to shew how contrary they are to all the Principles of true Reason that are in our natures . The words being thus opened , lead me to speak to these Three Heads . I. That the great security and happiness of a Nation depends on its being at peace with God , and in his favour ; and that its greatest danger and misery arises out of God's anger and displeasure . II. That therefore it is necessary to use most earnest and fervent Prayers , for removing God's anger , and for the procuring his favour : And that our great encouragements to this , are the remembrance of past Deliverances , and the consideration of the Attributes of God , who is naturally gracious and merciful . III. That a Nation which would secure to it self the continuance of God's favour , and of all the Blessings that accompany it , must above all things take care of not relapsing into Vice and Idolatry , Ungodliness and Atheism . To return : The greatest Security and Happiness of a Nation , depends on its being at peace with God , and in his favour : And its greatest Danger and Misery arises out of God's anger and displeasure . Either this is true ( let our Scoffers make it the subject of their profane Mirth as much as they will ) or there is nothing true in all Religion . If God is infinitely Wise and Perfect , and if he made the World , which they pretend to own , then certainly he still takes care of it : For no body can deny a Providence , that does not likewise in his heart deny a God , and a Creation . The Prejudices against Providence arise chiefly from the narrowness of our Minds , that cannot conceive how one Being can have an extended and universal care of all things : But is not the prejudice of a blind Man against the possibility of seeing , as well grounded ? For how extravagant must this appear to him , that through so small a passage as the Pupil of the Eye , such a vast variety of Objects should enter at once , and open themselves within the body of the Eye without confusion , and there be represented to us in their just figures , with their distance from us , and from one another ; and in their Colours , which he cannot understand neither , and that thus at a great distance we can reason and judge of things : To one that pe●ceives nothing but by touch , this will appear very unconceivable . If then the good disposition of an Organ raises one Man so far above another , that he cannot apprehend how such an extent of perception is possible , it is a most unreasonable thing to conclude against any Perfection in the Divine Mind , because it is beyond our compass of thought . The other prejudice against Providence seems a little better grounded , which is , That in the government of the World there is such an irregularity , that it cannot be supposed to flow from a Good and a Wise Being : But this is likewise an effect of the shortness of our Prospect , we seeing only things that are before us , but not being able to guide our Eye further to the end of the Scene , nor to what Revolutions or Catastrophes are abiding those who at present seem covered with Success and Glory . But if we believe God to be the infinitely Pure and Holy , we must likewise believe that he loves those that are truly good , and are conformable to his own nature , and that he has an aversion to those who are contrary to it , and that are defiled and impure : For the Principle of Self-love that is natural to every Being , makes it love such as resemble it , and hate such as are in an opposition to it ; not by a hatred of anger and fury , which is the effect of Passion and Disorder , by a hatred which arises out of the contrariety of nature that is between them . It is then , as certain as that there is a God , that he is perfectly Pure and Holy , and that by consequence such Nations as are vertuous and innocent , that are neither false nor cruel , vicious nor dissolute , must be more acceptable to him , and more constantly protected by him , than those that are corrupted by sensuality and luxury into all the degeneracies of humane Nature , and into a scorn of Religion and Vertue . But though it is certain , that such debauched Nations are under the Divine Displeasure , yet as to the properest time , and the suitablest circumstances , in which God will pour out his Indignation upon them ; and as to the ballancing of the sins of one Nation against another , and the delivering one over to be plagued by another , till the one is purged , and the other has filled up the measure of its Iniquities , those are Secrets lodged in that Infinite mind , into which our sight can carry us but a very little way . Upon the whole matter , if there is a God that made the World , he governs it ; and if he is wise and holy , he must govern it so as to favour the Good , and to hate the Wicked . If any object to this , the long-flourishing of the Turkish Empire , and the strange Progress and Success of Mahometism , the Answer is plain enough , That the Eastern Christians were so far degenerated from all that is pure and noble in the Christian Religion , that they were become a Reproach to it , and therefore God has delivered them up into so long a Captivity , and has rewarded the Temperance , the Justice , and the Aversion to Idolatry , that are among the Mahometans , with so long a course of Prosperity . If the Reign of some Princes , that have broken through the Faith of Oaths and Treaties , and through all the sacred'st Rules of Justice and Mercy , has hitherto had a course of Success and Glory , to which we find nothing that can be compared in History since Augustus's days ; yet even to this it must be said , That we can form no true Judgment of it till we see to the end of it : And even this is only a Personal Success , for that the Nation that is the Scene of that Prince's Glory , may suffer as much under him , if not more , than it could have done from any Enemy ; since all the Protection that they enjoy under him is , that they are preserved from the Impressions of others that they may be the entire Prey of the Lawless Power , that devours them and all their Substance , and employs it in the support of his Injustice and Cruelty . Besides , the great decays of true Religion among all those Churches that carry the Name Reformed , may have required an exemplary chastisement to awaken and parifie them ; and the slow progress that they make in this , may have occasioned so long a continuance and encrease of Glory in him whom God has made the Rod of his Anger for correcting them But when that end of Providence is once fulfilled , we may then reasonably hope to see that Persecutor , who is swelled up upon his success , become the object of as much Scorn as he has been hitherto of Flattery . But alas ! our Impenitence and Irreligion keeps off still that day , and our Immoralities and Vices do still feed his Pride , and furnish him new matter of Triumph and Glory . In a word , nothing needs be further said for a fuller proof of this matter , than that those very Sins that provoke the wrath of God , do likewise dissolve and corrupt all that is great or noble in human nature ; falshood dissolves the mutual Confidences and Union of a Nation , without which it must act feebly and move irregularly , as a disjointed body . Cruelty brings a barbarity on mens natures , which makes them incapable of prudent and wise Counsels . Sensuality takes away mens Hearts , their Courage , and their Spirit . But above all things , a brutal Impiety and scorn of Religion cuts all the Banks and Fences of Human Society , and not only sets men loose to all their Appetites and Passions , by taking off all inward checks and restraints , but begets a sort of boisterousness and insolence in their Tempers , so that they become incapable of Order and Conduct , and equally unfit both for Council and Execution . How much of all this belongs to us is but too visible ! Would to God it were but a Secret , and not too notorious and publick ! Where is the ancient gravity and composure of Behaviour that made a large part of the Character of this Nation ? Where is the Truth and Fidelity which was formerly one of the distinctions of Englishmen ? Where is the Good-nature and Generosity that was the Ornament of those that were nobly born ? Where are even the Decencies of Religion , or of the Worship of God ? What is become of the Love of our Country , and of its ancient Government and Liberty ? Has not this shameful Degeneracy of our Morals brought us so low , that there is scarce Virtue enough left , and men enough to be found , that have even a general Tincture of it to save a Nation ? Sensuality has run many into such a deep Arrear for Vice , that they cannot be true neither to publick nor private Engagements , and then Imployments will be made the Robberies of the Publick , and Vice will swallow up all that Strength and Treasure which should go to the support of the Nation . Men are pleased or displeased only as their Vices are fed or starved : Some pretend to be Patriots that are so eminent for Vice , that a Government fixt , and strong enough to reform the Nation , must throw them off as the Scum and Reproaches of it : For let those Sons of Belial say what they will , Atheism and Impiety are as destructive to a Nation as they are to a Church . What can secure a man's Honesty , or give life to his Industry ? What can cure all those Diseases under which we languish , but the possessing mens minds with inward principles of Religion , which will make them to become a Law and a Rule to themselves ? What can raise in men a generous love to their Country , which is the root of all Political Virtues , to so high a degree as the Principles of Christian Love and Charity , the sense of an Account to be given to God for all we do , and that noblest Principle of all Religion , the raising up our Natures to become as like the Divine Being as possibly we can ; which will give us a Zeal of doing all the good we can to Mankind , and of being publick Blessings to the Age and Place we live in . These are solid Principles , upon which Vertue is founded , and in these it finds a Root , from which it receives a perpetual encrease . But if Virtue has no other Root but Honour , which is a decenter name for Pride or Humour , there is no strength in this Principle to resist a Temptation that bears hard upon some other corrupt Inclination , especially if one hopes that things may be managed with Art and Secrecy . But on the other hand , what can be desired to make a Nation great and happy , but that which at the same time recommends it to the favour of God ? When the Principles of Truth and Goodness , of Sobriety and Temperance , of mutual Love and Kindness , and above all , when an inward strictness in examining ones Actions as in the sight of God , come to possess multitudes of Men , then a Nation may reckon it self safe and happy ; because as it comes under a kind and indulgent Providence ; so it has a real strength from the vertues of every individual Person , in whom those good qualities live . The World might be well and happily governed with a moderate proportion of Understanding , if there were but a great deal of Vertue under it . For if it were not for Vice and Falshood , which must be watched over carefully , there are not such Mysteries in things , but that they may be easily master'd . Here is then the root of all our evils on the one hand , and the remedy to them all on the other ; we have fallen from our ancient Vertues , and our Religion has not force enough to reform or restrain us ; we went easily into corruption , when great Examples led and encouraged us to it . But we do not so easily recover out of it , though we have now as bright Examples before us the other way ; but this has a contrary operation on depraved Minds , and instead of making them love Vertue & Religion the better for the lustre with which it shines in the Persons of those that govern us , many perhaps love the Government the worse , because they apprehend that Immorality and Impiety will become more odious , less excused , and less protected . But a noble Pattern set by Princes , tho' it is a great thing in it self , yet it is not all that they owe to God , and to their People . It does indeed give them great advantages in reforming their Courts , and their Subjects , when it appears that they do not deny to others the freedoms of Vice , that they may appropriate them to themselves ; and that what they do this way , is not a Hypocritical affectation for advancing other designs , but that it is a genuine effect of their own Vertues , a Homage that they pay to God , and an effect of the Love that they bear to their People . And we do not doubt but that every advance that is made in the establishment of the Throne of those whom God has set over us , will be acknowledged by them in such returns of their zeal for God , as we find resolved on by David , That there eyes shall be upon the faithful of the land , that they may dwell with them , and that those who walk in a perfect way shall serve them ; but that froward and wicked persons , those that work deceit and tell lyes , shall not stay within their house , nor so much as in their sight . For as God will honour those that honour him , so he likewise expects that such as he has honoured in the sight of all the World , by so many repeated marks of his favour , should honour him not only in their own private deportment , but likewise in the sight of all their People : and how natural soever Clemency may be to them , and how beautiful soever it may appear in them ; yet if milder methods cannot reform us , they must at last resolve even to cut off wicked Doers from the City of the Lord. Then we may carry our Hopes as far as we can do our Wishes , when God is of our side , who commands the Seas and Winds , of which he has given us many and signal instances , and some of these very lately , who confounds the Councils of the wicked , who sometimes takes both their Understanding and their Hearts from them , and at other times strikes them with such panick fears , that one man can chase a thousand of them ; and on the other hand , blesses those that depend on him , with happy circumstances , so that the Frame of Nature is of their side , and from those favourable appearances their Courage is raised , and their Spirits are animated so , that nothing can stand in their way . This is often the Portion of those that fear God : For , to conclude all , as there is nothing that depresses and misguides men more than superstitious and false Opinions of God and Religion ; so there is nothing that does so raise and establish the Mind in every thing that is great and noble as true Principles of Religion , which carry a Man to the highest and best things , of which his nature and faculties are capable . And thus from a great variety of Considerations it is plain , that the favour of God is the foundation both of the Security & of the Happiness of a Nation . This then leads me very naturally to the Second Head , which is , That it is therefore necessary to use most earnest and fervent Prayers for removing God's anger , and for the procuring his favour . This can be no indifferent thing , and therefore it is either to be neglected quite , as an empty Dream ; or if there is any truth in it , we ought to use all possible means to compass it . If the favour of Princes is pursued with so much Application and Industry , that all methods both good and bad are made use of for gaining it ; if a constant attendance , and all the arts of pleasing them , how costly or how abject soever , are taken for securing an Interest in them , which perhaps will never succeed , or when gained may prove of small advantage , and may be quickly lost ; what do we make of our Religion , if we own that we believe all these things to be true , and yet will be at no pains to procure to our selves or to our Country an interest in them . Can such cold Devotions as ours are , that in the greatest part are only a compliance with Custom , which we offer up to God without either attention or affection , give us a Title to such invaluable Blessings . We pursue all things with an earnestness of desire , and a strength of thought proportioned to the value that we set on them : And if we are cold and slack only in the matters of Religion , when we over-doe every thing else , this shews that either we do not at all believe them , or that we do not at all value them . I know earnestness in Prayer is one of the Subjects of the profane mirth of our Scoffers ; they cannot think that God is moved by our earnestness to depart from his own counsels , and therefore they think all fervency in Prayer is a vain heating of the Imagination to no purpose . But though it is certain that our Importunities do not overcome God , though Men are sometimes wearied out with them , and yield to them ; yet he commands us to pray earnestly , and he promises to reward our fervour in Prayer , for this end , that the impressions of Religion , and of our dependance on him , of our impotence without him , and of his goodness and bounty to us , may go deep in our minds . These are the springs of all Religion and Vertue ; and when these are strong in us , they govern us in all our actions . In fact it is certain that none are so powerfully and effectually subdued by the Principles of Religion , as those who are frequent & earnest in Prayer . God haing made this the condition of bestowing his favours on us , not as it has an effect on himself , to soften and overcome him , but as it has an effect on us to make us serious and good : from hence it appears how reasonable a thing it is for us to pray often and fervently . And in this all good minds may be appealed to , that set themselves often to seek God by Fasting and Prayer , if they do not find the happy effects of it upon their minds : That earnest agitation of their Thoughts , which is raised by fervent Prayer , ends in an inward calm , ioyned with higher degrees of confidence of God , and upon it , a good temper of mind dwells upon them , their minds grow clearer , and their thought , brighter : Whereas such as disuse secret Prayer , come under a flatness and deadness in the matter of Religion : It has no life within them , it gives them neither joy nor courage , zeal nor affection : Nor is there any thing to which the visible decay of Religion in this age is so much owing , as to the neglect of secret Prayer ; which has prevailed so universally , that whereas in former times it would have passed for a strange thing , if a Man had gone into any business without he had first said his Prayers , it would now be thought ridiculous to hear that a Man was retired to his Prayers : and the using such earnest and tender Expressions as we find here in this Psalm , would pass for a mark of an Enthusiast , or an Hypocrite ▪ But let the World think and say what they will , it is by Prayer that our Souls ascend up to God , and draw down all Blessings from him : This is that which removes his displeasure , and procures his favour ; and neither the abuse of it by Hypocrites , nor the scorn cast upon it by Atheists , can lessen its value in the sight of God , nor our obligation to it . To encourage us to it , we have the consideration of the Nature and Attributes of God : He is gracious , slow to anger , and ready to forgive : Judgment is his strange Work ; whereas Mercy and Compassion are natural to him . It is true , as he is the just and righteous Governour of the World , he must punish when it is necessary , for the maintaining the Order that he has established ; but yet he afflicts not willingly , nor grieves the children of men : and therefore we are sure , that upon our turning to him , our praying earnestly , and our repenting sincerely , he will turn from the fierceness of his anger . Of this we are assured , both from his Nature and Attributes , and also from his Promises ; and if those limited degrees of Goodness that are in us bring us under a tenderness of heart and readiness to forgive such as seek to us , had they offended us ever so much , we have much more reason to assure our selves , that God will speak Peace to us , upon our supplicating him as we ought to do . There is in this Psalm another consideration that gives us great encouragement in our Addresses to God for pardon , which is , That in former times , when his People had provoked him to deliver them up to Captivity , he had , upon their repentance , forgiven their Sins , turned away his Anger , and brought again their Captivity . And from those instances of his mercy in past-times , David does expect new proofs of it , as we may also do if we take the same method now which had such effects formerly : The Nature and Promises of God are still the same ; Repentance and Prayer have the same effect at all times . David did here encourage himself with the remembrance of the Deliverance of the People out of Egypt , when after a long course of oppression , God did with a mighty Hand and an out-stretched Arm bring their Fathers out of that Bondage : and from that time downward , God had often heard them when they groaned under the yoke of Oppressors , into whose hands he had deliver'd them for their sins ; but he had also raised up Instruments , by whose means they were freed from the yoke they lay under . And from those signal instances of God's hearing their Prayers , and being reconciled to them , they had reason to reckon , that the Severities of his Judgments , which at any time broke out upon them , were intended only for their Reformation and Correction . The whole Old Testament contains a Series of History , made up of those varieties ; That People sinned , and were punished ; they repented and were delivered . In conclusion , their Sins were such , that they were given up as a prey to the King of Babylon , but after 70 years Captivity , they were brought back , upon the Prayers and Intercessions that Daniel and other good men put up to God , according to God's Promises and to the time limited by the Prophets . Upon the perfecting of that Deliverance under Artaxerxes , they began to relapse into some of their old Sins ; but Ezra and Nehemiah , who saw well what consequences these Sins must have , and how they might be prevented , engaged them to an early and serious repentance , the good effects of which continued near 300 years : but then they corrupted themselves again , upon which they were delivered up into the hands of the Kings of Syria , who oppressed them severely , and studied to defile their Temple , and to extirpate their Religion : Upon this they returned to God , and he raised up Deliverers for them , in the persons of Matthias and his Sons the Maccabees , in whose courage , conduct , and success , we see one of the beautifullest Scenes that is in History . Those Wars did purge them quite from all that mad inclination that had been so long among them , to Idolatry ; they flourished and had rest , about an hundred years , till they corrupted their Morals again , and then they fell under the mischiefs of Civil Wars , which made way to their coming first under the Tyranny of Herod , and then under the Roman Yoke ; but under all that oppression they did not as they had done formerly , Repent and turn unto God ; and tho' first St. Iohn the Baptist , afterwards our Saviour himself , and his Apostles after him , particularly S. Iames the Brother of our Lord ceased not to call on them to repent , and threatned them with a final extirpation if they did it not ; yet this had no effect , except on some particular persons , the rest hardened themselves in their Immoral ties and Hypocrisies : They killed the Heir , that the Inheritance might be their own , according to the Parable , and they stoned and slew the rest ; and they being so obstinate in their Impenitency , that neither the Calamities they lay under , nor the Messengers sent them from God , could work on them ; the Wrath of God at last came upon them to the uttermost , and in so terrible a manner , that their destruction is by much the most tragical piece of History . Let us next observe in short , the History of the Christian Religion . It is an astonishing thing to see a Doctrine , that by its Rules carries Men to the highest degrees of Purity , and that received so great Authority from all those Miracles that accompanied the first opening of it to the World ; yet so soon depraved , even in the Apostles days , by many false Teachers and false Christians ; this were an incredible thing , if the Epistles of the Apostles themselves were not full of it . But upon this , God delivered many of them up to the Fury of the Jews , and to the Cruelties of Nero ; but upon their Repentance they were spared in the final destruction of Ierusalem ; and though there were some particular Instances of Persecution under Domitian and Trajan , they passing for a Sect of the Jews ; yet after that they had a long Peace of about 140 Years continuance : In which time the Christian Religion did shine in the purity of their Lives , who professed it , and did spread it self over the whole Roman Empire : And the Instances of Severity that were acted in a few Places , gave the Church the Glory of many Martyrs , while the rest were rather encouraged by their Constancy , than terrified with their cruel Deaths . The Writers of those Times do often make their Appeals to the Lives of the Christians , to prove the purity of their Doctrine : Yet Numbers are generally bad , and a long Peace brings naturally with it , a softness on Mens Minds , together with a dissolution of their Morals ; of which S. Cyprian gives us a particular account , in terms that shew he did not flatter his Side , nor the Order of the Church , to which he was so great an Honour ; for he sets out the Corruptions , as well of the Bishops and Clergy , as of the Laity of his Time , in a stile that is far from Partiality . After this came Persecution after Persecution ; but these having the Effect for which they were appointed of God , the Church had again forty Years Peace . But it would offend weak Minds , to hear the words in which Eusebius sets forth the Corruption that this brought on the Church : Then came the last Persecution , which continued Ten Years with very little intermission , and with so excessive a Fury , that in the succession of the Persecutors , every one studied to out-do all that had gone before him . Yet these repeated Fires of their Martyrs , kindling another Fire in the Minds of the Christians , and setting them on to Fastings and Prayers , God did at last arise , and sent them a Deliverer , from this Island , Constantine , who first gave them Quiet and Liberty , and then Protection and Favour , and then the Christian Religion shined with a new Lustre of Wealth and Prosperity : But , alas , this was not so happy to it as that which the Fires of the Martyrs had given it . The Church did soon degenerate , and the Bishops of the chief Sees fell into Factions . The History of that Time gives us but a sad viow of the governing Men of the Church . But yet even there we have a Witness in favour of that Religion that is beyond Exception , I mean Iulian , who tells his Heathen Priests , in his Zeal for the restoring of Paganism , how both Priests and People ought to imitate the Lives , the Temperance , the Gravity , and above all , the Charity that was among the Christians . But insensibly in the course of an Age , Christianity did so degenerate , that scarce any thing of the first Purity and Simplicity was left . Great Disorders , Irreconcileable Heats , and Differences , and Disputes , even about Authority and precedence , tore the Church , and exposed it to the Reproaches of its Enemies : And after that God had suffered that Apostacy for a whole Age , it drew at last a Series of Plagues upon them , that amazes every one that reads it . The Western Empire was over-run with an Inundation of Northern Nations , that came so thick one after another , that whatsoever one had spared , seem to be only reserved to be destroyed by the next that came . In a word , the Goths and Vandals , and the Hunns brought an unheard-of Destruction along with them ; that was followed by Plagues and Famines , to so high a degree , that whole Countries were almost dispeopled . The Eastern Empire was also long wasted by the Goths and Avares , and then by the Saracens , and finally destroyed by the Turks . In this Island we received the Christian Religion very early : We had our Martyrs as well as the other Churches , and a particular simplicity of Manners , which is remarked as the peculiar Ornament of our Clergy : But this did not last long , for there followed a vast Corruption among all sorts of People , which is set forth very sincerely and pathetically , by a very good Man that saw it , and lamented it , I mean Gildas ; after that we lost both our Religion and Liberty , and fell under the Saxon Tyranny , than Christianity got footing again among us , within an Age and an half after that , but it was much allayed and debased ; yet , such as it was , it made a great progress , and produced some very good Men , if we may believe Bede . But the Nation became rather more corrupt than ever , and then we were delivered over to the Depredations , the Burnings and Cruelty of the Danes , which continued at several Reprises , for near two hundred Years to be the Plague of England . At last all was melted into one Government , but then the Nation became a Scene of Blood , what during the Competitions to the Crown , the Barons Wars , the Wars with France , and those of the Houses of York and Lancaster . But to take a narrower view of the State of the Protestant Religion , both abroad in the World , and here in England , we shall find how often God , for the Sins of those who carried that worthy Name of Reformed Churches , but that were not worthy of it , has brought them very low ; and what sudden and unlook'd-for Deliverances have again recover'd and restored them . Upon the first opening of the Reformation , all the World run into it . The Corruptions and Ignorance of Popery , were things of which all Men were so weary , that they with joy welcomed the Light and the Purity of the Gospel : but in the multitudes that embraced it , there was a great mixture ; many came in only for the Spoil , and threw off the Yoke of all Religion , as well as that of Popery . But God punished this severely ; for though they were by much the superior force in Germany , which was then the Scene ; and were secretly favoured both by England and France , yet all their Strength did melt away , and they dividing their Forces , became an easy Prey to Charles the 5th , who got both their Heads , the Elector of Sax , and the Landgrave of Hesse into his Power , and made all the rest bend under him ; only the Town of Magdeburgh stood out against him : And in a course of five Years Success , the Protestant Interest was brought so low , that it was every where given for lost , when of a sudden , Maurice of Saxe , that had been the chief Instrument of dividing the Party , and of delivering it up to the Emperor , gave Matters so quick a turn , that the Emperor was forced to run out of Germany ; and he soon saw he could not hope ever to return to it , without granting the Edict of Passaw , under which Security the Protestant Religion has subsisted there ever since . Not many years after that a second Storm arose , King Edward died , and while Queen Mary persecuted and burnt the Protestants here in England , France and Spain fell under the Ministry of two Cardinals , who seeing that the way which they called Heresy , was gaining ground every-where , under the shelter of the Wars , they projected and effected a Peace , in order to the Extirpating of Heresy ; but while this was in agitation , Queen Mary died : and soon after , the King of France was killed , and left that Kingdom under the feebleness of a long Minority : a Deliverance sprung up also in Holland , after many unsuccessful Attempts , by a small company of Fishermen , who seized on the Brill , and from inconsiderable beginnings , falling happily ▪ under the Conduct of a Family of Heroes , have grown up to be one of the Powerfullest Nations that any Age has seen : Here was the second Crisis carried off . A Third was , when the League of France was formed , for the Extirpation of Protestants , and that Spain at the same time designed the Conquest of England , upon which they reckon'd , that the War in the Low-Countries would soon come to an end : but all this was blasted , the Armada of Eighty eight was scattered and lost , the Heads of the League were killed , and Spain became so feeble , that those were its last efforts . In this Age , from the Year 1620 , for ten Years together , the whole Protestant Interest was every-where sinking . The Revolution of Bohemia , and the Reduction of Hungary , raised the House of Austria so high , that every thing that stood in their way , fell before them ; and all the Attempts made to preserve Germany , proved fatal to those who undertook it ; then Holland was brought very low , by the loss of Breda , and the breach among themselves occasioned by the Arminian business ; the French Protestants were by the Reduction of Rochel , brought to extremities ; England fell under a feebleness and dis-joynting at home , when of a sudden , the Great Gustavus with a small Army broke through the whole Austrian Force , and restored the Liberty of Germany , and obliged France that needed his Alliance to confirm the Edicts in favour of the Protestants ; so that Storm went over , and the Protestant Religion was again as strong as ever . The next Crisis was in Seventy Two , when the States were marked out , to be the First Sacrifice ; but we were to have gone next , and Tyranny and Popery were every-where to be established : That Union which had at first such an unlook'd-for success , had almost swallowed up Holland , the Inundation breaking in upon them with such a Rapidity , that nothing could stand before it , till a Young Prince , who as he was the Inheritor of the Glory of Four Successive Ancestors , every one of whom had Lustre enough to have ennobled a whole Race ; so was he designed by Heaven , for a much greater Harvest of Triumph and Glory ; till he , I say , stemmed this Torrent by so small a handful at first , that it seemed a tempting of Providence , to have hoped for success , where the Force was so unequal . But his Vertues , and his Valour begot , first Union at home , and then Security abroad ; and tho' he could not all at once raise up their Armies to imitate the Pattern he set them ; yet , we now see , even in their late misfortune , with what a Spirit of Courage such a Hero can inspire an Army . This Crisis went off likewise , and there appeared such Characters of the Protection of God over the Man , whom he had made strong for himself ; and the State which was then so gloriously preserved , that all the World looked on this , as an Essay of the Great things that Heaven design'd to the Age , by that Hand , whose first Attempts proved so fortunate . The last Crisis in which we still are , began in 85 , when within the compass of one Year , Popery was on the Throne here in England ; it had likewise the Palatinate brought under it , and the Protestant Religion was proscribed and Persecuted , both in France and Savoy . Then the Instruments of the Pride and Cruelty of the Persecutor , reckoned that Heresy was to be extirpated all the World over : There was indeed no visible Hope left , but in him who had begun his Carier with so much Glory , and seemed marked out to be the Common Deliverer of Europe , as well as the special Blessing of all the Churches of God. I shall not enlarge further on that , with the Sense of which I hope all your Hearts are filled , how ungratefully soever it may be opposed by some , whose Designs , whatever their meaning may be , tend to the bringing us under French Tyranny , and Popish Cruelty . When we also consider the special Deliverances of this Church , the Critical Time of Henry the Eighth's breaking with Rome ; and of Q. Mary's Death . Queen Elizabeth's Glorious Reign ; the discovery of the Gunpowder-Treason ; the long Peace of Eighty Years with which this Kingdom was blessed , to which there is not any thing that can be compared in our whole History ; the easy conclusion of a long and bloody Civil War ; the First , and now the Second Preservation of Ireland , with the surprising Circumstances of both : What reason have we from all these to conclude , that as God has hitherto watched over us , and preserved us in so wonderful a manner , he will still continue to do it ? But this last Deliverance of Ireland must not be past over in general Words . Can we reflect on the many Dangers to which that Sacred Life , on which all ours depend , in so signal a manner , was so lately exposed , without feeling a Commotion within us , that is both melting and tender ? for though it is now past , we still tremble to think that it was once so near ; while a Hand of Heaven seemed so to lead the Bullet , that though it was suffered to touch his Anointed , yet could do him no Harm . Do not we look amazed on one another , when we think in what a State we had been , if it had gone deeper ; while he that received it , seemed to be the least concerned of all that beheld it . And thus while other Princes take care of their own Safety , and grow proud upon the Glory that their Subjects procure them ; He does not think the Regal Dignity bright enough , but as it takes a fresh Lustre from Military Glory . But while we take leave humbly to complain , that he has so little regard to himself , we must with all Thankfulness acknowledg , that this defect of Care in him is fully supplied by the watchfulness of that Providence , on which he does in so particular a manner depend ; If our Glory has on another side received an Eclipse , tho even on those less fortunate Occasions we have seen particular Instances of a watchful Providence , while the Winds changed to preserve and favour us ; and perhaps it would have been too great a provocation to Pride and Security , if we should have had two great Victories at once . Yet if we have failed at this time , What may not we hope from such an Essay , but that Angels watch over him , and that the Head of Angels covers him ? and that this retarding of our Deliverance , and darkning of our Glory , is but for a new reserve of Triumph to him , whose Scene of Success is not compleat , till all that false shining , which has so long compared it self to the Sun , is darkned ; and that not only England , but Europe , is by his Means delivered from all their Fears and Dangers . But how far soever such a Subject may carry me , I must not suffer you to forget that which remains of my Text , But let them not turn again to Folly. I shall not dwell here upon so beaten a Path , as the shewing you the Madness and Follies of Vice. You have so many Instances of so great force round about you to demonstrate this , that it is needless to enlarge upon the Breaches that Vice makes on Mens Persons , and their Estates , on their Reputation and Courage ; it s wasting their Spirits , and depressing their Minds , are such visible things , and have shewed us so many Wrecks on all hands , that we must needs see how just and reasonable it is to bring all these Disorders under the denomination of Folly. Idolatry is also such a debasing the Nature , both of God and of Man , by which the Idea's of God are brought so low , and our Natures are so affronted , while we prostrate our selves before the Works of Mens Hands , or the Fictions of their Minds , that this is also Folly , and a Folly of so strange a kind , that it is not easy to imagine that Humane Nature should be capable of it : But no Folly is more extravagant than that of imagining that things were made , and are preserved by Chance , or Fate , without the directions of a wise and good Being : And that either there is no God , nor Maker of all Things ; or if there is one , that he has abandoned the Works of his Hands , that he does not see through the thick Cloud , that it is in vain to serve him , and that his Wrath is but a Word , made use of by crafty Men to frighten Fools . This is the Language of Scoffers , and a degree of Folly beyond all others , even the venturing upon Eternal Misery , upon the maddest set of Principles that ever were put together . These are the Follies that we must guard against , lest if after God has delivered us once more , we should again relapse into them , and that then our latter End should prove worse than the Beginning . If God should now according to the Riches of his Grace deliver us from all our Enemies , and from the hand of all that hate us , and should establish that which he has wrought for us , and add to the Settlement of his true Religion , and the happy Constitution both of Church and State among us , a secure and honourable Peace , a fullness of Plenty , and a freedom of Trade , and should carry the Glory of our Soveraigns so high , as to make them the Arbiters of Christendom , and the Protectors of all Protestants . If I say , after so great an accession of Wealth and Prosperity , of Success and Glory to us , we should then give our selves up to our Vices , as if all our Blessings were only intended to furnish out our Luxury with all the variety of Entertainments ; if we should grow proud of the Ancient Valour of our Nation , while we degenerate from it our selves ; and by despising our Neighbours , should both make them stronger , and our selves weaker ; if we should take up our Animosities , as if we had only made a Truce with one another , while we had a mighty Enemy to deal with , and so would revive these Follies , which God has by an Interposition of so many Providences called on us to forget ; if we of the Church should forget all our promises , and resolve to yield nothing for the gaining of our Brethren , but should let our Minds rather be soured with the old Leaven of bitterness and malice . If those who depart from us , should rather study to strengthen their Party , than to hearken to the Counsels of Peace ; if those of a higher Rank , should become swell'd with Pride , or softned with Voluptuousness ; If the Clergy should become Lazy , Covetous , and Ambitious ; and the whole Nation should again break loose into open Vice , and divide into Parties and Factions : But above all , if Impiety and Blasphemy , Scoffing and Atheism , should again be in vogue , and pass for Wit and Spirit , then upon so fatal an abuse of God's Mercies , we should have reason to look for Judgments as eminent , as such our Ingratitude should be ; and that the return of Wrath should be so heavy , that our Portion should be to perish with an everlasting Destruction from the Presence of the Lord , and from the Glory of his Power . But if we become so wise , and so good as to improve the Deliverance that is already come to us , and those which we have in prospect , to the Noble ends for which they are design'd by God , then we may expect to see an accomplishment of all the other Blessings which David promises to himself , and to his people in this Psalm , That Mercy and Truth should meet together , and Righteousness and Peace should kiss each other . That a Spirit of Truth , and Honesty , and Love , and Charity , should run through the whole Nation , and knit it altogether in one Body ; that Truth should become so natural to them , that like the growth of the Earth , it should spring up of it self ; and that Righteousness should like a dew from Heaven , cover the whole Land ; that God should bless them with every good thing , and that they should have a rich Soil and fruitful Seasons ; and that Deliverances should be near or present at every return of Danger , for preserving those that fear God ; and the top of all , that Glory should dwell in their Land : By which is to be understood that Cloud of Glory which was between the Cherubins , and was the Symbol of God's Presence among them ; that is , That the True Religion , with all the happy Characters of God's Favour , should be still continued among them , by which they were the Glory of all Lands , and all the Nations of the Earth were to be blest in them : This as applied to us , is , that God may establish and continue his True Religion among us , that he may watch over , and preserve those whom he has set over us ; and that as their Lives have been hitherto a Series of Wonders , so he may perfect that which concerns them , and bless the Work of their Hands ; and that the whole Nation may return to its Ancient Honesty and Vertue ; and that all Differences and Divisions may be composed , we being animated with one Heart , and one Spirit ; and that to all this , the Blessings of Peace and Plenty may be joined : which God of his Infinite Mercy grant , through Jesus Christ our Lord , Amen . FINIS . Books lately Printed for Richard Chiswell . BIshop Burnet's Sermon before the King and Queen on Christmass-day , 1689. on 1 Tim. 3. 16. — His Sermon of Peace and Union , Nov. 26. 1689. on Acts 7. 26. — His Fast Sermon at Bow-Church , March 12. 1689 / 90. on Luke 19. 41 , 42. Some Remarks upon the Ecclesiastical History of the Ancient Churches of Piedmont . By P. Allix , D. D. 4o. Geologia : Or , A Discourse concerning the Earth before the Deluge , wherein the Form and Properties ascribed to it , in a Book intituled [ The Theory of the Earth ] are excepted against . And it is made appear , That the Dissolution of that Earth was not the Cause of the Universal Flood . Also a new Explication of that Flood is attempted . By Erasmus Warren , Rector of Worlington in Suffolk . A Private Prayer to be used in Difficult Times . A Thanksgiving for our late wonderful Deliverance : [ recommended chiefly to those who have made use of the Prayer in the late Difficult Times . ] A Prayer for perfecting our late Deliverance , by the happy Success of their Majesties Forces by Sea and Land. A Prayer for Charity , Peace and Unity , chiefly to be used in Lent. Dr. Tennison's Sermon of Discretion in giving Alms , 12o. on Psal. 112. 5. — His Fast-Sermon before the House of Commons , Iune 5. 1689. — His Sermon concerning doing Good to Posterity . Preached before Their Majesties at Whitehall , on Feb. 16. 1689 / 90. on Psal. 78. 5 , 6. Dr. Wake 's Lent-Sermon before the Queen , April 2. 1690. on 1 Tim. 5. 22. — His Easter-Sermon before the Lord Mayor , 1690. on Gal. 6. 10. — His Sermon before the King and Queen , May 4. 1690. on Luk. 16. 25. Bishop of Chichester's Fast-Sermon before the King and Queen , April 16. 1690. on Prov. 13. 34. A new History of the Succession of the Crown of England . And more particularly from the Time of King Egbert , till Henry the 8th . Collected generally from those Historians who wrote of their own Times , and who consequently were the best Witnesses and Relators of the Actions done therein . Father Parsons the Jesuit's Memorial for the intended Reformation of England [ or Destruction of Her Established Church ] under their first Popish Prince . Published from the very Manuscript Copy that was presented to the late King Iames II. and found in his Closet . With an Introduction , and some Animadversions , by Edward Gee , Chaplain in Ordinary to their present Majesties , 8o. A Prayer for His Majesties Success in Isis great Undertaking for Ireland . ADVERTISEMENTS . THere is newly Printed , A Large Folio Bible of a fair new Roman Letter , with Annotations , and Parallel Scriptures or References ( some Thousands more than are in the Cambridg , Oxford , or any London Bibles yet Extant . ) To which is annexed , The Harmony of the Gospels : As also a Reduction of the Iewish Weights , Coins and Measures , to our English Standards . And a Table of the Promises in Scripture . In One intire Volume , containing Three hundred twenty five Sheets , in good Demy Paper . Proposed by the Booksellers undermentioned , on these Terms , viz. I. He that Buys only one Book , to pay Twenty five Shillings Unbound . II. He that Buys Six Books , shall have a Seventh Gratis , which reduces the Price to a Guinea Unbound . Which Terms are to continue until the first of September next : But after that , no Seventh Book will be allowed , nor a single Book sold under Twenty seven Shillings Unbound . Richard Chiswell , Ionathan Robinson , both in St. Paul ' s Church-yard . Brabazon Aylmer , against the Royal Exchange in Cornhill . There is also newly Published a Book , Intituled , CENSVRA CELEBRIORVM AVTHORVM , Sive TRACTATUS in quo varia Virorum Doctorum de Clarissimis cujusque Saeculi Scriptoribus judicia traduntur . Vnde-facillimo negotio Lector dignoscere queat quid in singulis quibusque istorum Authorum maximè memorabile sit , & quonam in pretio apud Eruditos semper habiti fuerint . OMNIA in Studiosorum gratiam collegit , & in ordinem digessit secundum seriem Temporis quo ipsi Authores flornerunt THOMAS POPE-BLOUNT , Anglo-Britannus Baronettus . Cum Indice Locupletissimo . Containing near Two hundred Sheets in Folio , of a fair Character and Paper , ( the same as Fasciculus Rerum Expetendarum , lately Published ) Printed for RICHARD CHISWELL , at the Rose and Crown in St. Paul's Church-Yard . By whom , for the Benefit and Encouragement of Gentlemen , it is propounded as followeth : I. That whereas the Book is now sold for 18 s. in Sheets ; whoever will come in as a Subscriber , and pay to the said Richard Chiswell 16 s. and 4 d. shall receive . One perfect Book in Sheets . II. Whoever shall Subscribe , or procure Subscriptions , for Six , shall have a Seventh Book Gratis : So that he that takes this Advantage , will have every Book for 14 s. in Sheets . III. That this Subscription-price shall continue to the first day of Michaelmas-Term next , and no longer : And after that , what remains of the Impression , shall not be sold under 18 s. in Sheets . 1. The Impression is but small ; no more than Five hundred Printed . 2. The Book is now compleatly finished , and ready to be delivered , in She●●● or Bound . Binding , Two Shillings Plain . 3. Book-sellers shall have the same Allowance for their Collecting Subscr●●tions , as was made in the Fasciculus Rerum Expetendarum . Notes, typically marginal, from the original text Notes for div A30434-e220 Psal. 3. 6. Psal. 4. 8. 1 Sam. 30. 6. Psal. 14. 1. Jer. 5. 21. & 10. 8. & 23. 13. 
A30417	----	A sermon preached before the Right Honourable the Lord Mayor and aldermen of the city of London, at Bow-Church, September 2, 1680 being the anniversary fast for the burning of London / by Gilbert Burnet. Burnet, Gilbert, 1643-1715. 1680 Approx. 64 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30417 Wing B5872 ESTC R21523 12683166 ocm 12683166 65703 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30417) Transcribed from: (Early English Books Online ; image set 65703) Images scanned from microfilm: (Early English books, 1641-1700 ; 682:4) A sermon preached before the Right Honourable the Lord Mayor and aldermen of the city of London, at Bow-Church, September 2, 1680 being the anniversary fast for the burning of London / by Gilbert Burnet. Burnet, Gilbert, 1643-1715. [6], 32 p. Printed for Richard Chiswel ..., London : 1680. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fast-day sermons. Sermons, English -- 17th century. 2003-10 TCP Assigned for keying and markup 2003-10 Aptara Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion A SERMON Preached before the RIGHT-HONOURABLE THE Lord-Mayor AND ALDERMEN OF THE City of London , AT BOW-Church , September 2. 1680. Being the Anniversary Fast for the Burning of LONDON . By GILBERT BVRNET . LONDON , Printed for Richard Chiswel , at the Rose and Crown in St. Pauls Church-yard , 1680. TO THE RIGHT HONOURABLE SIR ROBERT CLAYTON , LORD-MAYOR OF THE City of London . My Lord , THE Publishing this Sermon , was no easie part of my Obedience , to your Lordships Commands , and to the desires of the Court of Aldermen : for I have no reason to expect it should be so favourably received , when it is brought under the Eyes and Censures of the World , as when it was first delivered . Since the good temper the Auditory was in , upon the remembrance of that great Conflagration , made it pass more acceptably at first hearing , than is to be hoped for upon a stricter review of it . And some Persons of high worth and Eminence , have been of late , treated so unsutably , either to their Merit , or their designs in what they Preached , that it may justly give such a one as I am , apprehensions of ill usage , for touching our sores , which are so tender , that some cannot bear the handling them in the softest manner . But having observed that what I said on these heads , was not unacceptable to your Lordship , who are so great a Iudge ; I do the more freely adventure on making it publick . Since the Iustice , Prudence , and Moderation of your Government , has given your Lordship so great an Interest in the esteem and affections , not only of this great City , but of the whole Nation ; that as those who are to succeed you in that high Trust , will be valued and loved , as they follow the Pattern you have set them ; so there are few things that can recommend such a Discourse , more , than that I may , by your Lordships permission , say , it was approved of by one of so great an understanding , and so Excellent a temper , as yours is generally known to be . God grant this may have some good effect on those that heard it , or may read it , and that the sad prospect now before us , may by the mercy of God , upon our unfeigned Repentance , be changed unto a serene and happy calm : wherein that your Lordship may be a great Instrument , both in this City , and in the publick Councels of the Kingdom , is the Earnest Prayer of My Lord , Your Lordships most humble , and most Obedient Servant , G. BURNET . AMOS , chap. 4. vers . 11 , 12. I have overthrown some of you , as God overthrew Sodom and Gomorrah ; and ye were as a Firebrand , pluck'd out of the Burning : Yet have ye not returned unto me , saith the Lord. Therefore thus will I do unto thee , O Israel : And because I will do this unto thee , prepare to meet thy God , O Israel . THe remembrance of that dismal Day , which brings us now together , grows too soon stale and cold ; and perhaps passes rather as a doleful Tale , that we are to hand down to the next Age , than as a Subject by which our Repentance and Humiliation are wrought on . We rather glory in our Wealth , and the great Splendor of London rebuilt , than are humbled , when we remember how she was laid in Ashes . The Largeness and Evenness of the Streets , the Regularity and Beauty of the Houses , the Magnificence of the Churches , Halls , Gates , the Exchange , the Canal , the Monument , with the other Glories of the City , do perhaps so much amuse us ; that , seeing now no other Marks , by which we can know what Places were burnt , and what escaped that spreading and devouring Flame , but the Meanness of the one , compared to the Pomp of the other , we are apt to think , Why should so disastrous a Day be had in such constant remembrance ? which might be more suitable when the Wound was green , the Ashes and Rubbish were not removed , when the Impression was deep , and Men were more sensible of their Losses , which in a Succession of fourteen years , they have either digested , or being quite broken by them , have made way for new Inhabitants , that had no share of the former Calamity . But now it may seem too long , to perpetuate the Memory of these black Days , and bright Nights , that so many of you looked on then with amazement , and must still reflect on with horror . Yet if we consider , that , how instrumental soever the Hand of Hell was in it , certainly the Hand , or rather the Breath of Heaven was visible , both in spreading it over so many Regions of this populous City , and in stopping it of a sudden , when the Fire had executed its Commission ; we cannot but think it fit , after so long an Interval , still to remember what may be supposed to have bin the procuring Causes of such an unheard-of Burning , which seems since , by a sort of Contagion , to have spread into many other Cities of the Nation : And whereas in former Times , a Fire that carried away a few Houses was thought dismal ; now except it burn down whole Towns , or Streets at least , we think it gentle and merciful . If we also reflect upon the Time when it broke out , that it followed a long and an unhappy War , and a raging Pestilence , our Miseries returning so thick upon us , as Iob's Messengers did ; all these things concurring with the sad and gloomy Prospect now before us , It is surely meet to be said unto God , I have born Chastisement , I will not offend any more ; if I have done Iniquity , I will do so no more . And joining that we have seen and felt , with that which is almost all visibly before us , we must conclude , it is fit to turn to Him , who did some years ago afflict us so severely , but has since given us a long Interval of Peace and Plenty , and seems now to be bending his Bow , whetting his Sword , and preparing against us the Instruments of War. The Words in the Text , pronounced upon the like occasion , offer to us , both the Reflection on what is past , the Consideration of what is present , with the Prospect of what we may look for . Of which I shall first speak a little in General , before I apply them . This Prophecy was given in Commission to Amos , one of the Herdsmen of Tekoa , a Town distant twelve Miles from Ierusalem , and six from Bethlehem ; so that he lived in the Tribe of Iudah , tho he was sent to the Ten Tribes , that still continued in the Idolatry of Ieroboam . Iehu having rooted out the Sidonian Idolatry of the Baalim , he and his Family , as a Blessing , even upon that imperfect Reformation , reigned over these Tribes 104 Years ; but the Period of it was now near an end , and with it , of the Peace and Liberty of that Kingdom : For Ieroboam's Son , Zacharias , reigned only six Months ; and his Murderer , Shallum , but one Month. Menahem , who conspired against him , reigned ten Years ; yet against him came up the King of Assyria , the conquering Empire of that Age ; and tho Menahem redeemed his present Quiet , by the Tribute of a Thousand Talents , that procured them only a whiles respite . His Son , Pekahiah , being a wicked Prince , Pekah conspired against him , and killed him , in the second Year of his Reign . Then Tiglath-Pileser , another Assyrian King , came , and perhaps pretended to revenge the Death of Menahem their Allie's Son , and carried away most of the Land of Galilee into Captivity . And the total Captivity of these Tribes followed under their next King. So that from the Days of this Prophecy , what by the Revolutions of Government at home , what by the Impressions the proud Assyrians made on them , they had a Succession of grievous Calamities , which ended in the total Subversion of that State. And they were so dispersed in their Captivity , that except some Straglers that might have returned with Zorobbabel , they were never again gathered together ; so that it is now only matter of conjecture what is become of them . Amos was one of the last Messengers , that was sent to invite them to Repentance . God had before spoken to them in the dismal Language of his Judgments , by Famine , by the blasting of their Harvest , and binding up the Clouds , that it did not rain ; by such Mildew , and Vermine , as had consumed all their Fruits , their Vines , Olives , and Figs ; by War , and the Plague , to such a degree that their Dead were not buried , but lay in the Fields , to infect the Air , and to offend the Living . The Stink of your Camps came into your Nostrils . Which are all mentioned in the Verses before my Text. And finally , that some of their Cities had been burnt down by the Hand of Heaven . Two years after this another Calamity came on them , from such an Earthquake , mentioned by Zechariah , that the People , terrified with it , thought of flying out of the Land ; for this Time being contemporary to that of Vzziah , the Earthquake there mentioned , which became a Proverb , seems to be the same spoken of in the first Verse of this Prophecy . So that this honest Shepherd was called from his Flocks , to see , if the Simplicity and Plainness of the Man , and of his Stile , which is the lowest of any of all the Prophets , could be a Mean to awaken them out out of their Impieties . The Sins he accuses them most for , were their Irreligion , desiring to stop the Mouths of the Prophets , saying , Prophesy not . And tho they observed the Returns of their Festivities , their New-Moons , and Sabbath-Days ; yet they were weary of them , observing them only for Forms sake , and longed to have them over . He also charges them for their Luxury : They had rebuilt their burnt and wasted Cities with hewen Stone , and had planted pleasant Vineyards and Olive-yards ; they drank Wine in Bowls , something like Healths now a-days ; they anointed themselves with rich Ointment , had their Beds of Ivory , and rich Couches about their Tables , feasted high , and had excellent Musick at their Entertainments , were guilty of great Iniquity and Oppression , so that there was no Truth nor Justice among them . And they were become so bare-faced and impudent in their Vices , that good and prudent Men thought fit to keep silence in that Time , because it was an evil Time. For all these Reasons the Prophets threaten with them a Captivity , and other severe Judgments ; and that because God had known them only of all the Families of the Earth , therefore he would punish them for their Iniquities . In the Words I have read , he says , I have overthrown you , ( some is not in the Hebrew ) as God did Sodom and Gomorrah . As , does not import in the Scripture-Phrase an exact resemblance , but only some Similitude in general . So that it does not necessarily import , that Fire came down from Heaven on them , but that they were overthrown totally , perhaps by Fire , Thundring , or Lightning . The Chaldee Paraphrast understood it more generally , and rendred it thus : The Word of the Lord abhorred them , as he did Sodom and Gomorrah . You were as a Firebrand , pluck'd out of the Burning . A proverbial Form of Speech , either expressing the great Danger they had run , with the extraordinary Deliverance they had met with , God rescuing them on a sudden ; as also the despicableness of their present Condition , since nothing looks worse than a Firebrand snatch'd out of the Fire . Yet have you not returned unto me , saith the Lord. They continued in their Impieties , and irreligious Worship , in their Separation from their right way of worshipping God at Ierusalem , in their Luxury , Sensuality , and Injustice : and all the Judgments they had felt , which perhaps might have a little awakened them , when they lay under them , had not any such effect , as to turn their Hearts , or to change the Course of their Lives . Therefore thus will I do unto thee , O Israel ; and because I will do thus unto thee . Thus , may either relate to the former Judgments , as if they were to be repeated upon them ; or to what follows of the Captivity threatned in the beginning of the next Chapter , The Virgin of Israel being fallen , and not able to rise ; Ten being left of an Hundred , and a Hundred of a Thousand . Prepare thee to meet thy God , O Israel . This is either an Ironical Alarm to them , to see what they could do to resist that God , the God of Hosts , that formed the Mountains , created the Wind , knew the Secret of Mens Hearts , could bring Darkness on the Earth in a bright Sun-shine , and tread upon the high Places of the Earth , the great Powers and mighty Empires , at his Pleasure : they were to try how they were able to resist his Thunders , to bind up the Clouds , or the Winds of Heaven , or to disperse those Armies that he was to send against them ; whom he would inspire with great Courage , when they should be struck with pannick Fear , and such Sorrow and dejection of Mind , that all their Songs should be turned to Lamentations . Or this , Prepare thee to meet thy God , is an Invitation to Repentance , as that which could only avert those Judgments that were ready to break forth on them , and dissipate the Clouds ; so that instead of the Storms they had reason to look for , they might be bless'd with a serene Calm , and entire Peace , upon their returning to God. Having thus opened the Scope and Intention of the Prophet in the Text , I shall now speak to these four Particulars . I. When we have met with Judgments , signal , both in their kind , and in the deliverance out of them , we ought to remember God's hand in them , and to consider , for what ends he both laid them on , and took them off . II. We ought to consider , what effect these have had on us ? Whether they have made us turn to God , or not ? III. We are to consider , how much severer Judgments we may reasonably look for , if those that have already come upon us , have not prevailed to make us return to God. IV. Upon all this , we ought to look unto God , and to endeavour to prevent that which we cannot otherwise avoid or resist , by an unfeigned Repentance . For the First of these : If we believe , that the World is governed by a Supreme Providence , we must conclude , that more astonishing and extraordinary Events , not only fall not out by chance , but are directed for some great ends , proportioned to such means . If either an Accident , or a Combination of cursed Men , first kindled this Fire , yet the Wind that waited on it , and drive it forward with such violence , that neither the many Hands that were employed to quench it , the Neighbourhood of so much Water , the Engines used , and all the other Means that could be thought on , were effectual to stop its Rage , till it had done its Work , was a manifest Indication of the Hand of God it . And how much soever Mens thoughts may be now blunted on this Subject , yet then , as I have understood from those that saw it , there were few that look'd on , that seemed not touched with the apprehensions of God's displeasure . Many that were not immediatly concerned in it , yet smote on their Breasts , and said , This is of God , let us return to Him. I shall not enlarge on the Description of it , or of the unexpected stopping of it in many places , even in the midst of very combustible Matter ; so that the quenching of it had almost as manifest Characters of a Divine Appointment on it , as the Conflagration it self . It would very ill become one that saw it not , to spend much Discourse about it to those that saw it , and as it is to be presumed , will never forget it , but will tell it to the succeeding Age ; as God commanded the Israelites to convey down to Posterity , the remembrance of the Captivity they had groaned under in Egypt , with the signal Deliverance out of it : for things of so extraordinary a nature ought never to be forgotten . I know it is not sit , upon every Calamity to enter into the Secrets of God's Providence , nor to determine what were , and were not the procuring Causes : or what were the more principal ones . In these Cases men of several Parties , have always found out somewhat in which they thought themselves least concerned , and have been willing to load that with the whole burthen of God's Indignation ; and so upon this occasion , Men have not been wanting to assign such Causes , as might make those from whom they differed more hateful . But who has said , What have I done ? And indeed , tho we may err in saying , one thing more than another drew down this Judgment on us , and in the enumeration of the Causes of it , may fail in the Account ; yet it is certain , that when we lay them all together , and more particularly reflect on such of them , wherein we find our selves most concerned , we are in the readiest way to prevent the like , or heavier Judgments , from coming on us for the future . It were also a vain and bold Presumption in any , to enquire into this Secret , Why this City more than others , or these parts of it more than others , were burnt down ? Our Saviour , by his Answer upon the like occasion , concerning those whose Blood Pilate mixed with their Sacrifices , or those on whom the Tower of Siloah fell , takes all Men off from such Curiosities , suggesting to them a more profitable Meditation : I tell you , Nay ; but except ye repent , ye shall all likewise perish . In general , we are certain that God afflicts us not willingly ; and so , without a more particular enquiry , we may conclude , that there were great reasons for this awakening Dispensation . And therefore , instead of looking backward any longer , I now proceed to the Second Point , to examine , What effects this or the like Providences have produced upon us ? And whether we have returned to the Lord , or not ? I shall confine my Discourse to those three Heads on which the Prophet founds his Charge , Irreligion , Luxury , and Vnrighteousness ; and shall desire you to bear with the Plainness , which becomes such a subject and sombere Occasion . I cannot say upon the first Head , of Religion , that the chief part of the Prophet's Accusation 〈◊〉 us : for the Sins of Dan and Bethel do not belong unto us ; we have not set up a new Way of Religion , different from that appointed by God ; we have not bin guilty of any open Idolatry , in worshipping the Works of Mens hands , or of making any resemblance of that invisible Being , whom we adore . But in the Head of Religion , I shall name other things , wherein we have bin as far from returning to God , as the Ten Tribes were . First ; They minded nothing but the external Pageantry , the Musick , and other outward Performances , and were weary often of these , so that their solemn Days were Abominations to God. And now , if we look among our selves , tho there may be perhaps more Care in this great City , than in any of the World , about the decent Observation of the Sabbath ; this is the Magistrates Glory , who do so carefully restrain the Violation of that holy Time ; yet many of those , who in compliance with Custom go to Church , do it meerly for Form. But if we examine what these Assemblies amount to , for the greatest part , we cannot think but God abhorrs and despises them . Many go to them only for Custom ; others , to shew their vain Apparel , and dress themselves with such gawdy Pomp , as if it were a Play , rather than the Worship of God , they went to bear a share in . I speak not against modest Decency and Cleanness ; but the vanity of many Peoples Dress is no small Scandal to our Churches , who not only gratify their own Pride , but do all they can to distract and tempt others . In the Worship of God , how little serious are we in all the parts of it ? We confess our Sins without Contrition , we pray without Devotion , we praise God without Affection , we hear the Scriptures without Faith : So in a word , all is but Form , and even of that we grow soon weary . Any Excuse serves us , either to be absent , or to come late . The too visible coldness of most People behaviour shew , their Hearts join not with their Bodies or their Lips in the Worship of God. For Sermons , they are hearkened to , as other Discourses are , which we either censure or commend , as we see cause , or perhaps sleep all the while : But if we do mind them , it is for most part rather to furnish our selves with some Notion , to maintain Discourse , and to gratify our Vanity , than to be truly edified by them . And what we hear that more immediatly concerns our selves , we put off , perhaps , with a slight Groan , and may be say within our selves , God be merciful to us , we are all Sinners . Do we think God is pleased or can be delighted with such Assemblies ? For the two Sacraments , the Devotion of the one is almost quite gone , it becomes a matter of Entertainment , and is used as a Ceremony that brings much Cost with it ; the Sponsors considering more the Fees they are to give , than the Vows they make ; and these being so slightly made , no wonder they are slightly performed . It is true , the other Sacrament is kept up with a little more seriousness , some more Preparation and Devotion , but because People are a little apprehensive of this , many take the best course they can to ease themselves of it , and do not receive in many years , unless the Law of the Land make it necessary , which is by too many more considered than the Laws of Christ in his holy Gospel . If we sum all these together , and reflect on the Coldness and Deadness we are all guilty of , in our Religion and religious Worship , can we think that we have yet returned to the Lord ? Can such a dead lifeless way of serving him , be acceptable to him , that knows how far our Hearts are from him , when we draw near to him with our Lips ? Can he take pleasure in these Assemblies , which , as all Forms must be , that are not enlivened by an internal Devotion , grow burdensom to our selves ; and are only kept up as a Compliance , either to Custom , or some Remainder of a natural Religion , that we have not been able to extinguish quite in our Consciences , after many Attempts made to fear them ? But to all this it may be opposed , Are not we zealous for the Reformation ? Sure all this Heat and Flame must rise from true Religion ? I deny not , but this great City has been on all occasions very forward in expressing their Zeal for the Reformation ; but even upon this Head , God has not a few things to charge us with . St. Paul tells us of a Zeal of a far higher Strain , than I am afraid ours rises to , even of giving ones Body to be burnt ; which yet would profit nothing , if it flowed not from true Charity . So if our Heat about Religion rise not from a true and internal Love to it , God may make it useful to others , but it shall avail us nothing . The Corruptions of true Religion , in all Times , have risen from this , That those who would not submit to the necessary , but hard and difficult parts of it , have studied to cheat themselves , and if they could , to bribe God , by setting up in room of these , some more easy and pompous things , which their Circumstances qualified them for , and they have spent much of their Wealth and Heat upon these . Some have adorned Churches , and adulterated several parts of Religion , by the Splendor they have added to them : Some have been very exact in external Performances ; others have taken pleasure even in rigors on themselves ; and others have been active and zealous in that Cause , which they took to be the Cause of God. According to the difference of Mens Constitutions , so they have chosen various Ways , that did most sute with their Tempers , and by a great Zeal about these , have pacified those Clamors , which otherwise are apt to arise in a guilty Conscience . The Sanguine love Pageantry ; the Flegmatick , the dull return of their Forms ; the Melancholy affect Severities ; and the Cholerick are peevish and passionate , and think those Heats that are natural to them , are Sacrifices of great value with God. But will he accept of these from such defiled hands ? I know , those that are inwardly possessed with the Love of God and their Neighbour , and have a just sense of the Love their Redeemer hath shewed them , must have a very lively concern in those things that relate to his Glory , and the Salvation of our Souls . But if we only put on a heat , and counterfeit a Zeal , where there is no good Principle under it , this is but to mock God , and think to pay him with false Coin , because it has the superscription of the true . If our Zeal is only Passion or Faction , then to offer this up to God , is to bring wild-Fire , and kindle it on his Altar . There are two sad Indications , that declare the Zeal of the greatest part is no better : The one is , that the rest of their Lives are not of a piece with their Zeal . It is an impudent thing for any to pretend , that he is concerned that others should glorify God , when he is so ready to dishonour him himself ; or that the sincere Belief , or pure Way of Worship , may be preserved , when he so cares , as if he neither believed in his Heart , nor worshipped God in his Spirit . God is not mocked , but discerns through all our Disguises , the secret Thoughts and Intents of our Hearts . I speak not this to cool or lessen your Zeal for the Reformation , but to direct it aright , that it being fixed on a better Principle than either Passion or Interest , may have a deeper root , and a stronger operation , may be more acceptable with God , and more effectual by his Blessing : which cannot be expected to hypocritical Pretences , or at best , the Fermentation of Revenge or Interest . Another sad Symptom , that shews our Zeal about Religion is not what it ought to be , appears in these unnatural Heats , that grow every day among our selves , for things , of which , to speak modestly , a Man must say , they deserve not that warmth which we bestow on them . If a Man is so far free from the Contagion which most are infected with , by being of a Party , as to consider the things themselves , he cannot but stand amazed , to see Men , who agree in all the Substantials of Religion , quarrel so violently about some external and less important Matters , when the Enemy is at the Gates . It was one of the clearest Demonstrations of the Wrath of God on Ierusalem , that during their last Siege , the Factious were so high within , that as they had any respite from the Enemy without , they were destroying one another . They would not know the things that belonged to their Peace in time , and so they were hid from their Eyes in the day of their Visitation . When the African Churches were ready to be devoured by the Vandals , who besides the Barbarity of their Tempers , were Arrians by their Religion ; The Schism of the Donatists did so rage , and was managed with such heat , too much of both Sides , as St. Austin laments , that it was a manifest Sign of their approaching Ruine ; yet that holy Father , with the other Bishops of that time , made great Offers for comprehending the Donatists within the Unity of the Church ; one was , to take them into a share of their Functions , and that the Surviver should be the sole Pastor . But secular Men enflamed the Differences , and the Governors punished the Donatists so severely , that St. Austin wrote often to them , to stop these violent Proceedings . But that holy Man died , while Hippo was besieged , and the Prop of these Churches being removed , they soon became a Prey to their cruel Enemies , who brought them all under a most terrible and undistinguish'd Persecution . When the Mahometan Impiety , and Saracen Empire , was spreading in the East , the Greek Empire fell into such Divisions and Animosities about the Will of Christ , and the Use of Images , that disjointed them one from another , and made way for the growth of Mahometanism . Shall we follow these Patterns so carefully , as if we were afraid to miss such Calamities as fell on them ? Are we so little sensible of the Advantages we give our Enemies , and the weakning we bring upon our selves , by such Jealousies and Heart-burnings . St. Paul , when the Corinthians following their just Law-Suits before Unbelievers , brought thereby a Scandal on Christianity , charged them rather to suffer Wrong , than that a Brother should go to Law with a Brother . If such things , which had a foundation in Justice and Property , were to be forborn for their Indecency ; O how much more reasonable is it now for those who publish the glad Tidings of Peace , to lift up their Voices as a Trumpet , to sound a Retreat from this ungodly War in our Church , and to call Men off from their unseasonable Heats , to a greater Calm and Temper , when the Effects of them are like to be so fatal . It has been the Device of the Church of Rome , both to keep Unity within her self , and to foment Differences among others , ever since the Reformation . They have Differences among them of a far higher nature than any we have among us . The most material Differences in Matters of Doctrine , that have raised the greatest Animosities in this Island , have been about the Nature of Divine Grace , and the Order of the Decrees of God : but those have been carried as high , if not higher , in the Church of Rome . I need not mention the many Differences among the several Families of the Schoolmen , who have invented various Explanations of almost all the Mysteries of their Religion , and have defended their Sentiments with as little Modesty of Language , as many of our Writers do ; yet all this has not broken their Church . In that which is to them the fundamental Point of their Religion , Where the supreme Power of judging Controversies infallibly is lodged ; tho they all agree against us , that there must be a living infallible Judg , yet they do not agree in whom this Power is placed . Many set up the Pope ; others are so ashamed of this , that they are for the Council , without the Pope ; and others chuse a middle way , and are for ascribing it to the Pope and Council together : And yet if the Council has either the Infallibility entirely , or has any share in it , so that it is no-where without its concurence , then they have no infallible Judg , it being 115 years since they had a General Council , and 't is like to be much longer before mother comes . I need not enlarge on their other Differences , either the ancienter Contests concerning the Immaculate Conception of the B. Virgin , which were not only supported by ordinary Reasonings , but by Pretences to Visions aud Revelations ; and the later Contests , that are yet depending at the Court of Rome , concerning the Morals of the Jesuits , and other modern Casuists : All these shew the Varieties among them in Matters of Doctrine . Those who have travelled among them , and narrowly observ'd their Customs , see that there are no small Diversities in the Rites and Forms of their Worship . Every Nation , and every Religious Order , has some Rites that are peculiar to them ; and tho the Roman Office is now used most commonly , yet as the Ambrosian continued long at Millain , and the Mozarabick in some parts of Spain ; so here in England , the Southern Parts followed the Use of Sarum ; the Northern , the Use of York ; South-Wales , the Use of Hereford ; and North-Wales , the Use of Bangor ; besides a peculiar Use that Lincoln had for that large Diocess . All which shew how willing they were to knit all People to their Communion , indulging them some peculiar Rites , either different from , or added to the rest . So well have they studied the Policy of keeping their whole Strength united together , against those they call Hereticks , and their common Enemies ; tho they have not been able to bring all their Votaries to an Uniformity , either in Points of Doctrine , or the Forms of Worship . They have no less industriously blown upon and improved all the Differences among the Reformed , to break them among themselves . Could so small a matter , as the Difference about the Presence of Christ in the Sacrament , ( which was only a speculative part , since their Worship did not differ , ) have so divided the Lutheran and Helvetian Churches , if some secret Practices of theirs had not wrought on the Weakness and Passions of some angry Men ? The Papists saw this as well on the one hand , as the Princes and soberer Divines perceived it on the other . At one Publick Conference , appointed by the Diet of the Empire , between Papists and Protestants , for setling Religion , the Papists knowing their weak Side , and desirous to throw a Bone among them , proposed , that they should first agree to condemn the Helvetians . Melancthon perceived what this aimed at , and so studied to divert it ; but other peevish Divines grew so hot about it , that they broke up the Meeting , to the no small joy of the Popish Party . How far they may have practised among us to inflame our Differences , I shall not determine : but I am sure there is nothing we can possibly contrive , more both to their Advantage and Satisfaction , than this is . The Heathen Philosophers had different Schools , but worshipped in the same Temples . The Primitive Christians differed in many Customes , both about the Observation of Easter and Lent , with many other various Rites ; but they never broke that Bond of Peace and Perfection , the Unity of the Church , till the Bishops of Rome began to lay their Yoke upon the other Churches . It were a great happiness to be exactly of the same mind : and such as differ from the Publick Constitution , ought certainly to examine the ground of these Differences , with calm and unprejudiced minds : And , to pronounce my own Opinion freely , and without reserves , I am very confident if that were done , with the Care and Application that is requisite , the Truth would soon appear to be of our Church's side : and if there be yet any Defects in our Constitution , or any thing that requires Amendment or Improvement ; as , no doubt , none ever was since the Apostles dayes that needed it not ; then let clear Reason , and calm , but steady Endeavours be used for compleating or ordering what is wanting or amiss among us ; which His late Glorious Majesty offered to redress , for setling this Church . And it will seem strange , if any who glory so much , and so justly , in the Honour the Church received by so great a Testimony , as his Martyrdom gave it , should not follow those Thoughts , which He , after a long course of Sufferings , and deep and devout study about them , had taken up ; a due difference being made between the things that he offered in compliance to the heat of that time , and the more retired Reflections himself had . But if so great a Happiness , as a compleat , Unity cannot be attained to , let us , at least , lay aside our Unnatural , Unchristian , and unpolitick Animosities ; condescending to the Infirmities of the Weak , and pitying them rather than insulting over them : Let such mutual allowances be given as Humane Infirmity , the weakness of many mens Reasons , the strength of their Passions , and the force of Prejudice and Education require . And if we will so order our Zeal , that its first and chief Operation be on our selves , reforming our Lives , and purifying our Hearts , and then apply it proportionably to other things , giving to every part of Religion such a share of it as the importance of the thing requires ; then a great deal of our heat would be soon allayed . But to speak plainly ; Is it a Christian Zeal to disseminate Lies and Scandals ? To expose men that have deserved highly , for some supposed Mistakes ? These things ought not so to be . If those that run about with the greatest violence , blowing on such sparks , would examine themselves , as in the presence of God , what is the secret cause or spring of all their Motions , I am sure much of it will be found to flow from bitter Envy and Strife , which bring on Confusion and every evil work : and not from the Wisdom that is from above , and is first pure and then peaceable , and easie to be entreated . And as we ought in meekness instruct those oppose themselves ; so others should not express too great uneasiness at the Instructions we offer them . If we will reflect on the high value our Saviour set on our loving one another , that thereby all men should know that we are his Disciples , it would soon change our Temper ; so that being ashamed of our former Contests , if we could not of a sudden come to think the same things ; yet the same Spirit of Meekness , Humility and Charity dwelling in us , we should soon grow up into one Body : from which we are not kept , so much by the Differences themselves that we dispute about , as by that Alienation of Mind , which hath so violently rent us from one another . And this makes that for all the Evils which we have either felt , or do still fear , instead of accusing or condemning our selves , we lay the blame wholly upon others . The City blames the Country , and the Country the City : We of the Church blame those of the Separation , and they of the Separation blame us of the Church : But alas ! who look into their own Consciences , and humble themselves before God! This Evil is of the Lord , therefore let us turn to him with our whole Heart : and we shall certainly feel , that as a Spirit of true and real Holiness rises in us , we shall grow above these Contests for small matters . For God seems to punish us with this division of Language and Heart , as he did the Builders of Babel , for our other sins ; since without a stroke from Heaven , a common measure of Infatuation could not carry this so far . And now I go to the next particular charged by the Prophet on these Tribes , wherein they had not returned unto the Lord : That was Luxury . They had rebuilt their Houses , furnished them gloriously , and surfeited themselves with their Plenty : which they abused by their excessive Intemperance , both in eating , drinking , and in other Jollities ; being insensible of the Judgments of God , that had either fallen on them , or were hanging over them . And in this , how parallel are our Sins to theirs ? This City is rebuilt with an increase of Luxury , as well as Order and Beauty : How many do exceed their Rank and Condition , the many Breakin gs do too manifestly declare : few are contented to live in that moderate Frugality and Decency that their Ancestors used ; and complain of want and decay of Trade , because there comes not in enough to supply their Vanities , or to serve their Luxury . The Intemperance that abounds is too notorious to be much insisted on : as if those Liquors which God hath blessed us with , for refreshing and restoring our Spirits , were to be used either for the inflaming of our Lusts , the depressing our Reasons , impairing our Healths , and the profuse wasting of our Time and Estates . Inventions also must be fallen on for the decent forcing others to the like Excesses , by setting Healths about . A practise so ridiculously Brutal , that it were a loss of words to go to expose it : Hereby men are not satisfied to Gratifie their own Intemperance , but most lay snares for others . And how studiously do these Agents for Vice , endeavour to corrupt all that are so unhappy as to fall in their ill Company ; training them on by degrees , till they have raised them to the like pitch of Impiety with themselves . To this is joyned the Excess and Curiosity of Entertainments , which has been long accounted one of the special Vices of this City . Our Bodies when nourished in the most moderate manner , and kept down with Exercise , yet are apt enough to raise many Temptations in us : which we ought not to cherish , by laying in a too plentiful provision for the Flesh , with its Lusts and Affections . When People give themselves up to all the incentives to Lust , and by Jollities , Musick , Balls , Drinking and Feasting , have laid themselves out to so many Temptations , and prepared so much fewel within for these impure Flames to work on ; it is no wonder that all excess of Riot and wantonness should follow such Disorders . The Indecencies of both Sexes going to Taverns , the corruption of a defiled Stage , the gross Liberties which many take , have now run us into such a mire of Filth and Sensuality , that it is scarce decent to rake in that kennel : and to speak of the things that are done , alas , not in secret , but in the sight of the Sun ; Shall not God visit for these things ? Have we yet returned unto him ? or do we not go on to dare Heaven , and work all manner of Abominations with greediness . And while such Vices abound , and so many Judgments hang over us , who is betaking himself to Fasting and Prayer ? who hath cut off any of his former Excesses , or is accusing himself ? Sin and Lewdness are still growing , and its like will go on , till , as the Prophet threatens , God shall make your Sun to go down at Noon , and darken the Earth in the clear day . Poetical Expressions for unlook'd for Miseries . Then he will turn your Feasts unto mourning , and all your Songs unto Lamentations : and instead of the vanities of your Apparel , and the costly dresses on your Heads , will bring Sackcloth on all your loyns , and baldness on all your heads , and make your mourning to be like the mourning of an only Son. The third thing for which the Prophet accuses the ten Tribes , is , that which Luxury must carry with it , to support it ; their Injustice and Oppression . A man that spends profusely on himself , as he disables himself from giving the Poor such a share of his Wealth as he ought to do ; so he grows unable to perform those stricter Duties of Justice and Equity to his Neighbours with whom he deals . Men that will live high , must maintain it by all possible means : If the cheating , even a Friend , the Sophisticating corrupted Goods , the defrauding Creditors , by covering one with some Protection , or pretending he breaks to force Abatements of just Debts , or perhaps the profuse wasting both his own Stock , and the Stocks with which others have trusted him , become necessary to furnish out his Luxury and Vanity , he sticks at none of them . I do not doubt but the Regulations made in this great City are as exact and well considered as in any such City in the World ; but as long as the high way of living continues , many unrighteous things must be invented for defraying that Expence . Justice and Righteousness are among the first Elements of Virtue , which Nature does so early teach all men ; and are so necessary to the Peace and Government of the World , that we do very impudently pretend to the high things of Religion , if we have not begun with these , which are the lowest steps to it . If Trade is carried on by Lying , Cheating , Sophisticating , Extortion , and unregulated Usury , can a Blessing be expected from Heaven , on Wealth so acquired ? If men make their Weights small , and falsifie their Balances by Deceit , so that they sell the Poor bread , shall God forget these things ? shall not the Land tremble for this and every one mourn that dwelleth therein ? If the Mystery of some Trades consists in the Cheats of them ; if Retailing is manag'd by lying , if Debts are paid by cousenage and fraud , if Bargains are made after too much Wine hath nummed or overheated the Spirits of the one Party , of which the other takes advantage ; if men have ever so much wealth and cunning both in acquiring and preserving it ; yet according to the Prophetical expressions in the Ninth Chapter , Though they dig unto Hell God will take them thence , and though they climb up unto Heaven he will bring them down , though they hide themselves on the tops of Mountains , he will search and take them out from thence , and if they should lie as close as in the Bottom of the Sea , he will command a Serpent to bite them . In these Points we ought on such days of Humiliation , if we intend not to add the Mockery of these to our other Sins , to examine our selves , as in the Presence of God , and see whether we have either departed from our old Sins , or instead of doing that , do not only continue in them , but contract new Guilt . If we will break the Yokes of Oppression and Injustice , if we convert what formerly went to our Luxury and Vanity , and apply it to the Necessity of our poor Brethren ; and if instead of these Forms ( in the repeating which we have too long placed all our Religion ) and of our bitter Heats , we do follow Peace with all men , and Holiness , without which no man shall see the Lord : then when we pray to him , he will hear our Prayers , our Light shall shine out under all that Darkness , that now covers us ; God shall guide us continually , and so satisfie our Souls , that we shall delight our selves in him and his Service . But if we will still continue in our Sins , and satisfie our selves with so slight a way of serving God , then we may look for either the like , or heavier Judgments : which is the third thing I proposed to speak to ; Therefore thus will I do unto thee . All the Corrections that God lays on us , are to amend us , but if these prevail not , then other severer means must be used for the same end , more searching Medicines when gentler ones cannot raise or carry off the Humours ; and in Conclusion , God often makes those Nations on whom he had bestowed the most discriminating Marks of his Favour , the most publick Instances of his Justice , as he did the Iews of old , for their Idolatry , and the Roman Empire , after they had so strangely corrupted the Christian Religion : more signal Judgments being perhaps the only Means left to work on some , whom indulgent Providences do not prevail with ; who indeed can be awakened by nothing , but Thunder and Lightning . In the Government of the World , the Methods of divine Providence are so mysterious , that it very ill becomes us , to take on us to judge how things shall fall out : yet since Solomon has observed that there is nothing new under the Sun , and by what has been , we may collect what may be ; there are two things threatned by this Prophet ; a Famine , not of Bread , nor a Thirst for Water , but of hearing the Word of the Lord : so that they should wander from Sea to Sea , and run to and fro to seek it , but should not find it . The other was , that they should go unto Captivity before their Enemies , where God should command the Sword that it should slay them , and he would set his Eyes on them for Evil and not for Good. It is worth our time to consider what we may expect either of these ways . As for a Famine of the Word of the Lord , whether it shall come upon us , from that Religion , which openly professes its Design to be to take the Scripture out of the hands of the People , or from any other hand ; we have Reason enough to look for it , when we consider how horridly we have neglected and abused it . The greatest part never trouble themselves about it , and , perhaps , since their first Education and Child-hood , have never looked on it ; others have read it , and fixed it more carefully in their Memories , but rather that by talking in that Stile , they may conceal their Villanies ; and by the Misapplication of it , excuse their Errors and Faults : but how few read it with a plain Simplicity of mind , to receive Instruction and Light from it , and to kindle greater Warmth of Affection in them , from the many excellent Passages in it : which , what Effect soever they may have on vulgar Readers , are , to those that read them , with a well disposed Mind , strong and sharp as a two edged Sword. It cannot be denyed but Religion , among us , has lost much of its Force and Authority , and many , seeing thorough the Hypocrisie of one sort , and the Formality of another , have come to imagine , that there is nothing in it but either Custom or Interest . And I wish the great Scandals that our Contests have given to all men of clear and disengaged Reasons , may not have occasioned or encreased this in a great Measure . Universally the Gospel is preached and heard without that Sense , which a thing of such high Consequence deserves ; for certainly , it must be acknowledged , that either Christianity is a Contrivance or Dream , or that it is the most important thing in the World. How farr other Accidents may deprive us of this , of which the Force and Efficacy is , in a great part , gone , we do not know : whether downright Atheism , or the Disbelief of all revealed Religion , which has got such footing among us ; or other extravagant Conceits of extirpating a Gospel-Ministry , as the decentest Introduction to these , may not bring us within this Curse , I shall not play the Diviner : but the great rage by which many endeavour to make the Clergy hateful and contemptible , with a Concurrence of some other things , seems to give just Apprehensions , that we may live yet to see such days . I confess , on the other hand , the Appearances seem more probable and threatning , that we shall be brought under the Tyranny of that Church , that can never hope to advance her Interests , but by suppressing this Light , by prohibiting the Scriptures , and persuading the World to deliver up their Faith and Conscience to the keeping and governing of their Priests ; for who can go over to them , till his Mind is so loaded with Prejudices , that he dares not use his Understanding and Reason ? Can any man believe that a Bishop , chosen with all the craft and intrigue that can be used among the cunningest Statesmen in the World , should be presently the Head of the Church , the Universal Pastor , St. Peter's Successor , and the Supreme Judge of all Controversies ? who though he understand no Divinity , and practises as little Morality , yet must decide all Controversies of Religion ; and that in his Sentence all must acquiesce . He that can believe this , is well enough prepared to go over to them , and to believe the onely thing I know , which is more incredible ; that a Priest , by vertue of a Character given him , which is every whit as unintelligible as this great Effect of it , can , by pronouncing of five words , make a piece of Bread and a little Wine , become the whole and entire Substance of the Body and Blood of Christ ; so that it is all in every crumb and drop of it . These are things to which men must be long and well prepared , before they can think they believe them : for it may be justly made a Question , whether they do , or indeed can believe them ? This Religion must of necessity , for its own support , extinguish the Light of the Scriptures : in which , the part that came more immediately , than any other , from God himself , has not escaped their Expurgation : I mean , the ten Commandments ; of which , the Second , one of the fullest and most copious of them is left out of their Catechismes : because it must have cleansed the Churches of Images , and the many other Monuments of Idolatry , with which they had defiled it . And in the New Testament , that part of it on which they have built most , is yet so contrary to one of their Devices , that it was fit for them not to let the People understand it . I mean the Institution of the Eucharist , in which Christ said , Drink ye all of this , when he gave his Disciple the Cup. They had also made their Worship so ridiculous , by the many strange Legends read on the Saints dayes , to which both the Collects and Anthems for these Offices do relate , that it had been hard to have brought the Pople to hear these things gravely : Therefore it was very fit , for these ends , to have their Worship in an unknown Tongue : though St. Paul has written so copiously on that Subject , that it is not easie to imagine how their minds are composed , who believe that he was inspir'd , and yet approve of a Worship , in a Language not understood by the People . But after all these Corruptions of theirs , why should we not think it reasonable to believe , that since we have given our selves up to some of the worst Effects of Popery , God should abandon us so far , as to suffer us to come again under that yoke , from which , by a mighty hand , he delivered our Fathers ? While we worship him merely out of Form , what difference is there between that and the telling of Beads ? If we think a loose Life may , by a few touches of Sorrow , be so expiated , that these shall carry us to Heaven , is not this almost as bad as to believe Attrition is sufficient to Salvation ? If we think our coming to Church , or Sacrament , will save us , is it not as bad as their Opus operatum ? If we blindly deliver our selves up to a Party , and follow all its Interests , what better is this than their Implicit Obedience ? and if we allow our selves in that rage and violence , by which many carry on their Opinions , seeking the Ruin of all who differ from them , and spare no Methods , how false or cruel soever they be ; This is not far from their Extirpating of Hereticks , and saying , there is no Faith to be kept to them . If by these and many more particulars , we examine how much the Spirit of Popery doth still leaven us , many of these who seem most heartily opposite to it , will be found deeply tinctured with it : And if we are secretly corrupted with some of the worst Principles of that Religion before we are aware of it , the other parts will more easily follow . Our Doctrine and Worship are Reformed : That we owe to the last Age , and to our Educations : But if our Hearts and Lives are vitiated by the same ill Principles , under another disguise , it will not be so great a Leap as some men imagine to get over that Gulf. Here is one danger before us : it is a great one indeed , and perhaps the very Methods some may use to secure us from it , may precipitate us headlong unto it . Caiaphas advised the Iews to kill our Saviour , fearing that upon his pretending to be a King , the Romans might come and take that place : But this did so provoke God , that what they feared came upon them : so whether some by overbending their Zeal and Fervour , may not overthrow a Church , which has been , ever since the Reformation began , the greatest Bulwark against Popery , and drive things much farther than at present they intend or imagine , I leave it to the thoughts of wiser men . The other thing threatned by the Prophet , is , their being led unto Captivity , and given up to the Sword. Our present Wealth and Plenty , the Situation of our Countrey , the strength of our Fleets , and the natural Bravery of the Nation , may seem perhaps to raise us beyond the fear of it : England never having been higher in Trade , our Plantations never stronger and better Peopled , our Dominions never more extended and our Shipping going from under one end of Heaven to another . But alas ! if God blast our publick Counsels , and strike us at home with such a Division of Heart , that we cannot agree in things that are necessary for common Safety ; all our Wealth makes us but a more inviting Prey , either for a Tyre or Sidon , that may be near us , who would gladly carry our Trade from us ; or for a great Conquerour that hovers over any of his Neighbours , to spye from whence he can receive an Addition to his Empire and Glory . And if God intends to give us up to Captivity , he will take away the Heart from our Councellors , and Spirit and Courage from our Armies and Fleets ; as the Prophets threatned the Israelites often , that those to whom God was to deliver them up , should come upon them with so unresistable a Force , and meet with so faint an Opposition , that they should easily fall into their hands . There is nothing in which the overruling Force of divine Providence , shews it self more than in the rising and falling of Empires ; in which we find often , great Kingdoms subdued by a small Force , while the one were elevated with more than ordinary Courage , and the other side , by a Series of odd Accidents , as much depressed : so that vast Treasures and great Armies have melted to nothing ; and sometimes without any visible Fault in the Conduct ; where no rational Account can be given , but that Heaven was on the one side . If God is against us , he needs no Instruments to chastise us with , he can either by binding or opening the Clouds or Winds of Heaven , blast all the Fruits of our Industry or Trade : he can bring out of the Dust of the Earth , Swarms of Vermine to plague us ; he can discharge his Arrows , and again send the Plague or a Fire among us , or so give us up to Madness and Disorder , that we shall again fall in unnatural Wars at home , and destroy one another . Some of these Dangers are not so remote , as to be look'd upon as the dark Dreams of melancholy men , or the Speculations of a disturbed Fancy ; what has been may be , and is , perhaps , nearer than we imagine . I shall not encrease your Horror at the Return of such things , by a pompous and tragical Description of them ; you need but reflect on what you have seen and known of many of them : and what if these shall return upon us again ? What if this fruitful and peaceable Land , be again made a Field of Blood , and be watered on both sides , by the Blood of Englishmen , Brother fighting against Brother , till being thus weakned at home , we become an easie Acquisition , to those who long for such a Breach among our selves ? And does not the Prospect of these things affect us ? What remains then , but that I conclude with the fourth particular , of which I proposed to speak , that our turning to God , is that which only can prevent those Judgments that we cannot resist . There is no Council nor Divination against God , he makes the Diviners mad , and brings the Councils of the Heathen to nothing ; he makes the Devices of the people , of none effect : we can neither withstand his Power , defeat his Wisdom , nor escape his hand ; we can only humble our selves before him , and turn to him with our whole Hearts ; and thereby avert all that storm of heavy Wrath , that is ready to burst out upon us . If there were a general turning from the evil of our ways , from the Intemperance , Uncleanness , Injustice , and Impieties , that have so long prevailed among us ; then how soon would all these dreadful Symptomes of God's Displeasure fall off ? Upon the Repentance of Nineveh , those Judgments which were so near , that the short period of forty dayes were prefixed to them , were put off to a longer time : The external , but feigned Humiliation of Ahab , procured to him a Reprieve of that Sentence the Prophet had denounced . So if there were but a ceslation from these horrid Impieties by which God is so highly dishonoured , and of those publick and avowed Vices which no Christian Nation practises now more openly than we do ; and which have , in a great measure , taken our Spirit and Sense from us ; we might hope for a longer continuance of that Tranquillity , which we still enjoy . But if no warnings will prevail , if neither past Calamities , nor threatned Miseries , nor the sense which some , who have gone in the same excess of Riot , have expressed of it when they were near Death , will work on a wicked generation , it seems such are already under that Curse given in Commission to Esaias , Make the Heart of this People fat , and make their Ears heavy , and shut their Eyes ; lest they see with their Eyes and hear with their Ears , and understand with their Hearts , and convert and be healed : and that this shall last till the Cities be wasted without Inhabitants , the Houses without men , and the Lord be utterly desolate . Words expressing the highest indignation possible against such Sinners , who had long abused the Patience of God , and had mocked him , by drawing near to him with their Lips when their Hearts were far from him . But if the greatest part will still go on in their Sins , till they perish by them ; yet if there were but a small number that would seriously set themselves to turn to God , by Prayer , Fastings , Supplications , and engaging in a course of strict and fervent Devotion , would stand in that Breach which our Sins and Divisions have opened ; and instead of looking after News , or expecting much from Humane Councils , till Gods Anger were appeased , would cry mightily to him ; these might be the happy Preservers and Deliverers of their Countrey , at least from present Danger . Or if the Sins of England are such , that God will not be entreated , even of these , but will give such evidences of his Displeasure , that all shall say , Verily there is a God that Iudges in the Earth , yet such mourners shall not lose their labour : their Tears and Prayers shall return upon themselves ; they shall at the least have their own Souls for a prey , and may be blessed Instruments of gaining some few about them ; who , though they may be involved in the common Calamity , yet shall find Mercy in the Day of the Lord. God grant there may be many such among us , and that for their sakes , he may raise up the Tabernacle of his Anointed , and close up the breaches of it , and build it up as in the former times : and so establish us in this good Land , which he hath given us , that we may still enjoy the Blessings of his pure Religion and holy Word , with the continuance of our Peace and Plenty : and that if Evil be determined to come upon the Land , that we may not see it , but may be gathered to our Fathers in Peace . To God the Father , the Son , and the Holy Ghost , be all Honour and Glory , for ever and ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A30417-e270 Iob 43. 31. Psal. 9. 12 , 13. Compare 2 Kin. 10. 36. & 13. 1 , 10. & 14. 23. 2 Kin. 15. 19. 2 Kin. 15 29. 2 Kin. 17. 6. Zach. 14. 5. chap. 2. 21. chap. 8. 5. chap. 5. 11. chap. 6 , 4 , 5 , 6 chap. 5. 7. chap. 5. 13. chap. 3. 2. Zech. 3. 2. Iude 23. Luk. 13. 3 , 5. 1 Cor. 13. 2. Lib. 1. con Parm. cap. 7. lib. 3. con Petil . c. 49 , 50. Epist. 60 , 127 , 158 , 159 , 160. 1 Cor. 6. 5 , 6. Hist. of the Council of Trent . lib 5. Anno 1557. Iames 3. 16. 17. 2 Tim. 2. 25. Iohn 13. 35. 8 ch . 9 , 10 , ver . 8 ch . 5 , 6 , 8 , ver . 9 ch . 2 , 3 , ver . Eccl. 1. 9. 8 ch . 11. 12. 9 ch . 4. 1 Cor. 14. 〈…〉 . ch . 9. v 11. 
A30235	----	The difficulty of and the encouragements to a reformation a sermon preached before the honourable House of Commons at the publick fast, Septem. 27, 1643 / by Mr. Anthony Burges ... Burgess, Anthony, d. 1664. This text is an enriched version of the TCP digital transcription A30235 of text R7338 in the English Short Title Catalog (Wing B5643). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 77 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30235 Wing B5643 ESTC R7338 12089878 ocm 12089878 53812 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30235) Transcribed from: (Early English Books Online ; image set 53812) Images scanned from microfilm: (Early English books, 1641-1700 ; 240:E71, no 2) The difficulty of and the encouragements to a reformation a sermon preached before the honourable House of Commons at the publick fast, Septem. 27, 1643 / by Mr. Anthony Burges ... Burgess, Anthony, d. 1664. [6], 28 p. Printed by R. Bishop for Thomas Vnderhill ..., London : 1643. Reproduction of original in Thomason Collection, British Library. eng Fast-day sermons. A30235 R7338 (Wing B5643). civilwar no The difficulty of, and the encouragements to a reformation. A sermon preached before the Honourable House of Commons at the publike fast, Se Burgess, Anthony 1643 14553 2 125 0 0 0 0 87 D The rate of 87 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-11 John Latta Sampled and proofread 2005-11 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Die Mercurii 27. Septemb. 1643. IT is this day Ordered by the House of Commons assembled in Parliament , That Mr. Salloway doe from this House give thanks unto Master Anthony Burges for the great paines hee took in the Sermon he this day preached ( at the intreaty of this House ) at S. Margarets in the City of Westminster , It being the day of publike humiliation , and to desire him to Print his Sermon . And it is Ordered that none doe presume to Print the said Sermon but whom the said Mr. Burges shall appoint under his hand writing . H. Elsynge Cler. Parl. D. Com. I appoint Thomas Underhill to Print this Sermon . ANTHONY BURGES . The Difficulty of , AND The Encouragements to A REFORMATION . A Sermon Preached before The Honourable House OF COMMONS At the Publike Fast , Septem. 27. 1643. BY Mr. ANTHONY BURGES sometimes Fellow of Emanuel Colledge , and now Pastor of Sutton-Cofield in Warwickshire . LONDON , Printed by R. Bishop for Thomas Vnderhill at the signe of the Bible in Woodstreet . 1643. TO The Honourable House OF COMMONS , Now assembled in PARLIAMENT . Worthy Patriots , GOD hath made you like the Brazen-Serpent ; those that have been stung with the Serpents and Dragons of Rome , have look't upon you and been healed . You have overcome , and slaine many Lyons of difficulties that have beene in the way ; yea , you have found honey in them . The Church is not in her travels and labour , as those strong women of Israel , that could bring forth alone ; Therefore God hath stirred you up to help her in her pangs ; Bee couragious therefore , and languish not in this so great and necessary a work of Reformation . All truth is sweet , even naturall truth ; therefore the Heathens in their Sacrifice to Minerva ( their Goddesse of Arts ) offered honey , crying out , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , truth is sweet ; but spirituall truths are sweeter then the honey and the honey comb ; And this is the truth , even that about Doctrine , Discipline , and the Worship of God , which the godly desire above all their outward advantages , And above all those works of Reformation you have in hand ; especially provide against the generall ignorance in people by a solide and serious Catachizing ; and against the prophanenesse of people by powerfull Discipline , that so the Sacraments may bee dispensed comfortably . As in this Kingdome , the Lawyer , the Physitian , the Tradesman can goe comfortably in his calling , so provide that the Pastor also in the Dispensation of Ordinances may doe it with joy , and not with griefe ; The very Heathens were carefull about their Idoll Sacrifices , Procul , O procul este prophani : And wee read in Story , that the Priest being to sacrifice , askt this question , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; who was there ? Answer was returned , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , good and honest men . And now in this work of Reformation , goe on exactly , consult not with flesh and blood , leave not in your Building any nailes or hookes standing out , that may teare those who goe by . And that God may delight in your works , labour to reform your own lives , and Families , lest you bee as the Torch or Candle that giveth light to others , but consumeth it selfe . The great God of Heaven goe along with you , strengthen , settle , and establish you . Your humble Servant in Christ Iesus , ANTHONY BURGES . A SERMON Preached before The Honourable House OF COMMONS At the Publike Fast , September 27. 1643. MARK . 1. vers. 2 , 3. As it is written in the Prophets , Behold I send my Messenger before thy face , which shall prepare thy way before thee . The voyce of one crying in the wildernesse , Prepare ye the way of the Lord , make his paths streight . I Will not begin my Sermon , as commonly Printers doe their Books with some flourish or gaudy pictures on the first leafe , but fall immediately upon that speciall matter which is contained in my Text , & that cannot be handled rightly , unlesse I take in the former words , The beginning of the Gospel of Iesus Christ the Sonne of God : for in the whole contexture of these words , you have a proposition to be confirmed , and the argument confirming it : I call it a proposition , and not a Title or preface , such as that is , the Revelation of Iohn , and in doing thus I borrow gold of the Egyptian , ( I mean ) fetch my interpretation from a Popish Commentator , who had much learning , and more malice ; and that this is more probable , consider the use of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gospel , which signifieth in the Scripture sometimes any joyfull matter that is published , sometimes in particular , the Doctrine of Christ ; and lastly , for the preaching of this , which is the frequent use of the Word ; and as for the sense of taking {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for the Booke and History of Christ , that is not a Bible-sense , but an Ecclesiasticall ; even as Evangelist in the Scripture doth not signifie one that made the History of Christ , as wee call the soure Evangelists ; but one , who accompanied the Apostles in preaching the Gospel : so that Gospel is here as much as preaching ; and when it followeth , the Gospel of Iesus Christ , Iesus Christ is not the matter , but the author , so that the sense is , The beginning of Christs preaching was as it was foretold by the Prophets . This being explained , you have first the manner of proving , which is by testimony , and although that be the weakest argument in humane things , yet it is the strongest in divine ; and secondly , there is the matter or proofe it selfe : and in the clearing of all this , we might enter into two disputes ; 1. In vindicating the Author from perverting the meaning and scope of Esay , as the Iewes would perswade us ; 2. In answering the doubts about the diverse readings , whether it should be the Prophets , or in Esay onely , which Beza contends for as the true reading , and this is made so great a difficulty by Ierome , that he saith he will crave pardon for his ignorance , as if the knot could not be untyed ; but should I handle these at large , you would say I gave a stone or serpent of controversies , when you askt for the bread of nourishment ; this therefore take briefly for the explanation : the words in the Text you shall find in Esay 40. 3. ( for those of Malachi tend to the same purpose ) and are not to be unstood onely literally , as the Iewes would have it , of an exhortation to the people of Israel to make ready and prepare for their returne from captivity ; nor as others onely as a prophesie of John Baptist , and our Redemption purchased by Christ , for whose entertainment we are to prepare , but we think it literally true of the Iewes , and the voyce enying in the wildernesse to be all those severall Prophets , that proclaimed their return ; and also typically true of Christ and Iohn Baptist in his time , and consequentially to be applyed to any time when Christ is comming graciously to deliver us from any such captivity . So that from the manner of proving , and the matter or proofe it selfe we will gather two Doctrines seasonable for these times . Doct. 1. That Gods Word is the onely rule and principle in matters of Religion and Reformation : It holds à majori ad minus , if the Prophets that were acted infallibly would yet confirme their matter delivered by Scripture , how much rather others ? 2. From the matter or argument , and in that , the duty pressed . Doct. 2. That it is a speciall duty upon all , to remove all impediments , and to make way for Christ when he is comming to us . We will begin with the first . Doct. The Word of God is the onely rule and principle in matters of Religion or Reformation . It hath the properties of a Rule , which are these : 1. It is known and easie . Psal. 19. 78. It is compared to a light , and a Lanthorn to our feet ; Nor will that evasion of the Papists serve their turnes , that it is lumen or light in it selfe , but not quoad nos ( as if the Scripture were a light under the bushell ; God should then doe that , which our Saviour saith no man doth , ) for that the Scripture is light effective as well as formaliter , appeares by the addition , giving understanding to the simple . Besides , to be a light in it selfe , but not quoad nos , is a kind of contradiction , seeing the light it hath is for us . It is true indeed , there is a two-fold obscurity , one of matter , which sometimes is so excellent and perfect , that our understandings cannot reach it , and so in this sense it is said , the naturall man perceiveth not the things of God : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a naturall man , one that doth excolere animam , such as Aristotle and Tully ; but this blame is to be cast upon our understanding , not the Scripture , for as we say , Sol est maxime visibilis , & Deus est maxime intelligibilis , the Sunne is most visible , and God most easie to be known , because the one hath the greatest motive of seeing which is light ; and the other of being understood , which is verity ; so are these truths most full of light , if our understandings were opened . The second obscurity is of the phrase , and that the Scripture useth not in things essentiall to salvation , and commonly what is obscurely set down in one place is cleare in another ; and shall not the Spirit of God which giveth a cleare understanding and expressions unto men be cleare ? See the Papists folly , they hold it possible to fulfill the Law , but not to understand it ; for when we urge that place , Deut. 30. 12. The Word is not hidden from thee , and it is very nigh thee ; Oh , say they , this is to be understood of the fulfilling of the Law , not the knowing it ; wee conclude then , the holy Scriptures are the holy Ladders , whereby we climbe up into heaven , and know Gods meaning . 2. It is infallible and certain . The infallibility of it is witnessed by those places where Gods Word is compared to Gold seven times refined , and where it is said , Heaven and earth shall sooner passe away , then one jot or tittle , ( a ) . And so thy testimonies are sure ; By all this it appeareth , that the Word of God is a fixed Canon , it cannot be wrested and wyer-drawn , so as to approve one thing to day , and the contrary to morrow : It is hellish blasphemy to compare it to a nose of Wax ; and to say that it is to be interpreted secundum currentem statum Ecclesiae , as the condition of the Church altereth , so must the Scripture alter ; thereby they confirme that of Tertullian , Deus non erit Deus nisi homini placuerit , God shall not be God unlesse man please . If you say , that the Apostle Peter speakes of some who did wrest the Scripture , and put it upon the wrack ; This is to be granted concerning the words , not the sence , and matter of the Holy Ghost intended by those words : That is invariable and cannot be a Reed shaken with every wind of interpretation , and because Heretiques would flye to the words , denying the sence , therefore hath the Church of God been constrained to use new words to distinguish them by . Irenaeus doth well compare Heretiques to the Beast Hyaena , that imitates the Shepheards voyce , and so by that meanes seduceth the Sheep into destruction . Now this infallibility of the Word is so great that when some , as Saul and Uzzah , have gone against it , as if their speciall considerations might give them a protection , which were indeed faire and plausible , yet they were severely punished by God . 3. It is universall in regard of time , place , and persons , so that he is the true and good Catholike that keeps to this Catholike rule . The Word was ever a rule ; to declare unto the Church any thing besides that we have received , nunquam licet , nunquam licuit , nunquā licebit , Vinc. Lyr. Hence in the Old Testament , Esay 8. 20. To the Law and to the Testimony ; if they speake not according to this , it is because there is no light in them : Hence also the good Kings Hezekiah and Iosiah were guided by this pillar of fire when they set upon Reformation . It was a rule in the New Testament , therefore our Saviour often , Luk. 10. 26. Psal. 11. 17. How readest thou ? and how is it written ? Paul when he would reform the abuses crept in the Church of Corinth about the Sacrament , goeth to the first institution , and as it was delivered from Christ ; And if wee consult with the Fathers , we shall finde that this Scripture was the brook , out of which they gathered those stones which they slung in the forehead of those Goliahs that oppressed the truth ; There was never any errour , but it went up and down , like Cain , from one place to another , fearing lest every place of Scripture that met it , would kill it . Then it is universall for all places , as the Sun in the firmament is light for the whole world , not for this Kingdome only , or that , but it is for Nations ; so is Gods Word a rule to England , to Scotland , to Rome , to all where it is promulged . Lastly , it is universall to all persons , for as the Psalmist saith of the Sunne , there is nothing hid from the heat thereof ; so no person or persons are exempted from the Obligation of the Word ; there is none too great to have his faith and life controlled by it : Hence it is able to make the man of God wise to salvation , 1 Tim. 3. 17. And not onely a Minister , but an whole Councell ; yea , this is a rule that binds Kings and Parliaments . We must all stoop to his Word . 4. It is Indivisible : When we say a rule is indivisible the meaning is , that nothing may be added to it , or detracted from it , and this the Scripture in the close of all , Rev. 22. challengeth to it self ; how great a breach of this truth hath been made when the Apocryphall Book , and many other traditions and Ceremonies have been equallized to Scripture , and made as necessary as that ? Nay , is there not such folly in people , that they are as willing to be without Gods Word as mans inventions ? It is a necessary truth , which all Magistrates , all Ministers , all people should beleeve , that Gods Word is perfect ; There is enough in it as a rule to direct and worke holinesse in us ; How wretched then are the Papists , that will have Images , the Lay mans Bible , as if Gods Word were not enough ; and see their perverse disputings , they will not have the Scripture read in the known tongue , lest people through mistake , make errours , whereas Images are suffered by them , though they doe naturally teach idolatry . When therefore these traditions and ceremonies climbe up , like Reuben , into their Fathers bed , let them lose all their glory . The Word of God is Heb. 9. 15. & alibi , called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Testament ; now you know to a mans Will nothing may be added , nor any thing detracted : And this you will alwayes find to be true , all subversion of true faith , and pure worship , floweth from this , either because something of Scripture is neglected , or something that is not Scripture , is introduced . 5. It is adequately proportionable unto our faith : The rule and the thing regulated must be fitted one to another , Faith and the Word of God must runne parallel ; all that is written must be beleeved , and all that is beleeved must be written ; and oh that the Church of God had in all ages kept to the Scripture as Ruth to Naomi , where the one liveth the other would , where the one dyeth the other will . Non credo quia non lego , I doe not beleeve it because I do not read it , was a known speech in Antiquity ; Thou art to say , Hitherto thou shalt goe O my Faith , and no further ; hitherto thou shalt goe O my worship , and no further ; Hoc primum credimus cum credimus , quod nihil ultra credere debemus , this we first beleeve when we doe beleeve , that we ought to beleeve nothing beyond Scripture ; and this also is to be extended unto your practise and conversation ; As you are to take no other Religion then what the Scripture allowes , so neither to live any other life then what the Word commands ; come therefore thou who livest a prophane and wretched life , let us expostulate with thee , thou art no Papist , thou wilt not hold transubstantiation , why ? because it cannot be proved true by Scripture ; And can thy profanenesse , thy lusts , thy oathes , be proved lawfull by Scripture ; Doth not the same Scripture that bids thee beleeve thus , bid thee also live thus ? Is not Gods Word against profanenesse as well as popery ? If this were attended to , men would have holy lives as well as sound judgements . 6. And lastly , a rule must be first , and before the thing to be regulated ; a rule is a measure , and therfore must be first in its kind ; To question whether the Church should be before the Scripture , is to question whether man be before God : 'T is true , Divines doe well observe , that the Scripture may be considered , either quoad formale externum , in respect of the outward forme , as it is a writing ; or quoad formale internum , in respect of the inward sonne and sense of it , as it is the Word of God : Now in the latter sense , Gods Word was alwayes before a Church , because by the Word we are begotten againe , and so made the Church : Hence it is that Gods Word is more ancient then Churches and Fathers , and this is the antiquity we should set up . It is true , the Church in regard of her Ministery , and leading us to beleeve , is before the Scripture , but we never put forth a Divine holy Faith till the Spirit of God worke our assent to his Word , because it is his Word ; so that to stay in the authority of the Church , is to stay in Iohn Baptist , that did beare witnesse of Christ , and not goe to Christ himselfe . Seeing therefore the Word of God is most ancient , why should men presse us in faith or worship , to go and see what was done 5. or 600. or a thousand yeares agoe , and not rather goe to the Scripture which was before this ? But as the Owle and Thiefe cannot endure the light , so neither can errour or superstition the Word of God . Now take these Cautions , First , the Word of God is the onely rule . In Popery they share with God in every thing ; to grace they joyne freewill to Christs merits their owne , to God , Angels and Saints , to the Scriptures their traditions , and Church authority ; and this is urged so precisely that if the Church doe determine an errour to be a truth , yet they are bound to beleeve it yea , that they doe mereri credendo , merit by beleeving it ; even as it was among the Sadduces and Rabbins , if their Elders said the right hand were the left , or the left the right , they must assent to it ; If we would be content with this , that the Scripture were an halfe rule all would be well , but as God is a perfect God , so is his Word a perfect Word , we must have no other Gods besides him , so also no other Scripture or Word beside this . Doe not then in matters of Religion make this thy Compasre to saile by , What say others ; and what is the custome ; but , What saith Gods Word ? Are not politique considerations a rule to many ? is not custome a rule to many ? Vae tibi flumen moris humani , quis tibi resistet ? Woe to thee , ô thoutorrent of custome , who is able to resist thee ? cryeth Austin . It is true if this be received , here will appeare much nicety , much singularity , here must be loud cries for a Reformation , which the world doth so much oppugne ; The world is not able to beare this exhortation , Let the Word of God rule you , let the Word of God reforme you . 2. When we say its a rule , it must be extended to that end for which it is a rule ; for as the Scripture is not a rule to Physicians or Mathematicians in their proper arts , so neither doth it particularly tend to this , or that individuall action for all essentials it is a rule , and a generall rule for circumstantials . Nor doth this detract from the perfection of the Scripture , that it doth not command every circumstance because then a thing is imperfect , when it wants some perfection that is due to it : It is not an imperfection in the body , that it s not every where , because this is not requisite to the body , so neither is it to be expected from the Scripture , that all circumstantials must be by name commanded ; It s true , the Church must take heed that under the name of circumstances she doth not bring in worship , which hath beene alwayes the subtilty of Satan . Thus Altar-worship , and Image-worship were made but circumstances in mens bookes by distinctions , but in their practise as much as Gods owne instituted worship . Be sure to give enough to the Scripture . Adoro plenitudinem Scripturae , I adore the Scriptures fulnesse , saith Tert. As Bonaventure said , if he were to er , he wuld rather er in giving to much to grace , then to free-will ; so do you , in giving too much to the Scripture , rather then to little , though its best to go neither to the right hand , nor the left . 3. Though it be a rule , yet it does not exclude other ministeriall helpes , and here commeth the office of Pastours and Teachers in , as also of praying unto God , and diligent reading of Gods Word ; Therefore it s a vaine and absurd question of the Papists , Let a man be lockt up in a study , with a Bible , what good will he get by that , if he cannot reade ? as if because we say its a rule , therefore other ministeriall helpes were not also necessary . The Pastors and Teachers have indeed a light , yet as God when he created the world , conveyed the whole light of the world into the body of the Sunne , so that though the Moone and Starres should give light , yet they should shine with no other light but what they received from the Sunne ; So God in the constitution of the Church , conveyed the whole light of it into the Scripture , and the Offices of the Church are to shine with light from thence ; The godly Pastours and Teachers of the Church , they doe not make truths , though they may declare them ; As Solomon by his prudence did not make the childe , the true mothers child but declare it ; and the skilfull Ieweller doth not make the Iewell , but doth distinguish it from the counterfait . This rule doth extend , first , to matters of faith . A sound faith is the soule of Religion , it s like the Sunne in the firmament , like the eye in the body ; and commonly ubi male creditur , ibi nec bene vivitur , An ill faith and ill life goe together : Hence Hymeneus and Philetus , as they made shipwracke of their faith , so they did also of a good conscience , 1 Tim. 2. 17. There is no building of any confessions of faith , but the materials must be fercht from this mountain . Errour and Heresie have no such enemy as the Scripture . The holy Fathers were scrupulous in using the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and Trinity , and all because they were not Scripture words ; Hence Heretiques are lucifuga Scripturarum , Owles that cannot indure the light : therefore Lindan the Papist was not ashamed to say , That it had beene better for the Church if there had been no Scripture at all , but only Traditions . Now the Scripture being the ground , faith , though we be never so orthodox , yet if it be not because of Scripture , it s but an humane faith . As men may have anhumane repentance ( when their hearts are troubled ) meerly upon humane considerations which is farre from godly sorrow : So he may have an humane faith , meerly because of education and humane custome , and all this comes farre short of divine faith . Secondly , to worship and discipline . An orthodox Church without good discipline and pure worship , is like a field of Come without hedges . What a comely Church should we have , if Scripture Orders were lookt too ? In worship , all that is done without Gods Word , is doing we know not what , Iohn 4. 22. You worship you know not what . And by what ground they receive one voluntary worship , they might receive more . The Pope once resolved that he with his Cardinals should at a set time ride on Asses partly to shew their humility , and partly to imitate Christs riding on an Asse to Ierusalem ; But the Cardinals refused it as too absurd , yet they might on the same ground have received that as a custome , as all their other rabble of worship . So for discipline and order , a prophane man should be as rare in the Church , as a blazing starre , If any one be an Idolater , a reviler , no not to eat with such an one , 1 Cor. ● . 11. And againe , If any walke disorderly , withdraw from such an one . I know different judgements improve these places to different opinions , but I presse that which all agree in ; I acknowledge that governours are more to be incouraged in this work , because the ignorance and prophanenesse of people cannot indure to see a brazen serpent broken down . You worthy Patriots , you have indeavoured to bury Moses his Body , left it should be worshipped and how doth the Devill withstand you ? Thirdly , to our outward conversation , Psal. 19. By them thy servant is forewarned ; The Scripture is the Antidote against sinne , Psal , 19. 9. A young man may cleanse his wayes by them : in the former a King , in the latter a young man . Where there are the greatest temptations , even there Gods Word will prevent . Now this use of the Scripture men doe not consider , they dare not have any other faith then the Scripture propounds , yet they date live another life , Verba Scripturae non sunt legenda , sed vivenda . As therefore you beleeve as it is written , so live and feare and joy as it is written : canst thou prove thy drunkernesse lawfull , more then thy heresie ? Fourthly , to the heart and conscience of man : and herein it differs from all other Rules and Lawes , they bind onely the outward man , but these reach to the heart and conscience , Rom. 7. The Law is spirituall , it doth convince even a selfe-admiring Pharisee ; when this Sunne-light shineth , it discovereth all the hidden thoughts of the heart all those moates , that otherwise would not be seene , so Heb. 4. 12. It s a two edged sword , &c. The eloquence and wit of men doth not awe and terrifie the conscience , but the Word of God doth , that makes the heart cry out , I am overcome , overcome . It s true God makes use of humane eloquence , Qui dedit Petrum piscatorem , dedit & Cyprianum Rhetorem ; but all must be subordinate to the Word : As God is the Father ofspirits , so the Word is a word of spirits ; If the word comfort , though all the world threaten , the heart beareth up it selfe , and so if that threatens , the heart is discouraged . Use 1. Of exhortation , to set up this rule . Let the Word of God dwell in you , sollow that in your reformations , as the Wisemen did the starre : you are carefull ( as Magistrates ) to keep Parliament priviledges ; be as tender about Scripture priviledges , this is your spirituall Magna Charta : Then will God set you up in the consciences of men , when they shall see that you are as seriously bent to keep Gods right as your own . Esay 8. 19. Should not a people enquire of their God ? Every Nation seeks to their own god ; The voluptuousman takes counsell from his belly , the ambitious from his great ones , the Papist from the Popes chaire ; and shall not we from God ? It was a complaint of an Anonymus in his Epistle to Calvin ; ( we hope through the blessing of God this Parliament will take it away ) this man writing out of England to Calvin concerning the disorders in our Discipline and Church way , saith , We goe to the Nobles and great men to redresse this abuse , they say the Bishops must look to it ; when we go to the Bishops , they answer , they cannot do any thing unlesse there were a publike Constitution of the Realme for it : But when that publike Senate is called , there are so many civill businesses to bee handled , that the cause of Christ is alwayes neglected . Therefore we the Ministers of Gods Word , are like John Baptist , a voice crying out to you , Prepare ye the way for the Lord , and that by his Word . It was said of the people of Israel , That there was an ounce of that calfe they made in every punishment that fell upon them . And may not we say , that the generall neglect of Discipline hath had a great share in all our sinnes and punishments ? O yee blessed Fathers , who were afraid to use the word Trinity , and the like , because it was not in Scripture , how could you lie still in your graves for these yeares past , and not rather haunt us as ghosts , who had so much of doctrine and of worship that had no Scripture for them ! Now there are other rules set up by men . 1. Antiquity : This is the Gorgons head that all superstitious men hold up , thinking to silence all men immediately , whereas indeed they deale as the Gibeonites did , who came with their mouldy bread and old shooes which they had newly got , as if they had enjoyed them a long while : so it is with most of their old traditions , and their mouldy inventions , which they obtrude upon us . But how many things are improved ? are not your states , your revenues improved ? and shall not the light and gifts that God hath given be improved ? Is it not Austins observation , that the Epistles of the Fathers were mended by Provinciall Councels , and Provinciall by Vniversall , and the first Vniversall by the latter : mark that , the first by the latter ; so that what is said of old age naturall , may sometimes be true of ecclesiastique , ipsa senectus morbus . It was the observation of an acute wit , That time was like the River of waters , that bore up all the frothy and empty things , but all the ponderous things sunk and were seene no more . 2. Custome : This a rule more then all Scriptures to many ; This we and our fathers have been used to doe ; Now how vaine is this ? for by the same reason Heathens and Pagans might plead for their Idolatry . Yea Symmachus did when he intreated the Emperour not to bring in Christian Religion ; Oh , saith he , sequendi sunt parentes , qui sequuti sunt feliciter suos , contumeliosa est emendatio senectutis : our fathers lived quietly doing thus and thus , it is a reproachfull thing to be wiser then our fathers . And this is the great mountaine in the way of Reformation ; Customes , though never so ridiculous , though never so dangerous , yet they will stand for . Austin tels us , that he came into a City where the people had a custome upon one day in a yeare to meet together , and to throw stones at one another , whereby many were killed , yet because it was a custome , he could not make them leave it . 3. Fathers : Thus the Papists were the fathers of this new Religion : now although it be true , that our learned Divines do prove all our orthodox positions out of them ; yet withall we say , they are no rules of faith . Call no man Father , saith our Saviour , that is , so as to rely and rest upon his authority : And indeed there are none set forth the fulnesse of the Scripture more then they . It was the insolent speech of that proud Heretique Dioscorus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I am cast out with the fathers ; so let any error , any will-worship be cast out of the Church : then the cry is , this is cast out with the fathers ; The Fathers works are uncertain , they contradict one another , yea themselves sometimes , and how then can they be rules ? 4. The name of a Church : This is another rule to many ; they will be of that faith which the Church they live in doth professe , and this hath been the Goliahs sword , none like that . It was Erasmus his speech , as Gerhard cites him , That the Church had so much authority over him , and he gave so much to it , that if she should conclude the Arian and Pelagian opinions to be the true faith , hee would beleeve it . What ? do you goe against the Church ? where if you askt , what is the Church , it would have been found to have been nothing but the will and resolution of a proud Pope , for he is the Papists virtuall Church . It is true , the authority of a Church that is holy and true , ought to work much upon men ; We , saith the Apostle , nor the Church of God have no such custome ; and therefore that is commendable , Contra rationem nemo sobrius , contra Scripturam nemo Christianus , contra ecclesiam nemo pacisicus : but then still provided that the Church shines with the Scripture light . The authority of the right Church must not be a cypher , and yet must not be all things . To keep Church-government from tyranny , and Christian liberty from a Socinian {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or doubting , is very hard . 5. Reason : And this hath been much extolled by a Socinian party a ate , but they confound the instrument and the rule together ; reason is the instrument applying , not the rule it selfe , and they are not reasons truths , but Scripture truths : As the Artificer , that beats out his golden metall into such and such forms , it is not the hammers Gold , but only it is formed by it ; And as they argue against Scripture , that one interprets it thus , and another thus , so we may say of Reason , this is right reason to one , that is not to another ; Tu haereticus mihi , & ego tibi . Especially all reason severed from Gods Word is corrupt and carnall , a very ill Iudge in the worship of God and our conversation . 6. Universality : To doe as the most doe ; this is a great rule ; they never consider what the Scriptures direct to , but they will beleeve , and worship , and live as the most doe ; now God hath expresly forbidden this , Thou shalt not follow a multitude to do evill ; They are but few to whom Christ revealeth himselfe : The whole world lyeth in darknesse ; And as that mould of the earth which turneth into stones is farre greater then that which becomes metall ; and as the weeds are farre more then the flowers ; so are sinners far more then those that doe truly worship God . This sect is every where spoken against , say they of Christs way ; And you shall be hated of all men for my names sake ; But as hell is not the more comfortable , because so many are there , so neither ought the paths thither to be the more pleasant , because there are so many companions , which lead to destruction . 7. Enthusiasme : That is , when men set up their private fancies and spirits against the meaning of God in his Word . But because all the godly are traduced by following a private spirit , and because that place of Scripture is urged by some , No Scripture is of private interpretation , it is good to consider the distinction I shall bring , grant that it be read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( which signifieth an impulse or comming upon us : ) An interpretation may be said to be private either 1. in regard of the person , and so that is not forbidden , for it is lawfull for one private man to gain-say the whole world , if he have a true interpretation of Scripture ; or 2. it is private ratione medii , when he takes a false medium , he doth not take the context , and the circumstances ; and this private interpretation , which doth not publikely appeare in the words , is forbidden : or 3. private is ratione finis , the end of a man , when though he take a right way and course , yet he hath some sinister end , and this also is forbidden : So then , a private spirit is then made a rule , when we take our own thoughts of the Scripture , and doe not found or establish our meaning upon the context . The Papists and Enthusiasts are contrary one to another ; Thus Christ , as Tertullian saith , is alwayes crucified between two theeves , truth suffers between two contrary errours . Now if we follow Scripture Rules , there will these consequents flow from it . 1. Such a man will be sure and constant in his way ; for as the truth is yesterday , and to day , the same for ever ; so also will the frame and temper of the man be the same for ever ; whereas a man that doth not build upon Scripture , he hath a weekly and a monthly Faith : Hence are those phrases , Holdfast the words of Life , Tit. 1. 8. The godly men ( saith Fox ) were called the just , and hold-fast men , because they would not abate of the least tittle they held ; It was a proverbe to expresse the difficulty of a thing , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , you may sooner unteach a man Christ : whereas men that have not built upon this foundation , they are like Theophilus Bishop of Alexandria , who was nick-named Euripus , because of his ebbing and flowing in matters of Religion ; for a Bishopricke hee would sweare to the Nicene Councell , and then to keep it he would forsweare it againe . 2. He will be holy and spirituall in his conversation ; for such as those rules are , such will he be : The Scriptures are called holy , not onely because the matter of them is holy , and the efficient Author of them holy , but because the end and effect of them is to make us holy ; They will not onely make orthodox in judgment , but right in affections and conversations also ; Hence it is that there is as little holinesse in the lifes of the Papists , as there is sound faith in their judgements : and how can it be otherwise , seeing the Church of Rome hath dealt with the people of God , as if a man would commit a Ship into the Sea without Pilot , Compasse , or Sailes , and so venture it into the Ocean ? And this Scripture holinesse doth as farre surpasse that which people call piety , as the Sun doth the glow-worme . 3. This will bring peace and security to him , and to the Kingdome that receives it : As many as walk according to this rule , peace unto them , Gal. 6. 16. Ignorant and prophane people cry out , it is this crying for Scripture so much , that makes all this trouble ; but see the contrary , 2 Chron. 5. 35. When there was no teaching Priest , nor the Law in Israel , then there was trouble to him that went in and went out : Again , 2 Chron. 17. 9. 10. when Iehoshaphat Reformed according to God , then all was quiet , and feare fell upon all the Nations round about . The bringing in of Gods Word , and a Scripture Reformation , is like the bringing in of the Ark to Obed Edoms house , it carries much blessing with it . 4. This Scripture man will bee accounted nice and scrupulous . If you doe regard his conscience , which attends Gods Word only , it must needs be nice and scrupulous in the Worlds account , That as they wonder you runne not into the same excesse of riot with them , so also that you cannot use all such Worship and receive all such Traditions as they doe : A tender constitution feeles the least blast of wind , so also doth a tender heart ; Look upon the carriage of our Saviours not washing his hands , it was but a civill . thing , he knew how much the neglect of this would prejudice him , and yet he would not doe it . For as he will have a liberty of conscience where some are superstitiously fearefull ; so againe hee will have an holy feare of conscience , where others are desperately bold ; never then let Reformers startle at this , to bee thought more strict then needs . 5. He will be judged singular from others : This ariseth from the other , for seeing his conscience is so tender , thence also his life will be disagreeing to the most , as the Apostles rule , Rom. 13. 2. Not to fashion our selves according to this world ; and so Jam. 1. 27. pure Religion is to keep our selves unspotted from the world : it is true on the other side , if there be any irregularity , it is in the most men of the world that they conforme not unto the Word of God which is the rule , for the godly doe as they should doe ; as in a pasture where a flock of sheep is , if all but two or three break the hedges and runne into the high-wayes , who are wanderers ? the multitude ? no , those two or three that abide in the pastures . 6. It will make him become hated and abhorred of all ; You shall be hated of all men for my names sake : Hence the Papists , because we would have all decided by Scripture , they call us Scriptuarios , and atramentarios Theologos , Inky Divines ; and to be a Bible bearing Puritan was matter of scoffe : How would the fire of Chrysostom have kindled against these wretches ; who upon that place , Let the word of God dwell plentifully in you , Cor. 3. 16. cryeth out , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Hearken all you tradesmen , get Bibles ; this undoeth you , that you think it belongs onely to some speciall men to read the Scripture : And how can it be but that the world must hate this , seeing there is such a contrariety between a Scripture life , and the life of carnall men ? A Scripture conversation , and a Scripture reformation can be no more indured by the world then David by Saul , because the pulling down of one is the establishing of the other : Semper aliena virtus formidolosa est , one mans vertue makes him that wants it afraid . But how may we get good by this rule ? 1 Wee must be frequent in it : see that Col. 3. Let it dwell in you , you must know it , and bee as familiar with it as your own houses : and then plentifully , that is , both for the object and subject ; the object , not this or that parcell of the Word of God , but the whole Scripture ; and then for the subject , in all the parts of the soul , the understanding , the will , and the affections it must be like Aarons Oyle running down from the head to the feet ; hence God would have the King himselfe to write his word with his own hand , that so he may bee acquainted with it , and rule accordingly , Dent . 17. 2 Pray for understanding : Only a spirituall understanding and an heavenly eye can discerne an excellency in the Scripture ; it argued a prophane spirit in Politian , who said there was more in one of Pindars Odes , then all Davids Psalmes ; But David prayeth that God would open his eyes , that hee might see the wonderfull things in Gods Law . All truth is sweet , but the Scripture truth above all ; men may reade the Scripture , write Comments on it , and yet not have spirituall and savoury understanding of it : Nunquam Pauli mentem intelliges , nisi prius Pauli spiritum imbiberis , unlesse God give thee the heavenly spirit of Paul , thou wilt never understand the heavenly meaning of Paul . 3 Be humble and meek , submitting to the simplicity contained therein ; The humble he will teach his way . It is a great matter to stoop to the Scripture ; Austin complaineth of this , that literarum typho tumidus , swelling with pride of humane learning , hee did refuse the simplicity of Scriptures : Bradwardine speaking of himselfe , before he felt the power of grace upon his heart , saith that hee was much offended , when hee heard Paul read in the Church , because hee had not metaphysicum ingenium : Thus proud men seldome ever come to know the truth , God hideth these things from the prudent and wise of the world . 4 Get love to Gods truth ; And this is the reason of all Anti-christs errours , and beleeving such lies as they doe , because they receive not Gods Word in the love of it ; They loathed this Manna , and therefore God makes a famine among them ; and there is no more terrible prognostique of Gods delivering up a people to blindnesse and hardnesse , then their rejecting of the Word . Take we heed then how we reject God reforming , lest he sweare in his wrath , that we shall never be reformed ; What is the great crying sinne of England this day ? even an hatred of Gods truth , they love not the power and purity of it , but as the Gadarens had rather have their Swine then Christs presence , so these their brutish lusts rather then Gods truth ; God removeth these meanes of grace when people are incurable , as when the Patient is dead , all the physick boxes and cups are taken away . Now that the Word of God may be set up , these three things are necessary : 1 To incourage preaching ; which is that great work so severely charged upon the ministers ; Hezekiah spake comfortably to those that taught the good knowledge of God . There was a very noxious and destructive opinion , that reading was preaching ; The question is not whether reading may not in some sense be called preaching , ( taking preaching for any declaration of Gods truth ; ) But whether it be ministeriall preaching whether whē the Apostle saith , he must divide Gods Word aright , he meaneth no more then to reade ? whether when he saith , who is sufficient for these things , he meaneth , who is able to reade ? when he saith . Give thy selfe to study , that thy profiting may appeare to all men , he meaneth that all men see thou readest better then thou didst . 2 Catechizing ; This would doe good both to Minister and people : the ministery in the first place ; Memorable is that which Chemnitius relates of his Master Chytraeus , that when he read over divers Authors , and devoured many Volumes , he set himselfe to prove the Catechisticall points of Divinity by Scripture , and then he sound himselfe in a new world , he was not able to doe it . As for the Minister , so much more for the people . Who will give us to weep rivers of teares for the generall ignorance in all Parishes and Congregations ? Bellarmine saith that faith may be defined better by ignorance then knowledge ; This is true , that the faith of the common people ( such as it is ) may bee so defined : Help the the Church of God , O you Wotthies in this . 3. Incouraging learning , and the knowledge of the tongues ; for howsover translations may be good , yet in regard of the emphasis of the Originall , we may say as the Queen of Sheba to Solomon , that which shee heard was nothing to the glory she saw . Then came in errour and superstition , when it was Heresie , or at least suspicion of it , to understand Greek and Hebrew . A Divine ought to bee that which was said of Nazianzene , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an Ocean of Divinity . Wee come now to the Testimony it selfe , Prepare yee the way of the Lord , &c. which doth containe the effect of Iohns Ministery , as also the duty of his hearers , who were fallen into a corrupt time , when the Philistims had filled up all the Wels the Pharisees & Scribes had corrupted the Word of God by false interpretations : The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he wil prepare , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , prepare yee , are taken from the custome of great Ones , who use to have way made for them ; or as others , when great Commanders were to lead an Army , they sent some before , who were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that did complanate and make levell the way ; and the Hebrew Word is emphaticall , which signifieth such a removall of all offensive things , that the face may no longer behold them : and thence wee observe that , It is the duty of a people to remove all difficulties and oppositions in the way , that so Christ may come and dwell with them : for so the Text carrieth it , either literally to take every thing away that may stop their speedy returne from Babylon , or typically , what should oppose the spirituall restauration of the Church , by the Messias ; and so proportionably , whatsoever mountaine or valley may be in the way , where Christ is comming . As they threw garments in the way , and with much acclamation cryed , Hosanna , blessed be he that commeth in the name of the Lord ; so are we with all earnestnesse of affection , to cry , Blessed be that Reformation , which commeth in the name of the Lord ; This also the Psalmist cryeth , Lift up your heads yee gates , that the King of glory may come in . We will first shew what are the impediments , the hills and valleyes , that hinder Christs comming to reigne in his Church . 1 A corrupt judgement , as if there were no necessity of preparation , of Reformation ; That was Laodicea's case , shee thought her selfe full , and rich , therefore she is counselled to buy eyesalve , Rev. 3. 18. Thus the Church of Rome is in a desperate disease , because she thinks she cannot be sick , she cannot erre : Thus all Reformation is accounted needlesse , what need we any more doe ? As he said , many had been learned , if they had not conceited they were so ; so many Churches had beene more pure and reformed , if they had not thought themselves reformed enough and therefore as for a particular person , Paul [ saith , I had not known sinne , had not the Law said , Thou shalt not lust ; so also may a Church say , I had not known this to bee an abuse , this to bee errour , had not the Scripture manifested it . 2 Attending to carnall policy : This makes men vary according to State consideration ; there are many men that can place their consciences , as Diogenes bragged he could doe his Tub , which wayes soever the wind blew , he could turne the mouth of his barrell from it . There are a certaine people spoken of in story , that worship no set God , but the first thing they met with , Hodie tu Iupiter esto , cras mihi truncus eris , To day this shall be good Divinity , to morrow error to day this shall be a reformation , to morrow turbulencie . This carnall respect is a loadstone to many , Fac me Episcopum Romanum , & ero Christianus , make me Bishop of Rome and I le be a Christian : There be some who thought gaine godlinesse ; how many children of Balaam are there who may be hired to curse the people of God ? 3 A sinfull symbolizing moderation ; How hard a matter is it , not to take a lame and halfe Reformation ? Si dimidio Christo essemus contenti , facile transigremus omnia , all quarrels would soone end if we would take up with a halfe Christ , saith Calvin ; Let the childe be divided , saith the false mother ; Purge out the old leaven , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Chrysostome ponders that , hee doth not say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , throughly and fully ; And Peter Martyr followeth this of Chysostome ; In Reformation , these are our principles , ad multa connivendum est , leniter est agendum ; sed alia est severitas verbi Divini , We must wink at many things , and proceed gently , but the severity of Gods Word is another matter of thing . But you will say , Shall there be no moderation , must we all be like frogs that cannot goe , but leape ? Yes , there is a lawfull moderation , but here we condemne a sinfull symbolising one . 4 Love to earthly things : If you reade the Prophet Haggai , you will find that the care and love to build their own houses , made them neglect to build the Temple of God : Thus also the Pharisees to satisfie their covetousnesse , made corrupt interpretations of the Scripture ; and what is all Popery , but the Daughter of ambition and covetousnesse ? When men had rather lose their God then their wealth , part with their Religion then their riches ; how can they promote the cause of God or make way for Christs comming ? when men can delight more in the glory of their own houses then in the spirituall beauty of Ordinances ; when they have more joy in their hearts , by the encreasing of wine and oyle , then in God and his wayes ; it is no wonder if so few make way for Christ ; it was Nazianzens excellent temper , to thank God he had any thing to lose for Christs sake . 5 A fifth impediment to reformation is prophanenesse and licence in wickednesse ; This is that which troubles men so , They shall not be so merry in their lusts and their sinnes ; but this should comfort you , Christ indured the contradiction of sinners , this comforted the Christians heretofore as Tertullian notes ; Who are they that speak against us , but the Ale-houses and Brothel-houses ? you may ask , What is the good we would doe , that the mouthes of the bad are so open ? Hence it is that men are patient under all Popish burthens , because these and their lusts may stand together , but when Christ comes , then they rage , crying . Let us break his bonds . It is a torment to wicked spirits , that they cannot be wicked , as they have been , Mat. 8. 29. Why art thou come to torment us before our time ; what torment could that be to the Devill , to be cast our of the possessed bodies ? yes great , because they could not vex and destroy as before : so a Reformation comes and torments proud Church-Governours , and why so ? because they cannot oppresse and rage as they use to doe . 6. The generall opposing and disliking of it by people : This is a great stop in the way , What should some sew stirre for and against the current of mens desire ? especially if many great , and many learned rise up against it ; and this Luther confest was no little temptation to him , Túne solus sapis ? totne errant universi ? Art thou onely wise , are all others in an errour ? But if this were to be regarded , then neither Prophets , nor Christ , nor Luther , nor Calvin , should have set upon any Reformation : for the world could not beare them . Alwayes Reformations have been judged impossible things ; Abi in cellam , & dic , Miserere nostri , saith he to Luther , goe and pray in thy Cell , for thou art not likely to doe any thing by stirring ; so Psal. 2. Why doe the people rage and take counsell together ; that Christ may not be exalted on his Throne ; But this will not excuse , better it is to endure the rage of people then the anger of God ; better have the world frown on you , then God frown on you . 7. The seeming newnesse that is in it ; For indeed , truth is before errour ; it is for our sinnes that truth is new ; It argueth our deep Apostasie and revolting , that the orders and wayes of Christ should be new : That prophane persons should lift up their heads so high among Christians , was not so from the beginning ; 't is a novell thing to be erroneous or superstitious , thy breaking of the Sabbath , thy neglect of piety , these are new things ; and it is strange to consider , how doting men are of the old wayes they have lived in , though never taken up at first upon any Scripture consideration : and see the corruptions of mens hearts , new fashions are admired , superstitious innovations were generally received , but truth and discipline that is seeming new , is rejected . 8. The divisions that seem to arise by it , and errours multiplying at such times ; It is true , it were a happinesse if as in nature monsters are barren , ( a monster cannot beget a monster ) so also in spirituall , a monstrous errour could not beget another ; but there must be heresies . As the rending of the Temple was a signe of the abolishing of that Church and State , so are rents and divisions in a Church . The Physitians make that Patient in a dangerous condition , whose distempers have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in them , that while they labour to heale one disease , they hurt another way ; but still you are to know a Reformation doth not make these , but find these : It is the tyranny of Church Officers , that make divisions in the Church , as we see by Pope Victor , who excommunicated the Easterne Churches about a trifling businesse . You shall have many cry out of the divers sects that are risenup , but yet they never blamed those that occasioned them : and I must further adde , its causa , non separatio facit schismaticum , it is the cause , not a separation that makes a schismatick : This hath alwayes been the slander cast upon Reformation , Quot homines , tot Evangelia , so many men , so many Gospels ; and Luther was often required not to divide the inconsutilis tunica , the seamlesse coat of Christ , therefore he calls his adversaries inconsutilistae , and Tunicastri ; Lay then this blame not upon Reformation that onely can remove such things , but upon those who were the Fathers of these Rents . 9. The ninth let to Reformation , is , the outward troubles and commotions that doe accompany it : And certainly these lye in the way of Reformation , as Amasaes carkasse that stopt all the passengers ; but this our Savior foretold , I come to send a fire and a sword , and to set Father against son , and son against Father : not that our Saviour meanes this was the Finis operantis , that he intended this , but that it was Finis operis , there would be this event wheresoever his pure and powerfull preaching was set up : for he is not the cause of it , but the stubborn and rebellious hearts of men make it ; neither the Physician nor the Physick are the cause of the paines and troubles the sicke man feeles , but the ill humours that have been long gathering in him . 10. The unthankfulnesse of people , that they should no more esteem or prise those instruments which God sends to deliver them by . Thus they were unthankfull to Moses and Aaron : and the Roman Worthies have drank of this cup . Therefore one Heathen , when his sonne was desirous of publike service , he carrieth him to the boards and planks of old weather-beaten Ships that lay upon the shoare ; Loe ( saith he ) thus the people will doe to thee after they have used thy service . And so another Heathen complained , who had done much publike service , but neglected , that he was like the Trees , which the beasts run to in time of a storme , and when that was over they fell on cropping and browzing of it . Now as this unthankfulnesse is a grosse sinne , so it ought not to be any discouragement for those who are employed in the publike good : Luther was much offended at this , and therefore he tells us his temptation , Cum hac itavideo , non nunquam impatientia frangor , & serio cogio , nisi illa doctrina in mundū jam sparsa esset , me quidvis potius facturum quam ut ingrato mundo ostenderem ; Sed hae cogitationes sunt carnis ; When I see this ( ingratitude ) I am sometimes broken with impatience , and seriously resolve unlesse this doctrine had been already disperst , I would rather have done any thing then declared it to this unthankfull world ; but these are the thoughts of the flesh . But yet there are many urgent motives and arguments , why Reformers should goe on . 1. Because God hath severely punished the neglect of any order he hath left with his Church ; though they have done much , yet if they have not done compleatly , he hath been angry ; Hence you read so often , Neverthelesse the high places were not taken away ; May not the judgement upon Nadab and Abihu , for offering strange fire ; may not the breach God made upon Uzzah , for ever awaken Reformers , that they should not be conniving and indulgent to the breach of the least command of his ? O ye worthy Patriots , think not that you are free , and at your owne disposall , how much or how little is to be done for God , you are accomptable to God for jotaes and tittles . 2. There is nothing more odious unto him then corruptions in his Church : what detestable names doth che Scripture put upon Idols ? and the false Prophet is called the taile ; and our Saviour when he was to purge out the corruptions from his Temple , He makes a whip , and drives the polluters out ; a strange way it was , but hereby he would shew how odious such were to him , even as so many dogs in his presence ; Consider that speech , Iohn 4. My Father seeketh such who worship him in spirit and in truth : he seekes such , which argueth how precious and delightsome they are unto him , that worship him in his owne way , therefore our Saviour tells the Pharisees , that , that which was highly esteemed amongst them as great piety and devotion , it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an abomination before God : oh then let us not doe any abominable things . 3. A third motive is , whatsoever carnall Statists think , yet doing the will of the Lord in this , we are sure ofblessings : Remember those two places quoted before ( for we desire they may alwayes stick upon your hearts ) how ill it was , when there was no law , nor no preaching Priest , and then how well it was when Iehosaphat set up those that taught the good knowledge of God : It is true , we may be a long while in the Wildernesse , and God for the sinnes ofhis owne people may suffer the enemies to prevaile , but we are alwayes to remember the end of the Lord , mark the ends of all Reformation , and you shall find them to be peace : And as we say of the sorrowes and sadnesse of a particular godly man , it is not his godlinesse that makes him so , but because he hath not godlinesse enough : so of a Church or State , it is not a Reformation that makes woe and misery , but because we are not reformed enough , we are not willing for this . 4. Consider how much men venture , to prepare wayes for antichrist , and to make his paths streight ; Do not men venture their estates , and their lives , that the man of sinne may become a man of glory ? and shall not we doe as much for Christ ? will not the prisons and miseries wherein they suffered , witnesse against our dastardlinesse ? Did not the people bring their eare-rings to make the golden calfe ? Did not the Corinthians suffer the false Apostles to buffet them and smite them ? shall there be Martyrs for errour , and not for Truth ? As that good old Pambus wept when he saw a Strumpet cunningly dressing her selfe to please her Lover , because he could not take as much pains to please God ; so do thou , when thou hearest of the Papists and such adversaries , making themselves poore , and venturing their lives , that errour may be advanced ; why dost thou not humble thy self , because thou art not so forward , or self-denying for the truth ? Use of Exhortation . That now we would prepare the way for Christ : God will reforme his Church by other meanes if we doe not promote it ; take heed , lest while we are negligent , he come downe himselfe as it were , and scourge out all prophanenesse from his Temple , and so you lose both your reward and comfort ; consider , that as it is your danger to prepare Christs wayes ; so it is the greatest honour that God did ever put upon you : How many thousands that shall finde the benefit and sweetnesse of drinking the pure streames of Gods Ordinances , will then blesse God for you ? In these matters of God consult not with flesh and blood , remember that he is ingaged for his truth more then you ; you indeed have your lives and estates to lose , but God hath his Honour , and his Truth to lose , which is more then all the World . How will you ever answer it , if God at the day of Iudgement shall say , he put an opportunity into your hands , and you have not improved it , when the blood of other mens soules may be required at your hands ? Take heed that at your death-beds there be no out-cry , O my England sinnes ! I speake not this in any spirit of discontent , but rather of joy , seeing those clusters of grapes you have already brought us from the Land of Canaan those good and wholesome Lawes that have been enacted since your sitting ; onely be exhorted to hold on , and take the opportunities that God puts into your hand : Those that would not gather Manna in the morning , could find none all the day after : onely the man that stept in first into the pool of Bethesda , could be healed . And you are the more engaged to this , by the solemne Covenant you have entred into ; so that you must needs break many bonds asunder , if you grow forgetfull of this work : Take David for an example , Psal. 1 32. there he had vowed to bring the Ark back into a fit place ; now when he had thus sworn , see how carefull he was , Remember David and all his troubles , or more neer the Originall , in his whole affliction , that is , in all that trouble , and fear , and care that was upon him , when God smote Uzzah , and so hindred him in his intended Reformation : There is his griefe , where was a stop in his work . Then consider again his resolution , hee would not sleep , nor eat , ( its an hyperbolicall expression of the indefatigable paines hee would take ) that the Ark might be setled . I shall therefore pray as David , when the people were willing , The Lord keep this alwaies in their heart ; the Lord alwaies keep your Covenant and resolutions alive in your hearts . Now that you may not be as those who built the Ark for Noah , but were drowned themselves ; or as Hiram , that sent materials to build a Temple to that God , whom he did not know , that you may have comfort and benefit in all that is done , 1. Humble your souls for all your failings , and sinnes ; one miscarriage may imbitter many mercies . 2 Sam. 6. When David was with great pomp and chearfulnesse bringing back the Ark , on a sudden God manifesteth his displeasure against Uzzah , not as some think , because he toucht the Ark , seeing he was a Levite , but because it was put on a cart whereas it ought to be carried on mens shoulders ; see what a sad obstacle was put in the way , David hereupon leaveth the Ark , and will carry it no further . Take the advantage therefore on these dayes , that all the sinnes which stand upon your account may be wiped off . 2. Labour for a spirituall heart , to be such as can delight in the spirituall worship of God , that can account spirituall things glorious things : men that are affected with outward glorious pomp in the service of God , it is a signe they have no spirituall things to rejoyce in ; the woman that hath no children to play with , she can delight in dogs , and other creatures ? Hag. 2. there is a promise , that God would make the glory of the second Temple far above that of the former , and how was this true , but because of Christs spirituall preaching and presence there . I cannot but name a passage out of Isidore Pelusiota , lib. 2. epist. 246. because it s so parallel with our times alate , and I would all were of his judgement : There was one Eusebius a Bishop , that did cast out and revile the good people , and in the mean time was very devout in building and adorning the Churches ; now saith , Isidore , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Church is one thing , the place of the Church another ; the one consists of unblameable men , the other of wood and stone which if the Bishop did consider , he would not any longer overthrow the one , and adorn the other . And in the Apostles times , when the Church did abound with spirituall graces and holinesse of life , they had no Temples ; but in our time the Temples are more adorned then is fitting , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but the Church is scorn'd and mockt : If I might have my wish , I had rather be in those times wherein the Temples were not so beautified , but the Church splendent with heavenly graces , then in these our times , wherein the Temples are very glorious , but the Church empty of graces . 3. Get sincere and holy aimes , even in doing Gods commands : let there not be Pauls complaint , All seek their owne , and not the things of Jesus Christ ; Be willing to be even an Anathema that the Church may prosper . It was a noble resolution of Tullies , Ne immortalitatem quidem contra rempublicam acciperem , he would not have immortality it self to the prejudice of the Common-wealth : You have a notable instance for this in John , how did he reform according to all that was in Gods heart ? and yet he lost the reward ; nay , Hos. 13. God threatens to be revenged on him ; and why is all this , but because his heart was not right to God ? Doe not thou aime at glory , and at fame , but at Gods own glory and honour . 4. Reforme your owne lives and conversations ; for how reasonable is it that you who make lawes that others doe not sweare , you your selves should not ? how fit is it that you who bind others to the keeping of the Sabbath , you your selves should sanctifie it ? And this againe did undoe Iehu , that although he pulled down Baal , yet he did not reform himselfe from Ieroboams sinnes : lege historiam ne fias historia , reade the history of Iehu , lest thou thy selfe be made such an history to others . Oh therefore let it be true of thee , that since thou hast been labouring in this publike Reformation , thou hast been more holy , thou hast been more pure : Thou that hast endeavoured to make way for Christ in the Church and State , hast much more made way for him in thy owne family : What will it profit to have holy Ordinances , holy Worship , if wee our selves still remaine unholy ? Vse 2. Of Instruction unto people not to mutter under these sad calamities , if hereby Christ may come and reign in his Church . Consider , 1. That a Reformation doth not make these troubles , but sinne . Do not murmur under Gods providence as is forbidden , 2 Cor. 10. The Iewes , they murmured under Moses and Aaron , how many of them did God destroy ? so again , the Corinthians , because Paul did urge strict Discipline about the incestuous person and other disorders , therefore they were prone to murmur : And thus people think that this Reformation is the cause of all this evill , and that Reformers are the troublers of England : but sure it is our sinnes and an unwillingnesse to bee subjected to Christ that works us all this woe ; and if we had more truth , we should have more peace . 2 How slowly we prepare and fit our selves for mercies ; It s true , speed is a great advantage in publike works ; The heavenly bodies conveigh their sweet influence , non quà calida , sed quà velocis motus , as they are swift : but yet you are to take notice of it , that our slownesse in fitting our selves for mercy is more to be blamed . It s your complaint , the Parliament is slow ; Why not rather wee reforme our lives slowly , wee prepare our selves slowly , and therefore it is that good things are kept off ? Moses and Aaron were not the causes that the people were kept so long in the wildernesse , but their own sinnes and rebellions against God ; Let this therefore stop your mouthes and doe not discourage those who labour for your good , that is not profitable for you , as the Apostle speaks in the like case . 3 How grievous a sinne it is , to wish for thy old condition againe or to magnifie that ; This was the temper of the perverse and froward Jewes , would they were in Egypt againe , Moses and Aaron would destroy them ; and see how they amplifie that condition , the bondage of which they did so much complain of before : They sate down by the fleshpots in Egypt : [ sate down ] as if they had so much ease ; and by the fleshpots , as if they had had so much plenty : whereas indeed their estate was miserable . It is true , our times are very sad , and as Tully of his civill warres , so may we say of ours , Non est civit Romanus qui in hac tempestate ridere potest , he is not a true Christian that can be heartily merry in these dayes . But were not the times of Superstition , of Altar-worship , of silencing your Ministers as bitter unto you ? 4 How the mercy when it doth come , will make amends for all . Canaan will satisfie for the troubles in the wildernesse . That the Church hath brought forth a man-child of Reformation will make all former sorrowes and pangs be forgotten : When and how God will put a period unto these sad Distractions , wee know not ; but certainly God will own his own Truth , he will not forget his promises to his people : and if we should perish , yet when wee have done our duty , we shall have our comfort and reward in heaven ; and certainly God hath not raised all these hopes of his people , to make them the more miserable ; Will God doe with his people , when they have layd up all for his service , as the husbandman with his Bees , when they have enriched themselves with their honey , and layd up all their stock , then to set fire on them , and burn them ? no certainly ; if the servent prayer of one righteous man prevail much how much rather the prayers of many thousands ? FINIS . Notes, typically marginal, from the original text Notes for div A30235e-540 Maldonat , who hath it from others . Mat. 40. 35 Grotius in 〈◊〉 . Doct. Psal. 2● . 7. 
A27042	----	A sermon of repentance preached before the honourable House of Commons, assembled in Parliament at Westminster, at their late solemn fast for the setling of these nations, April 30, 1660 / by Richard Baxter. Baxter, Richard, 1615-1691. This text is an enriched version of the TCP digital transcription A27042 of text R209398 in the English Short Title Catalog (Wing B1413). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 86 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A27042 Wing B1413 ESTC R209398 12044921 ocm 12044921 53082 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27042) Transcribed from: (Early English Books Online ; image set 53082) Images scanned from microfilm: (Early English books, 1641-1700 ; 857:2) A sermon of repentance preached before the honourable House of Commons, assembled in Parliament at Westminster, at their late solemn fast for the setling of these nations, April 30, 1660 / by Richard Baxter. Baxter, Richard, 1615-1691. England and Wales. Parliament. House of Commons. [6], 47 p. Printed by R.W. and A.M. for Francis Tyton and Jane Underhil ..., London : 1660. Reproduction of original in Huntington Library. eng Bible. -- O.T. -- Ezekiel XXXVI, 31 -- Sermons. Repentance -- Sermons. Fast-day sermons. A27042 R209398 (Wing B1413). civilwar no A sermon of repentance· Preached before the Honourable House of Commons, assembled in Parliament at Westminster, at their late solemn fast f Baxter, Richard 1660 15368 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2005-07 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Tuesday May the first , 1660. Ordered , THat the thanks of this House be given to Mr. Baxter for his great pains in carrying on the work of Preaching and Prayer , before the House at Saint Margarets Westminster yesterday , being set apart by this House for a day of Fasting and Humiliation . And that he be desired to Print his Sermon , and is to have the same Priviledge in Printing the same , that others have had in the like kind . And that Mr. Swinfin do give him notice thereof . W. Jessop Cler. of the Commons House of Parliament . A SERMON OF REPENTANCE . Preached before the Honourable House of Commons , Assembled in Parliament at Westminster , at their late solemn Fast for the setling of these Nations , April 30. 1660. By Richard Baxter . LONDON , Printed by R. W. and A. M. for Francis Tyton and Jane Underhil , and are to be sold at the sign of the three Daggers in Fleet-street , and at the Bible and Anchor in Pauls Church-Yard , 1660. TO THE HONOURABLE THE House of Commons ASSEMBLED IN PARLIAMENT . AS your Order for my Preaching , perswaded me you meant attentively to hear ; so your Order for my publishing this Sermon , perswaded me that you will vouchsafe considerately to read it . ( For you would not command me to publish only for others , that which was prepared for , and suited to your selves . ) Which second favour if I may obtain , especially of those that need most to hear the doctrine of Repentance , I shall hope that the Authority of the heavenly Majesty , the great concernment of the subject , and the evidence of Reason , and piercing beams of sacred verity , may yet make a deeper impression on your souls , and promote that necessary work of Holiness , the fruits whereof would be effectual remedies to these diseased Nations , and would conduce to your own everlasting joy . Shall I think it were presumption for me to hope for so high a reward for so short a labour ? Or shall I think it were uncharitableness not to hope for it ? That here is nothing but plain English , without any of those Ornaments , that are by many thought necessary , to make such discourses grateful to ingenuous curious auditors , proceeded not only from my present want of advantages for study ( having and using no book but a Bible and a Concordance , ) but also from the humbling and serious nature of the work of the day ; and from my own inclination , less affecting such ornaments in sacred discourses , then formerly I have done . It is a very great honour that God and you have put upon me , to conclude so solemn a day of prayer , which was answered the next morning , by your speedy , and cheerful , and unanimous acknowledgement of his Majesties authority . May I but have the second part , to promote your salvation , and the happiness of this Land , by your considering and obeying these necessary Truths , what greater honour could I expect on earth ? Or how could you more oblige me to remain A daily Petitioner to Heaven for these mercies , on your own and the Nations behalf , Rich. Baxter . A SERMON OF REPENTANCE . EZEK. 36. 31. Then shall ye remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your abominations . THE words are a part of Gods prognosticks of the Jews restoration , whose dejecton he had before described . Their disease begun within , and there God promiseth to work the cure . Their captivity was but the fruit of their voluntary captivity to sin ; and their grief of heart , was but the fruit of their hardness of heart ; and their sharpest sufferings , of their foul pollutions ; and therefore God promiseth a methodicall cure ; even to take away their old and stony heart , and cleanse them from their filthiness , and so to ease them by the removing of the cause . How far , and when this promise was to be made good to the Jews , as Nationally considered , is a matter that requires a longer disquisition then my limited hour will allow : and the decision of that case is needless , as to my present end and work . That this is part of the Gospel-Covenant , and applicable to us Believers now , the Holy-Ghost in the Epistle to the Hebrews hath assured us . The Text is the description of the Repentance of the people , in which the beginning of their recovery doth consist , and by which the rest must be attained . The evil which they Repent of is , in general , all their iniquities , but especially their idolatry , called their abominations . Their Repentance is foretold , as it is in the understanding and thoughts , and as in the will and affections . In the former it s called [ Remembring their own evil wayes ] In the latter it s called [ Loathing themselves in their own sight , for their iniquities and abominations . Montanus translates it [ Reprobabitis in vos ] : but in c. 20. v. 43. [ fastidietis vos ] The same sense is intended by the other versions : When the Septuagint translates it by [ displeasure ] and the Chaldee by [ groaning ] and the Syriack by [ the wrinkling of the face ] and the Sept. in c. 20. 43. by [ smiting on the face : ] the Arabick here perverts the sense , by turning all to Negatives [ ye shall not , &c. ] yet in c. 20. 43. he turns it by [ the tearing of the face . ] I have purposely chosen a Text , that needs no long explication , that in obedience to the foreseen straits of time , I may be excused from that part , and be more on the more necessary . This Observation contains the meaning of the Text , which by Gods assistance , I shall now insist on : viz. The Remembring of their own iniquities , and loathing themselves for them , is the sign of a Repenting people , and the prognostick of their Restoration . ( So far as deliverance may be here expected . ) For the opening of which , observe these things following . 1. It is not all kind of [ Remembring ] that will prove you penitent . The impenitent Remember their sin that they may commit it : They Remember it with love , desire and delight : The Heart of the worldling goeth after his aery or earthen idol : The heart of the Ambitious feedeth on his vain-glory , and the peoples breath : And the filthy Fornicator is delighted in the thoughts of the object and exercise of his lust . But it is a Remembring , 1o From a deep conviction of the evil and odiousness of sin ; 2o And with abhorrence and self-loathing ; 3o That leadeth to a resolved and vigilant forsaking , that is the proof of true Repentance , and the prognostick of a peoples restoration . 2. And it is not all self-loathing that will signifie true Repentance . For there is a self-loathing of the Desperate and the damned soul , that abhorreth it self , and teareth and tormenteth it self , and cannot be restrained from self-revenge , when it finds that it hath wilfully , foolishly and obstinately been its own destroyer : But the self-loathing of the truly penitent , hath these following properties . 1. It proceedeth from the predominant Love of God , whom we have abused and offended : The more we Love him , the more we loath what is contrary to him . 2. It is much excited by the observation and sense of his exceeding mercies , and is conjunct with Gratitude . 3. It continueth and encreaseth under the greatest assurance of forgiveness , and sense of love ; and dyeth not when we think we are out of danger . 4. It containeth a Loathing of sin as sin ( and a Love of Holiness as such ) and not only a love of ease and peace , and a loathing of sin as the cause of suffering . 5. It resolveth the soul against returning to its former course , and resolveth it for an entire devotedness to God for the time to come . 6. It deeply engageth the penitent in a conflict against the flesh , and maketh him victorious ; and setteth him to work in a life of holiness as his trade and principal business in the world . 7. It bringeth him to a delight in God and holiness ; and a delight in himself , so far as he findeth God , and Heaven , and Holiness within him : He can with some comfort and content own himself and his conversation , so far as God ( victorious against his carnal self ) appeareth in him . For as he loveth Christ in the rest of his members , so must he in himself . And this is it that self-loathing doth prepare for . This must be the self-loathing that must afford you comfort , as a penitent people in the way to restoration . Where you see it is implyed , that materially it containeth these common acts . 1. Accusing and Condemning thoughts against our selves . It is a judging of our selves , and makes us call our selves with Paul , foolish , disobedient , deceived , yea mad ( as Acts 26. 11. ) and with David to say , I have done foolishly , 2 Sam. 24. 10. 2. It containeth a deep distaste , and displeasure with our selves ; and a heart-rising against our selves . 3. As also an holy indignation against our selves ; as apprehending that we have plaid the enemies to our selves and God . 4. And it possesseth us with grief and trouble at our miscarriages . So that a soul in this condition is sick of it self , and vexed with its self-procured woe . 2. Note also , that when self-loathing proceedeth from meer conviction , and is without the Love of God and holiness , it is but the tormentor of the soul , and runs it deeper into sin ; provoking men here to destroy their lives ; and in hell it is the never dying worm . 3. Note also , that it is [ themselves ] that they are said to loath : because it is our selves that conscience hath to do with , as witness and as judge : It is our selves that are naturally nearest to our selves ; and our own affairs that we are most concerned in . It is our selves that must have the Joy or Torment : and therefore it is our own actions and estate that we have first to mind . Though yet as Magistrates , Ministers , and neighbours , we must next mind others , and must loath iniquity wherever we meet it ; and a vile person must be contemned in our eyes , while we honour them that fear the Lord , Psal. 15. 4. And as by Nature , so in the Commandment , God hath given to every man the first and principal care and charge of himself , and his own salvation , and consequently of his own wayes . So that we may with less suspition loath our selves , then others ; and are more obliged to do it . 4. Note also , that it is not for our troubles , or our disgrace , or our bodily deformities or infirmities , or for our poverty and want , that penitents are said to loath themselves : But for their iniquities and abominations . For 1o this loathing is a kind of Justice done upon our selves ; and therefore is exercised not for meer infelicities , but for crimes . Conscience keepeth in its own Court , and medleth but with moral evils , which we are conscious of . 2o And also it is sin that is loathed by God , and makes the creature loathsom in his eyes : And Repentance conformeth the soul to God , and therefore causeth us to loath as he doth , and on his grounds . And 3o there is no Evil but sin , and that which sin procureth . And therefore it is for sin that the penitent loaths himself . 5. Note also , that it is here implyed , that till Repentance , there was none of this Remembring of sin , and Loathing of themselves . They begin with our conversion , and ( as fore-described ) are proper to the truly penitent . For ( to consider them distinctly ) 1o The deluded soul that is bewitched by its own concupiscence , is so taken up with Remembring of his fleshly pleasures , and his alluring objects , and his honours , and his earthly businesses and store , that he hath no mind or room for the Remembring of his foolish odious sin , and the wrong that he is doing to God and to himself . Death is oblivious : and Sleep hath but a distracted uneffectual memory , that stirreth not the busie dreamer from his pillow , nor dispatcheth any of the work he dreams of . And the unconverted are asleep and dead in sin . The crowd of cares and worldly businesses ; and the tumultuous noise of foolish sports , and other sensual passions and delights , do take up the minds of the unconverted , and turn them from the observation of the things of greatest everlasting consequence . They have a memory for sin and the flesh , to which they are alive ; but not for things spiritual and eternal , to which they are dead . They Remember not God himself as God , with any effectual remembrance : God is not in all their thoughts , Psalm 10. 4. They live as without him in the world , Eph. 2. 12. And if they remember not God , they cannot remember sin as sin , whose malignity lyeth in its opposition to the Will and Holiness of God . They forget themselves , and therefore must needs forget their sinfulness : Alas , they remember not ( effectually and savingly ) what they are , and why they were made , and what they are daily nourished and preserved for , and what business they have to do here in the world . They forget that they have souls to save or lose ; that must live in endless joy or torment : you may see by their careless and ungodly lives , that they forget it . You may hear by their carnal frothy speech , that they forget it . And he that remembreth not himself , remembreth not his own concernments . They forget the end to which they tend : The life which they must live for ever . The matters everlasting ( whose greatness and duration , one would think should so command the mind of man , and take up all his thoughts and cares , in despight of all the little trifling matters that would avert them , that we should think almost of nothing else ; yet ) these , even these , that nothing but deadness or madness should make a reasonable creature to forget , are daily forgotten by the unconverted soul , or uneffectually remembred . Many a time have I admired , that men of reason that are here to day , and in endless joy or misery to morrow , should be able to forget such unexpressible concernments ! Me thinks they should easier forget to rise , or dress themselves , or to eat or drink , or any thing , then to forget an endless life , which is so undoubtedly certain , and so near . A man that hath a cause to be heard to morrow , in which his life or honour is concerned , cannot forget it : A wretch that is condemned to die to morrow , cannot forget it . And yet poor sinners , that are continually uncertain to live an hour , and certain speedily to see the Majesty of the Lord , to their unconceivable joy or terrour , as sure as now they live on earth , can forget these things for which they have their memory ; and which one would think should drown the matters of this world , as the report of a Canon doth a whisper , or as the Sun obscureth the poorest glow-worm . O wonderful stupidity of an unrenewed soul ! O wonderful folly and distractedness of the ungodly ! That ever men can forget , I say again , that they can forget , eternal joy , eternal woe , and the eternal God , and the place of their eternal unchangeable abode , when they stand even at the door , and are passing in , and there is but the thin vail of flesh between them and that amazing sight , that eternal gulf ; and they are daily dying , and even stepping in . O could you keep your honours here for ever ; could you ever wear that gay attire , and gratifie your flesh with meats , and drinks , and sports , and lusts ; could you ever keep your rule and dignity , or your earthly life in any state , you had some little poor excuse for not remembring the eternal things , ( as a man hath , that preferreth his candle before the Sun : ) But when death is near and inexorable , and you are sure to die as you are sure you live ; when every man of you that sitteth in these seats to day can say , [ I must shortly be in another world , where all the pomp and pleasure of this world will be forgotten , or remembred but as my sin and folly ] one would think it were impossible for any of you to be ungodly ; and to Remember the trifles and nothings of the world , while you forget that everlasting All , whose reality , necessity , magnitude , excellency , concernment and duration , are such , as should take up all the powers of your souls , and continually command the service and attendance of your thoughts , against all Seekers , and contemptible competitors whatsover . But , alas , though you have the greatest helps ( in subserviency to these commanding objects ) yet will you not Remember the matters which alone deserve remembrance . Sometimes the Preachers of the Gospel do call on you to Remember ; to Remember your God , your souls , your Saviour , your ends and everlasting state , and to remember your misdoings , that you may loath your selves , and in Returning may find life : But some either scorn them , or quarrel with them , or sleep under their most serious and importunate solicitations , or carelesly and stupidly give them the hearing , as if they spoke but words of course , or treated about uncertain things , and spoke not to them from the God of heaven , and about the things that every man of you shall very shortly see or feel . Sometime you are called on by the voice of conscience within , to remember the unreasonableness and evil of your wayes : but conscience is silenced , because it will not be conformable to your lusts . But little do you think what a part your too-late-awakened conscience hath yet to play , if you give it not a more sober hearing in time . Sometime the voice of common calamities , and National or local judgements do call on you to remember the evil of your wayes : But that which is spoken to all , or many , doth seem to most of them as spoken unto none . Sometime the voice of particular judgements , seizing upon your families , persons or estates , doth call on you to remember the evil of your wayes : And one would think the rod should make you hear . And yet you most disregardfully go on , or are only frightened into a few good purposes and promises , that die when health and prosperity revive . Sometime God joyneth all these together , and pleadeth both by word and rod , and addeth also the inward pleadings of his Spirit : He sets your sins in order before you , Psal. 50. 21. and expostulateth with you the cause of his abused love , despised Soveraignty and provoked Justice ; and asketh the poor sinner , Hast thou done well to waste thy life in vanity ? to serve thy flesh ? to forget thy God , thy soul , thy happiness ? and to thrust his service into corners , and give him but the odious leavings of the flesh ? ] But these pleas of God cannot be heard . O horrible impiety ! by his own creatures ! by reasonable creatures ( that would scorn to be called fools or mad men ) the God of heaven cannot be heard . The brutish , passionate , furious sinners , will not Remember . They will not Remember , what they have done , and with whom it is that they have to do , and what God thinks and saith of men in their condition ; and whither it is that the flesh will lead them ? and what will be the fruit and end of all their lusts and vanities ? and how they will look back on all at last ? and whether an holy or a sensual life will be sweetest to a dying man ? and what judgement it is that they will all be of , in the controversie between the flesh and spirit , at the later end ? Though they have life , and time , and reason for these uses , we cannot entreate them , to consider of these things in time . If our lives lay on it , as their salvation , which is more , lyeth on it , we cannot intreate them . If we should kneel to them , and with tears beseech them , but once a day , or once a week , to bestow one hour in serious consideration of their latter end , and the everlasting state of Saints and sinners , and of the equity of the holy wayes of God , and the iniquity of their own , we cannot prevail with them . Till the God of heaven doth over-rule them , we cannot prevail . The witness that we are forc't to bear , is sad : It is sad to us : but it will be sadder to these rebels , that shall one day know , that God will not be out-faced ; and that they may sooner shake the stable earth , and darken the Sun by their reproaches , then out-brave the Judge of all the world , or by all their cavils , wranglings or scorns , escape the hands of his revenging Justice . But if ever the Lord will save these souls , he will bring their misdoings to their remembrance . He will make them think of that , which they were so loth to think on . You cannot now abide these troubling , and severe meditations : The thoughts of God , and Heaven , and Hell , the thoughts of your sins , and of your duties , are melancholly unwelcome thoughts to you : But O that you could foreknow the thoughts that you shall have of all these things ! Even the proudest , scornful ; hardened sinner that heareth me this day , shall shortly have such a Remembrance , as will make him wonder at his present blockishness . O when the unresistible power of heaven shall open all your sins before you , and command you to remember them , and to remember the time , and place , and persons , and all the circumstances of them , What a change will it make upon the most stout or stubborn of the sons of men ? What a difference will there then be between that trembling self-tormenting soul , and the same that now in his gallantry can make light of all these things , and call the messenger of Christ that warneth him , a Puritane or a doting fool ! Your memories now are somewhat subject to your wills ; and if you will not think of your own , your chief , your everlasting concernments , you may choose . If you will choose rather to employ your noble souls on beastly lusts , and waste your thoughts on things of nought , you may take your course , and chase a feather with the childish world , till overtaking it , you see you have lost your labour . But when Justice takes the work in hand , your Thoughts shall be no more subject to your Wills : You shall then Remember that which you are full loth to remember ; and would give a world that you could forget . Oh then one cup of the waters of oblivion , would be of unestimable value to the damned ! O what would they not give that they could but forget the time they lost , the mercy they abused , the grace which they refused , the holy servants of Christ whom they despised , the wilful sins which they committed , and the many duties which they wilfully omitted ! I have oft thought of their case , when I have dealt with melancholy or despairing persons . If I advise them to cast away such thoughts , and turn their minds to other things , they tell me they cannot ; it is not in their power ; and I have long found , that I may almost as well perswade a broken head to give over aking . But when the holy God shall purposely pour out the vials of his wrath on the consciences of the ungodly , and open the books , and shew them all that ever they have done , with all the aggravations , how then shall these worms be able to resist ? And now I beseech you all consider ; is it not better to Remember your sins on earth , then in hell ? before your Physitian , then before your Judge ? for your cure , then for your torment ? Give me leave then , before I go any further , to address my self to you as the Messenger of the Lord , with this importunate request , both as you stand here in your private , and in your publick capacities . In the name of the God of Heaven I charge you [ Remember the lives that you have led : Remember what you have been doing in the world ! Remember how you have spent your time : and whether indeed it is God that you have been serving , and Heaven that you have been seeking , and Holiness and Righteousness that you have been practising in the world till now ? Are your sins so small , so venial , so few , that you can find no employment on them for your memories ? Or is the offending of the Eternal God , so slight and safe a thing , as not to need your consideration ? God forbid you should have such atheistical conceits ! Surely God made not his Laws for nought ; nor doth he make such a stir by his Word , and Messengers , and Providences against an harmless thing ? Nor doth he threaten Hell to men for small indifferent matters : Nor did Christ need to have dyed , and done all that he hath done to cure a small and safe disease . Surely that which the God of heaven is pleased to threaten with everlasting punishment , the greatest of you all should vouchsafe to think on , and with greatest fear and soberness to remember . It is a pittiful thing , that with men , with Gentlemen , with professed Christians , Gods matters , and their own matters , their greatest matters , should seem unworthy to be thought on ; when they have thoughts for their honours , and their lands , and friends ; and thoughts for their children , their servants , and provision ; and thoughts for their horses , and their dogs , and sports ! Is God and Heaven less worth then these ? Are death and Judgement matters of less moment ? Gentlemen , you would take it ill to have your wisdom undervalued , and your reason questioned : For your Honour sake do not make it contemptible your selves , in the eyes of all that are truly wise . It is the nobleness of objects that must ennoble your faculties ; and the baseness of objects doth debase them . If brutish objects be your employment and delight , do I need to tell you what you make your selves ? If you would be noble indeed , let God and everlasting Glory be the object of your faculties : If you would be Great , then dwell on Greatest things : If you would be High , then seek the things that are above , and not the sordid things of earth , Col. 3. 1 , 2 , 3. And if you would be safe , look after the enemies of your peace : and as you had Thoughts of sin that led you to commit it , entertain the Thoughts that would lead you to abhorr it . O that I might have now but the grant of this reasonable request from you , that among all your Thoughts , you would bestow now and then an hour in the serious Thoughts of your misdoings , and soberly in your retirement between God and your souls , Remember the paths that you have trod ; and whether you have lived for the work for which you were created ? One sober hour of such employment might be the happyest hour that ever you spent , and give you more comfort at your final hour , then all the former hours of your life : and might lead you into that new and holy life , which you may review with everlasting comfort . Truly , Gentlemen , I have long observed that Satans advantage lyeth so much on the brutish side , and that the work of mans Conversion , and holy Conversation , is so much carryed on by Gods exciting of our Reason ; and that the misery of the ungodly is , that they have Reason in faculty , and not in use , in the greatest things , that I perswade you to this duty with the greater hopes : If the Lord will now perswade you but to retire from vanity , and soberly exercise your Reason , and Consider your wayes , and say , What have we done ? and What is it that God would have us do ? and What shall we wish we had done at last ? I say , could you now but be prevailed with , to bestow as many hours on this work , as you have cast away in idleness , or worse , I should not doubt , but I should shortly see the faces of many of you in Heaven , that have been recovered by the use of this advice . It is a thousand pitties , that men that are thought wise enough to be entrusted with the publick safety , and to be the Physitians of a broken State , should have any among them that are untrusty to their God , and have not the Reason to Remember their misdoings , and prevent the danger of their immortal souls . Will you sit all day here , to find out the remedy of a diseased Land ; and will you not be intreated by God or man , to sit down one hour , and find out the disease of , and remedy for your own souls ? Are those men likely to take care of the happiness of so many thousands , that will still be so careless of themselves ? Once more therefore I entreate you , Remember your misdoings , lest God remember them : And bless the Lord that called you this day , by the voice of Mercy , to Remember them upon terms of Faith and Hope . Remembred they must be first or last : And believe it , this is far unlike the sad remembrance at Judgement , and in the place of woe and desperation . And I beseech you observe here , that it is your Own misdoings that you must Remember . Had it been only the sins of other men , especially those that differ from you , or have wronged you , or stand against your interest , how easily would the duty have been performed ? How little need should I have had to press it with all this importunity ? How confident should I be , that I could convert the most , if this were the Conversion ? It grieves my soul to hear how quick and constant high and low , learned and unlearned are at this uncharitable contumelious remembring of the faults of others : how cunningly they can bring in their insinuated accusations : how odiously they can aggravate the smallest faults , where difference causeth them to distaste the person : how ordinarily they judge of actions by the persons , as if any thing were a crime that is done by such as they dislike , and all were vertue that is done by those that fit their humours : How commonly Brethren have made it a part of their service of God , to speak or write uncharitably of his servants ; labouring to destroy the hearers charity , which had more need in this unhappy time , of the bellows then the water ! How usual it is with the ignorant that cannot reach the truth , and the impious that cannot bear it , to call such Hereticks that know more then themselves ; and to call such Precisians , Puritanes , ( or some such name which Hell invents , as there is occasion ) who dare not be so bad as they ! How odious , men pretending to much gravity , learning and moderation , do labour to make those that are dear to God ; and what an art they have to widen differences , and make a sea of every lake , and that perhaps under pretence of blaming the uncharitableness of others ! How far the very Sermons and discourses of some learned men are from the common rule of doing as we would be done by : and how loudly they proclaim that such men love not their neighbours as themselves ; the most uncharitable words seeming moderate which they give ; and all called intemperate that savoureth not of flattery , which they receive ! Were I calling the several exasperated factions now in England , to remember the misdoings of their supposed adversaries , What full-mouth'd and debasing Confessions would they make ? What monsters of Heresie , and Schism , of impiety , treason and rebellion , of perjury and perfidiousness , would too many make of the faults of others , while they extenuate their Own to almost nothing ! It is a wonder to observe , how the case doth alter with the most , when that which was their adversaries case , becomes their own . The very prayers of the godly , and their care of their salvation , and their fear of sinning , doth seem their crime in the eyes of some that easily bear the guilt of swearing , drunkenness , sensuality , filthiness , and neglect of duty , in themselves , as a tolerable burden . But if ever God indeed convert you , ( though you will pitty others , yet ) he will teach you to begin at home , and take the beam out of your own eyes , and to cry out , [ I am the miserable sinner . ] And lest these generals seem insufficient for us to confess on such a day as this , and lest yet your memories should need more help , is it not my duty to mind you of some particulars ? which yet I shall not do by way of accusation , but of enquiry : Far be it from me to judge so hardly of you , that when you come hither to lament your sins , you cannot with patience endure to be told of them . 1. Enquire then , whether there be none among you that live a sensual careless life ; cloathed with the best , and faring deliciously every day ? in gluttony or drunkenness , chambering and wantonness , strife or envying , not putting on Christ , nor walking in the Spirit , but making provision for the flesh , to satisfie the lusts thereof , Rom. 13. 13 , 14. Is there none among you that spend your precious time in vanities , that is allowed you to prepare for life eternal ? that have time to waste in complements and fruitless talk and visits ; in gaming and unnecessary recreations , in excessive feasting and entertainments , while God is neglected , and your souls forgotten , and you can never find an hour in a day , to make ready for the life which you must live for ever . Is there none among you that would take that man for a Puritan or Phanatick , that should employ but half so much time for his soul , and in the service of the Lord , as you do in unnecessary sports and pleasures , and pampering your flesh ? Gentlemen , if there be any such among you , as you love your souls , Remember your misdoings , and bewail these abominations before the Lord , in this day of your professed humiliation . 2. Enquire whether there be none among you , that being strangers to the New birth , and to the inward workings of the Spirit of Christ upon the soul , do also distaste an holy Life , and make it the matter of your reproach , and pacifie your accusing consciences with a Religion made up of meer words , and heartless out-side , and so much obedience as your fleshly pleasures will admit ; accounting those that go beyond you , especially if they differ from you in your modes and circumstances , to be but a company of proud , Pharisaical , self-conceited hypocrites , and those whom you desire to suppress . If there should be one such person here , I would entreat him to remember , that it is the solemn asseveration of our Judge , that Except a man be converted , and be born again , of water and the spirit , he cannot enter into the Kingdom of heaven . Joh. 3. 3 , 5. Mat. 18. 3. That if any man have not the Spirit of Christ , he is none of his , Rom. 8. 9. That if any man be in Christ , he is a new creature ; old things are past away , and all things are become new , 2 Cor. 5. 17. That without holiness none shall see God , Heb. 12. 14. That the wisdom that is from above , is first Pure and then Peaceable , Jam. 3. 17. That God is a spirit , and they that worship him , must worship him in spirit and in truth , John 4. 23 , 24. That they worship in vain , that teach for Doctrines the commandments of men , Mat. 15. 8 , 9. And that Except your righteousness exceed that of the Scribes and Pharisees , you shall in no wise enter into the Kingdom of heaven , Matth. 5. 20. And I desire you to remember that its hard to kick against the pricks ; and to prosper in rage against the Lord : and that its better for that man that offendeth one of his little ones , to have had a mill-stone fastened to his neck , and to have been cast into the bottom of the Sea , Matth. 18. 6. It is a sure and grievous condemnation , that waiteth for all that are themselves unholy : but to the haters or despisers of the holy Laws and Servants of the Lord , how much more grievous a punishment is reserved ? 3. Enquire also , Whether there be none among you , that let loose your passions on your inferiours , and oppress your poor Tenants , and make them groan under the task , or at least do little to relieve the needy , nor study not to serve the Lord with your estates , but sacrifice all to the pleasing of your flesh , unless it be some inconsiderable pittance , or fruitless drops , that are unproportionable to your receivings . If there be any such , let them Remember their iniquities , and cry for mercy , before the cry of the poor to heaven , do bring down vengeance from him that hath promised , to hear their cry , and speedily to avenge them , Luk. 18. 7 , 8. 4. Enquire , Whether there be none that live the life of Sodom , in Pride , fulness of bread and idleness , Ezek. 16. 49. and that are not pust up with their estates and dignities , and are strangers to the humility , meekness , patience , and self-denyal of the Saints : That ruffle in bravery , and contend more zealously for their honour and preheminence , then for the honour and interest of the Lord . For pride of apparel , it was wont to be taken for a childish or a womanish kind of vice , below a man ; but it s now observed among the gallants , that ( except in spots ) the notes of vanity are more legibly written on the hair and dress of a multitude of effeminate males , then on the females ; proclaiming to the world that pride , which one would think even pride it self should have concealed ; and calling by these signs to the beholders to observe the emptyness of their minds , and how void they are of that inward worth , which is the honour of a Christian , and of a man : It being a marvel to see a man of Learning , gravity , wisdom , and the fear of God , appear in such an antick dress . I have done with the first part [ the Remembring of your own evil wayes and doings . ] I beseech you practically go along with me to the next , [ The loathing of your selves in your own eyes , for all your iniquities and abominations . Every true Convert doth thus loath himself for his iniquities ; and When God will restore a punished people upon their Repentance , he bringeth them to this loathing of themselves . 1. A converted soul hath a new and heavenly Light to help him , to see those matters of humbling use , which others see not . 2. More particularly , he hath the knowledge of sin , and of himself . He seeth the odious face of sin , and seeth how much his heart and life , in his sinful dayes abounded with it , and how great a measure yet remains . 3. He hath seen by Faith the Lord himself : The Majesty , the holiness , the jealousie , the goodness of the eternal God whom he hath offended ; and therefore must needs abhorr himself , John 42. 6. 4. He hath tasted of Gods displeasure against him for his sin already . God himself hath set it home , and awakened his conscience , and held it on , till he hath made him understand that the consuming fire is not to be jested with . 5. He hath seen Christ Crucified , and mourned over him . This is the glass that doth most clearly shew the ugliness of sin : And here he hath learned to abhor himself . 6. He hath foreseen by Faith the End of sin , and the doleful recompence of the ungodly : His faith beholdeth the misery of damned souls , and the Glory which sinners cast away . He heareth them before-hand repenting and lamenting , and crying out of their former folly , and wishing in vain that all this were to do again , and that they might once more be tryed with another life , and resolving then how holily , how self-denyingly they would live ! He knows if sin had had its way , he had been plunged into this hellish misery himself , and therefore he must needs loath himself for his iniquities . 7. Moreover the true Convert hath had the liveliest tast of mercy ; of the blood of Christ ; of the offers and Covenant of grace ; of reprieving mercy ; of pardoning mercy ; of healing and preserving mercy ; and of the unspeakable mercy contained in the promise of everlasting life : And to find that he hath sinned against all this mercy , doth constrain him to abhorre himself . 8. And it is only the true Convert that hath a new and holy nature , contrary to sin ; and therefore as a man that hath the Leprosie doth loath himself because his nature is contrary to his disease , so is it ( though operating in a freer way ) with a converted soul as to the Leprosie of sin . Oh how he loaths the remnants of his pride and passion ; his excessive cares , desires , and fears ; the backwardness of his soul to God and Heaven ! Sin is to the new nature of every true Believer , as the food of a Swine to the stomack of a man ; if he have eaten it , he hath no rest till he hath vomited it up ; and then when he looketh on his vomit , he loatheth himself to think how long he kept such filth within him ; and that yet in the bottome there is some remains . 9. The true Covert is one that is much at home ; his heart is the Vineyard which he is daily dressing ; his work is ordinarily about it ; and therefore he is acquainted with those secret sins , and daily failings , which ungodly men that are strangers to themselves , do not observe , though they have them in dominion . 10. Lastly , A serious Christian is a workman of the Lords , and daily busie at the exercise of his graces ; and therefore hath occasion to observe his weaknesses , and failings , and from sad experience is forced to abhorre himself . But with careless unrenewed souls it is not so ; some of them may have a mild ingenuous disposition ; and the knowledge of their unworthiness ; and customarily they will confess such sins , as are small disgrace to them , or cannot be hid ; or under the terrible gripes of conscience , in the hour of distress and at the approach of death , they will do more ; and abhorre themselves perhaps as Judas did ; or make a constrained confession through the power of fear . But so far are they from this loathing of themselves for all their iniquities , that sin is to them as their element , their food , their nature , and their friend . And now , Honourable , Worthy and beloved auditors , it is my duty to enquire , and to provoke you to enquire , whether the Representative body of the Commons of England , and each man of you in particular , be thus affected to your selves or not . It concerns you to enquire of it , as you love your souls , and love not to see the death-marks of impenitencie on them . It concerneth us to enquire of it , as we love you and the Nation , and would fain see the marks of Gods return in mercy to us , in your self-loathing and return to God . Let conscience speak as before the Lord that sees your hearts and will shortly judg you : Have you had such a sight of your naturall and actuall sin and misery , of your neglect of God , your contempt of Heaven , your loss of precious hasty time , your worldly , fleshly , sensuall lives , and your omission of the great and holy works which you were made for ; have you had such a sight and sense of these , as hath filled your souls with shame and sorrow ? and caused you in tears or hearty grief to lament your sinfull careless lives , before the Lord . Do you loath your selves for all this , as being vile in your own eyes , and each man say , What a wretch was I ? what an unreasonable self-hating wretch , to do all this against my self ? what an unnaturall wretch ! what a monster of rebellion and ingratitude , to do all this against the Lord of love and mercy ? what a deceived foolish wretch ! to preferre the pleasing of my lust and senses , a pleasure that perisheth in the fruition , and is past as soon as it s received , before the manly pleasures of the Saints , and before the souls delight in God , and before the unspeakable everlasting pleasures ? was there any comparison between the bruitish pleasures of the flesh , and the spirituall delights of a believing soul , in looking to the endles pleasure which we shall have with all the Saints and Angels in the glorious presence of the Lord . Was God and glory worth no more , then to be cast aside for satiating of an unsatisfiable flesh and fancie ! and to be sold for a harlot , for a forbidden cup ; for a little aire of popular applause , or for a burdensome load of wealth and power , for so short a time ? where 's now the gain and pleasure of all my former sins ! what have they left but a sting behind them ? How neer is the time when my departing soul must look back on all the pleasures and profits that ever I enjoyed , as a dream when one awaketh ; as delusory vanities , that have done all for me that ever they will doe , and all is but to bring my flesh unto corruption ( Gal. 6. 8. ) and my soul to this distressing grief and fear ! Add then I must sing and laugh no more ! I must brave it out in pride no more ! I must know the pleasures of the flesh no more ! but be levelled with the poorest , and my body laid in loathsome darkness , and my soul appear before that God whom I so wilfully refused to obey and honour . O wretch that I am ! where was my understanding , when I plaid so boldly with the flames of hell , the wrath of God , the poison of sin ! when God stood by and yet I sinned ! when conscience did rebuke me , and yet I sinned ! when Heaven or hell were hard at hand , and yet I sinned ! when to please my God and save my soul I would not forbear a filthy lust , or a forbidden vanity of no worth ! when I would not be perswaded to a holy , heavenly , watchfull life , though all my hopes of Heaven lay on it . I am ashamed of my self : I am confounded in the remembrance of my wilfall self-destroying folly ! I loath my self for all these abhominations : O that I had lived in beggery and rags , when I lived in sin : and O that I had lived with God in a prison or in a wilderness , when I refused a holy heavenly life , for the love of a deceitfull world ! Will the Lord but pardon what is past , I am resolved through his grace to do so no more , but to loath that filth that I took for pleasure , and to abhorre the sin that I made my sport ; and to die to the glory and riches of the world , which I made my idoll ; and to live entirely to that God that I did so long and so unworthily neglect ; and to seek that treasure , that Kingdome , that delight , that will fully satisfie my expectation , and answer all my care and labour , with such infinite advantage . Holiness or nothing shall be my work and life ; and Heaven or nothing shall be my portion and felicity . These are the thoughts , the affections the breathing of every regenerate gracious soul . For your souls sake enquire now , Is it thus with you ? or have you thus returned with self-loathing to the Lord , and firmly engaged your souls to him at your enterance into a holy life ? I must be plain with you Gentlemen , or I shall be unfaithfull ; and I must deal closely with you , or I cannot deal honestly and truly with you . As sure as you live , yea as sure as the word of God is true , you must all be such converted men , and loath your selves for your iniquities , or be condemned as impenitent to everlasting fire . To hide this from you , is but to deceive you , and that in a matter of a thousand times greater moment then your lives . Perhaps I could have made shift , instead of such serious admonitions , to have wasted this hour in flashy oratory , and neat expressions , and ornaments of reading , and other things that are the too common matter of ostentation , with men that preach Gods word in jeast , and believe not what they are perswading others to believe . Or if you think I could not , I am indifferent , as not much affecting the honour of being able , to offend the Lord , and wrong your souls , by dallying with holy things . Flattery in these things of soul concernment , is a selfish vilany , that hath but a very short reward ; and those that are pleased with it to day , may curse the flatterer for ever . Again therefore let me tell you , ( that which I think you will confess , ) that it is not your greatness , nor your high looks , nor the gallantry of your spirits that scorns to be thus humbled , that will serve your turn when God shall deal with you , or save your carcasses from rottenness and dust , or your guilty souls from the wrath of the Almighty . Nor is it your contempt of the threatnings of the Lord , and your stupid neglect , or scorning at the message , that will endure , when the sudden unresistible light shall come in upon you and convince you , or you shall see and feel what now you refused to believe ! Nor is it your outside hypocriticall Religion , made up of meer words or ceremonies , and giving your souls but the leavings of the flesh , and making God an underling to the world , that will do any more to save your souls , then the picture of a feast to feed your bodies . Nor is it the stiffest conceits that you shall be saved in an unconverted state , or that you are sanctified when you are not , that will do any more to keep you from damnation , then a conceit that you shall never die , will do to keep you here for ever . Gentlemen , though you are all here in health , and dignity , and honour to day , how little a while is it , alas how little , till you shall be every man in Heaven or hell ! ( unless you are Infidels you dare not deny it . ) And it is only Christ and a holy life that is your way to Heaven , and only sin , and the neglect of Christ and holiness that can undo you . Look therefore upon sin as you should look on that which would cast you into hell , and is daily undermining all your hopes . O that that this Honourable Assembly could know it in some measure , as it shall be shortly known ? and judg of it as men do , when time is past , and delusions vanished , and all men are awakened from their fleshly dreams , and their naked souls have seen the Lord ? O then what Laws would you make against sin ? How speedily would you joyn your strength against it , as against the only enemy of our peace , and as against a fire in your houses , or a plague that were broken out upon the City , where you are ? O then how zealously would you all concurre to promote the interest of Holiness in the Land , and studiously encourage the servants of the Lord ! How severely would you deal with those , that by making a mock of Godliness , do hinder the salvation of the peoples souls ? How carefully would you help the Labourers that are sent to guid men in the holy path ? and your selves would go before the Nation , as an example of penitent self-loathing for your sins , and hearty conversion to the Lord . Is this your duty now , or is it not ? If you cannot deny it , I warn you from the Lord , do not neglect it ; and do not by your disobedience to a convinced conscience , prepare for a tormenting conscience . If you know your Masters will and do it not , you shall be beaten with many stripes . And your publike capacity and work , doth make your Repentance and holiness needfull to others as well as to your selves . Had we none to govern us , but such as entirely subject themselves to the government of Christ ; and none to make us Laws , but such as have his Law transcribed upon their hearts , O what a happy people should we be . Men are unlikely to make strckt Laws , against the vices which they love and live in : or if they make them , they are more unlikely to execute them . We can expect no great help against drunkenness , swearing , gaming , filthiness , and prophaneness , from men that love these abominations so well , as that they will rather part with God and their salvation , then they will let them go . All men are born with a serpentine malice and emnity against the seed of Christ , which is rooted in their very natures . Custome in sin encreaseth this to more malignity ; and it is only renewing grace that doth overcome it . If therefore there should be any among our Rulers , that are not cured of this mortall malady , what friendship can be expected from them to the cause and servants of the Lord ? If you are all the children of God your selves , and Heaven be your end , and holiness your delight and business , it will then be your principall care to encourage it , and help the people to the happiness that you have found your selves . But if in any the originall ( increased ) enmity to God and godliness prevail , we can expect no better ( ordinarily ) from such , then that they oppose the holiness which they hate , and do their worst to make us miserable . But woe to him that striveth against his Maker . Shall the thorns and bryers be set in battail against the consuming fire and prevail ? Isa. 27. 4 , 5. Oh therefore for the Nations sake , begin at home , and cast away the sins which you would have the Nation cast away ! All men can say , that Ministers must teach by their lives , as well as by their doctrines ; ( and woe to them that do not . ) And must not Magistrates as well govern by their lives , as by their Laws ? Will you make Laws which you would not have men obey ? Or would you have the people to be better then your selves ? Or can you expect to be obeyed by others , when you will not obey the God of Heaven and Earth your selves ? We beseech you therefore for the sake of a poor distressed Land , let our recovery begin with you . God looks so much at the Rulers of a Nation in his dealings with them , that ordinarily it goes with the people as their Rulers are . Till David had numbered the people , God would not let out his wrath upon them , though it was they that were the great offenders . If we see our Representative body begin in loathing themselves for all their iniquities , and turning to the Lord with all their hearts , we should yet believe that he is returning to us , and will do us good after all our provocations , Truly Gentlemen , it is much from you that we must fetch our comfortable or sad prognosticks , of the life or death of this diseased Land . Whatever you do , I know that it shall go well with the righteous ; but for the happiness or misery of the Nation in generall , it 's you that are our best prognostication . If you repent your selves , and become a holy people to the Lord , it promiseth us deliverance : But if you harden your hearts , and prove despisers of God and holiness , it 's like to be our temporall , and sure to be your eternall undoing , if saving grace do not prevent it . And I must needs tell you , that if you be not brought to loath your selves , it is not because there is no loathsome matter in you . Did you see your inside , you could not forbear it . As I think it would somewhat abate the pride of the most curious Gallants , if they did but see what a heap of flegme , and filth , and dung , ( and perhaps crawling worms ) there is within them . Much more should it make you loath your selves , if you saw those sins that are a thousand times more odious . And to instigate you hereunto , let me further reason with you . 1. You can easily loath an enemy ; and who hath been a greater enemy to any of you , then your selves ? Another may injure you ; but no man can everlastingly undo you , but your selves . 2. You abhorre him that kills your dearest friends ; and it is you by your sins that have put to death the Lord of life . 3. Who is it but your selves that hath robbed you of so much precious time , and so much precious fruit of Ordinances , and of all the mercies of the Lord ? 4. Who is it but your selves that hath brought you under Gods displeasure ? Poverty could not have made him loath you , nor any thing besides your sins . 5. Who wounded Conscience , and hath raised all your doubts and fears ? was it not your sinfull selves ? 6. Who is it but your selves that hath brought you so neer the gulf of misery ? and endangered your eternall peace ? 7. Consider the loathsome nature of your sins , and how then can you choose but loath your selves ? 1. It is the creatures rebellion or disobedience against the absolute universall Soveraign . 2. It is the deformity of Gods noblest creature here on earth ; and the abusing of the most noble faculties . 3. It is a stain so deep that nothing can wash out but the blood of Christ . The flood that drowned a world of sinners , did not wash away their sins . The fire that consumed the Sodomites , did not consume their sins . Hell it self can never end it , and therefore shall have no end it self . It dieth not with you when you die : Though Churchyards are the guiltiest spots of ground , they do not bury and hide our sin . 4. The Church must loath it , and must cast out the sinner as loathsome if he remain impenitent : and none of the servants of the Lord must have any friendship with the unfruitfull works of darkness . 5. God himself doth loath the creature for sin , and for nothing else but sin , Zech. 11. 8. My soul loathed them . Deut. 32. 19. When the Lord saw it he abhorred them , because of the provoking of his sons and daughters . ] Lev. 26. 30. My soul shall abhorre you . ] Psal. 78. 59. When God heard this he was wroth , and greatly abhorred Israel . Lam. 2. 7. He abhorred his very Sanctuary . ] For he is of purer eyes then to behold iniquity , Hab. 1. 13. In a word , it is the sentence of God himself , that a wicked man is loathsome and cometh to shame , Prov. 13. 5. ] so that you see what abundant cause of self-abhorrence is among us . But we are much afraid of Gods departure , when we see how common self-love is in the world , and how rare this penitent self-loathing is . 1. Do they loath themselves that on every occasion are contending for their honour , and exalting themselves , and venturing their very souls , to be highest in the world for a little while ? 2. Do they loath themselves that are readier to justifie all their sins , or at least extenuate them , then humbly confess them ? 3. Do they loath themselves for all their sins , that cannot endure to be reproved , but loath their friends , and the Ministers of Christ that tell them of their loathsomness ? 4. Do they loath themselves that take their pride it self for manhood , and Christian humility for baseness , and brokenness of heart for whining hypocrisie or folly , and call them a company of Priest-ridden fools , that lament their sin , and ease their souls by free confession ? Is the ruffling bravery of this City , and the strange attyre , the haughty carriage , the feasting , idleness and pomp , the marks of such as loath themselves for all their abhominations ? why then was fasting , and sack cloth and ashes , the badg of such in ancient times ? 5. Do they loath themselves for all their sins , who loath those that will not do as they ? and speak reproachfully of such as run not with them to the same excess of ryot , 1 Pet. 4. 4. and count them precisians that dare not spit in the face of Christ , by wilfull sinning as venturously and madly as themselves . 6. Or do they loath themselves for all their sins , that love their sins , even better then their God , and will not by all the obtestations , and commands , and intreaties of the Lord , be perswaded to forsake them ? How farre all these are from this self-loathing , and how farre that Nation is from happiness where the Rulers or inhabitants are such , is easie to conjecture . I should have minded you what sins of the Land must be remembred , and loathed if we would have peace and healing . But as the glass forbids me , so , alas , as the sins of Sodom they declare themselves . Though through the great mercy of the Lord the body of this Nation , and the sober part , have not been guilty of that Covenant-breaking perfidiousness , treason , sedition , disobedience , self-exalting , and turbulencie as some have been , and as ignorant forreigners through the calumnies of malicious adversaries may possibly believe , yet must it be for a lamentation through all generations , that any of those that went out from us , have contracted the guilt of such abhominations , and occasioned the enemies of the Lord to blaspheme ; and that any in the pride or simplicity of their hearts , have followed the conduct of Jesuiticall seducers , they knew not whither , nor to what . That Profaness aboundeth on the other side , and drunkenness , swearing , fornication , lasciviousness , idleness , pride and covetousness , do still survive the Ministers that have wasted themselves against them , and the labours of faithfull Magistrates to this day ! And that the two extreams of Heresie and Profaneness , do increase each other ; and while they talk against each other , they harden one another , and both afflict the Church of Christ . But especially woe to England for that crying sin , the scorning of a holy life , if a wonder of mercy do not save us . That people professing the Christian Religion , should scorn the diligent practise of that Religion which themselves profess ! That obedience to the God of Heaven , that imitation of the example of our Saviour who came from Heaven to teach us Holiness , should not only be neglected , unreasonably and impiously neglected , but also by a transcendent impious madness , should be made a matter of reproach ! That the holy Ghost into whose name as the sanctifier these men were themselves baptized , should not only be resisted , but his sanctifying work be made a scorn ! That it should be made a matter of derision , for a man to preferre his soul before his body , and Heaven before earth , and God before a transitory world , and to use his reason in that for which it was principally given him , and not to be wilfully mad in a case where madness will undo him unto all eternity ! judg as you are men , whether hell it self is like much to exceed such horrid wickedness ! and whether it be not an astonishing wonder , that ever a reasonable soul should be brought to such a height of abhomination . That they that profess to believe the holy Catholike Church , and the Communion of Saints , should deride the holiness of the Church , and the Saints and their communion ! that they that pray for the hallowing of Gods Name , the coming of his Kingdom , and the doing of his will even as it s done in Heaven , should make a mock at all this that they pray for ! How much further think you is it possible , for wicked souls to go in sinning ? Is it not the God of Heaven himself that they make a scorn of ? Is not Holiness his image ? Did not he make the Law that doth command it ; professing that none shall see his face without it ? Heb. 12. 14. O sinfull Nation ! O people laden with iniquity , Repent , Repent , speedily and with self-loathing Repent of this inhumane crime , lest God should take away your glory , and enter himself into judgment with you , and plead against you the scorn that you have cast upon the Creator , the Saviour , the sanctifier to whom you were engaged in your baptismall vows ! Lest when he plagueth and condemneth you he say , Why persecuted you me ? ( Acts 9. 4. ) Inasmuch as you did it to one of the least of these my brethren , ye did it unto me . ] Read . Prov. 1. 20. to the end . When Israel mocked the messengers of the Lord , and despised his words , and misused his Prophets , his wrath arose against his people till there was no remedy , 2 Chron. 26. 16. And O that you that are the Physicions of this diseased Land , would specially call them to Repentance for this , and help them against it for the time to come . Having called you first to Remember your misdoings , and secondly to loath your selves in your own eyes for them ; I must add a third , That you stop not here , but proceed to Reformation , or else all the rest is but hypocrisie . And here it is that I most earnestly intreat this Honourable Assembly for their best assistance . O make not the forementioned sins your own ; lest you hear from God , quod minus crimine , quam absolutione peccatum est . Though England hath been used to cry loud for liberty , let them not have liberty to abuse their Maker , and to damn their souls , if you can hinder it . Optimus est reipublicae status , ubi nulla libertas deest , nisi licentia pereundi , as Nero once was told by his unsuccessfull Tutor . Use not men to a liberty of scorning the Laws of God , lest you teach them to scorn yours : For can you expect to be better used then God . And cui plus licet quam par est , plus vult quam licet ( Gell. l. 17. c. 14. ) We have all seen the evils of Liberty to be wanton in Religion : Is it not worse to have Liberty , to deride Religion ? If men shall have leave to go quietly to hell themselves , let them not have leave to mock poor souls from Heaven . The suffering to the sound in faith is as nothing : for what is the foaming rage of mad men to be regarded ? But that in England God should be so provoked , and souls so hindered from the pathes of life , that whoever will be converted and saved , must be made a laughing stock ( which carnall mindes cannot endure , ) this is the mischief which we deprecate . The eyes of the Nation , and of the Christian world , are much upon you , some high in hopes , some deep in fears , some waiting in dubious expectations for the issue of your counsels . Great expectations , in deep necessities , should awake you to the greatest care and diligence . Though I would not by omitting any necessary directions or admonitions to you , invite the world to think that I speak to such as cannot endure to hear , and that so Honourable an Assembly doth call the Ministers of Christ to do those works of their proper office , which yet they will be offended if they do ; yet had I rather erre in the defective part , then by excess , and therefore shall not presume to be too particular . Only in generall , in the Name of Christ , and on the behalf of a trembling yet hoping Nation , I most earnestly beseech and warn you , that you own and promote the power and practise of Godliness in the Land , and that as God whose Ministers you are ( Rom. 13. 4. ) is a Rewarder of them that diligently seek him , Heb. 11. 6. and hath made this a principall Article of our Faith ; so you would imitate your absolute Lord , and honour them that fear the Lord , and encourage them that diligently seek him . And may I not freely tell you , that God should have the precedencie ? and that you must first seek his Kingdom and the Righteousness thereof , and he will facilitate all the rest of your work . Surely no Powers on earth should be offended , that the God from whom , and for whom , and through whom they have what they have , is preferred before them ; when they should own no interest but his , and what is subservient to it . I have long thought that pretences of a necessity of beginning with our own affairs , hath frustrated our hopes from many Parliaments already : and I am sure that by delayes the enemies of our peace have got advantage to cross our ends and attain their own . Our calamities begun in differences about Religion , and still that 's the wound that most needs closing : and if that were done , how easily ( I dare confidently speak it ) would the generality of sober godly people , be agreed in things civill , and become the strength and glory of the Soveraign ( under God ? ) And though with grief and shame we see this work so long undone ( may we hope that God hath reserved it to this season . ) Yet I have the confidence to profess , that ( as the exalting of one party by the ejection and persecuting of the rest , is the sinfull way to your dishonour and our ruine , so the termes on which the differing parties most considerable among us , may safely , easily and suddenly unite , are very obvious ; and our concord a very easie thing , if the prudent and moderate might be the guides , and selfish interests and passion did not set us at a further distance then our principles have done . And to shew you the facility of such an agreement , were it not that such personall matters are much liable to misinterpretations , I should tell you , that the late Reverend Primate of Ireland consented ( in less than half an hoursdebate ) to five or six Propositions which I offered him , as sufficient for the Concord of the moderate Episcopall and Presbyterians , without forsaking the Principles of their Parties . O that the Lord would yet shew so much mercy to a sinfull Nation , as to put it into your hearts to promote but the practise of those Christian principles which we are all agreed in : I hope there is no controversie among us whether God should be obeyed and hell avoided , and Heaven first sought , and Scripture be the rule and test of our Religion , and sin abhorred and cast out . O that you would but further the practise of this with all your might : We crave not of you any Lordship or dominion , nor riches , nor interest in your temporall affairs : we had rather see a Law to exclude all Ecclesiasticks from all power of force : The God of Heaven that will judg you and us , will be a righteous Judg betwixt us , whether we crave any thing unreasonable at your hands . These are the summe of our requests : 1. That Holiness may be encouraged , and the overspreading prophaneness of this Nation effectually kept down . 2. That an able diligent Ministry may be encouraged , and not corrupted by temporall power . 3. That Discipline may be seriously promoted , and Ministers no more hindred by Magistrates in the exercise of their office , then Physicions and Schoolmasters are in theirs ; seeing it is but a Government like theirs , consisting in the liberty of conscionable managing the works of our own office that we expect : Give us but leave to labour in Christs Vineyard with such encouragement as the necessity of obstinate souls requireth , and we will ask no more . You have less cause to restrain us from discipline then from preaching : for it is a more flesh-displeasing work that we are hardlier brought to . I foretell you , that you shut out me and all that are of my minde , if you would force us to administer Sacraments without Discipline , and without the conduct of our own discretion , to whom the Magistrate appoints it ; as if a Physicion must give no Physick but by your prescript . The antidisciplinarian Magistrate I could as resolutely suffer under as the superstitious ; it being worse to cast out Discipline , then to erre in the circumstances of it . The question is not , whether Bishops or no ? but whether Discipline or none ? and whether enow to use it ? 4. We earnestly request that Scripture sufficiency as the test of our Religion , and only universall Law of Christ may be maintained : and that nothing unnecessary may be imposed as necessary , nor the Churches unity laid on that which will not bear it , nor ever did . O that we might but have leave to serve God only as Christ hath commanded us , and to go to Heaven in the same way as the Apostles did ! These are our desires ; and whether they are reasonable God will judg . Give first to God the things that are Gods , and then give Caesar the things that are Caesars . Let your wisdome be first pure , and then peaceable . Not but that we are resolved to be loyall to Soveraignty , though you deny us all these : whatever malicious men pretend , that is not nor shall not be our difference . I have proved more publikely when it was more dangerous to publish it , that the generality of the Orthodox sober Ministers , and godly people of this Nation , did never consent to King-killing , and resisting Soveraign Power , nor to the change of the ancient Government of this Land ; but abhorred the pride and ambition that attempted it . I again repeat it : The blood of some , the imprisonment and displacing of others , the banishment or flight of others , and the detestations and publike protestations of more ; the oft declared sense of England , and the warres and sad estate of Scotland , have all declared before the world , to the shame of calumniators , that the generallity of the orthodox sober Protestants of these Nations , have been true to their allegiance , and detesters of unfaithfullness and ambition in subjects , and resisters of heresie and schisme in the Church , and of Anarchie and Democraticall confusions in the Commonwealth . And though the Land hath ringed with complaints and threatnings against my self , for publishing a little of the mixture of Jesuiticall and Familisticall contrivances , for taking down together our Government and Religion , and setting up new ones for the introduction of Popery , infidelity and heresie ; yet I am assured that there is much more of this confederacie , for the all-seeing God to discover in time , to the shame of Papists , that cannot be content to write themselves for the killing of Kings when the Pope hath once excommunicated them , and by the Decrees of a Generall Councill at the Laterane , to depose Princes that will extirpate such as the Pope calls Hereticks , and absolve all their subjects from their fidelity and allegiance , but they must also creep into the Councils and Armies of Protestants , and taking the advantage of successes and ambition , withdraw men at once from their Religion and allegiance , that they may cheat the world into a belief , that Treasons are the fruits of the Protestant profession , when these masked Juglers have come by night and sown and cherished these Romish tares . As a Papist must cease to be a Papist if he will be truly and fully loyall to his Soveraign ( as I am ready to prove against any adversary ; ) so a Protestant must so farre cease to be a Protestant before he can be disloyall . For Rom. 13. is part of the Rule of his Religion . Unhappily there hath been a difference among us , which is the higher Power , when those that have their shares in the Soveraignty are divided : But whether we should be subject to the Higher Power is no question with us . Gentlemen , I have nothing to ask of you for my self nor any of my brethren as for themselves : But that you will be friends to serious preaching and holy living , and will not ensnare our consciences with any unscripturall inventions of men , this I would beg of you as on my knees : 1. As for the sake of Christ , whose cause and people it is that I am pleading for . 2. For the sake of thousands of poore souls in this Land , whose salvation or damnation will be much promoted by you . 3. For the sake of thousands of the dear servants of the Lord , whose eyes are waiting to see what God will do by your hands . 4. For your own sakes , who are undone if you dash your selves on the rock you should build on , and set against the holy God , and turn the cries of his servants to Heaven for deliverance from you , Luk. 18. 8. If you slumble on Christ he will break you in pieces ; but if he fall upon you he will grind you to powder . 5. For the sake of your posterity , that they may not be bred up in ignorance or ungodliness . 6. For the Honour of the Nation and your selves ; that you turn by all the suspicions and fears that are raised in the Land . 7. For the honour of sound Doctrine and Church Government , that you may not bring schisme into greater credit then now you have brought it to deserved shame . For if you frown on godliness under pretence of uniformity in unnecessary things , and make times worse then when Libertinisme and schisme so prevailed , the people will look back with groans and say , what happy times did we once see ? and so will honour schisme , and libertinisme , and usurpation , through your oppression . 8. Lastly , I beg this of you , for the Honour of Soveragnty and the Nations Peace . A Prince of a holy people is most Honourable . The interest of holiness is Christs own : Happy is that Prince that espouseth this , and subjecteth all his own unto it . See Psal. 1. 1 , 2. & 101. & 15. 4. It is the conscionable , prudent , godly people of the Land that must be the glory and strength of their lawfull Soveraign . Their Prayers will serve him better then the hideous Oaths and Curses of the prophane . Woe to the Rulers that set themselves against the interest of Christ and holiness . Read Psal. 2. or that make snares for their consciences , that they may persecute them as disobedients , who are desirous to obey their Rulers in subordination to the Lord . See Dan. 3. & 6. 5 , 10 , 13. I have dealt plainly with you , and told you the very truth . If God have now a blessing for you and us , you will obey it : but if you refuse , then look to your selves and answer it if you can . I am sure in spite of earth and hell , it shall go well with them that live by faith . FINIS . 
A30419	----	A sermon preached on the fast-day, Decemb. 22, 1680 at St. Margarets Westminster before the Honourable House of Commons / by Gilbert Burnet. Burnet, Gilbert, 1643-1715. 1681 Approx. 73 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A30419 Wing B5874 ESTC R19858 12115860 ocm 12115860 54302 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30419) Transcribed from: (Early English Books Online ; image set 54302) Images scanned from microfilm: (Early English books, 1641-1700 ; 760:7) A sermon preached on the fast-day, Decemb. 22, 1680 at St. Margarets Westminster before the Honourable House of Commons / by Gilbert Burnet. Burnet, Gilbert, 1643-1715. [2], 42 p. Printed by J.D. for Richard Chiswell ..., London : 1681. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Revelation III, 2-3 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2003-10 TCP Assigned for keying and markup 2003-10 Aptara Keyed and coded from ProQuest page images 2005-02 Paul Schaffner Sampled and proofread 2005-02 Paul Schaffner Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Preached on the FAST-DAY , Decemb. 22. 1680. At. St. Margarets Westminster , Before the Honourable House of COMMONS . BY GILBERT BURNET , D. D. LONDON , Printed by J. D. for Richard Chiswell , at the Rose and Crown in St. Paul's Church-Yard . 1681. Rev. 3. 2 , 3. I have not found thy Works perfect before God. Remember therefore how thou hast received , and heard , and hold fast , and repent . If therefore thou shalt not watch , I will come on thee as a Thief , and thou shalt not know what hour I will come upon thee . THere is nothing in which Men of all Religions do so constantly agree , as in the Duties we are now about : so that it may be justly called The Voice and Law of Nature , which directs all people , when in great Straits , or under great Fears , to call on that God whom they serve , to implore his Pity , and pray for his Assistance . I need not tell you how all Heathen Nations do it : the Jews practise it : Christians of every Perswasion have upon all great Occasions , and in all Ages , set about it solemnly . Some , with the Pageantry of Heathenish Processions ; and others , with the simplicity that becomes their Profession , as We do this day . When the Ship in which Jonas endeavoured to have fled from the Discharge of an uneasie Commission which God had given him , was driven in a Storm , and brought to great Extremities , every Man called upon his God : only the guilty Person , whose God could only hear and help them , lay fast asleep . I need not enlarge on the too visible Occasions of our Calling on God at this time : a sadness that is spread over the Faces , and fills the Hearts of all Men ; the present Distractions We are under , and the greater Mischiefs of which We are afraid , speak aloud , and need not be further described : so that all good Men had in their secret Mournings , and in their Wishes for a Publick Humiliation of the whole Nation , anticipated the Address of this Honourable Assembly . It is well that We pay this visible Homage to Religion and its blessed Author . In this Storm We have but one God to fly to , and one Lord and Mediator , by whom We may Address to him : If the guilty Persons will sleep on still , or do worse , continue Sinning while we are Fasting and Mourning ; yet if We Cry mightily to God , We may reasonably hope that He will ease Us of that load of our Sins , which only can , and certainly will sink Us , if it still hang on Us. When We consider Our present ill Condition , and alas ! perhaps this is but the beginning of Our Sorrows ; and reflect on the Signal Blessings We have received from God , and that We still retain that holy Religion which was revealed from Heaven by Jesus Christ , The great High Priest of our Profession , We cannot be long to seek for the true Causes of all those Evils which We either feel or fear . Truth is still the same , and of the same Value with the Author of it ; and the God of Truth changes not . What has then separated between God and Us ? and what hath raised that thick Cloud that seems to be set over Us , and is ready to discharge it self in Fire , Brimstone , and a horrible Tempest ? God's Hand is not shortned , that it cannot save , neither is his Ear heavy that it cannot hear : But it is our Iniquities have separated between Vs and our God , and our Sins have hid His face from Vs , if He will not hear . Therefore those whom you Command to plead with You , in the Name of God on such Occasions , ought to Cry aloud , and not spare , but with all the plainness that becomes this Place , and this time , Shew you your Transgressions and your Sins . In order to this , I have made choice of these words , being a part of a short , but weighty Epistle written by St. John , in the Name of Christ , to the Church of Sardis . Of it in particular we have so little recorded in the History of the Church , that We can gather nothing from thence to give Us a clearer Light into the meaning of these words : so I shall go no further than the Epistle it self , for setting before You the State in which it was at that time . Sardis had a great Name among the other Churches , as being one of those planted by the Apostles : It had a Name that it lived , yet was dead : the Power and Life of Religion was under a great decay , the remainders of it in some few Persons , that had not defiled their Garments , were even ready to die : they were all that left of those who had at first sincerely embraced the Christian Religion ; they were but a Remnant of what had been , and they were like to drop off soon : but for the rest , though they retained the outward Profession of their Religion , yet Christ knew their Works : and though in some things they might be praise-worthy , yet they were not full Weight and Measure ; they were not such as became their Circumstances , their Light , the Advantages they had , nor the Age they lived in , in which they ought not only to have been blameless and harmless , but to have lookt like the Sons of God , and to shine as Lights in the World , holding forth the Word of Life . In a word , their Works were not perfect before God. Upon this , Direction is given them , how to amend what was defective or amiss among them : they were to Remember what they had received and heard , from the Apostles : they were to make that the standard of their Actions : they were neither to frame a Religion to themselves out of their own Imaginations , or make up a mixture of Heathenism and Christianity , to which many were then enclined ; nor were they to be seduced by any false Teachers from the Apostolical Doctrine , which was their Rule ; to this they were to adhere and to hold it fast . They were to maintain it in its Purity uncorrupted while they lived , and to deliver it so to their Posterity at their Death . They are also directed in the use of it , not to preserve it only as a matter of Speculation , or as a Denomination by which they were discriminated from others , but were to improve it so as to be the better for it ; To Repent , to change their Hearts and Lives . If they were not awakned by this Alarm given them from Heaven , they were to look for a more terrible blow , which should surprize them in the midst of their Securities , as a Thief when he is least lookt for : which also insinuates the Severity , as well as the suddenness of the Stroke . Thieves that break in in the Night , commonly carry all away with them , that is worth their pains . On the other hand , the Remnant , who were then but a few , that kept their Garments clean , are comforted with the hopes of enjoying God in a State of more perfect Holiness , expressed in the Figure of walking with Christ in White : and to encourage others to follow their Steps , a general Promise is made to all them that continued to the end in that course of life , that they should be advanced to the same State of perfect Holiness : their Names were now to be written in the Book of Life ; and at the Great Day , when these Books should be opened , Christ would before God , Angels , and Saints , give such a Testimony to them as is recorded in the 25. Chap. of St. Mat. Gospel , When I was Hungry , ye Fed me , &c. This Epistle being thus explained , it will not be difficult to apprehend what the Particulars are on which I shall enlarge . They are these five : 1. Jesus Christ observes , and will reckon with every Church , according to the blessings which they have received , if they live not suitably to them . 2. The Rule by which we are to examine our selves , and by which God will judge us , is the Doctrine which the Churches received from the Apostles . 3. All those who have heard and received this Doctrine , ought to keep it carefully , and to conveigh down that Sacred Trust committed to them to the succeeding Generations . 4. The chief Use We ought to make of this Doctrine , is to reform our Hearts and Lives ; to repent , and to forsake our Sins . 5. Such as will not make this Use of it , have reason to look for sudden and severe Judgments . All these things are clearly gathered out of my Text , and seem to comprehend the full sense of these words , I have not found thy Works perfect before God : Remember therefore how thou hast received , and heard , and hold fast , and repent . If therefore thou shalt not watch , I will come on thee as a Thief , and thou shalt not know what hour I will come upon thee . To Return to the first . 1. Jesus Christ observes , and will reckon with every Church , according to the Blessings which they have received , if they live not suitably to them . I have not found thy Works perfect before God. Perfect , the Greek word is different from that which is commonly rendered Perfect ; and strictly imports accomplished or filled up with such Ingredients as make Works acceptable with God. By this we are not to understand that absolute Perfection , which excludes all Sin , or all Defects ; for Works so perfect belong to another State ; but such a Perfection as agrees to the Gospel-Covenant , by which all that is sincere is perfect in some sort , and will be so accounted for to us by God. Wherein the Works of this Church were not perfect , We can only guess at it , by what we find in the other Epistles ▪ in this and the former Chap. and in the Epistles written by S. Paul to some other Churches . There are three things chiefly specified and insisted on . 1. Their falling from their first Love , and not doing their first Works , charged by St. John on the Church of Ephesus , and by St. Paul on the Galathians : they received the Gospel , according to the Parable of the Seed with great joy : they begain in the Spirit , they did run well , but the fear of Persecution , or the Cares of the World , and the Deceitfulness of Riches , made that the Seed of the Word of God , that had been sown among them , either withered or was choaked : their first Fervour abated , their Love cooled , they became Lukewarm , and then quite cold and dead ; so that those who began in the Spirit in a spiritual Course , or had received the Gifts or Graces of the Holy Spirit , ended in the Flesh , became carnal and loose men . 2. They are charged for listning to false Teachers and Seducers : they had heard many strange things from the Apostles which were new to them , and these did raise a curiosity in them after Novelties , with a disposition to receive them ; some of them are particularly named in these Epistles : some brought in Heathenish Sorceries and Idolatrous Rites among them , as Balaam and Jesabel had done : others loosed all the Tyes of Modesty and Wedlock , as the Nicolaitans did : others were for subjecting the Christian Church to the Yoke of all the Ceremonies of the Mosaical Law : and by the Arts which these Seducers used , the Churches that had received the Apostles with great kindness , so that they were ready to have plucked out their very Eyes for them , a phrase expressing the tenderest affection , yet Were too much inclined to entertain those false Apostles . 3. They were apt to divide and quarrel unreasonably about little and inconsiderable things , and carried these Heats so far , that even when they assembled together to receive the Holy Sacrament , they met for the worse , and not for the better : so that there were Divisions among them , and the several Parties assumed such Names as they thought would give them the most Credit : some were for Paul , some for Apollo , some for Cephas , and some for Christ. And the very Teachers themselves were factious and contentious , so that some at Rome , when S. Paul was in Prison for the Gospel , preached there out of Contention , that they might thereby add affliction to his Bonds : though in that they were disappointed ; for notwithstanding their Injustice to him , he rejoyced that Christ was preached by them . Some one or all these had perhaps got into the Church of Sardis , for which S. John , in the name of Christ , Expostulates with them . They had much to answer for , to whom the Apostles had delivered what they had seen and heard concerning Jesus Christ , confirming it with many Miracles , and had conferred on them extraordinary Gifts , so that they were made partakers of the Holy Ghost , and of the Powers of the World to come : These seem to have been the sins of this as well as of the other Apostolical Churches . And now to apply all this to Our own Case , suffer me first in the Name of God to plead with you , and to set before you the many blessings you have received from him , beyond most or rather any Nation now in the World : We are born in a Country that abounds not only with all that is necessary for the Inhabitants , but yields Us great store of very valuable Goods which We exchange with other Nations , and bring over such things as grow not among Us ; with a vast encrease of wealth , which from all parts of the World flows unto Us : Our Country being equally well situated for security and Traffique , We have almost forgot when We were visited with the Plague of Famine . We are under a Government so rarely tempered by Law , that in it We have all the advantages of other Constitutions , and avoid the mischiefs of the several forms of Government , as much as is possible for any thing that is managed by mortal and sinful men to be : So that after any of the Convulsions that have been among Us , it has been still found necessary to return to the old Channel , and observe the Landmarks which Our Forefathers set Us. These blessings We enjoy beyond any Nation in the World , but these We have in common with the former Ages ; they are also Temporal and end with this Life , We have yet much more to answer for . We have the Light of the glorious Gospel of Christ among Us , and therein the way to Life and Immortality hereafter , is opened to Us. This We have freed from all the impure mixtures of Idolatry or Superstition with which it is defiled in other Churches , and are delivered from the Tyranny of a foreign Power . We have had Our Religion long secured to Us by Law , with all the encouragements that can be expected , in a Church so happily constituted between the extreams of Ecclesiastical Tyranny one the one hand , and Enthusiastical principles on the other hand ; so that it is only our own fault if We are not the Sanctuary and Defence of all other Reformed Churches , as well as We are the chief Object of the practices and designs of Our Enemies at Rome . This We have likewise in common with the former Age : but I shall next enumerate those blessings that We of this Age have been more particularly favoured with : They are great and signal , and so obvious that it will be enough to name them . We were involved in a long and tragical War at home , but were not swallowed up in it . Our Neighbour Island drank indeed of a bitterer Cup , and was covered almost all over with the Blood and the Carcases of the slain . But here the storm was not so terrible : The Conquerors were so restrained by that supream Power that governs the World , that it is no small wonder there was so little mischief done , by those who had the Power to do so much : When Our Confusions thickned so upon Us that our Government changed almost as oft as the Weather , all things returned of a sudden to their old Chanel , the King was restored , and the Nation was setled in so serene and calm a manner , that it cannot be denied there was a signal hand of Heaven in it . The more have We all to answer for , that have made so ill use of so extraordinary a blessing ; since that time we have had plenty and peace at home these twenty years , no breaking out nor complaining in Our Streets or Countries . We have all this while lived under the clear Light of the Gospel ; and though many of the Pastors have much to answer , for their great failings , yet there have been raised up among us not a few eminent and faithful Labourers , who have asserted the Truth and demonstrated the power of Religion , with as much advantage as hath been done in any Age since Miracles and Persecution ceased : and these have frequently given publick and free warning to the Nation . Many excellent Books have been writ , and Sermons have been published as well as preached , which will remain to the next Age to testifie against that we live in . God has been calling on Us aloud from Heaven , both by his Mercies and Judgments , to turn to him and to bring forth fruits worthy of Repentance , and meet for the Kingdom of God ; that is , for his holy Gospel . A raging Pestilence , and a consuming Fire came quick one after another to awaken Us effectually : yet though We were then engaged in an expenceful War , God did not deliver Us up into the hands of our Enemies , though he corrected Us so severely himself . These things did perhaps give a little stop to some persons , though others went on still publishing their Sin as Sodom ; but with the return of peace and the continuance of plenty , We returned to or still continued in our Sins : We have been delivered from another War since , and the ill designs of wicked Men were defeated and came to nothing : and now for above seven years We have slept in a profound Peace , and as profound a security , when there was nothing but vastation and misery in the Countries that lie next to us : But our Enemies slept not , they were contriving how to make Us return back again into Egypt , or submit not our Necks only , but our Souls and Consciences to that Tyrannical yoke of the Roman slavery ; and thought the design so well laid for rooting out that which they call a Pestilent Heresie , that it was upon the point of being executed . Then did it appear that God was still watching over Us for good , and he that saw all these secret contrivances , so closely carried and cemented with so many sacred ties , disappointed all their Councils , and brought all their designs to Light , when We were least aware of it ; being , though sensible of a great danger hovering over Us , yet little apprehensive that it was so near Us , and was to break out in such a manner . I need not run over all those steps , by which Divine providence has brought out what they intended we should never have known , till We had felt it and been past the possibility of preventing or redressing it : They are well enough known , and are often in all our Mouths , Oh that they were as much in our Hearts ! And now put all these things together , and see if it may not be said concerning Us , what the Prophet Isaias said of the people of the Jews , God has planted a vinyard in a very fruitful place , with the choicest vine , and has fenced it , and built a Tower in it : In a word what more could have been done in this Vinyard , that has not been done in it ? And therefore as partial as we are apt to be in our own concerns , it may be referred to our selves , to judge between God and Us. We see and acknowledge what he has done for us , let us next consider what Grapes we have brought forth ? What returns We have made to God ? Have Our works been perfect before God ? Alas what do I say perfect ! Have they not been on the contrary the worst , the most impious , and immoral that many could think on ? We have exceeded the Sins of the Jews , and the Vices of the Heathens . It has not been only a slackning or going back of the Power of Religion , but an open revolt against Heaven ; in too great a part of the Nation : a Banner has been set up for Athiesm and Impiety , and all have been encouraged to come about it . The Sins which our Popish forefathers and our more remote Heathenish Ancestors were so much ashamed of , that they committed them in corners , We have seen done in the sight of the Sun. The belief of a God that sees , rewards and punishes , the rules of Vertue , and the doctrine of Christ have been by some openly assaulted , and treated with indignities which no other Nation could endure ; while others have if not directly consented to them , yet looked on as unconcerned , have laughed at and been pleased with them . Advantages have been taken from the Hipocrisie or Euthusiasme of the last Age , to throw off the very appearances of Religion or Vertue in this Age : and it has passed for a piece of Gallantry and decent Breeding to be above the fears and apprehensions of a supream Power , or a future State. Have we forgot how publickly that great blessing of the Kings Restauration was abused ? It grew to that height that it was thought a Scandal not to concur in all the excesses of Riot and Intemperance that did then defile the Land. Whether shall we now turn our Eyes ? If on this place , Luxury , Immorality , and open Lewdness meet us almost in every corner : If on the Country , how does Intemperance , Injustice , and a total neglect , if not a resolved scorn of Religion fill most places ? And the excesses of Drinking have in many parts of the Nation , not only corrupted Civil Conversation , but vitiated the very Vitals of our Government , by the ascendent that such practises have had in so essential and main a part of our security , as are the Elections of this great and Honourable Assembly : of whom if some generously scorned such methods , too many have complied too much with so base and so ignominious a custom . If we have thus abused the earthly blessings of Peace and Plenty , and have much to answer for on that account : Oh what can we say to excuse our selves who have not only brought no fruit to perfection , notwithstanding all that seed of the Gospel that has been so plentifully sown among us , but have done what we could to defie God himself , and to drive him out of our Country , being weary of that very dead Form of Religion yet remaining . And to bring this home to our present circumstances , though we are under great apprehensions of loosing this blessed Light ; what are we doing to engage God to be on our side ? We have been now for above two years in great disorders , full of allarms , and under eminent and visible dangers ; but what Lust or ill Custom have we parted with ? What demonstration have we given to God or the World , that we consider Religion as it is indeed the Power of God to the Salvation of our Souls ? Or what do we for our holy Faith , that Infidels , Mahometans , Jews , or Papists , would not do for their perswasions ? Do we continue still in our Lewdness , Intemperance , Oppression , Injustice , Falshood and ill Nature , while we are talking of preserving our Religion , and yet are doing all we can to undermine or overthrow it ? If God is against us , all that we can do for preserving Religion or our other just Rights , will either by his wise and holy Councils be quite blasted ; or perhaps the very methods that to us seem the most probable to secure them , may in conclusion really introduce that which we fear so much . Are our works perfect before God who knows them ? To make a work perfect it must be good in it self , flow from a good principle , and be directed to a good end . The greatest part of our works are faulty in all these particulars , so that neither We nor our Works can be accepted with that God , That is of purer Eyes than that he can behold Iniquity . Some of our Works may be in themselves good , and such is a zeal for the Reformed Religion ; but if some do not believe that about which they make so much noise , or if others have no design but to serve base ends or private Interests , which they hid with the pretence of Religion , and are ready to throw it off , when they have attained that for which they are in truth only concerned , shall not God search this out ? Things may be so dressed up , as to have a fair appearance , but to God they appear as indeed they are : So the true value of us and our works , is according to what we are in his sight , from whom nothing can disguise us . From all these things it is but too evident , that our Works are not perfect before God. If we will consider more particularly what may be supposed to have been the ground of the Expostulation in my Text , with this Apostolick Church of Sardis , we shall find the parallel betwixt it and us agrees but too well . These Churches had fallen from their first Love , and their first Works : Oh what sad decays are we come under ! And how much have we declined from that Zeal and Love which our Fathers bore to the Reformation ! There were two things that were visible in the practice of those who first embraced it among us : the one was the great pleasure they took in reading the Scriptures , from whence they were in derisiion called Gospellers . When the Bibles were first set up in Churches , and went at such rates that ordinary people could not buy them , what a running was there to Churches , and what crouds gathered all day long about such as could read , to hear this blessed Word , which is now in all our Hands , and yet is scarce ever considered by us ? Some read it only to abuse it and make themselves merry with some Atheistical jests to which they wrest it : Others judge that indecent , so because they will make no ill use of it , they make none at all , and never open it but for fashion : some imploy their time in searching into the abstruser parts of it , with a prying and vain curiosity : some read it meerly to acquire a faculty of talking in such a Stile , and so either they pervert the Scriptures by their false Glosses , or only learn to defend some Opinions out of it , or to Discourse in that Dialect , for private Designs , to which that is perhaps some way necessary . But who read them with a simplicity of Mind to be directed by them , and to be inwardly inflamed by the heavenly strains in them ? So that we have little left among us to entitle us to the Name of Gospellers . The other chief Character by which the Reformed were at first known , was their applying themselves only to God through Jesus Christ. This was intended to take men off from two fatal Errors , in which they had been formerly led ; the one was relying on such external Works as were really of no Value at all , and were only the juglings of those deceitful Guides , that had set up Pilgrimages , slight Penances , and the purchasing Indulgences , in the room of that which our Saviour had revealed to the World ; the other was their imagining that they were justified by the Sacraments , upon some slight acts of sorrow or devotion : In stead of these things the Reformers set up the applying to God through Jesus Christ according to the methods of the Gospel : so that great and frequent addresses to the Father through his Son was the mark by which they were then known ! This begetting in them a sense of that Love which their Saviour had for them , could not but kindle returns of Love sutable to it ; and that must needs reform the inward man , upon which Purity and Holiness of Life will certainly follow . This was the main Article of the Reformation , and being that upon which the hopes of Salvation depended , was indeed the thing of the greatest consequence ; though it was afterwards managed with too much Metaphysical nicety . In sum this being the chief Character of a true Protestant , we may soon see how much we have fallen from that Love which our Fathers had to this Truth , while they lived ; and that appeared more signally by their dying for it , when they were called to give their last Testimony to it . But what is all this to us ? Are we living under the influences of that love ? do our hearts burn with the sense of it ? what reverence have we for the person , or what obedience pay we to the Doctrine of our Crucified Saviour ? If any of this remain , it is much spent , at least , and ready to dye . The second thing charged on these Churches , was their being apt to be carried away by the cunning slight of those who lay in wait to deceive , and their being too easily disposed to vitiate Christianity with the mixtures of Judaism or Hethenism or other errors . Our vices have taken us off from the practice of the plain and indispensable duties of our holy Religion ; and then it is no wonder we find no pleasure in that Doctrine which can give no true comfort , to such as continue in their sins . This disposes people to seek that elsewhere , which they cannot have among us ; and therefore a Religion made up of pomp and shew , wherein God and his Saints were offered to be bribed , in which they knew the rares of sin and the price of Heaven found us but too well prepared to become Profylites to it . Our sins have been also so visible and scandalous , that they have made our Communion grow loathsom to many well disposed but weak minds , and have tempted them to separate from our Assemblies , when they saw such mixed multitudes among us : so that they have run into Sects , that had the appearance of greater gravity and strictness . 3. And we are no less faulty in the third particular , of contending out of measure , for things that are no way essential to salvation . Things of so indifferent a nature , that succeeding ages will wonder how men could manage such long and eager contests about them . We have fallen into passions concerning them , these have grown up to a hatred , which hath broken out into most violent and dismal effects , and seems now setled into a formed rent and separation . Where is that charitable , healing and compassionate temper which becomes Christians , and reformed Christians ? especially when they are as it were strugling for life . Oh shall nothing make us wiser ? shall neither the advantages our enemies take , nor the prejudices Religion suffers by our contests , dispose us to bear with one anothers infirmities , and to manage our differences , if we cannot entirely bury them , with a more Christian and decent temper ! There have been extreams on all hands : neither side can free themselves from being too much exasperated : The resentment for what has been done in the several turns of affairs , has gone too far with us . It is not so much our differences that divide us one from another , as our alienation one from another which widens our differences , and makes them appear to be greater than indeed they are . So on all accounts we must acknowledge , that when our works are weighed in those just ballances they cannot be found perfect before God. I hope we are all in some measure convinced of this : The thing is alas too visible . What is then to be done ? but to set about a real Reformation with all possible seriousness and sincerity . And in order to this and to direct us in it , here is a rule and standard given , by which we may govern our selves in the means or methods to it : and that is the second thing I proposed to speak to . 2. The Rule by which are to examine our selves , and by which God will judge us , is the Doctrine which the Churches received from the Apostles , Remember therefore how thou hast received and heard . Here is a certain fixed rule ; we are neither left to the heats of our own fancies , nor to the uncertainties of Tradation , nor to the impostures of such as may pretend to the government of our Consciences : but are conducted by a more certain thread . It is true , in the Apostles days this Doctrine was at first preached and received , before it was written . There was no great danger as long as they lived , who might be appealed to in any difficulty which could arise concerning their Doctrine : so it is a vain way of arguing to infer from the mention of Tradition in the Epistles , that we after so many ages are past , and so many impostures have been discovered , should be obliged to receive what may be obtruded on us as Apostolical Tradition . Tradition while the Apostles lived , was what the Scripture is now : And indeed so uncertain a conveyance is Oral Tradition , that in the very Apostles days or soon after , when there were no advantages to be made by such cheats , and so there was less to tempt men to them , yet many false Gospels were given out , and false Doctrines were infused into some weaker people . We know how unfaithful a conveyor Tradition was of Natural Religion among the Gentile Nations : The Gospel tells us how the Jews doted on the Traditions of their Fathers , and by them made the Commandments of God of none effect . The uncertainty of Tradition where it was not put in writing , appeared within an age after the Apostles , in the contests concerning the observation of Easter : both sides vouching the practice of the Apostles , and that even while some were alive , that had seen them and had lived with them . But after that wealth and greatness had corrupted the Church , and this holy Religion was made an Engine to advance the ambition and interests of designing men , then what a swarm of supposititious writings appeared every where to support some opinions or designs ; many of these were discovered and branded , but others passed without a censure ; so that it was long before Criticks in this and the former age , could find out what was genuine , and what was counterfeit . The most advantagious Imposture was coined and received in the 9th Century ; a whole Volume of the Epistiles of the first Bishops of Rome from the Apostles days downwards , was pretended to be found ; in which they were represented as governing the Church in the former ages , with the same fulness of power , that their Successors have pretended to since . This was rejected by some in that age , but kindly entertained by those that were more concerned for their own greatness than for Truth : and by the Presidents in these Epistles they justified what they did , till their Tyranie came to be generally submitted to : And now when these Epistles are found to be spurious , they have been forced to throw them away ; but stand upon possession and prescription , tho it began at first upon this and some other impostures , not unlike it , such as the Donation of Constantine and many more . They well know that their cause cannot be defended if the Scriptures are appealed to : these in many points are directly against them , as in the worship of Images , and Angels , the praying in an unknown tongue , and the denying the Chalice , or saying that Christs body which is now in Heaven , is in the Sacrament : in other things they are silent , such as the Popes Power , the Infallibility of a General Council , the praying to Saints , the redeeming souls out of Purgatory , Indulgences , Pilgrimages , with a thousand other additions , by whi●h they have vitiated the purity of that holy Doctrine , which the Apostles delivered to the world . This is the foundation of our whole Religion , that we believe all that the Apostles delivered to the Churches , and no more : so we stand to this appeal in my Text , Remember therefore that thou hast received and heard . It were easie to instance it in many particulars , and to shew you how at first ignorance and superstition let in some Customs ; and perhaps those who introduced them at first , being innocent , but weak men , meant well in it : so to draw the Heathens off from their Idolatry , they directed them to call on Saints , instead of the gods they had formerly worshipped : and to perswade people to receive the Sacrament with great devotion , they strained their eloquence and invention to recommend the value of it in high figures . Many more might be named , but these may suffice : afterwards when the Roman Empire was over-run by the incursions of the Barbarous Nations , and Civility , Religion , and Learning , were almost driven out of the world ; then some crafty and aspiring Priests came to graft upon the Customs of the former times , new Opinions , and still to add new Rites , till in the end they swelled up to what they are now at in the Roman Church . When these Opinions were first broached , Visions and Dreams were given out to support them ; and if these lesser frauds did not prevail , pretended Miracles were not wanting to give them credit , till they were received ; and being once received , they were enrolled among the Traditions of the Church , and so were no more to be contested or denied : if any presumed to do it , it was at his peril . These Miracles were coined so , as to fit not only the Doctrine it self , but the way of explaining it ; and as new ways of explaining were fallen upon , new Miracles suitable to these new expositions were at hand . When the Doctrine of the Corporal presence was first received in the 9th Century , it was believed that the whole Loaf was an entire body of Christ , so that he was sliced in pieces and eat up in gobbets ; and so they continued to understand it near 300 years . Then the Miracles to prove it were adjusted to that conceit ; it was given out that it did sometimes bleed , and pieces of it were said to be converted to pieces of slesh : but after that the School Divinity came to be in request , this way was not found so defensible , nor so decent : and then it was said , Christ was in every Crumb of the Host ; so that upon the breaking it , an entire Christ flew off from the rest , which yet remained still as entire as it was , notwithstanding that diminution : and then as they blessed Wasers instead of a Loaf , so the former Miracles were not so much talked of , though some ignorant Priests that did not consider that these were contrary to the Doctrine of their Church , did in some places continue to act the former cheats ; but new ones were more generally invented , and Christ was said to appear all in rayes , over or upon the Host : so well practised were they in the arts of jugling , as to make their tricks always agree with their Hypothesis . In opposition to all these false Doctrines and lying wonders , the Reformed have from the first beginning of the Reformation set up the whole strength of their cause , upon this single Plea , of receiving nothing as a part of their faith , but what could be found in the Writings of the Apostles ; that so all agreeing on a common Umpire their differences might be more easily composed . The Church of Rome knows well what the issue must be , if this is granted , and so have put the strength of their whole cause upon the authority of the Church , that is themselves , and the certainty of Oral Tradition , handed down by such men as themselves are : Whether the one or the other seems to be the more ingenuous Principle , the more certain method of Trial , and the less liable to deceit , I leave it to the Consciences of all wise and good men . But as we ought to remember what we have thus received and heard , so the end of this is not barely for speculation , to inform us about some notions , or to furnish us with arguments and discourse : these things are only necessary for a further end ; that our minds being well informed , and our belief rightly directed , we may govern our lives according to what the holy Apostles have left to us . It is because their works were not perfect , that they are here charged therefore to remember the doctrine that they had received : What shall our knowledge , our Orthodoxie , and soundness of opinion avail us , if we do not reduce it to practise ? unless it be to heighten our condemnation , and to intitle us to more stripes and severer judgements . Here we will find our duties set before us , and from thence we will both know what our sins have been , and how to turn from them . Oh that there were such a heart in us ! But as we ought to remember and improve the Doctrine delivered to the Church by the Apostles , so we ought to keep it carefully . 3. And this is the third particular I am to speak to : All who have received this Doctrine , ought to preserve it , and to conveigh down that sacred trust committed to them , to the succeeding generations . This is to Hold-fast , what we have received and heard . The meaning of this , considering the circumstances the Church of Sardis was in , is either that they should preserve it pure , and keep it as it was delivered to them , or that if persecutions should arise for the Faith , they should not depart from it for the love of this present world , or make shipwrack of it ; but should hold fast the profession of their Faith without wavering . There were many Tares sown then in the field of the Church , many of the followers of Simon Magus were corrupting the Christian Religion ; it was necessary on that account to look carefully to that sacred Depositum , that was put in their hands . There was also a black Cloud gathering , a persecution was coming on the Church : One storm had passed , that had been raised by Nero , and they were now in another set on by Domitian ; therefore it was necessary to put them on their guard , and to charge them to keep or Hold fast the Doctrine delivered to them . This was all that they could be obliged to ; but in our circumstances there is somewhat else imported in this Holding fast , that we ought not only to keep our Religion pure , and to be ready to suffer for it , if we are called to it , but since we enjoy the protection and security of law and lawful authority , we ought to hold that fast , and deliver it down to our posterity , as we have received it from our Fathers . We are to keep it pure from the corruptions that may be introduced to vitiate the simplicity of our holy Religion : we know the Enemies of the Church sleep not , tho the Watchmen sleep too often . While we have Adversaries that are so restless and industrious , that make up in their arts of insinuation and indefatigable diligence , what is wanting in the justice and goodness of their Cause ; on these our eyes ought to be much set . They have corrupted Religion where ever their arts have been succesful ; and have endeavoured to overthrow all Governments , and broken the peace of all Societies that have been so much on their guard , as to look carefully to them . For that same principle that makes them burn and destroy where they have power , makes them also incessantly Plot and practise where they have it not . Severities in matters of Religion are indeed contrary to that humanity that is imprinted in our nature , and to those rules that are often repeated in Scripture . But if any Sect of Religion continues to breed frequent and almost uninterrupted disturbances in any Government , it is not enough to punish those that are found in the fault , but if it is evident , as it is certainly in this case , that their Doctrine sets them on to , and will bear them through in such conspiracies , it seems not possible to secure the peace of a Kingdom so much infested by them , as we have been now 120 years , but by delivering it entirely out of their hands , and putting an utter end to the distractions we have been in , and the mischiefs we have smarted under , by their means . They will live much better among their own friends , beyond Sea , where they may freely exercise their own Religion ; and I am sure we will be much the happier and quieter for being freed from the trouble they have given us . And thus we are to Hold fast the Apostles Doctrine and to keep our selves from the infection of those who have corrupted it . But if this cannot be done , and if God either to punish us for our former sins , or to raise again the true spirit of the reformed Religion , to purifie us from our dross , and to melt us into one lump , and close up those breaches which we have been rather widening than healing , will deliver us up into the hands of our merciless and implacable Enemies ; then , as we know what we are to look for , so we ought to prepare our selves for it , and resolve to be faithful to the death . We know what wil be , not only by what has been , but by what is the Doctrine of that Church , of extirpating Hereticks , decreed in their General Councils : and what they have met with of late among us , has so whetted their Spirits against us , that if ever we are in their power , the cruelty of their Religion , being quickned by their private resentments , we can look for nothing , but either to be forced to worship a piece of bread , and to renounce that Faith which we now profess , or to seal it with our blood , and that perhaps in the cruellest manner . I know it is not easie for flesh and blood so much as to think on these things without horror ; But Oh , what will it be to suffer them ! It will not be our living peaceably , nor our keeping our belief to our selves that will secure us : we must in all things comply , nay , and if we should dissemble and comply , we must by an over-acting zeal procure our pardon for what is past , and beget a confidence in them for the future . I shall on this head represent a little of what you may expect , by mentioning some few passages of Queen Maries , never to be forgotten , bloody Reign ; that are not so generally known . At first She promised the continuance of the established Religion , soon after She procured it to be generally changed , even while the Laws were yet in force for it ; but then it was said , none should be forced in their Consciences if they would live peaceably : but when the change was fully brought about , then according to the Natural Genius of that Religion , an open and undistinguish't persecution was resolved on . Orders were then sent from the Council Table , to the Justices of Peace , to have spies in every Parish to observe every mans deportment : a bare suspition was ground enough to proceed upon . Persons being presented upon suspition , were imprisoned : and , without any proofs or witnesses brought against them , Articles were offered to them , to which if they did not in all things answer according to the Doctrine of that Church , and if they could not be induced to change their perswasions , they were condemned to the fire , tho they had neither said nor acted any thing contrary to the established Religion . And it went yet further . The Justices of peace having been often writ to , grew more and more backward to these cruelties , especially when they saw them burn poor people single at first , then by pairs , then six , eight , ten , and thirteen , were burnt in one fire : neither the blind nor lame , aged men , nor women near their time , no nor new-born Infants escaping the rage of these Butchers : Then to make way for the Courts of Inquisition , a Commission was given to a selected number , of whom three was a Quorum , to make enquiry over all England , not only of such as were suspect of Heresie ; but of all that did not express their zeal for the Popish Religion , in taking holy Bread , or holy Water , or going in Processions ; which tho they are not things to which all in that Communion are obliged , yet these discovering the affections and inclinations of the people , such as did them not ▪ were to be proceeded against upon these suspitions . At first such as were burnt had their lives offered to them at the Stake if they would recant , but as the persecution went on they became more barbarous , so that it was not enough for one to recant then ▪ for a Sheriff was cast in , Prison and fined , for staying the execution of one who did it : It was said if he recanted sincerely , it was better to burn him , than to leave him to the temptations of becoming a relapse ; and if he did it not sincerely , it was pity to spare him . So which way soever it was , dye and burn he must . And that none might escape out of their Toils , care was taken to secure all the Ports that none might fly beyond Sea. Here is a sad prospect before us ; but in what disposition are we to bear it ? we have no reason to doubt but great numbers will turn with the tide , as they did then . Many who seem now to be hot and zealous for the Protestant Religion , will then , perhaps , be as busie to discover and accuse those whom they now censure , not only rashly but maliciously . Men of ill Lives and defiled Consciences , want that principle which must strengthen them to bear the Cross , and make it easie and comfortable to them . It is quite another thing to own this Faith in our present circumstances , from what it will be to adhere to it then . It is not yet come that , and God of his infinite mercy preserve us from it . We are taught by him that knew our nature well , to watch and pray that we enter not into temptation , for though the Spirit , or our sublimer powers may be forward and willing , yet the flesh is weak . We are therefore to do all that is in our power , and is consistent with that Religion which we prosess , to prevent this . You of this Honourable Assembly are now entrusted with the keeping this Doctrine , as it is a part of the Law of the Land ; the people have trusted you with all that is dear to them ; and it is hoped you will acquit your selves as worthy of so great a confidence . On this I shall enlarge no further , but apply to you the message which Mordecai sent to Queen Esther , when her people were marked out for destruction : Think not that you shall escape more than all the rest : for if you altogether hold your peace at this time , there may come enlargement and deliverance to us from another hand ; but you and your houses shall be destroyed : and who knows if ▪ you are come into this trust for such a time as this is . If any shall , either on the one hand , give up this holy Religion , and those means which are most effectual to secure it , for private or base ends of their own ; or on the other hand shall , to gratifie their revenge , or to advance any ill design , endeavour to drive things to confusion , so that we become a prey to a formidable Neighbour , where Popery , with it concomitant Tyrannie , shall subdue us at once ; These are the betrayers of their Religion and their Country , and do entitle themselves to the heaviest curses in the whole Book of God. But the Nation hopes better things from you : and , and as we pray for it , so are we confident they shall not be ashamed or disappointed of their hope . Your maintaining the Laws , or providing such new ones as our present circumstances call for , for the preservation of our Religion , is not all that you are to do for it ; there are many other things besides , that come under your care , which are also necessary , that we may Hold fast this our profession . I shall name two particulars . The one is , that there are so many Parishes in this great and rich Kingdom , in which there is so little provision left for those that labour in the work of the Gospel , that it is not possible , humanely speaking , to find fit and able Pastors to undertake such a charge upon so mean an encouragement : and many of these fall to be the greatest and the most populous Parishes in their Neighbourhood : The labourer is worthy of his hire : but in many of these the hire will not amount to the meanest and most frugal subsistance , that can consist with the decency of that Function . If weak or scandalous men are cast on such places , so that the people are neither instructed nor edified by their labours , but are rather scandalised by them ; it is worth your serious consideration to find out effectual means for redressing so great an evil , by which so many souls are lost , and such a door has been opened to seducers and false teachers among us . The other is , that we will endeavour to secure the Reformed Religion among us , by doing all we can to maintain the outworks of it , I mean the foreign Churches , some of whom are now in a most deplorable and sinking condition . The methods that Julian the Apostate used to extirpate Christianity , not by the quick and sharp waies of persecution , but by flower steps ; being now taken to root out that which main force could not do . To these we ought to extend our compassion and assistance , as we would expect the like from others when we may be brought to drink of the like bitter Cup , which how near it may be to us , God only knows . But all these means will prove ineffectual if we have not God on our side ; except he watch over us , and build up our ruines , you that build and we that watch shall labour in vain . This leads me to the fourth particular , which is , 4. That the chief use we ought to make of this Doctrine , is to reform our hearts and lives , to repent of , and forsake our sins . Repent . I shall not here run out into a large discourse of this , but sum up in short what is comprehended under it . The word imports more than a bare sorrowing for our sins , or an external change of our life , and does chiefly signifie the inward change and reformation of our minds : when we put on a new disposition , come under new principles , and are inwardly turned in the value and estimate we have of things , and in our practical judgements and formed resolutions . Repentance is , when a man having another sense of God , and true goodness , another apprehension of vice and sin , other thoughts of a future state , other impressions of the love of Christ , and the truth of the Gospel ; and all these things growing into formed principles in him , his mind is turned to such a detestation of his former course of life , as engages him not only to forsake it , but to enter upon a quite different Course ; so that he feels himself inwardly regenerated and changed . Oh have I not been discribing a thing little understood ! Some sorrow for sin , which is scarce possible for the worst men to avoid , is all the notion too many have of it . Others fancy to compound for their sins , with some austerities , by an outward pageantry , or compounding with God or his Sains if they can , and doing it effectually where they can , with the Priest : believing that his absolving them is of some other vertue , than a declaration to them of what they may certainly expect if they are sincere in their repentance . But if these things come short of a true repentance , what is to be s●id of those who have not so much : who have no remorse for their sins , but live on securely in them , or do worse , Glory in their shame . These are far enough from having repented , who are growing up daily to a higher pitch in their impieties . You have expressed your sense of the necessity of this duty , by your addressing about it : but if it goes no further than the solemnity of a days vacation from business , or abstaining from meat , and the hearing some Sermons , or joining in prayers ; this can have no other effect but to raise our guilt higher , by our pretending to draw near to God with our Lips , when our hearts are far from him . Our sins are drawing heavy judgements on us : our repentance only can prevent them ; not such a trifling performance as I have described , but a sincere and entire turn to God. We ought to be humbling our selves in secret , every one for those sins by which we have provoked him , and have been adding to that great heap of guilt , by which we have been too universally treasuring up wrath against the day of wrath . We are apt enough to censure the vices and failings of others , especially if on other accounts we are displeased with them , and if we our selves are not visibly faulty in the same kind : but there are other sins besides Uncleanness and Intemperance , which may involve us in the common ruine that threatens us . And if we know our selves guilty , even of that which we censure in others , we by judging them do condemn our selves . Let us recollect our Thoughts , and ask our selves , What have we done ? Have we been adding Sin to Sin , and perhaps Hypocrisy , or a counterfeit Zeal to all the rest ? We are under the Eye of the All-seeing God , to whom all things lie naked and open , Darkness before him shineth as the Day ; the Darkness and the Light are both alike to him . Let us not deceive our selves ; God is neither to be mocked , nor bribed . It is only our sincere Repentance that can again restore us to his Favour ; and if the Sins of the Nation are not grown to that height , that , as is said of the Sin of Manasseh , God will not pardon it ; so that though Noah , Job , and Daniel , were among us , they could only deliver their own Souls ; We may hope , that upon our Repentance , either that Cloud of Wrath now over our Heads , may be broken and dissipated , or , at least , that our Peace and Tranquility may be so lengthned out , that the Evil shall not come in our days . If we Repent truly , we will lay down our Animosities and Quarrellings about lesser Matters ; and finding how guilty we are all in the presence of God , we will be more gentle in the Judgments we make of others , and more severe in the Censures we pass upon our selves . We will change the course and frame of our Lives , not only in such instances as are more scandalous , and so may be a prejudice to us in our other Designs , but will enter upon another Method and Way of ●●●e , such as becomes Christians . If this is not done , all that we do beside , will not be effectual to preserve us . If God is still offended with us , he will not want Instruments for our punishment , though we had not a Papist in England , nor an Enemy in all the World. But on the other hand , If we sincerely turn to God , as we know in general he is gracious and merciful , slow to Anger , and full of Compassion ; so we have , in particular , all the Assurances that either his Promises , or the Experience of former Times can give us , that He will receive us graciously ; that he will take away all our Iniquities , and heal all our back-slidings . Personal Repentance , and the mourning for the Sins of others , are Duties incumbent on all : To these you stand obliged in your private Capacities ; But as you make up this Honourable Assembly , there is a further Repentance incumbent on you . You , who represent the Nation , ought , in the Name of the whole Body of the People , to think on such Laws as are necessary for the restraint of Vice. It is visible , the Impiety of the Nation has made way for Popery ; and though that were out of doors , yet if the other continues still , it will prepare us to open Atheism and Irreligion . God cannot be at Peace with us , while our Adulteries are so many , while Drunkenness is so common , while Religion is so much scorned , even by those who seem zealous for it ; while Cursing and Swearing are the usual Dialect ; while Profanity , scurrilous Talk , and many other things which ought not to be named among Christians , are so openly and bare-facedly practised among us . By your endeavours to redress these , and at least , to make People ashamed of them , if they do not forsake them ; You shall also , in your publick Capacity , shew the reality of your Repentance , both to God and the World. It is an ordinary thing for all People , who have some one great thing in their Eye , to look only at that , and to over-look many other Things , if they do not immediately belong to that of which they are chiefly affraid . Popery is now in your Eye , and it ought to be so , till you have to purpose secured us from the danger of it : But at the same time you ought to look further , to the Ground of God's displeasure against us , to that which has brought us into all this Danger , and must certainly bring ruin on us in conclusion , if effectual Remedies are not found out in time . Our Irreligion and Impiety has made many to be little concerned in these Matters ; and our Contentions about some inconsiderable Things , has diverted the Thoughts and Endeavours of others , to the securing of particular Interests , or making of Parties . To these , if you provide effectual Remedies , both for reforming and uniting us , then you shall be had in perpetual remembrance , as the Repairers of our Breaches , and the Restorers of our Ruins : so that all shall bless you , and in their wishes , for a happy Parliament , shall name you with Honour , and wish it may be such a one as this has been . We have all the reason in the World to conclude , that this Nation is dear unto God ; and we are sure , the Holy Religion we profess , is from him ; why should we then despond , and not still hope in that God , who has hitherto given us such abundant Proofs of his care of us , and of his regard to the Reformation among us . When we remember by what steps and methods it was brought in and established here ; How short the Storm was in Queen Mary's Reign , and that she died without Issue , which might have brought us both under Popery , and made us a Province to a Forreign Tyranny ; when we reflect on the long and glorious Reign of Queen Elizabeth , on the happy disappointment of the Armada , believed and called Invincible ; the discovery of the Gun-powder Plot , with the later Blessings yet in our Eyes , we have from all these much reason to conclude , that we are in a special manner favoured of God. Nothing can break off this course of Mercies with which he has followed us , but our obstinate persisting in our sins : If we resolve on this , there is nothing before us , but a fearful prospect of Wrath and Indignation . And this leads me to the fifth and last Particular , of which I proposed to speak , which is . 5. That such as do not make this use of the Gospel , as to be thereby led to Repentance , have reason to look for sudden and severe Judgments . If therefore thou shalt not watch , I will come upon thee as a Thief , and thou shalt not know what hour I will come upon thee . God's Judgments are a great depth , and the Methods of them are unaccountable : Some wicked Nations , and Impious and Tyrannical Governments , have flourished long : Triumph and Victory have seemed entailed on them . The Assyrian of old , and the Turkish Empire at present , are great Instances of this . These are Portions of the World , which God for their other sins gave in prey to savage Masters ; whose Prosperity made them the fitter Instruments of his Justice . But it is observable , that those Nations whom he has more specially favoured , are more signally punished when their Sins have been so notorious , that it seemed necessary to give publick Evidences of the impartiality of God's governing the World. You only have I known of all the Families of the Earth ; therefore will I punish you for your Iniquities . The whole History of the Jews , till their final , and almost total destruction , is one continued Instance of this . The Roman Empire , when it turned Christian , but was not much reformed by that Light , was given up to be wasted by swarms of Goths , Vandals , Huns , and other Northern Nations , who for near two Ages together , laid it so wast , that what by the Destruction they made , and the Famine that followed upon that , which brought after it unheard of Plagues , the History of that Time contains a Succession of the most terrible Miseries that can be imagined . The African Churches , that were the best regulated of any then in the World , yet having fallen from their first Love , and being rent in pieces by Schism , and becoming generally corrupt in their Manners , notwithstanding the excellent Bishops that were among them ; St. Austin in particular , who was the last of those that were sent to warn them of the Jugments they might look for ; which he did faithfully , but nothing prevailing , they were first destroyed by the Vandals , and then so totally by the Saracens and Moors , that the Name of Christ is called on no more in them , except it be in their Dungeons , by those miserable Captives that are kept in such slavery among them , that it should tear every Christian's Heart to think on it . The Eastern Empire was first by the Goths , then by the Huns and the Avares , afterwards by the Saracens , and finally by the Turks , so wasted , that the small Remainders of Christianity among them , serve only as the Ruins of some great Fabrick , to shew what once it was . The City of Antioch , once among the noblest of the World , in which that glorious Name of Christian first began , was by a frequent return of most terrible Earth-quakes , and devouring Fires , so ruinated , that it is now but a small inconsiderable Village . Sardis , in my Text , is no better : These Seven Churches here writ to , are now under the slavery of Mahometans , and indeed retain little but the Name of Christian ; some of them are so entirely destroyed , that it is not so much as certain where they stood . When we hear of these things , we ought wisely to consider of these Works of the Lord : Why should we hope to escape , if we are as guilty as they were ? But to turn your Eyes to what is nearer you ; After the Gospel was planted here in Britain , while we were under the Roman Yoke , and was watered with the Blood of many Martyrs that suffered under the Heathenish Persecutions ; The Britons being blest with Peace and Prosperity , did soon forget God , and fell from their first Love. Then what Judgments fell on them ? The Northern People being more Warlike , broke into the Southern Parts , who were soft and luxurious : These hiring the Saxons to their Assistance , were thereby brought under a much more cruel Bondage ; and those either rooted out the Christian Religion , or drove it up into the mountainous parts of this Kingdom . What the Sins , both of the Clergy and Laity were , is set out by Gildas , that lived not long after that Time , and they resemble our present Condition so much , that it gives us cause to fear the parallel shall be as equal in our Judgments , as it is now in our Sins . When the Reformation began first in England , many run into it , rather out of hatred to the Clergy , and love to their Lands , than out of Zeal for the Truth . So that the Bishops in King Edward's Time , did , by some Letters which they sent about among their Clergy , call upon them to warn the People of the heavy Judgments of God , ready to fall upon them : but they went on in their Sins with a high hand , so that the Land was full of Oppression and Injustice , Adultery and Sensuality : God visited them for these things , and took away that blessed young King , and left them in the hands of a superstitious and bloody Princess , who fearing her own Power was not strong enough to alter the established Religion , married the Prince of Spain , and by a vast Treasure which he brought over into England , corrupted the great Men , and the Publick Councils of the Kingdom ; so that all that had been building up in twenty five years , was overthrown in a little more than one , by Parliaments , over whom Spanish Gold had greater influence , than the Sense of their Trust , or their Regard to God and their Country . Shall I put you in mind of the terrible Judgment of God , that broke out lately on our neighbouring Island , where , the Barbarity of the Natives being sharpened by the Cruelty of their Religion , and the Practices of their Priests , a Massacre and Destruction did almost wholly consume them ? How near were we brought to utter Ruin , and how long were we ruled by the Sword , during the late Wars ? Are all these things forgotten ? Or do we remember them , only to furnish out Discourse with them ? We at present are all sufficiently apprehensive of our ill condition , we see the great danger we are in of Popery's subduing us ; we see an overgrown Neighbour ready to break in upon us , or at least , upon that which is but a step from us . There is a Fermentation among our selves , so high , that it is like to involve us in great Confusions : The things that belong to our Peace seem to be hid from our eyes . Is not all this of the Lord ? Most of the Evils we either feel or apprehend , are the natural effects of our Sins and Vices , as well as of the Judgment of God punishing us for them . The Vices too common amongst us , have corrupted the Minds , and darkned the Understandings of many , and are like to become their own Punishments . All these things are but the beginnings of Sorrows , which seem to be coming on us . What do we then ? Do we sit crossing our hands , accusing one another , or it may be , faintly condemning our selves ? We perhaps imagine , if we were rid of Popery all would be well ; it is certain , we should be much better than we are : but if the Root of our Distemper remains , the carrying off one Symptom will but dispose the way to another . God can either plague us , by delivering us up to a forreign Enemy , who shall have no pity on us ; or can again send his Arrows among us , a Pestilence to sweep away our Inhabitants , or a Fire to burn down our Cities . He can leave us to bite and devour another , till we are consumed one of another . And if he come upon us , what can we do to withstand his mighty Arm ? Can we restrain his Thunders , or be Proof against his Arrows ? Oh how weak are all Devices , when God blasts them ! If our Distractions continue , we are like the Builders of Babel , so divided , that nothing but utter and irremediable Confusion is like to be the end of them , if we once fall in pieces . Well , we are yet in Peace , we rise up and lie down in quiet ; how long it will be so , we cannot tell : We seem to be near great Convulsions ; we have no reason to desire them . We are now full of Wealth , our Trade is free , and much spread ; we have a Concurrence , both at home and abroad , of many things , that might yet make us a great and happy People , but want the Power to improve it . What shall the end of these things be ? It were too great a presumption in me , nor proper for this place or occasion , to enter into Particulars ; but one thing I may adventure on , which is , If you of this Honourable Assembly , who have now bespoke the Prayers of the whole Nation upon your Consultations , would frequently address your selves to God , and set off such Hours as your Business can admit of , for earnest Prayer to God , to direct and bless your Councils , and to bend all your Hearts , to that which is both most for his Glory , the Establishment of his true Religion , and the Security , Peace , and Happiness of the Kingdom ; we might justly hope , that God , even our God , would give his Blessing to Endeavours so begun , and so managed : Then should the Light of the Gospel , which is our Glory , still dwell in our Land : Mercy and Truth should meet together , and Righteousness and Peace should kiss one another : Then should the Lord give us that which is good , and our Land should yeeld her encrease . O that there were such an Heart in us , that we might fear him , and keep his Commandments always ; that so it may be well with us , and our Children after us , for ever . To God the Father , Son , and Holy-Ghost , be all Honour and Glory , both now and evermore . FINIS . Notes, typically marginal, from the original text Notes for div A30419-e130 Jon. 1. 5. Isa. 59. 1 , 2. Isa. 58. 1. Vers. 2. Vers. 4. Phil. 2. 15. Vers. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 13. 20 , 21. Gal. 5. 7. Gal. 3. 3. Gal. 4. 15. 1 Cor. 11. 17 , 18. 1 Cor. 1. 12. Phil. 1. 15 , 16. Esth. 4. 13 ▪ Psal 127. 1. 2 King. 24. 4. Ezek. 14. 14. Amos 3. 2. 
A30433	----	A sermon preached at Bow-Church, before the court of aldermen, on March 12, 1689/90 being the fast-day appointed by Their Majesties / by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. 1690 Approx. 67 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A30433 Wing B5891 ESTC R21653 12683292 ocm 12683292 65712 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30433) Transcribed from: (Early English Books Online ; image set 65712) Images scanned from microfilm: (Early English books, 1641-1700 ; 682:8) A sermon preached at Bow-Church, before the court of aldermen, on March 12, 1689/90 being the fast-day appointed by Their Majesties / by the Right Reverend Father in God, Gilbert Lord Bishop of Sarum. Burnet, Gilbert, 1643-1715. [4], 34, [2] p. Printed for Richard Chiswell, London : 1690. Advertisement: p. [1]-[2] at end. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Repentance. Fast-day sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-11 Aptara Keyed and coded from ProQuest page images 2003-12 Emma (Leeson) Huber Sampled and proofread 2003-12 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE Bishop of SALISBURY's SERMON Preached at BOW-CHURCH , ON THE FAST-DAY . MARCH 12. 1689 / 90. PILKINGTON Mayor . Martis xviiio. Martii 1689 / 90. Annoque Regni Regis & Reginae Willielmi & Mariae , Angliae , &c. Secundo . THIS Court doth desire the Right Reverend Father in God , the Lord Bishop of Sarum , to Print his Sermon Preached at St. Mary le Bow , on Wednesday the 12th Instant , before the Aldermen and Citizens of this City . Wagstaffe . A SERMON Preached at BOW-CHURCH , Before the Court of Aldermen , On March 12. 1689 / 90. Being the FAST-DAY Appointed by Their MAJESTIES . By the Right Reverend Father in God , GILBERT Lord Bishop of SARUM . LONDON : Printed for Richard Chiswell , at the Rose and Crown in St. Paul's Church-Yard . MDCXC . LUKE xix . 41 , 42. And when he was come near , he beheld the City , and wept over it , Saying , If thou hadst known , even thou , at least in this thy day , the things which concern thy peace . OBJECTS that raise Compassion , and beget Sorrow , cannot be look'd on with indifferent eyes by those who have a right Prospect , and a just Sense of things . To an ordinary Spectator , Ierusalem must have appeared one of the Glories of the World , especially as it was beautified and fortified by Herod . It s Temple standing on an Eminence , was so August in it Self , and so Sacred in its Use , as being dedicated to the Service of the Living God , that the very sight of it must have begot a Reverence ; and to a born Iew must have given all the Pride which the Native of any Countrey may be apt to feel in himself , when he sees the Capital City full both of People and of Wealth , shining with a fresh Lustre , and adorned with all the Beauties of Art , as well as hallowed by the special marks of the Favour and Presence of God. But all this must have appeared as a vain Pageant to one that could see through that false varnish , and that likewise by reason of the treasures of Wisdom and Knowledg that were in him , saw their approaching Fate ; he saw that Misery , which tho it fell not on them till almost Forty Years after this yet did then to him represent Ierusalem as a heap of Stones , the Temple on Fire , and the Inhabitants destroyed by Famine , or by the Sword ; nor could so Divine a Mind find any ease in so dismal a prospect , from this , That the Iews rejecting of him , and the cruel Treatment that he was to reeeive from them , was to be revenged in so terrible a manner . This to a spiteful mind would have afforded some content ; but he that was so full of Universal Love and Goodness , could not entertain such ill-natur'd thoughts . Nor could , on the other hand , all the Glory to which he himself was to be advanced long before the effusion of the Wrath of God upon this City , make him less sensible of this Misery , because neither he nor his Followers were to share in it . It was true Pity and Compassion that were his Motives , which both drew tears from his eyes , and also the sad wish that follows . His sense of their sins was from the same pure and disinteressed Motives , for he had none of his own to return into his mind , when he considered theirs , to make the Sorrow more melting . And tho that bloody Scene which he himself was so soon to go through , might , according to such measures as we act by , have so entirely possessed his thoughts , that no room should have been left for the compassionating others ; yet even in this nearness to that bitter Cup which he was so soon to drink , he considered their miseries that were more remote , with all the tendernesses of hearty Sorrow and Compassion . In imitation then of the Author of our Faith , it does much more become us to look on this great City that has risen out of its ashes with so much Glory , that is now the Treasure as well as the Pride of the Nation , that has so many characters of Greatness , as well as Wealth in every corner of it ; but that at the same time has contracted so much guilt , is covered with so much Defilement , Luxury , and Excess ; is agitated with such Factions , and these acted with so much animosity ; but not to view all this without feeling a tenderness run through all our Powers , and give us many sad and melting thoughts , which ought to affect us so much the more sensibly , when we find how great a share we our selves have in these sins , which we lament in others ; so that the Words of our Saviour , Weep not for me , but weep for your selves , may be applied to us in another sense , since upon strict enquiry , we shall find that we are not pure enough our selves , to be capable of such a disinteressed sorrow , while we weep over London : We must first begin and lament our selves , while we remember in how many places of this City , and in how many several ways we have dishonoured God , and contributed our proportion towards the kindling the Wrath of God against us . Our melancholly thoughts also must have another mixture in them , since if this place is to be made as great a scene of the Judgments of God , as it has been hitherto of his Mercies , we must be all involved in it . This thought does indeed render our Compassion for the Publick , less generous ; but it will perhaps make it more sensible to us . In a word , as there is nothing that shews that a man has truly repented of his own sins , more than a tender sense of the Wrath of God ; so nothing proves a man to be possessed with a spirit of Love and Charity , more than a feeling sense of the sins and miseries of others ; and to weep over ones Countrey or City , as it is the most important service that can be done the Publick , which may delay , if not quite divert the Judgments of God ; so this is that which is in every ones Power to do : Wealth is not necessary for this aid ; yet perhaps there is scarce any one duty that is more universally neglected , than this is ; ill men do not so much as once think of it ; men of a low degree of Goodness , have not elevation of soul enough for it ; and the only men that are capable of doing this service to their Countrey , have so much Modesty and Humility , and are so depressed with the sense of their own sins , that they are tempted to think it is an over valuing themselves , and a sort of a Presumption for them to intercede for others , or for their Countrey . But we are Members of one Political Body , and must all bear a share in the Prosperity , or the Misfortunes of the Nation ; so that if a nobler Principle does not engage us to this Duty , yet at least Self-love should work on us ; since we cannot flatter our selves so far , as to fancy , that if any general Calamity should overtake the Land , or City , that we our selves should be exempted from it . We are also joined into a nearer Relation as we are become Members of one Body , of which Christ is the Head ; and by this Union the same Spirit of Love and Charity will be spread over the whole Body ; so that we will rejoice with them that do rejoice , and weep with them that weep . Since then the present state of things , and the Commands of Authority , our common Interests , as well as our Christian Charity , do all concur to engage us , first of all to weep for our sins , and then to look over our Countrey , and this the City of our Solemnities , and mourn over them ; let us go over the several branches of the moving and emphatical words of our Saviour , and apply them as far as the parallel goes , to the present state of things : in which let us consider , 1. The Importance of this redoubling the word , thou , even thou . 2. The Importance of these words , at least in this thy day . 3. What are the things that concern the peace of a Nation , and how they may be known . And 4thly , what are the happy effects of a Nation 's knowing them : This , tho not expressed , yet is implied in the wish in which the period is laid , without being regularly closed . I have not read the last words of this Verse , neither will I speak to them , for they might seem to carry too dismal a sound with them ; yet , I hope , all that hear me , will so seriously reflect on them , that by their so doing , they may come not to belong to us . For though perhaps in the present unhappy posture in which we are , it is but too true that now they are hid from our eyes ; yet if we will seriously attend to those things of which I am to treat , then we shall be delivered from so heavy a Sentence as is imported in them . To return . 1. If thou , even thou ; the words carry plainly a weight in them , which to comprehend aright , we must consider the state in which Ierusalem was at that time , and that with respect to both the good and bad of it . It was the Capital of that Nation , that God had chosen out of all the Families of the Earth to be his own Inheritance : it was the place where his Name was called upon , and to which the Worship of God was appropriated . It was now so enriched by Herod , who having heaped up Treasures like another Solomon , had laid them out in the rebuilding the Temple , which in a course of 46 years was carried on to so vast a Magnificence , that it was become indeed one of the Wonders of the World : It was also so well fortified , and had within it such a number of Inhabitants , who had such a violent love to their Countrey , and so much zeal for it , that one might have thought they were in no danger of being besieged ; but that they were strong enough to have gone out and fought any Enemy that could have gone against them : and that no Siege could have signified any thing , but to have ruined the Army that should have attempted it : so that by this thou , even thou , in one view we may understand a City dedicated to God , and under his Protection ; a City well fortified , full of Wealth , and full of People , and yet to such a City it was necessary to know the things that belonged to their peace . Here , before we go farther , Reflections offer themselves to us in abundance : This our City has been under signal Characters of the Protection of God ; it has been preserved from violent Concussions , and from the hand of an Enemy , when all the rest of the Nation has had their turns in the Accidents of War : It is true , two signal strokes from Heaven that came one after another , a wasting Pestilence , and a devouring Fire that seemed to threaten it with ruine , shewed that God corrected them , tho he would not deliver them over to the will of their Enemies ; The quick recovery of the City , carries the marks of a particular car of Heaven ; and the haste that has been made to raise up so many of these holy and beautiful Houses , in which God is worshipped , may be reckoned among the Glories , and the Defences of this place . It s vast Wealth , the increase of the Inhabitants , the prodigious extent of it , and the zeal with which all seem to be heated for preserving the Honour of the City , bring us so near a Parallel to Ierusalem , that in this , thou , even thou , we may find the Characters of a City , hitherto highly blessed of God , and full of the Good things of this life ; yet in the midst of all this Wealth , and Abundance , there is great need of preparing for a Storm . 2dly , If we consider the state of Ierusalem with relation to Religion ; the Iews who had shewed so violent an Inclination to Idolatry before they were carried Captives to Babylon , were there so absolutely cured of that , that ever after they expressed the strictest Zeal possible against every step towards Idolatry , or the least appearance of it . We see how they resisted the Kings of Syria in their Attempts for profaning the Temple , and defiling their Worship : and not long after our Saviour's death , when Caligula ordered his Statue to be set up in the Temple , they were all in so great a commotion upon it , that an Embassy was sent to him , to shew that they could not bear any thing that looked like a departure from the God of their Fathers , which was urged by Philo that went on the Embassy , in terms full of zeal , that expressed a firm resolution of suffering every thing , rather than endure such an affront to be done to their Religion . To this Zeal against Idolatry , they added a most punctual observation of all the Rituals of their Religion ; and not satisfied with those which Moses had appointed , they had added many new ones , which they reckoned the setting a hedge about the Law ; securing the observance of the commanded Rites by those , which , according to the Tradition of the Elders , had been for some Ages observed among them ; so here was a City that was both free from Idolatry , and exact in obeying the Laws of God , that yet is warned of a great danger in these words , Thou , even thou . I do not know whether our conformity to them , as to these particulars , goes so high , or is so Universal , yet something like it we have . Great Zeal has appeared against the Idolatry of the Church of Rome , with a constancy in the Matters of Religion , that has amazed all the World : the steps made towards that , alarmed the Nation , and this City in particular : and it appeared that you could not bear those who called themselves the Church of God , but that are the Synagogue of Satan . You have shewed also such firmness to the Church of England , and to the Established Religion , as not to bear any thing that declined from it , either to the right hand , or to the left . Yet after all this , we may have cause to apprehend the Wrath of God , notwithstanding it all , if our Religion goes no farther , than the cleansing the outside , or the tything the mint and anise . If we have Idols in our hearts , tho we have purged our Churches of them ; if we forget God at the same time , that we do not worship Images ; and if while we are zealous in lesser matters , we neglect the great things , of righteousness , mercy and faith , then all our Negative Religion , our No Popery , and all our zeal for the Church , when it does not oblige us to conform our selves to her Dictates , and Rules , as well as to be hot and eager in her defence , will not secure us , but that this Thou , even thou , may belong to us . 3dly , The Iews at this time had so fallen from all the true Principles of Religion , that even their Religion had embittered their Spirits , so that they were rather the worse for it , than the better . The Pried and Affectation of the Pharisees , that had no real worth under it to support it , set them on all the methods of Slander and Injustice , of Falshood and Cruelty : so that when they found they could not stand before the true worth of our Saviour , and his Apostles , they then fell upon the blackest Calumnies , and most violent Rage for destroying those before whom they could not maintain their ground upon an equal foot : their Morals were universally depraved , and their Tempers so vitiated , that under the appearance of an adhering strictly to their Religion , there never was a Nation that did more totally fall from the power and life of Godliness , than they did : they were both cruel and barbarous , and not satisfied with shedding the Blood of Christ , they filled up the measure of their Iniquities by persecuting his Followers every-where : so that under a shew of preserving their Law , they had entirely lost all the true and good Principles of Religion ; and so had contracted a vast guilt , besides that heavy load of the Blood of him that was the Heir of the Vineyard , whom they killed , that the Inheritance might be their own . And thus the view of a Nation that was both so corrupted , and that lay under so heavy a load of guilt , leads us to the full importance of this , If thou , even thou ; that even after all their Sins , and all their guilt , there was still room for Repentance . If this Nation has brought it self into the like state of having the knowledge of the Truth , and seeming zealous about it , and yet falling from all that is pure and excellent in Religion , into a fierceness about some Inconsiderable Matters ; if while we seem to have a great concern for our Religion , we have none at all for our Morals ; if Malice and ill-nature , if Fury and Cruelty , do not only transport us to all excesses , but make us cover and justify them with pretexts of Religion ; if our Cities and Countrey have been defiled with all the brutalities that humane Nature is capable of ; If , instead of mutual Love and Forgiveness , we hate , and study to destroy one another ; If , instead of Truth , there is nothing but Injustice ; and instead of Righteousness , there is nothig but Violence and Deceit , then we will find our selves under the worst part of that which is intimated in this , If thou , even thou . Yet after all , there is somewhat that gives comfort in this ; for if a City charged with all the blood that was shed from Abel down to Zacharias , was even after all that , admitted to a possibility of escaping the Judgments of God , by a true Repentance , then we see that we who have reason to hope that we are not near so guilty as they were , are not yet quite desperate . 2. From this , I go next to consider the Importance of these words , at least in this thy day . In Scripture this word of the day , or time of a Nation , stands in a double sense : sometimes for a time of mercy and kindness , an acceptable time , and day of Salvation : sometimes for a day of trial , or visitation , as it is in the following words . The meaning of the first is , that when God receives Nations into his Protection and Favour , he not being as a Man , inconstant and changeable , does not easily repent of the good that he shews them , nor change his Methods towards them : and therefore till their Sins become so high , and crying , that it does not agree with the honour of his Providence not to shew his anger against them , he bears with their Offences ; or , if he corrects them for them , he does it not in anger ; he will chastise them , as he said with relation to David's Posterity , If they sin against him , but he will not quite cast them off ; he will visit their Transgressions with the rod , and their Iniquity with stripes ; Nevertheless he will not take his loving kindness utterly from them . And thus we find it was often said of the Iewish Nation in the Old Testament , that God would have cast them off , if he had not remembred Abraham , Israel and Iacob ; so in this sense the Iews were still God's People , and in Covenant with him . To them were the first offers of the Messias to be made ; and therefore if while that Covenant lasted , and they were still under the Privileges of it , they could have applied themselves to know the things that belonged to their Peace , they might still have maintain'd their Title to his Favour . The second sense of this thy day , imports that there is a time of Trial and Repentance granted by God , even to guilty Nations , in order to their preventing the last strokes of his Wrath , and the final Calamity that is threatned . When God was provoked by the sins of the old World to bring a flood upon the whole Earth , he gave them the space of 120 years for a time of warning , in which Noah continued as a Preacher of Righteousness , denouncing to them the Judgments that were to be poured out upon them : Even Niniveh had 40 days given to them for a time of Repentance , by which their final destruction might be respited , as in fact it proved to be . We find upon three great occasions , that God granted to the people of the Iews a time of 40 Years : When they rebelled against him at Kadesh-barnea , and would not go in and possess the Land ; he declared that none of them except two , should enter into it , but that they should fall in the Wilderness ; yet they were to wander in it 40 Years ; for so long does the Psalm say , that he was grieved with that generation . Next , when Manasses had so defiled Ierusalem with both Idolatry and Bloodshed , that it is said that God would not pardon it ; yet upon Iosiah's serious Repentance , and purging the Temple , which he began in the 12th Year of his Reign , God granted to the Iews 40 Years Reprieve ; for it was just so long between the 12th of Iosiah , and Zedekiah's Captivity : And the third 40 Years was from the first year of our Saviours Preaching , to the final Destruction of Ierusalem : they were then in the day of their Visitation , which grew gradually upon them ; the Roman Yoke becoming every day more and more intolerable , and their humors growing more and more boisterous . Towards the conclusion of this time of their Trial , the alarms grew higher ; many Prodigies , and other extraordinary things appearing , that seemed to warn them of the Wrath to come . Cestius Gallus came with an Army against them four Years before their Destruction , and took the lower City ; and tho he did retreat with some loss , yet they had all reason to conclude that the Romans could not bear such a Repulse : After this , Galilee was conquer'd and destroy'd : All these were warnings to Ierusalem , and were the last immediate Forerunners of its final Destruction . This being then the full extent of the meaning of these Words , In this thy day , it will not be uneasie to see how they may belong to us . It is still with us a day of mercy ; and when we consider the whole state of Christendom , particularly of many parts of it , ever since the Reformation was established , we must acknowledg that it has been of a very long continuance ; we had 80 years of Peace and Plenty , Prosperity and Victory , as well as of the Purity of the Gospel , from the year 1558 , to the year 1638 ; a thing without example in Modern History . In all that time , unless it were a few months Plague at two several times , we had not any one National stroke , to be set against the many publick Blessings we enjoyed ; but when we were so happy that we had no Enemies that could hurt us , we became our own Enemies , and then the Sword raged among us ; but even that was so allayed , that we fell not under the Fury that commonly attends Civil Wars . And both Sides in their mutual Heats , did yet so far remember that they were Englishmen , that neither of them brought over Strangers , nor gave them footing among us . We have now enjoyed an Age of Peace and Plenty , and with that have had the Gospel among us , with that clearness and fulness , that no Age has produced more Light , better Explanations of Divine Matters , and fuller Proofs of their Truth . And though we have seen many Storms gathering thick and black over our Heads , so that we had reason to look for most terrible Confusions ; yet all these have gone over us in so inoffensive a manner , that perhaps many do not enough feel the Blessings of our Deliverance , because we only saw , but did not feel what our Enemies had designed against us ; and this being a thing which some had not Opportunities , and others had not Capacity enough to apprehend ; we despise , or perhaps even loath our Deliverance ; because we neither value the Gospel which is preserved among us , nor understand how near we were the losing it . The Quiet we now enjoy , and the Security we live in while , all the World about us is on fire , is no ordinary Indication of a particular favour of Heaven to us ; and after so long a course of Goodness , we have reason to conclude that God will not change his Methods , if our Sins do not call aloud for it . We have likewise reason to think we are now in a Day of Visitation , and that terrible Calamities are not far from us , if in this our Day , we are not wise nor good enough to prevent it . We have seen the Cup of God's Wrath , going round all the Protestant Churches , which having fallen from their first Love , and forsaken their first Purity , mixing into the Vanities of the World , and corrupting their Manners notwithstanding the Purity of their Doctrine and Worship , have been severely visited by God : Some fatally broken and extirpated , as the Churches of France and Piedmont ; others brought near utter ruin , as the Churches of Hungary and the Palatinate , and others ; though not visited so heavily , yet were brought very low ; so were the Churches of the Netherlands 18 Years ago , and many Churches in Germany . But when all these things have been set before our Eyes , and when the Visitation is brought into our Galile , if I may so speak , I mean into Ireland , and has cast that Island , and all its Inhabitants , into such Convulsions , that we cannot yet form a clear Judgment how far they may be consumed by this Fire , which now devours them , before they come out of it ; While these things have gone round about us , why should we think that we can escape ? Are we better than the others who have suffered ? Or , can we think that God is partial to us ? And when God suffered them so far to break in upon us , that we saw an Idolatrous Worship openly , and in contempt of the Laws both of God and of the Land , set up among us ; and an open Treaty set on foot for bringing us under the Tyranny of Rome : When we were under the Ministry of a Jesuit , and the Influences of France ; when we saw Breaches made upon the most sacred of our Laws , and the Subversion of the whole attempted : This was certainly such a Day of Visitation , as Cestius Gallus his shewing the Roman Army was to Ierusalem . The Iews did not any more fear that Enemy , because they had strength enough once to stand it out against so faint an Attempt ; but the next return of the Romans was more formidable , and proved in Conclusion fatal to them . If we either grow to have milder Thoughts of our Enemies the modern Romans , and fancy they are not quite so bad as our Fears may have Pictured them to us ; or if we despise their Forces , and fancy that we have not so considerable an Enemy in them as we were made believe ; we may be soon undeceived of both Errours , when it will be too late for us upon the discovery to correct them . In Sum , We must not think that such extraordinary Providences as have of late occurred both at home and abroad , are Matters that deserve no Reflections to be made upon them : They are Essays , and perhaps the last Essays that are to be made upon us , to try if our Dangers , or our Neighbours Fates , can make us wiser or better . III. And this leads me to the third Particular , What are those things which concern the Peace of a Nation , and how they may be known . The obvious Division of this is unto those things that belong to our Peace with God , those things that may preserve the whole Nation , and its Peace as it is a complicated Body ; and the things which belong to our Peace among our selves , one with another . We cannot make any Reflections on our Condition with relation to God , without observing that he has been offended in a most eminent manner ; while Religion has been so visibly neglected by those who have pretended the most to it ; while not only Vices of all Sorts have abounded among us , and have been acted with so high a Hand , as if the Actors had equally despised the Judgments of God and the Reproaches of Men ; but what do I say , Reproaches ! Men have been so far from being out of countenance for their Sins , that they have valued themselves upon them , and gloried in them . How loud is the Cry of the Luxury , the Injustice , the Fraud , the Violence , and the Impieties of this Place ? How have they gone up into the Ears of the Lord of Hosts ? And will he bear with us for ever ? But as if the Abominations of others Age and Countries had not been enough to provoke him to Anger , we have found out and added new ones to those of past Times . Perhaps in no Age or Nation the Religion that Men pretend to believe , has been so openly not only attacked and questioned , but laughed at and rejected with all the Indignities of impious Scorn , as it has been among us : Others who had more Modesty and Decency in their Natures , and so could not rise up to that pitch of Insolence , yet have been generally corrupted into Infidelity ; so that perhaps scarce any Nation now under Heaven believe less of the Religion that is professed in it , than we do . Now this is as much beyond all other Sins , as High Treason is beyond all other legal Offences . This strikes at the Majesty and Authority of God , and at every Article of Religion , since it overturns the Foundation upon which all is built . And to what a height is the Cry of our Iniquities risen , when there is scarce a leud Company that get together , that do not make the most solemn and sacred things in the World , the Subjects of their Mirth and Diversion ? Shall not I visit for these things , saith the Lord ? shall not my Soul be avenged on such a People as this is ? Besides this that dissolves all Sense of Religion , this Age has produced another that has as much dissolved all Morality , which is the open affronting the State of Marriage : Other Ages have perhaps produced high Offences against it , and publick Breaches of that Faith ; but to see an open and avowed Contempt of it done in the Sight of the Sun , and as it were in spite of that State , is what no Christian Nation has so publickly owned as ours has done . Whilst God has been so highly provoked , and when we saw our selves in such a desperate State , as that under which we lately groaned , who were then repenting of their Sins , and turning to God ? Who were putting from them the Evil of their Ways ? Who were cleansing themselves from their Impieties and Impurities , from their Injustice and Oppression ? Such a Preparation as this had made us both more fit for a Deliverance , and more capable of improving it to all those Ends for which God had bless'd us with it , If this great Work sticks in the Birth so long , it is because Men have not repented of their Sins , but have returned to them , or rather have openly continued in them : and while our Divisions make us sharp-sighted to find out one anothers Faults , we make no other use of the Discovery , but to reproach others for them , and to represent them more odious to our selves and others , upon that Account . But who considers these things as a Christian ought to do , who animated with the Spirit of Christ , mourns over them , and humbles himself before God for them ? as Ezra did , who finding that the People of the Iews after their Return out of the Captivity , were beginning to fall back into their old Disorders , Rent his Clothes , and sat astonished ; he was ashamed , and blushed to lift up his Face to God : and in Words full of tender sense , he laments their Sins . Now for a little space Grace hath been shewed us , to give us a little reviving . And now Lord , what shall we say after this ? for we have forsaken thy Commandments . And after all that is come upon us for our our evil Deeds , seeing that thou our God hast punished us less than our Iniquities deserve , and hast given us such a Deliverance as this , should we again break thy Commandments , wouldst not thou be angry with us till thou hadst consumed us , so that there should be no Remnant nor escaping ? O Lord God of Israel , thou art righteous : for we remain yet escaped , as it is this day : Behold , we are before thee in our Trespasses , for we cannot stand before thee , because of this . Such Acts of Sorrow as these , rising from a sense of the Dishonour done to God , and of the Danger the Nation is in by it , were a Service to the Publick , beyond all that can ever rise from that false Heat , with which any of us may be animated . Other Services require good Heads , or great Credit , and much Wealth ; but this is that which every Person of a pure & devout Mind can offer up for their Country . But alas , can it be expected that those who do not mourn for their own Sins , should mourn for the Sins of others ? which will perhaps appear an unreasonable piece of Melancholy to those who do not consider that we being all one Body in Christ , the Communion of the Saints , of which this is a main part , is established by God , by which we are obliged to mix our Tears and Prayers together as one Body , not doubting but that these have their Effect before God ; at least they shall return into our own Bosom , and our Charity shall not want its Reward ; for though the Sins of a Nation were grown to that height , that though Noah , Iob , and Daniel , were among them , and interceding for them , they could only deliver their own Souls , by their Righteousness , yet still that is a happy Reserve . Those who mourn in Sion , shall be marked on their Fore-heads : and when the destroying Calamity shall have a Commission to march over the Land , beginning even at the Sanctuary , at that Order of Men , who should have been the Intercessors for others , but that have rather heightned the Provocation by their Sins , than those who carry that Mark , shall be exempted , and either be quite preserved from the common Calamity , or at least shall have a distinguished Fate in it , for they may hope for an easier Fall and gentler Circumstances . This is then the chief thing that belongs to our Peace , our Reconciliation with God ; so that he turns from the Fierceness of his Anger , and lifts up upon us the Light of his Countenance . The 2d thing that concerns our Peace , is the falling upon proper and effectual Means for preserving our selves , and the Nation , for this is our Peace . We who have been accustomed to ease and fulness , who cannot bear the lessening any one Article either of our Luxury or of our Vanity , have mean Notions of what belongs to our Peace , if we think that any thing is too much which secures it to us . We have an Enemy in head of us , who has ever looked on the Prosperity and Plenty of this Island , as that which stood most in the way of his Glory : and though he could more easily bear with it , when our Princes were under his Conduct , and guided by the Measures that he gave them , yet now Prince and People are both equally odious to him . If we have any Regard either to our Selves , our Families or Posterities , to our Religion or our Country , to the present or the succeeding Generations , we must now unite our whole Strength , and turn our whole Forces against those Enemies of Humane Nature , who wheresoever they come , turn the richest Soil to a barren Wilderness ; and after they have gratified their Revenges with unheard-of and studied Cruelties , their Appetites with the most defiling Rapes , their Avarice with the most exquisite Plunder , finally destroy all that cannot be any way serviceable to themselves . These are things which we cannot easily believe ; since Warrs formerly were managed by Rules , and a Faith that was held sacred even in the hottest Rages of War ; but those Beasts of Prey gave themselves no Restraints ; or if they themselves were capable of any , yet the terrible Orders that are given them , of executing whole Nations and Provinces , leave no room for any Remnant of Humanity that is perhaps not quite extinguished in them . Men of gentle and peaceful Natures cannot form to themselves a just Idea of the Miseries which must follow on our falling under such an Enemy . If while things are in this State , every one will look on , and fancy , That this lies on the Government , and not on himself ; if Men will neither with their Persons nor their Purses contribute what is in them to our preservation , if some small Distastes do alienate them from one another , and from the publick ; this gives us yet a more terrible Prospect than the Jews had . For tho' they had whetted their Spirits one against another beyond Imagination , yet all agreed in opposing the Romans . And when they attacked them , they went all to their common Defence : But if we will throw up all , because we cannot carry every things , if because we cannot revenge or subdue those who differ from us , or because some things do not please us , we come to have softer Thoughts of our Enemies , and imagine that we can make Terms with them and trust them ; and if some fancy that by reason of some Managements they have been in , their Fate will be milder , not to say better , this is an Error , that they will not perhaps ever see , because they are not like to outlive it . To such as can so deceive themselves , I will only tell what the Pope's Legate , that commanded the Army that besieged Beziers , said ▪ When , as they were going to storm the Town , some told him , That there were many good Catholicks among the Hereticks or Albigenses , and therefore askt orders what to do with them . Kill all , said he , God knows them that are his : being resolved that what share soever , they might have in the Mercies of God , they should have none of his . Under the Price of our being both Papists and Slaves , there can be no Redemption ; and when they have destroyed with so much unrelenting and treacherous Fury whole Countries of their own Religion , not sparing neither Churches nor Monasteries , for which even savage Nations have had some regard ; What can Hereticks expect from him who has vowed their destruction , and reckons the Persecution that he has set on foot against them , the top of his Glory ? If after all this , Men will not apprehend their danger , or will fancy that they can secure themselves by acting in a different Interest , let these see if among the Protestants of France , those that shewed at all times the most submissive Compliances with all the Inclinations of the Court , found when the fatal Decree was given , any other Distinction than that a very few of them were suffered to go out of the Kingdom ; and even this Cruelty was to be magnified , as an extraordinary Favour and Gratitude of the Court. We are now upon the greatest Crisis of any Age : The greatest that is in our History , and much the greatest that has been since the Reformation began : If we can get through this War with Success and Victory , we have before us the happiest Prospect that any Nation can have in view ; of securing our own Peace and Happiness , our Religion and our Government : And of being the Nation that shall give a Deliverance to Europe , and a Security to the Procestant Religion , and of setting Bounds to the great Abaddon the Destroyer and Enemy to Mankind . If we value either our own Happiness or the Honour of our Country , will we think it a heavy thing to lessen our Expence , to cut off from Prodigality and Luxury , and reduce our selves to a narrow compass ; that we may preserve the whole , when a few Years frugality may support a chargeable War ; and bring us into Habits that may make the succeeding Peace prove a double Blessing to us ? Can we think any thing is too much when our Religion , our Countrey , our Lives and Liberties are the price that is to be fought for : And when the Issue of the present Scene and War must be our Being , either the happiest or the miserablest Nation upon Earth . The Fate of Constantinople was terrible , and ought to be set before us : They were besieged by the Turks , whom they knew to be a most cruel Enemy , and a most barbarous Master . They could hope for nothing if they fell into their Hands , but to become a prey to them : Yet they would neither assist their unfortunate Emperor with their persons nor their Purses . He had none to preserve both him and them , but some hired Troops , who for want of pay were mutinying upon all occasions , he coined all his own plate , even the sacred Vessels were not spared ; He went in person among the rich Citizens , and with Tears in his Eyes , desired their Assistance towards the preservation of the Empire and City ; but by a fatal stupidity , they either did not see their danger , or took no care to prevent it : For though there was an inconceivable treasure found among them in the sack of Constantinople , yet they seemed to take care to preserve it all for the Enemy ; and would imploy none of it for their own defence . This was such a degree of Infatuation , that if the Historian who relates it , had not lived in the time , and had his Information from Eyewitnesses , we could scarce give credit to it . God grant such Examples may make us wise . The poor Emperor resolved not to outlive his Glory , and so in a desperate sally that he made he fell before the Enemy , who after that found so faint a Resistance , that they quickly carried the place and became Masters of all that Wealth , which its former owners had so carefully preserved for them . If we had a sute for our whole Estate with one that spared no cost , we should not out of an ill timed Frugality let him carry it , rather than be at the charge of maintaining our Right ; we should rather save it , out of every thing else , than let all go . Our Enemy leaves his subjects as well as his Enemies nothing : so he finds spoil enough to support his Ambition and Lust of Conquest . When then all is struck at , all must concur in so just and so necessary a cause . But I come in the last place to those things that belong to our mutual Peace , among our selves : The common Peace and Safety will be ill preserved , if we are biting and devouring one another ; we shall need no Enemy to destroy us , if this continues , for we shall be consumed one of another . We have nothing so conspicuous in the History of the Destruction of the Iews , as their cruel intestine Feuds and Wars , which made them an easie Prey to the Romans . They were at first divided into three great Sects , that of the Sadduces , who were plain Atheists and Libertines , that denied the being of Spirits , and a future state , and that by consequence could lie under no Restraints from their Religion . They struck in to Herod , and afterwards fell under so general an Odium , that they grew more inconsiderable towards the end of that State. The second Sect was that of the Essens , who were men of excellent Morals , and of a sublime Piety , who retained their ancient Simplicity , they retired from the World , lived in common , at work , and in constant Devotion : These did likewise disappear , and probably they became Christians , to which their holy Dispositions and their strict Lives did so much prepare them , that it is scarce possible to think that Men of such Tempers could resist such a Religion . But the third Sect , that swallowed all the rest up , was that of the Pharisees , of whom so much is said in the Gospels , that it is not necessary to enlarge upon their Character : They were a sort of People that under an outward appearance of great strictness were the falsest , the violentest , the cruellest , and the most revengeful ; they were the least moral , and the most hypocritical and diabolical Sect that ever was : These , by the appearance of Exactness and of Zeal , had so possessed themselves of the Opinion and the Affections of the People , that they could turn them which way they pleased ; but among them there were Subdivisions . The Zealots were those who from the Example and the Rewards of Phinehas , came to think , that when Magistrates were too slack in punishing Offenders , private persons might do it . St. Paul had been one of these , and as such , he not only persecuted the Church from House to House , but having got a company of Men of the same fury to follow him , he went to persecute them even to strange Cities . Now , towards the end of the History of the Iews , we see this became a matter of meer Rage ; and Companies assuming this name , got together , and run about executing whatsoever their own Fury inspired them with , as a revenge of Sin , in the Name of God. These first murdered all the Romans every where , and so engaged themselves in a War with them , that required either a most mighty resistance , or that must in conclusion end in their own utter ruin : They also murdered all that inclined or moved at any time to treat with the Romans . But men of this sort seldom agree long together : So these were soon subdivided into those who were headed by Eleazar , who were the Masters of the Inner Courts of the Temple ; and those who were headed by Iohn , that possessed themselves of the Outer Courts : And when those within opened the Gates at the Feast of the Passover , that so the People might come in and offer their Lambs , some of Iohn's party went in and killed Eleazar , and so he became Master of the whole Temple . But this was not all : for there was another party among them that were called the Robbers , that did the same thing that the Zealots did , for it is scarce possible to think they could do worse : But it seems they did not cover it with the pretence of Zeal for the Law , and so were the more honest Robbers of the two ; who owned that they robbed for robbing sake . These were at first commanded by Minahem the Son of Iudas of Galilee ; but he being killed by Eleazar's means , they were after that headed by one Simon , who being called into Ierusalem , drove Iohn out of the City , and had many Engagements with him and his Zealots , in one of which they burnt the common store of Provisions , which if preserved , would have served to maintain a long Siege . Thus were they fighting with one another ; when Titus came before them with an Army that consisted only of four Legions , besides Auxiliaries : a small force against so vast a multitude of Men , of an enraged Courage , and a City of such extent and defence . In this Extremity it was plain , that they must either treat and submit , or unite and resist vigorously : There was but one thing that was both desperate and foolish , to perish within their Walls by Hunger , and to be destroying one another as oft as the Enemy gave them leisure to go about it : And this was precisely the course they took . If any spake of treating with the Romans , he was presently the Object of the common fury ; yet they did not sally out upon them till it was too late . From the 14. of April that Titus sate down before them , the account of those that died by Famine was kept by Mannoeus , who had the charge of carrying out the dead Bodies to the 1st . of Iuly , and it swelled up to an hundred and fifteen thousand and eight hundred : This was besides those who were carried out by their Friends . After that he fled to the Romans , and those who were appointed still to take care of the Dead , told that the number was grown up to Six hundred thousand . And thus the greatest , and once the best , but then the worst City in the World , perished in so terrible a manner , that the History of it would pass for a melancholy aggravating of matters beyond the possibilities of truth , if he that wrote it had not been an Eye-witness , and a person of so true a judgment , of so much probity , and so full of affection to his Country , that there is no reason to suspect the Relation that he has made of it ; which as it is by much the saddest piece of History , so it is that which can never be enough read ; for it will alwaies leave a very good Impression upon the Reader 's mind . But this is not to be read meerly as a signal Transaction that pass'd 1600 years ago , but as a standing Monument of the severity of the Justice of God against an Impenitent and Rebellious Nation : and if these things were done in the green tree , what shall be done in the dry ? If the Seed of Abraham , Isaac , and Iacob were so used , why should others hope to escape , if they become guilty of the like Ingratitude ? And since the immediate cause of their ruin was that mutual fury that transported them into the most extravagant Excesses , and which blinded them in all they did , and made them neglect the most obvious and certain methods for their preservation , either in the way of treaty or of defence ; what a melancholly Prospect does this set before us , who have such a mighty Enemy to deal with , that all our Heads , Hands , and Purses united against him , will find work enough , and yet are reviving with the old and once extinguished names our old animosities , to so high a degree , that this puts every thing to a stand , even the Thoughts of good and wise men . It was once hoped , that all past Errors had been forgot , especially in those who in a time of danger , when they saw the tendency of some steps into which they had been engaged , made so generous a resistance , and stand against the common Enemy , which shewed the sincerity of their Hearts , and their firmness to the Religion and Laws of England ; and that former Errors had been the effects of a too great easiness to believe and to think well of others . But when this City was so much united in so noble a resistance to barefac'd Popery and Tyranny ; who could have thought that upon such a Deliverance as we have been blest with , we should not have improved it much further than we have done , for those great ends for which we have reason to believe , that God has sent it to us . If some years agoe , when all were under those fears , out of which God has brought us , and were joyned together in that struggle for our most holy Faith , out of which if we had not all escaped , we must all have perished together ; any one had said , that either differences of Opinion , or any former Errours would have made us fall out again , if God should again have blest us with the return of Religion , and of our Laws in their Ancient force ; he would have been looked on by all as a Melancholy Presager of evil things . But we are now just in this , or rather in a worse condition : a violent Aversion , and a mortal Jealousie appears on all hands , we fancy we are not safe from one another ; and by our fancying it , we render our selves indeed unsafe . If this should have come upon us after we had got entirely out of all our difficulties and dangers , it had been bad enough ; but in a state of calm we could have better born such Concussions , and should have had time to look out for proper Remedies ; but while we are yet in so much danger , while Union is so necessary to all our common preservation , that we should now embroil our selves , and the Publick ; as it is just that very madness which our Enemies would wish to us , so it carries in it so terrible a Character of God's casting us off , and giving us up to the Counsels of our own hearts , that if by the earnest Prayers of those who mourn in secret , and the hearty endeavours of such as are fitted for such healing work , we cannot cure this Disease , we must give our selves for a lost Nation . If Attempts this way prove unsuccessful , then every man must prepare himself the best he can , to bear the share that he himself must expect in the Miseries of his Countrey . And if through our Passions and Follies , God does deliver us up into the hands of our Implacable Enemies , as we must expect that they will take care , that we shall never be in a condition to shake off the yoke again : so to every one whose passions have transported him into those Excesses which are like to be fatal to us , the remembrance of this will be one of the most insupportable Ingredients in his misery , that he had procured it to himself . O Israel thou hast destroyed thy self ! will carry in it a terrible sound , when the Application will be so just . Suffer me then in the words of St. Paul , to say , Is there not a wise man among you ? I speak this to your reproach . Is every Man so soured with the leaven of a Party , that he cannot see himself , or make others observe the tendency of all this ? Were the wrongs done so great that they cannot be forgiven ? Are the differences so wide that they cannot be healed ? Is there no Balm in Gilead , and is there no Physician there ? Have we no sense of all that God has done for us ? Will we quite defeat , and disappoint it ? Have we no sense of God's forgiving us our many hainous sins ? Have we no regard to the great Example of the Holy Jesus , who here mourned over that City , which was in a few days to cry out against him , Crucifie , Crucifie ? And do we not consider the unexampled gentleness of him whom God has set over us , whom perhaps some may think merciful to an excess : But it is a happy state for Subjects when this is one of their chief Complaints . He to whom under GOD we owe our present peace and happiness , does both by his own practice , and his advices recommend this temper so earnestly to us , that if none of all these Considerations of Religion , Reason , Example and Interest can work upon us , we must conclude , that this is one of the heavy Judgments of God , which is already poured out upon us ; that is not only heavy in it self , but is chiefly heavy on this account , because it will most certainly draw a great many heavier ones than it self after it . If our differences were of so strange a nature , that no Expedient could be offered that were proper to compose them , nothing in such a case should remain , but to cry out , The wound of the Daughter of my People is greater than that it can be healed . But as it is a strange reproach to a Physician , if one should die under his hand , of one of the slightest evils that could possibly affect the Body of Man ; so to see the Peace of a City , or of a Nation disturbed , not to say lost , upon such matters , must prove either that the Humours are very bad , or that the Wound has been but slightly cured , by those who perhaps instead of using Lenitives to allay the heat , do rather inflame it . Upon the whole matter , the right way of procuring fit Remedies to all our evils , is to search and try our ways and to turn again unto the Lord , to lift up our hearts with our hands unto God in the heavens , and to acknowledge that we have transgressed and rebelled : and that hither to God has not pardoned : That he covered us with his anger , and himself with a cloud : That Fear and a snare is come upon us , that therefore our eye should run down without any intermission , till God look down and behold from heaven : And then we might see that God would hear our voice , and not hide his ears from our cry ; that he would draw near to us in those days that we call upon him , and say unto us , fear not : That he would plead our cause and redeem our life who sees the vengeance of our Enemies , and all their imaginations against us ; and would render them a recompence according to the works of their hands , and persecute and destroy them in his anger from under the heavens . There remains little to be said to the last particular that I proposed , which is that which is implied in this period , that is in the form of a wish , or rather supposition : If thou hadst known , and so it is broken off abruptly , without adding any words , that import what should have followed upon it . But this is a figure natural enough to every Language , without going to search for a Hebraism : There being something in this way of expression , that is so tender and languishing that it exceeds any thing that could have come to give it a more regular conclusion . In a word , it imports that all that is great or good , all that they could wish for or desire , either with relation to the publick , or in their own particular , all the Preservations and Deliverances , all the Felicities and Prosperity of a Nation , might be justly expected from so happy a discovery , and such a change in their tempers ; as first to find out , and know , and then to seek after the things that belonged to their peace . They could not indeed have continued to have been as they had been formerly the People of God , with the exclusion of all others ; but they would still have retained this priviledge that the Gospel was to be offered to the Jew first , and then to the Gentiles ; so that they would have been always the First-born of the Churches of God : and if they had received the Messias , they might have continued to be the head of all Nations . But it was otherwise appointed in the wise and holy Councils of God , for reasons which we do not now perfectly understand . This only we know , that God's rejecting them was the calling of the Gentiles . And indeed the tenderness of the expression here used , seems to import this that there was no hope of this supposition 's proving real : so the words that follow may be considered as the closing the period . I need not here enlarge to set before you the blessings that without flattering our selves too much , we may reasonably expect upon our setting our selves to find out , and to pursue the things that belong to our peace : They are both so visible in the Natural Consequences of things , and so eminent and great in themselves , that I cannot imagine how any one that loves his Religion or Countrey , himself , or his Posterity , can think of them without feeling in himself all the emotions of joy , and all the fervency of desire upon so glorious and so amiable a prospect , that we shall be blessed in the City and blessed in the Country , that the Lord shall cause our Enemies that rise up against us to be smitten before our face : And that he shall bless us in all that we set our hand to , and shall establish us to be a holy people to himself ; so that all the people of the earth shall see that we are called by the name of the Lord , and shall be afraid of us , and that we shall lend to many Nations , and not borrow . I will not offer to you the dismal reverse of all this , in the Curses that are denounced upon a people that shall not hearken to the Voice of the Lord , nor observe his Commandments to do them . I hope for better things from you , and such as accompany Salvation , for which let us look up to him who can give us Grace both to will and to do , to whom be Glory and Honour for evermore . Amen . FINIS . Books lately Printed for Richard Chiswell . THE Fifteen Notes of the Church , as laid downby Cardinal Bellarmin , examined and confuted , by several London Divines , 4o. With a Table to the whole , and the Authors Names . An Exposition of the Ten Commandments , By Dr. Simon Patrick , now Lord Bishop of Chichester . The Christians's Obligation to read the Holy Scriptures , by Dr. Stratford now Lord Bishop of Chester . The Texts which the Papists cite out of the Bible for proof of the points of their Religion , Examined , and shew'd to be alledged without Ground . In twenty five distinct Discourses , by several London Divines , with a Table to the whole , and the Authors Names . Taxes no Charge : In a Letter from a Gentleman to a Person of Quality : Shewing the Nature , Use , and Benefit of Taxes in this Kingdom ; and compared with Impositions of Foreign States . Together with the improvement of Trade in time of War. The Case of Allegiance in our present circumstances considered , in a Letter from a Minister in the City , to a Minister in the Country . 4o. A Breviate of the State of Scotland in its Government , Supream Courts , Officers of State , Inferiour Officers , Offices , and Inferiour Courts , Districts , Jurisdictions , Burroughs , Royal , and Free Corporations . Fol. Some Considerations touching Succession and Allegiance , 4o. Reflections upon the late Great Revolution : Written by a Lay-Hand in the Country , for the satisfaction of some Neighbours . The History of the Desertion ; or an Account of all the publick Affairs in England , from the beginning of September 1688. to the Twelfth of February following . With an Answer to a Piece call'd , The Desertion discussed , in a Letter to a Country Gentleman . By a Person of Quality . K. William and K. Lewis , wherein is set forth the inevitable necessity these Nations lie under of submitting wholly to one or other of these Kings ; and that the matter in Controversie is not now between K. William and K. Iames , but between K. William and K. Lewis of France , for the Government of these Nations . Two Sermons , one against Murmurin● , the other against Censuring : By Simon Pat ick , D. D. now Lord Bishop of Chichester . An Account of the Private League betwixt the late King Iames the Second , and the French King. Fol. Mr. Tully's Sermon of Moderation , before the Lord Mayor , May 12. 1689. An Examination of the Scruples of those who reiuse to take the Oath of Allegiance . By a Divine of the Church of England . A Dialogue betwixt two Friends , a Iacobite and a Williamite ; occasioned by the late Revolution of Affairs , and the Oath of Allegiance . The Case of Oaths Stated . 4o. Markam's perfect Horseman , in fifty years practice , 8º Hodder's Arithmetick , 12o. An Account of the Reasons which induced Charles the Second , King of England , to declare War against the States-General of the United Provinces in 1672. A Letter from a French Lawyer to an English Gentleman , upon the present Revolution . 4o. The Advantages of the present Settlement , and the great danger of a Relapse . The Interest of England in the preservation of Ireland . A short View of the Unfortunate Reigns of these Kings , William the 2d . Henry the 2d . Edward the 2d . Richard the 2d . Charles the 2d . and Iames the 2d . Dr. Sherlock's Summary of the Controversies between the Church of England and Church of Rome . The Plain Man s Reply to the Catholick Missionaries . Dr. Wake 's Preparation for Death . — His Tracts and Discourses against Popery , in 2 Vol. 4o. — His twelve Sermons and Discourses , on several Occasions . 8o. The Devout Communicant , assisted with Rules for the worthy Receiving : Together with Meditations , Prayers , Anthems , for every Day in the Holy Week . Valentine's private Devotions , digested into six Litanies , with Directions and Prayers for the Lord's-day , Sacrament , day of Death and Judgment . Bishop Burnet's Sermon before the King and Queen on Christmas-day , 1689. — His Sermon of Peace and Union , Nov. 26. 1689. Some Remarks upon the Ecclesiastical History of the Ancient Churches of Piedmont . By P. Allix . DD. 4o. Geologia : Or , A Discourse concerning the Earth before the Deluge . wherein the Form and Properties ascribed to it , in a Book intituled [ The Theory of the Earth ] are excepted against : And it is made appear , That the dissolution of that Earth was not the Cause of the Universal Flood . Also a new Explication of that Flood is attempted . By Erasmus Warren , Rector of Worlington in Suffolk . A Private Prayer to be used in difficult Times . A Thanksgiving for our late Wonderful Deliverance : [ recommended chiefly to those who have made use of the prayer in the late Difficult Times ] A Prayer for perfecting our late Deliverance by the Happy success of their Majesties Forces by Sea and Land. A Prayer for Charity , Peace and Unity , to be used in Lent. Dr. Tenisou's Sermon of discretion in giving Alms , 12o. His Sermon concerning doing Good to Posterity . Preached before Their Majesties at Whitehall , on Feb. 16. 1689 / 90. Notes, typically marginal, from the original text Notes for div A30433-e280 23 Luk. 28 Isa. 49. 8. Vers. 43. Psal. 89. 30 , 31 , 32 , 33. 6. Gen. 3. 3. Jonas 4. 14. Numb . 33 , 34. 2 Kings 24. 4. Ierem. 5. 29. Ezrah 9. 3 , 4. Ver. 8. Ver. 10. Ver. 13. Ver. 14 , 15. Ezek. 14. 16. Ezek. 9. 4 , 7. Ranaldus's continuation of Baronius . Gal. 5. 15. 2 Cor. 6. 5. Lam. 3. 40. V. 56 , 57 , 58. v. 64. 66. Rom ; 11. Deut. 28. 3 , 7 , 9 , 10 , 1● . 
A40093	----	A sermon preached at Bow-Church, April the Xvith. 1690 before the Lord Maior, and Court of Aldermen, and citizens of London, being the fast-day by Edward Fowler. Fowler, Edward, 1632-1714. 1690 Approx. 64 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A40093 Wing F1720 ESTC R10666 12927406 ocm 12927406 95576 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40093) Transcribed from: (Early English Books Online ; image set 95576) Images scanned from microfilm: (Early English books, 1641-1700 ; 692:15) A sermon preached at Bow-Church, April the Xvith. 1690 before the Lord Maior, and Court of Aldermen, and citizens of London, being the fast-day by Edward Fowler. Fowler, Edward, 1632-1714. [6], 34 p. Printed by T.M. for Brabazon Alymer [sic] ... and Awnsham Churchil ..., London : 1690. Half-title: Dr. Fowlers sermon preached at Bow Church, on the fast day, April the 16th, 1690. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Luke XVI, 9 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2003-07 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-10 Mona Logarbo Sampled and proofread 2003-10 Mona Logarbo Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion Dr. FOWLERS SERMON Preached at BOW-CHURCH , ON THE FAST - DAY . April the 16th . 1690. PILKINGTON , Maior , &c. Cur. Special . tent . apud Dom. Mansional . Domini Maior . Die Lunae , xxi o. Die Aprilis , 1690. Annoque Regni , Regis & Reginae , Willielmi & Mariae , Angliae , &c. Secundo . THis COURT doth desire Dr. Fowler to Print his Sermon , Preached at St. Mary le Bow , the 16th . of this Instant April , 1690. before the Lord Maior , Aldermen , and Citizens of this City . Wagstaffe . A SERMON Preached at BOW-CHURCH , April the Xvi th . 1690 : Before the LORD MAIOR , AND Court of Aldermen , AND CITIZENS of LONDON . Being the FAST-DAY . By EDWARD FOWLER , D. D. LONDON , Printed by T. M. for Brabazon Alymer , at the Three Pidgeons over against the Royal Exchange in Cornhil ; And Awnsham Churchil , at the Black Swan in Ave-Mary-Lane . MDCXC . To the Right Honourable , Sir Thomas Pilkington , LORD MAIOR Of the CITY of LONDON : AND THE Court of Aldermen . Right Honourable , SINCE Your Favourable Acceptance of this Sermon , hath Produced Your Order for my making it thus Publick , I do here Humbly Present You with it : In Composing whereof it was my whole Aym and Endeavour , to promote as well as I was able , the Proper Business , and that which ought to be the only Design of Publick Days of Humiliation . Namely , the Atoning of the Divine Displeasure , by so Penitent a Sense of our Personal Sins , and the Sins of our Nation that cry aloud for Vengeance , as is followed with the Forsaking of them , and with hearty Endeavours , in our several Stations , to be Instrumental as much as in us lies , towards a General Reformation . To which , I doubt , there never was in any People a more Obstinate Aversness , than is at this present to be observed among us . The Consideration whereof makes the hearts of Good Men Ake to think , what at last may become of us , after the Wonderful Things God hath from time to time , and now of late , done for us . It can be at no time Excuseable , but is on Fasting-days Unpardonable , to be Mealy-mouth'd , and Shy of justly Representing the Untoward State we are in , with the true Cause ; thereof ; or of impartially Enumerating and Exposing our Reigning Sins ; or to be sparing in Reproving those Vices and Follies , which are grown so Popular , as with very many among us to pass for Virtues . And the only Apology I shall make to those , who may happen to be Offended at several Passages in the Applicatory Part of this Discourse , is , that if we spare to speak now , we may for ever hold our Peace . But the Truth is , We are under no small Discouragement to hope for Success upon those men , who stand in most need of Plain-dealing ; since long Experience assures us , that these have made themselves Sermon-Proof . Yet however , Whether they will Hear , or whether they will Forbear , there is great Satisfaction in having faithfully done our Duty , and discharged our Consciences . Now that God would Multiply His Blessings , upon this Great and Renowned City ; and especially on Yourselves , who ( under Their Majesties ) have the Chief Government thereof : And make You Happy Instruments in the diverting of His Iudgments from it , by Vigorously Setting Yourselves to the Suppressing of the Vices that Abound in it ( which will be Your Crown and Glory at the Great Day ) is the Hearty Prayer of , Right Honourable , Your most Humble Servant , Edward Fowler . A SERMON Preach'd before the LORD MAIOR AND THE Court of Aldermen , &c. Hosea 11. 8. How shall I give thee up , Ephraim ? How shall I deliver thee , Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? Mine Heart is turned within me , my Repentings are kindled together . THere is nothing to be affirmed of Almighty God with more absolute Certainty , than that the making of his Creatures happy , according to their Capacities of Happiness , is highly pleasing to him . Let him that glorieth glory in this , that he understandeth and knoweth me : That I am the Lord which exercise Loving-kindness , Iudgment and Righteousness in the earth , for in these things I delight saith the Lord , Ier. 9. 24. The Divine Nature is all Love and Benignity : God is Love , saith the Apostle St. Iohn . The Sun and Light may be as soon separated , as God and Goodness , the Deity and Loving-kindness : Nor is that Glorious Lamp of Heaven more free in communicating Light and Heat to the several Parts of the World , according as they are capable of receiving them , than is God in spending the benign Rays and Influences of his Goodness upon his whole Creation , according as 't is qualified and disposed for them . And whensoever he withdraweth the Light of his Countenance and Fatherly Care from any People , whensoever he turns their Ioy into Heaviness , and puts them into unhappy Circumstances , it is long of themselves , not of the least Defect of Goodness in Him ; 't is wholly owing to their rendering themselves unmeet to be any longer Partakers of his Grace and Favour : So that he cannot act the Part of an Indulgent Father towards all sorts of men , and do like an infinitely Wise and Holy Being , who is above all things concerned to promote the Interest of Righteousness and Universal Goodness in the Universe . God is ever a like Good in himself , and a like willing to do good to all , as the Sun is equally full of Light at all times , and a like free in displaying his Beams : And therefore , as it is not to be ascribed to any deficiency in the Sun , that we are every night in darkness , but to the Earth's interposing between it and us ; so is it not , I say , to be imputed to any want of Goodness in God , that Nations or particular Persons are at any time deprived of his wonted Protection , but they must blame themselves for it . Your Iniquities ( saith the Prophet ) have seperated between you and your God , and your sins have hid his Face from you , &c. Isaiah 59. 2. In short , God as God is always inclined to do good to his Creatures , but considering Him as Governour of the World , he is too often under a necessity of being very severe ; though indeed he may be truly said to do good in inflicting Evil , nay , he designeth herein the greatest good ; he aimeth at the good of their Souls whom he punisheth , till they grow obdurate and are incorrigible : But he ever designeth a general good in the Iudgments he executeth , viz. The Reformation of those Corrigible People who are Observers of them , or made acquainted with them . When thy Iudgments are abroad in the Earth , the Inhabitants of the World will learn Righteousness , Isaiah 26. 9. Which is as much as to say , Mens learning of Righteousness is Gods Design in his Iudgments , and they are very powerful means in order thereto , in their own nature . Now this being the true State of the Case , it is apparent , that God Almighty inflicts his Iudgments , not out of Free Choice , but from Constraint , and with a kind of unwilling willingness . And this he hath expresly told us , Lam. 3. 3● , &c. The Lord will not cast off forever , but though he cause grief , yet will he have Compassion , according to the multitude of his Mercies : For he doth not afflict willingly , nor grieve the Children of Men. And the Pathetical Words , which I have chosen for my present Subject , may give us as great an assurance hereof , as any Text in the Bible ; and before I will repeat them , I 'le give you an Account of the Occasion of them . In the Four First Verses of this Chapter , we find God Almighty , by his Prophet , making a sad Complaint of the Israelites inexpressibly Vile Returns to him , for wonderful Engagements he had laid upon them . When Israel was a Child , then I loved him , and called my Son out of Egypt . As they called them , so they went from them , ( or as Moses and the Prophets called them to Piety , and the Reformation of their Lives , so they despised their Calls ) they sacrificed unto Baalim , and burn'd Incense to Graven Images : I taught Ephraim also to go , taking them by their Arms ; but they knew not that I healed them . Or I took the same Care of these People , from their very beginning to be a Nation , that tender Mothers take of their weak Children ; but they never would be perswaded to lay it to heart . I drew them with the Cords of a man , with Bands of Love ( or with the greatest Expressions of Love and Kindness ; which is the best and most proper Method to be taken with Free Agents ) and I was to them as they that take off the Yoke on their Iaws , and I laid meat unto them . Or I delivered them out of the most miserable Bondage , and gave them a Land flowing with Milk and Honey ; and fed them in a Miraculous Manner in their Iourney thither , through the Barren Wilderness . And Verse 5 , 6. we find their gracious Father so highly provoked by their long intolerable Behaviour towards him , as to pronounce very terrible Threats against them , viz. They shall not return into the Land of Egypt , ( or they shan't be suffered to flee to the Egyptians , who were now their great Friends , and on whom they relyed more than on the Divine Safeguard ) but the Assyrian shall be their King ( he shall subdue them , and carry them away Captive ) because they refused to return ; or to return to me , after so many earnest Calls . And the Sword shall abide in his Cities , and shall consume his Branches , or choice Men , because of their own Counsels . Because to save themselves , they take forbidden Courses , making wicked Alliances ; and are perpetually revolting , and backsliding from me ; as it follows verse 7. And my People are bent to back sliding from me , though they called them to the most High , none at all would exalt him . Though I sent my Prophets from time to time , to admonish them to repent and amend their lives , yet they have generally still refused to give Glory to me , by harkening to these Admonitions , but still persist obstinately in their Rebellions against me . But we see , after all this , as highly as they had incensed the great God against them , and as dreadfully Threatned , as they now were by Him ; He yet farther makes good , when one would least expect He should , that Saying of the Son of Syrach , As is His Majesty so is his Mercy : This He doth in the Words of my Text ; How shall I give thee up Ephraim ? How shall I deliver thee , or deliver thee up , Israel ? How can I find in mine heart to be as bad as my Word in Executing such fearful Threatnings ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? How shall I be able to make an utter end of thee , as I did of those two , and their neighbouring Cities ? Mine heart is turned within me , my Repentings are kindled together . My Bowels do yearn towards you still , as little as you deserve the least Compassion . I feel my Nature strongly inclined to spare you yet a while longer , and to give you a longer space for Repentance , and I will comply with this inclination : As it follows in the next verse . I will not execute the fierceness of mine anger , I will not return to destroy Ephraim ; or I will not do it yet ; for I am God and not man ( my Compassion is inconceivably beyond what a Mortal man is capable of ) the Holy one in the midst of thee ; and I will not Enter into the City ; or into the Head City Samaria ; I will not Enter into it in an Hostile manner , to make a ruinous Heap of it . I say the words of my Text , with the verse following , contain a most gracious Declaration of Almighty God , that he would hold his Hand yet for some longer time , from destroying these People ( after His Patience seemed to be perfectly spent , by the Threatnings just before uttered ) if happily they might at last come to themselves , and return to their right minds . But we find that these Desperate Wretches would not to the very last be in the least wrought upon , either by the most scaring Menaces , or astonishing Patience , or the most melting and indearing Expressions of Divine Pity ; and therefore in Conclusion , the wrath of God came upon them to the uttermost ; they were carried away Captive by the King of Assyria , and he made a clean riddance of them : For to this day they never returned , but are quite lost among the Gentiles . Where as Iudah returned , after seventy Tears , from her Captivity under the King of Babylon . But we see that God here Expresseth , the greatest averseness imaginable , to the bringing of utter Ruin upon this Nation , if consistently wich the Honour of His Laws , and the Wisdom , and Righteousness of His Government , it could have been avoided . From whence we learn , That nothing less than apparent Necessity can prevail with the infinitely good God , to make his Creatures miserable ; and much more , those whom He hath taken into Covenant with Himself , His visible Church and Professors of the true Religion : And this will farther appear , by these following Considerations . First , God's Earnest and most Pathetical exciting of sinners to Turn and Repent , that Iniquity may not be their ruin , is of it self sufficient to assure us hereof . His sending His Prophets and Messengers to cry aloud in their Ears , Turn ye , turn ye from your evil ways , Why will ye dye ? doth assure us of this . The Bible is full of Calls to sinners of this Nature , inforced with Gracious Promises to those who shall obey these Calls , and as scaring Threatnings against those who will not obey them . Secondly , 'T is God's ordinary Method to give Warnings to sinners before He strikes ; and what can His meaning therein be , but that He may not strike , that Repentance and Reformation may stay his Hand , and prevent the Blow ? How many inspired men did He heretofore send , upon this Sole Errand ? Thus did He give warning to the Old World by the Preaching of Noah , and his Preparing an Ark for the saving of Himself and His Houshold , before He overwhelmed it with an Universal Deluge . And this Ark was Noah in preparing for Forty Years together , that so it might give the longer Warning ; for otherwise , 't is likely he might have finish'd it , in a much shorter time . How long , and how frequently had both the ten Tribes and the two , Warnings sent them by the Prophets , before they were carried away Captive ? And what an Awakening Warning had the two Tribes , from the fulfilling of the Threatnings against the ten , to prevent the fulfilling of the like against themselves ? Nor did God thus concern Himself to give Warnings only to the People of Israel , but He did the like also to Heathen Nations . As the Moabites , the Syrians , the Egyptians , the Tyrians , the Ninevites , &c. I say , the Threatnings sent to all these , were designed for Warnings . God's meaning in them was nothing less , than to torment them before the time . They were sent to Rouze sleepy Souls out of their security , and to awaken them to a speedy Repentance , that so there might be no necessity of making good His Threatnings ; which the Ninevites found by happy Experience . Well was it for them that they were so Threatned , since they had been actually destroyed , had they not first been threatned with destruction : Because then they would not have repented as they did . And the Design of those other Threats , which were fulfilled to the utmost , was the very same with the design of those pronounced against Nineveh ; as the Prophets do abundantly assure us . Conditions we plainly perceive were implyed in such , as were most absolutely exprest ; as what Threatning could be exprest more absolutely , than tha● against Nineveh ? Even our Saviour's so punctually Predicting the Destruction of Ierusalem , with the heavy Calamities leading to it , and the strange Prodigies which gave notice of the near approach of it , we are to reckon in the number of Warnings ; although the Destruction of that City was irreversibly decreed , for the murthering of the Lord of Glory there , which was at hand ; as also were the Miseries that befel the obdurate Iews . That Prediction and those Prodigies were Warnings to the sincere Christians that they might escape , as accordingly they did , the dreadful Iudgment : And likewise to those who were not hardned to the utmost degree among the Iews , that they might Repent of their Infidelity , and embrace the Gospel , and so might escape too . And as I have shewed , how God did of old give Fore-warnings by the Prophets of great Iudgments , so I think it no hard matter to make it out , that He hath given Presages in all these latter Ages , by very significant Providences , and extraordinary Events , which our Saviour calls Signs of the times , before especially Great Revolutions , or General and Extraordinary Calamities . History hath surnish'd us with abundance of Instances of this nature , and our own Histories with not a few , that have been observed in these Kingdoms . And we may , if we please , call to mind several of these Presages , which have happened in our own time , before great Iudgments . But this is a Topick , which the Scepticism of the Age will scarce bear the handling . But I can't forbear saying , that I much fear , we have some ill-boding Signs , at this present , of God's sending , viz. Instances of a marvellous Infatuation , no whit , I doubt , inferiour to that we observed a while ago with no less pleasure than wonder in our Adversarys . I say , at this present we have Instances of such an Infatuation , as all must needs observe who are not in the number of the Infatuated ; and which seems perfectly unaccountable , if it be'nt Iudicial . No doubt the wiser and better sort , ought to look on these as Warnings designed for them especially , if not only . Thirdly , 'T is Gods usual Course to try a wicked People with Lighter Iudgments , before He brings the Heaviest upon them . We have a Remarkable Place to this purpose , Amos 4. 6 , &c. Here God minds his People , First , that he had given them great scarcity of Bread , and yet have ye not returned unto me , saith the Lord. Next , that he had given them the like of Water , and yet have ye not returned unto me , saith the Lord. Next , that he had sent upon their Vineyards and Olive-yards , &c. blasting Winds , and devouring Insects , and yet have ye not returned unto me , saith the Lord. Next , that he had sent among them a sweeping Plague , and moreover the Heavier Iudgment ( as King David accounted it ) of a bloody War , and yet have ye not returned unto me , saith the Lord. And , by the way , you can scarce need to be minded , that these three last were our Late Calamities , and since they were I fear as much lost upon us , as they were on those Iews , we have the greater reason to attend to what follows in the next verse , which is a dreadful one indeed : Therefore thus will I do unto thee O Israel , and because I will do this unto thee , prepare to meet thy God O Israel . Which is as much as to say , seeing so many other Iudgments have proved ineffectual to the Reforming of you , do you now expect some Fearful thing , which shall be nameless : Some Iudgment far more dreadful than any that have hitherto fallen upon you ; and therefore put your selves into a posture of defence , and see whether you are able to contend , and try it out with me . And the Author of the Book of Wisdom tells us , that God dealt after the same manner , with the Canaanites , themselves ; that before they were for their Horrid Practices devoted to Destruction , He Executed upon them his Iudgments by little and little , and by so doing , gave them place for Repentance , Ch. 12. 8 , &c. Fourthly , When God had determined to pour down the Vials of his Vengeance on a wicked People , He hath some times plainly intimated , that he did it not , till their wickedness was come up to such a Heighth as did necessarily call for them . For instance , When he was resolved on the destruction of the old World , he declared that the wickedness of man , was not only great upon the Earth , but so great , that every thought and imagination of his heart was only evil , and that continually : And that mankind was grown so horribly depraved , that it even Repented him that he had made man ; or he was become as hateful to him , as if he repented his Creating of him . God did not rain down Fire and Brimstone upon Sodom and Gomorrah , before he had signified to his Servant Abraham , that the cry of their wickedness was come up unto him ; that it was great , and their sin very grievous . The reason he gave for his deferring the Destruction of the Amorites to the fourth Generation , was , that the Iniquity of the Amorites was not yet full . And our Blessed Saviour supposeth , that there is a certain Measure and Proportion of wickedness , which sinners do come up to , before God is so severe , as to inflict the heaviest Iudgments upon them , in those words to the Scribes and Pharisees : Fill ye up the measure of your Fathers , Mat. 23. 32. Fifthly , 'T is likewise apparent , that God Almighty is most backward to the destroying of a wicked People , or putting them into miserable circumstances , till necessitated , in that he hath again and again declared his being diverted from so doing , by such Motives , as one would think could have but very little influence upon such a Being as He is , or rather none at all . As if ( to speak with Reverence ) he were glad of any Excuse for the longer sparing those , who had made themselves lyable to the stroak of his Iustice. 1. A meer partial Humiliation , an Humiliation far short of true Repentance , hath been one of those Motives . Thus upon Ahabs putting on Sackcloth , Fasting , and going Softly , said God to the Prophet , Seest thou how Ahab humbleth himself , because he humbleth himself before me , I will not bring the evil in his days , &c. 'T is said of Ahab , that he sold himself to work wickedness in the sight of the Lord , whom Iezebel his Wife stirred up . And I need not recite unto you the abominable things he did , for which God threatned him by the Prophet Elijah , that He would bring evil upon him , and take away his Posterity , and cut off from him , him that pisseth against the Wall , and him that is shut up and left in Israel ; and would make his House like the House of Ieroboam , the Son of Nebat , who made Israel to sin . 1 Kin. 21. 21 , &c. And it follows ver . 27. And it came to pass , when Ahab heard these words , that he rent his clothes , and put Sackcloth upon his Flesh , and Fasted , and went softly . Would any one have thought now , that this Humiliation of so Vile a man , could in the least have moved the Divine Compassion ? We are not to think , that he only acted a part , and play'd the Hypocrite , in this Humiliation ; for then he would have so much the more provoked God against him . But yet God knew that this his humbling himself , proceeded from meer dread of the Threatned Iudgment ; that there was no Detestation of his wicked doings at the bottom of it , and therefore that no Reformation would be produced by it : Yet it pleased the Almighty to shew how averse he was to great severity , by being wrought upon by so very imperfect an Humiliation as this , to the putting off the Execution of this Threatning till after his time . It follows verses 28 , 29. And the word of the Lord came to Elijah the Tishbite , saying , seest thou how Ahab humbleth himself , because he humbleth himself before me ( because he doth not mock at this Threat , but so far humbleth himself as thou hast seen ) I will not bring the evil in his days , but in his Sons days will I bring the Evil upon his House . Which Threatning , we may suppose , had this tacit Condition ; I will bring the evil in his Sons days , if another sort of Humiliation than the Fathers was , doth not prevent it . Again , We have another instance like this of Ahab , 2 Chron. 12. 7 , 8 , We read in the beginning of the Chapter , that when Rehoboam had Establish'd the Kingdom , and had strengthened himself , he forsook the Law of the Lord , and all Israel with him . And that in the Fifth Year of his Reign , Shishack King of Egypt came up against Ierusalem , because they had transgressed the Law of the Lord , with 1200 Chariots and 60000 Horsemen , &c. And ver . 5. Shemaiah came to Rehoboam and the Princes of Iudah , and said unto them : Thus saith the Lord , you have forsaken me , and therefore have I also left you , in the hand of Shishack . And what effect this terrible Message had upon them , we are told in the next words : Whereupon the Princes of Israel and the King humbled themselves , and they said , the Lord is Righteous . Now what could be expected less than this from them , under such frightful Apprehensions ; when they were in sight of so Formidable an Enemy , and when ( as we read ) they had already taken the Fenced Cities of Iudah , and were come to Ierusalem ? And it appears by ver . 14. that this was but such a kind of Humiliation , as that of Ahab ; but , for all this , the next verse tells us , that when the Lord saw that they humbled themselves , the word of the Lord came to Shemaiah , saying , they have humbled themselves , therefore I will not destroy them , but I will grant them some deliverance , and my wrath shall not be poured forth upon Ierusalem , by the hand of Shishack : Nevertheless they shall be his Servants ( or Tributaries to him ) that they may know my service , and the service of the Kingdoms of the Countries , i. e. That they may feel the vast difference between My service , which they refuse , and the service of Foreign Nations . And again 't is said , ver . 12. And when he humbled himself , the wrath of the Lord turned from him , that he would not destroy him altogether , and also in Iudah things went well . 2. Another Motive by which God hath also been diverted from destroying a wicked People , is , the Prayers of a few good People , nay , of one good man. 'T is said , Psal. 106. 23. that God said he would destroy the Israelites , had not Moses his Chosen stood before him in the Breach , to turn away his wrath lest he should destroy them . And there is a strange passage , Ezek. 22. 30. where God complains , that there was no one to be found to intercede for those , whom he had often threatned with Destruction . I sought , said he , for a man among them , that should make up the Hedge , and stand in the Gap before me for the Land , that I should not destroy them ; but I found none . Therefore have I poured out mine indignation upon them , &c. But to prevent the making an ill use of God's having been perswaded from executing the fierceness of his Wrath , by an Humiliation short of Reformation , or by the Intercession of good People , we are to know , that neither the one nor the other Motive will always do , nor is it fit they should . These two Motives have , no doubt , prevailed again and again for this Nation of ours , but it follows not , that therefore they shall still prevail ; and the oftner they have so done , there is much the more danger , of their not doing so for the future . Besides , such Motives as these do only prevail for the longer staving off of Iudgments , not the keeping them off for altogether . There was a time when God professed concerning his Antient People , That though Moses and Samuel stood before him , yet his mind could not be towards them , &c. Ier. 15. 1. And he said the like concerning the Intercession of Noah , Daniel and Iob ( those great Favourites of Heaven ) that were they on the Earth again , it should nothing avail them , and that they should only deliver their own Souls by their Righteousness , Ezek. 14. 14. 3. We may see another Motive God laid hold on for the sparing the same Rebellious Israelites , Deut. 32. 27. I said I would scatter them into Corners , I would make the Remembrance of them to cease from among men , were it not that I feared the Wrath of the Enemy , lest their Adversaries should behave themselves strangely , and lest they should say their Hand is high , and the Lord hath not done all this . That is , were it not that I knew , they would take Advantage from the Destruction of my People , to bepride themselves the more in their own strength ; and not look on themselves as the Rods of mine Anger , or Executioners of my Vengeance ; and so their Destruction would lose the Force of an Example for the deterring of the Heathen from their wicked Practices . Were it not that I feared the Wrath of the Enemy : This is one of those many Examples we find in Scripture , of God's speaking to Men after the manner of Men. 4. We shall find another like this , Ezek. 20. 14. Where God saith , I said I would pour out my Fury upon them in the Wilderness , to consume them ; but I wrought for my Name 's sake , that it should not be polluted among the Heathen , in whose sight I brought them forth . That is , that the Egyptians might not say , That for Mischief he brought them out , to slay them in the Mountains , and to consume them from the Face of the Earth . Which was the Motive used by Moses to prevail with God to turn from his fierce Wrath , and to repent of this Evil against his People , Exod . 32. 12. But what could the Great God suffer , by the Enemies taking occasion from their destroying his People , to bepride themselves the more in their own strength , since ( as the Psalmist speaks ) In the things wherein they dealt most proudly , He is above them ? And what Dammage could accrue to the Divine Majesty , from their Reproaches ? Yet you see such Motives as these did stay God's Hand ( seeing he had no better ) from their Destruction , who had done all that lay in them , to draw down his Vengeance . And I say again , that such Motives as these four do plainly shew , that he is naturally extreamly averse , to the giving of sinners their due desert ; and that , when he doth so , 't is an effect of Necessity , rather than of Free Choice . Sixthly , God's Infinite Goodness , and His Infinite Greatness too , do absolutely assure us of this . For taking pleasure in Destruction or Misery as such , is perfectly inconsistent with Goodness , and much more with Infinite Goodness ; but to destroy or make miserable , when there is no Necessity in the case , is much the same thing , with delighting in Destruction and Misery as such . And again , he hath but a very sorry notion of Almighty God , who needs to be satisfied , that he hath innumerable other ways of procuring his own Pleasure , and therefore can not need to do it by any of His Creatures Destruction or Misery , were He capable of delighting himself therein . Lastly , The many Express Declarations , which God hath made concerning this matter , do make us not to need any Consequences for a Proof hereof . You have heard that he hath Professed that , He doth not aff●ct willingly , nor grieve the Children of Men. And since 't is impossible for God to lye , this one Text ought to weigh down a thousand Objections , could the wit of man invent so many , against the truth of this Doctrine . And again , from a great concern that we should not admit the least doubt of it , he hath so wonderfully condescended , as to back such Declarations with a Solemn Oath . As I live , saith the Lord God , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live . Ezek. 33. 11. Again , We have God Almighty expressing a vehement Wish , that his people had not given him such Provocations , Plal. 81. 13 , &c. Oh that my People had harkened unto me , and Israel had walked in my ways , I should soon have subdued their enemies , &c. But he could not wish this for any Good , his Creatures observance of his Laws could signify to himself ; since 't is no gain to him ( as Eliphaz speaks ) that we make our way perfect : And man cannot be profitable unto God , as he that is wise may be profitatable to himself . Again , We farther find him expressing a very ardent Wish , that his people would Cease to give him Provocations ; and that for this reason , that he might be under no necessity of making them miserable . This he doth , Deut. 5. 29. Oh that there were such an heart in them ! that they would fear me , and keep my Commandements always , that it may be well with them , and with their Children for ever . And what an astonishing Consideration is it , that the Infinite Majesty of God should stoop so low , as that he should express himself to vile Dust and Ashes ; nay , to the most obdurate and hard-hearted Wretches in the World , after the manner he hath here done , in the words of our Text. How shall I give thee up Ephraim ? How shall I deliver thee Israel , & c ? Now to make Application of what hath been Discoursed on these Words . First , WE Learn from thence , what strange Folly , or rather desperate Madness , doth lodge in the hearts of Sinful men . Lord ! that they should be such deadly Enemies to themselves , that they should be so resolutely bent upon plucking down Ruine and Misery upon their own heads , Ruine and Misery both in this World and in that to come , when God hath done all that could reasonably be desired , and much more than ought to have been expected from him , to prevent their being Miserable , and to make them Happy both here and hereafter . What reason have we , when we consider this , to take up that wish of the Prophet Ieremy ? Oh that mine head were waters , and mine eyes a fountain of tears , that I might weep day and night ! This sottishness of sinners can never be enough Lamented , nor can we sufficiently Wonder at it . There is nothing to be observed in all Gods Creation so Unaccountable , so Amazing . There is no sort of Creatures under the Cope of Heaven , besides wretched Mankind ( which alone is indued with Understanding and Liberty ) but do provide as well as they are able for their own safety ; but are so concerned for their own welfare , as not to expose themselves , without apparent necessity , to the least danger . A poor Bird needs no other warning to avoid a snare , than the sight of it ; in vain ( saith the Wise man ) is the Net spread in the sight of any Bird. But unhappy Man will run into the Pit , with his eyes open . For the gratifying of a brutish Appetite for a little little while , he 'll adventure being utterly ruined and undone , both Soul and Body , in this World , and to all Eternity . And that , though God himself by his holy Word , and by innumerable Examples of his Iustice , and by the Feeling he often gives him of the evil of sin , takes the most effectual course throughly to convince him , of the horrible Madness of wilfully transgressing his Righteous Laws . What words are significant enough to give this its due Aggravation ! Be astonished O ye Heavens at this , and be ye horribly afraid , be ye very desolate : As the Prophet crys out in this same case , Ierem. 2. 12. Secondly , Will sinners still persevere in this their Madness ? Will they never return to their wits more ? Remember this , and shew your selves men ; bring it again to mind O you Transgressors . Do I say , shew your selves Men , as the Prophet did ; I say farther , shew that you are not more Brutish than the very Brutes . That you are not inferiour to the Beasts which perish , in Prudence or Sagacity , in Ingenuity or good Nature . Can we take our selves for men , and not flee those infinite dangers , to which sin exposeth us , by sincerely applying our selves to the use of those means which God hath appointed , for the avoiding and subduing of it ? Nay , can we believe our selves a better sort of Creatures , than the very Devils , and not be lead to Repentance , by God's unspeakable Goodness , and his strange Patience , and Long-suffering towards us , and his mighty unwillingness to destroy us , while there is any hope ? O let not us of this City , and this Kingdom , be acting the Israelites still over and over , those fearfully hardened People who had even made a Covenant with death , and were at an Agreement with Hell ; and were resolved upon it , what ever they suffered in this life , nay , though they were damn'd for it too , in the life to come , they would not repent of their wicked doings , and return to God ; let him invite them never to graciously , or address himself to them never so pathetically . Shall we , I say , still tread in the steps of those Sons of Belial , and be immoveably bent upon holding on in our Rebellion against Heaven , as they were ? Did they fare so well , as that we need not be scared from following their Example ? Shall we mock the Messengers of God , as they did ? Shall we despise his Word , and all his Warnings , as they did ; till at length the wrath of the Lord brake forth against us , as it did against them , until there be no Remedy ? Truly if so , we are more desperate than they were , because we are fore-warned of the dismal consequence of such doings , by their fearful Example ; what things happened to them were for Ensamples to us , saith S. Paul , and they are written for our Admonition , upon whom the ends of the World are come , 1 Cor. 10. 11. But especially shall we , then , be more mad than they , because our Christianity hath furnish't us with far more powerful Motives to obedience , and greater Helps and Advantages , as great as theirs were , than they had : And in no Church in Christendom , is the Gospel more truly Preached , or better means of Grace afforded than in the Church of England : Which is no small Aggravation of our sins . How often hath God repented him of the Evil , that in all appearance , he was just doing unto us , and which we had all the Reason in the world , to look for from him ? Look we to it , that he be not constrained by us , as he was by the perverse Iews , to say , I am weary of repenting ; for when once he is so , those who have tyred out his Patience , shall assuredly find it a fearful thing to fall into . the hands of the Living God. And though he should still dissipate black Clouds hanging over our heads , and shew infinite Compassion still to our Un-reformed Nation , as a Nation ; yet Impenitents in their own Persons shall , instead of faring the better , fare much the worse for it . But let not our Nation , or our Church either , fancy it self deeper in the Divine Favour , than were the Israelites . Though we would gladly hope , that those Words of Manoah's Wife , may be applyed to our present Case , viz. If the Lord had pleased to kill us , he would not have received a Burnt-Offering and Meat-Offering at our hands ; neither would he have shewed us all these things ; nor would as at this time have told us such things as these . If the Lord had designed at last to Un-Church us , or to make us a Prey to our Enemies , he would not , we may hope , have done such Great Things for us in Answer to the Prayers of good People among us . He would not , from time to time , have so wonderfully discovered the deep-laid Plots of Rome against us ; nor so strangely have basfled all the Attempts of our Popish Adversaries , for the reducing of us to our Old Bondage ; nor so infatuated the Crafty Iesuites , as he did , in the last short Reign ; and turned the Counsels of those Achitophels into folly ; nor by so many Amazing Providences have sent us Deliverance , when we were on the very Brink of Ruine . And because we had so few Revolters to Popery ; and many who were Bad enough in other Respects , shewed a great Zeal against the Superstitions and gross Corruptions of that Religion : for these Reasons we have , I say , Incouragement to hope , that God will deal nothing so severely with us , as he did with the Ten Tribes , nor as he did with the Two neither . Yet considering the many things he hath ( for all this ) against us , it will be very strange , if we should see those happy days , which we lately were apt to promise our selves , without first more severely smarting for these things , than we have yet done . And especially , when we reflect upon the Requital God hath had , for our late most wonderful Deliverance , we may tremble to think , how he must needs resent it , and how he may punish it . Our Church and Nation have had Two such Deliverances , within the space of Thirty Years , as perhaps never any People in the World , except the Iews , were blest with , in one whole Age : But as to the Former of these Deliverances , I mean that in 1660 , I need not say how lamentably it was abused ; nor need you , sure , be minded , what dreadful Iudgments did ensue upon the Abuse of it ; and which came very thick upon one another : And in which this City had the far deepest share , as it had also in that Guilt , which brought them down upon us . Nor need I tell you , what Reason we had to expect , Two far heavier Iudgments than any we have met with , or than altogether , viz. Popery and Slavery : Towards the Introducing of which , there was made so great a Progress in the Former of the Two last Reigns , and which was apace perfecting in this last . But in the Mount was the Lord seen : As loudly as our high Provocations called for these Iudgments , and such Concomitants of them , as have made the French Protestants the most deplorably miserable of all People , our infinitely Gracious God seemed to Address Himself to Us , as he did to the Israelites in our Text , and to say ; How shall I give you up ? How shall I deliver you into your Enemies hands ? How shall I make you as your poor Brethren of France ? How shall I set you , as your Fellow-Protestants of Piedmont ? Mine heart is turned within me , my Repentings are kindled together . Nay , he did not onely not execute the fierceness of his Anger , when we looked for nothing more than that he should ; but he sent us Deliverance , while we onely Feared the foresaid Calamities ; for comparatively very few of us had Felt any thing : Though we saw too many Proeludia to Arbitrary Government and Popish Cruelty , yet , I say , but a small Number comparatively had felt the least Smart of either . In short , God Almighty by a Series or Train of very Admirable Providences , was graciously pleased to Rescue both our Religion and our Laws , from the Destruction Threatened them , and near Effected . He set a Protestant King , with a Protestant Queen , upon the Throne . He blest our Church with a Nursing Father , and ( which is a great Rarity in these Nations ) with a Nursing Mother too : And he gave us these never to be sufficiently Valued Blessings , without putting us to the expense either of Blood or Treasure . But hath he been better Requited for this , than he was for the former Deliverance ? Alas no , no whit better . How many of us , whose mouths were filled with laughter , and whose tongues with singing , upon their first receiving it , did as much in a little time slight it , did quickly grow weary of it ? Some , because themselves or their Party did not happen to be such Gainers by it , as they look't they should have been . Others , in regard of the Taxes which have followed upon it ; though they can't but acknowledge , that 't would have been a good Bargain but the other day , to have parted with one Half of their Estates , to secure the other Half : And they must needs also be sensible , that these Taxes are no whit Heavier , than the miserable Condition of our Fellow-Subjects of Ireland , do necessarily call for ; and which one would have thought , no sincere Protestant could have grudged at , for the Delivering of that oppressed Kingdom , since our Own Deliverance did cost us nothing . And how many did so soon lose all sense of the Divine Goodness herein , because it came so Early , and the evils they are delivered from , were only , as I now said , Feared , not Felt by them . Although , truly Ingenuous Minds would esteem this Deliverance , as much the Greater upon this account , and think themselves obliged to be so much the more thankful for it . Nay , how many of us would never account this any Deliverance , and look upon it as worse than none ? And if we are capable of understanding the Signs that too too many now make , which I think are Broad enough to be easily understood , we must conclude they are all a gog upon returning into Egypt again ; and that they are so very sick of the present Government ( whose greatest fault perhaps is , that 't is too kind to them ) that they would run , to be rid of it , the most apparent danger , or rather are content to fall into the ( humanely speaking ) inevitable necessity , of wearing the Iron Yoke , and toyling in the Brick-kilns of so cruel a Pharoah , as never had his Match in the Land of Egypt . How well the Obedience of these Gentlemen , as mightily Passive as they would have us think 't is , is able to brook King Lewis his Government , I much Question ; but never was there a more absurd Phancy , than to think it a duty to expose that to the most imminent danger , which is the only Design of Government , viz. the Safety of the Community ( the Safeguard of both its Spiritual and Temporal Interests ) for the sake of any Person or Persons whatsoever . Or that the Obligation of an Oath of Allegiance is so Unlimited , as that the Safety of the Community , which is the first and principal Intention of such Oaths , must be Sacrificed to it . If this be sound Doctrine , those ought to be accounted the greatest Enemies in the World to Humane Society , who were the first Inventers of Oaths of Allegiance . Nor can there be a Leuder Instance of Uncharitableness , than to tax those , as these men do , with Apostafy and Perjury , who can't be convinc't that so Incredible and Destructive a Notion as this is , a Doctrine of the Gospel , or of the Church of England . In what I have now said , I am far from designing to reflect on any , who do modestly dissent from us about the Lawfulness of the New Oaths ; and whose Virtuous and Pious Conversations oblige us to judge them , truly Consciencious in this dissent . I have a more tender regard to Conscience , than to be severe upon such Persons . I hope in time they may be satisfied in this great Point ; but in the mean time , it greatly becomes us to treat such with all Christian Candour . But to proceed on our present Sad Argument : Whereas Almighty God by the Psalmist saith , Call upon me in the day of trouble , I will deliver thee , and thou shalt glorify me ; and cannot dispense with this return of Gratitude for his Answering our Prayers : And whereas he hath frequently assured us , that he expects to be Glorified by our Lives ; and that the praises of our Lips whilest our Lives are Unreformed ( and the like he hath told us of Fast-days too ) are no whit better than a Mocking of him . What Reformation hath our late Deliverance wrought among us ? Are not those who were Debauched before , as Debauched still ? That were Profane before , as Profane still ? Are not Drunkenness and Uncleanness , Unrighteousness and Oppression , Profanation of the Lords-day , and Contempt of Religion , as common Vices Now , as they were before this Deliverance came ? Don't we hear as we pass the Streets , as Horrid Oaths and as Tremendous Curses , and as many of these , as we heard before ? Nay , how few in Authority seem heartily concerned for the suppressing of any of these Vices ? And among those who have escaped , the more Gross and Scandalous Pollutions of the World ; are not Covetousness and corrupt Selfishness , a dear love of the World , Pride and Ambition , ( which as light matters as most make them , are Vices which have the most mischievous influence of any upon the Publick ) Formality in the Worship of God , and loathsome Hypocrisy , and Placeing Religion in little Trifles , compared with the plain and express Injunctions of the Gospel ( in a Warm Zeal for them , or against them ) Uncharitableness , bitter Strife and Emulation , as much as ever observable among us ? Have we ever known the Form of Godliness less accompanied with the Power of it , than now it is ; or the Spirit of Religion more decayed , and nearer lost , than it seems to be in most Places at this present ? Nothing is more Notorious than that , as all Ranks , Degrees , and Orders of men among us , have most grievously Corrupted their ways , so they continue still to do so , without any visible Amendment . Not one Order to be excepted , which is sad indeed . But where as I said , that we seem generally no whit the better for our great Deliverance , I am constrained to add , that at least in one respect , we are apparently the worse for it ; namely in this : While we were under the Melancholy Apprehension of losing our Religion , and of Suffering in a short time for it , those who differed in Opinion , began to be more United in Affection , and to have more Charity for each other ; and Healing Discourses , both from the Pulpit and the Press , grew much in Fashion ; and Moderation was become all the Mode . And in this respect , the last Year of King Iames his Reign , I thought , was the most comfortable Year , that ever fell within my Memory . But alas ! When was the Breach wider than 't is now again ? Not only the old Nick-names and Terms of Reproach are now revived , but never did the Differing Parties make less Conscience of Defaming and most Shamefully Belying one another : As if they thought themselves delivered for no other end , but that they might have the more leisure , and the greater Advantages , for the Biting and Devouring of one another . Now nothing of Condescention in Order to an Agreement upon Tolerable Terms , will be listned to , by the ( I fear ) far major Part on either side ; no not so much as to the satisfying each others very just demands : And men of Healing and Generous Principles , and whose Names have heretofore been sufficiently wounded for their Moderation , and made Betrayers of the Church , or of the Government , begin again to be abused as much as ever . 'T is matter of Amazement , that so many Years Experience should convince so very few , of the most Pernicious Effects of Bigotry , a Stingy Narrowness , Unyielding and Inflexible Stiffness , and Furious Zeal , to both Church and State. 'T is an Astonishing thing that at this time of day , any of us should need being fully satisfied , that if ever we again be made an Happy Church , or a Settled State , 't is Christian Moderation and Mutual Condescention in Unnecessary and Inconsiderable things , that , by the Blessing of God , must make us so . But was the late professed Inclination to Unity , mere Dissembling ? Was it rather Stifled than Extinguist Emnity ? Which like Fire that hath Rubbish thrown over it , when it breaks out again , Flames the more furiously . No , I can not , I will not think so ; for 't is a true Observation , that Vexatio dat Intellectum . Afflictions make men wise : And Expectations of them do so too . They do so , as they make us Serious , and administer Calm and Sedate thoughts ; and as they check that Pride , and cool those Passions which wo'nt suffer men to see their true Interest . And moreover , there is no such Natural Reconciler of Persons or Parties , as a Formidable Enemy ; and especially when he hath them at his Mercy . And nothing is more natural , than for Conjunction in the same Interest , to beget mutual Kindness : And this is no less observed of being Sharers in the same Misfortunes . Even Bears ( as I have been told ) that are Baited together at the same Stake , have a great Fondness for one another . But what a shame is it , that all the mighty Gospel Motives to Love and Unity between Christians , should have a weaker influence on Professors of Christianity , than such Motives as these ? And that upon the Removal of them , all those Motives together should be insufficient to prevent our immediately returning to our Old Emnity . This Monstrous Infatuation bears a strange Resemblance with that of the Iews , before the Destruction of Ierusalem . And God grant , that it proves not as Ominous as that was . And having given you too true a Representation of our present Case , can we perswade our selves , that God will put up all these horrible Abuses , of his scarce to be parallel'd Kindness towards us , without a very Remarkable and a speedy Reformation ? But alas , of such a Blessing as this , we see as little Ground of Hope , as can be : For though it is not absolutely , it seems morally Impossible , that a Generation of men , who have never been much the better for Iudgments , but always much the worse for Mercies and Deliverances , should be at length Reformed by God's ordinary Methods . What should God Almighty do with such a People as we are ? As he said to the Israelites , Hos. 6. 4. O Ephraim , what shall I do unto thee ? O Iudah , what shall I do unto thee ? He may well say to Us ; O England , what shall I do unto thee ? O London , what shall I do unto thee ? For your Goodness is as the Morning Cloud , and as the Early Dew , it passeth away . How far such Motives , as I told you , God was pleased of Old , to be prevailed upon by , may prevail for Us , for the yet longer sparing us , we cannot tell : Nor can we tell how merciful he may be to us , for the sake of His Great Name ; or what Respect he may yet farther have to the Intercessions of those many good People in the Land , who sigh and mourn for the Abominations of it ; or to these Monthly Days of Humiliation ( which Their Majesties , like Religious and Pious Princes , have obliged us to the Observance of ) as they are a Publick Owning of Him , and Solemn Acknowledgments of his absolute Sovereignty over us , and of our ill-deserving at his hands , in the Face of the World : Or how much the Nation in general may fare the better for the truly Primitive Charity , that our poor Brethren of France and Ireland have experienced from very many , and especially in this City : Which God forbid should ever grow cold , so long as their Necessities call for the Continuance of it ; for that would be as Ill an Omen . Or whether God may still be merciful to us , and prosper our Forces by Land and Sea , for the sake of that Glorious Work , he is now in all likelihood a doing in the World , ( wherein we trust he will make our Soveraign a Blessed Instrument ) we know not : Or were there a way found out , for the effectual putting our Laws in Execution against the blacker Crimes , and inforcing them with more scareing Penalties , we know not what Blessings such a Partial Reformation may procure for us . I understand that there is such a Way projecting by some Worthy Persons , to be offered to the Parliamen . I pray God give his Blessing to their Pious Design . But after all the Encouragements we can think of to hope well , I believe that never were truly Wise and Good Men , at such a Stand , nor at so great a Loss , as in making a Iudgment , what at last will become of such an Untoward and Untractable , such a Murmuring and Repining , such a Fickle and Inconstant , and such a miserably Divided People , as We are ? Who are , for the most part , as unqualified as a People well can be , for the perfecting of this our already great Deliverance : Who are no sooner taken out of one Snare , but are intangling our selves again in others , and are violently bent upon bringing down Misery and Confusion upon our own heads , let God Almighty do what he will for us : And I think I shall have the Concurrence of all Considerative People , should I say , that we never observed a more strange and wonderful Dispensation of the Divine Previdence , than would be the happy Re-settling of this Church and Kingdom , after such Tossings and Tumblings , and Wild Confusions , without having the Way prepar'd thereto , by being again broken all to pieces , or by sharper Sufferings than we have yet met with : And the miserable Condition of the Kingdom of Ireland , and the too bad State of Scotland , and the Powerfulness of the Haughty Tyrant of France ; together with the Horrible Ravages and Devastations he hath made in so many Neighbouring Countries , besides his Own , and the Spoils and Rapines with the other terrible Effects of War and Tyranny , which for several Years together , the most Part of Europe hath drank so deep of , and are still like to do ; while We have onely heard of these things , and enjoyed great Peace and Plenty : I say , all these are mighty Loud Warnings to Us , so to Fear , as to do what lyeth in us , to Prevent our Feeling the like Miseries . BUT ( to exercise your Patience no longer ) however , God may deal with this Nation as a Nation , or this Church , as a Church , particular impenitent Sinners must expect to be punish't in the other World , with everlasting Destruction from the Presence of the Lord , and from the Glory of his Power : When he shall come to be Glorified in his Saints , and to be admired of all them that believe . And then they will be all convinc't of the Truth of that Doctrine , we have so fully proved : That when Sinners are made miserable , 't is not an Effect of God's Free Choice . And as comfortable a Doctrine as this is in it felf , they will find it no small Aggravation of their Misery . O that all such would Consider this , and lay it well to heart , before it be too late : And would in this their day , know the things which belong unto their Peace , before they be hidden from their Eyes ! Which GOD give us all His Grace to do , for Christ IESUS's Sake , to whom be Glory for ever and ever . Amen . FINIS . 
A40686	----	A sermon of reformation preached at the Church of the Savoy, last fast day, July 27, 1643 / by Thomas Fuller ... Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A40686 of text R21908 in the English Short Title Catalog (Wing F2461). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 38 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40686 Wing F2461 ESTC R21908 12569674 ocm 12569674 63411 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40686) Transcribed from: (Early English Books Online ; image set 63411) Images scanned from microfilm: (Early English books, 1641-1700 ; 317:1) A sermon of reformation preached at the Church of the Savoy, last fast day, July 27, 1643 / by Thomas Fuller ... Fuller, Thomas, 1608-1661. 24 p. [s.n.], London : 1643. Reproduction of original in Yale University Library. eng Reformation -- England -- Sermons. Fast-day sermons. Sermons, English. A40686 R21908 (Wing F2461). civilwar no A sermon of reformation. Preached at the Church of the Savoy, last fast day, July 27, 1643. By Thomas Fuller B.D. and minister there. Fuller, Thomas 1643 6928 0 10 0 0 0 0 14 C The rate of 14 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-08 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 John Latta Sampled and proofread 2002-10 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A SERMON OF Reformation . Preached at the Church of the SAVOY , last Fast day , July 27 , 1643. By Thomas Fuller B. D. and Minister there . LONDON , Printed in the yeare of our Lord . 1643. A SERMON OF REFORMATION . HEB. 9.10 . Vntill the time of Reformation . THose who live beyond the Polar circles , are called Periscii , because they have shadows round aboue them . In a more mysticall meaning the Jewes before Christ may be so called , living in constant Umbrages of Types and Ceremonies which were taken away when the Sunne of Righteousnesse did arise . Their sacrificing of Lambes and Rammes , and Kids and Goats , and Calves , and Kine , and Turtle-doves , with their observing of Meates and Drinkes , and Dayes , whereas the Apostle saith , Colos. 2.17 . A shadow of things to come , but the body is of Christ . Yea , in some sense I may safely say , that the very Sanctum and Sanctum Sanctorum , was still but the outward Atrium , as containing therein such Types , as related to a higher and holier truth : To instance only in the Holy of Holies , herein were seven sacred Utensils , all full fraught with Heavenly Mysteries . First , the Golden Censor , signifying our prayers mingled with Christs merits ( woefull for us if he did not give better Incense then we bring ) which he offers up for us to his Father . Secondly , The Arke of the Covenant overlaid round about with gold ; whilest Shittim wood was in the middest thereof , to Typifie Christs humanity decked and adorned with his Godhead . Thirdly , the Pot of Manna , looking backwards in memoriall of the miraculous meat of the Israelites in the Wildernesse : And forwards to set forth Angels food in Heaven , which is neither to eat nor to drinke , but to doe Gods will , and to see Gods glory . Fourthly , Aarons Rod which budded , and besides the History contained therein , alluded to Christs Resurrection , that Branch of Iesse cut downe and cast out amongst the dead : which yet afterwards did revive , flourish , and fructifie . Fifthly , The Tables of the Covenant , wherein the Commandements were written by Gods finger , to intimate , that only an infinite power can effectually print Gods Lawes in our hard and obdurate hearts . Sixthly , the golden Cherubims overshadowing the Mercy-Seat with their wings , and looking towards it ; to shew , that the mystery of Gods mercy is to be covered from the curiosity of prophane eyes , whilest the pious may with comfort behold it . Seventhly , and lastly , the Mercy-Seat it selfe ; the Embleme of that Mercy-Seat in Heaven , to which poore penitents being cast at the Barre of Gods justice have a free and open appeale . All these were of gold and pure gold , and yet Saint Paul ( Gal. 4.9 . ) calleth all legall ceremonies beggarly Elements , in comparison of Christ the Truth , in whom these did determine and expire : As the rude lines of Black-Lead wherwith the Picture is first drawne , vanish away when the curious Limner layeth on the lively colours ; so that all these outward Ordinances had an end at the comming of Christ , being only to last , Vntill the time of Reformation . The Text is so short , it needs not to be divided , only the word REFORMATION must bee expounded ; a word long in pronouncing and longer in performing , as generally signifying the bettering , and amending of what is amisse ; In Greeke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , A Through Rectifying . However , sometimes the word Reformation is not opposed to things bad in their owne nature , but to things that are lesse perfect , and may be more perfected , as in the Text . For the Ceremoniall law of the Jewes was compleat in its kinde , as given of God , and every thing made by Him , must be like Him that made it very good . Yet comparatively that law was imperfect , and needed a Reformation , which was performed at Christs comming . Besides , though the Ceremoniall Law was good in it selfe , yet it was bad as it was abused by the ignorant Jewes . For though the knowing Patriarks looked through , and beyond the Types to the Messias himselfe : yet the dull People mistaking the Shell for the Kernell , and the Casket for the Jewell ; lodged their soules where they should only have bayted , and did dote on the shadowes as on the substance it selfe ; in which respect the Peoples judgements , as well as those Ceremonies , needed a Reformation . The maine point we shall insist on , is this ; That Christians living under the Gospel , live in a time of Reformation , which will appeare in severall particulars : For besides Ceremonies removed according to the principall intent of the Text ; Manners are now reformed and Doctrine refined : Poligamy connived at in the Patriarks , now generally condemned , the Bill of Divorce cancelled by Christianity , which was permitted to the Jewes , not because that was good , but because they were bad , and by this Tolleration were kept from being worse . The second Table abused by the restrictive Comments of the Pharisees , confining those Lawes ( which were made to confine them ) onely to the outward Act , are now according to our Saviour interpretation extended to their true demention . The mistery of the Trinity clouded in the old Testament , is cleered in the New . The Doctrine of Gods righteousnesse by faith , of the merrit of Christ , of the spirit of Adoption , of the Resurrection of the Body , darkly delivered under the Law are manifested in the Gospel , with many other heavenly Revelations . Let us be hartily thankfull to God , who gave us to be borne since the comming of Christ in the time of Reformation . Our Twi-light is cleerer then the Jewish Noon-day : The men of China use to brag , that they ( because of their ingenious civility ) have two Eyes , the Europaeans one , and that all the World besides are starke blinde ; more truely it may be said that the Christans had two Eyes , the Law and Gospell ; the Jewes but one , the Law alone , and all people and Pagans besides sit in darknesse and the shadow of death . The Jewes indeed saw Christ presented in a land-scept , and beheld him through the Perspective of faith , seeing the promises a farre off . But at this day a Dwarfe-Christian is an overmatch for a gyant Jew in knowledge , as appeareth by our Saviours Riddle , Mat. 11.11 . Among them that are borne of women there hath not risen a greater then John the Baptist : Notwithstanding he that is least in the Kingdome of Heaven , is greater then he . Which Riddle is thus untyed : Iohn Baptist was the greatest amongst the Children of Women , because other Prophets foresaw Christ , He saw him ; others spake of Christ , He spake to him , and had the high honour to baptize him with water , by whose spirit he himselfe was baptized : Yet was he the least in the Kingdome of Heaven ( which properly began after Cerists Ascention ) because though perchance acquainted with the generals thereof , the particulars of the time , place , meanes and manner , were as much conceal'd from him , as cleerly revealed unto us . He never knew that Iudas should betray Christ ; Caiphas accuse him , Peter deny him , Pilate condeme him , Souldiers crucifie him , Nicodemus embalme him , Ioseph bury him . These , and many more Circumstances of our Saviours passion , Resurrection and Ascention , now Histories to our Children , were Misteries to Iohn Baptist ; who , though Christs Harbinger to prepare his way , yet did not live to see his Master to possesse what he had provided for him : Wherefore if Alexander the Emperour did count himselfe much indebted to the Gods , that he was borne a Grecian , and not a Barbarian , how thankfull ought we to be to God , who gave us to be borne neither Jewes , nor Pagans , but Christians , since the time of Reformation . But this indeed were true , if all things in the Church continued at this time in the same condition of Primative Purity , whereto Christ Reform'd it . But long since , That falling away , foretold by the Apostle , is come to passe , and that man of sinne hath played his part in the Church , therein deforming Manners with Vice , Doctrine with Heresie , Discipline with Superstition . As for any Reformation which since hath happened in England , it hath been but partiall and imperfect . King Henry the eight brake the Popes necke , but bruised not the least finger of Popery ; rejecting his Supremacy , but retaining his superstition in the six Articles . The Reformation under Edward the sixth , was like the Reformer , little better then a childe , and he must needs be a weake Defender of the Faith , who needed a Lord Protector for himselfe : As Nurses to woe their Children to part from knives , doe suffer them to play with Rattles ; so the State then permitted the People ( infants in Piety ) to please themselves with some frivious points of Popery , on condition they would forsake the dangerous opinions thereof . As for Queene Elizabeth , her Character is given in that plaine , but true expression , that she swept the Church of England and left all the dust behind the doore . Her Successors have gone in the same path , and the same pace with little alteration , and lesse Addition in matters of Moment , save that besides some old errours unamended ; many Innovations have broken in upon us , which might be instanced in , were it as safe as it is easie to reckon them up . We therefore desire and expect a Through Reformation , to see Christ mounted on his Throne , with his Scepter in his hand , in the Purity of his Ordinances , and we shall grieve and groane untill such a Reformation . This objection containes many parts , and must be taken asunder : Some things therein are freely to be granted , and others flatly to be denied , and others warily to be qualified . We freely confesse the Deformation by Popery , as also , that the Reforming was by Henry the eight and Edward the sixth ( good Prince , of whom I had said , that he dyed too soone , but because he dyed when God would have him ) were but partiall and imperfect . Withall , we flatly deny that Queene Elizabeth left the dust behinde the Doore , which she cast out on the Dunghill ; whence this uncivill expression was raked up . The Doctrine by her established , and by her Successors maintained in the 39. Articles , if declared , explained and asserted from false Glosses , have all gold , no dust or drosse in them . Againe , we freely confesse that there may be some faults in our Church in matters of practice and Ceremonies , and no wonder if there be , it would be a Miracle if there were not : Besides , there be some Innovations , rather in the Church then of the Church , as not chargeable on the Publique Account , but on private mens scores , who are old enough , let them answer for themselves . Religion in England , is like the Cloathes of the Isralites , Deuteronomie 29.5 . which for many yeeres together waxed not old . Alas , in some places it is thread-bare , may it have a new nappe ; in more it is spotted , may it be well scowred ; and in all places rent asunder , may it be well mended . A Through Reformation , we , and all good men doe desire with as strong affections , though perhaps not with so loud a noise , as any whatsoever . The highest clamour doth not alwayes argue the greatest earnestnesse . But with this qualification , that by Through Reformation , we meane such a one , whereof we are capable , pro statu viatorum , made with all due and Christian moderation : That Arrow is well drawne , that is drawne to the head , but it may over-drawne cleane through the Bow , and so doe no good . There is in like manner a possibility of out-doing , even in the point of Reforming : And therefore how a true Through Reformation may be made , and managed long to continue , by Gods assistance and your patience ; I will take in hand to give the true Characters of such who are to be true and proper Reformers . First , they must have a lawfull calling thereunto : What better deede then to make Brothers friends , and to be an equall Umpire betwixt them ? Yet Christ himselfe declin'd the Imployment , as out of his Vocation , Luke 12.14 . Who made me a Iudge or Devider over you . Some good duties lye in common to all good men . Whosoever is called a Christian hath a just calling to performe them : 'T is so farre from being a sinne for any to doe them , that it is a sinne for any to leave them undone . But there be other duties , which God hath impaled in , for some particular persons , so that it is a Ryot or Trespasse at least for any other to force their Entrance into them : Amongst these Actions , Reformation of Churches is a chief , as of highest Honour , and greatest concernment . Now , the Supreme power alone , hath a lawfull calling to Reforme a Church in those respective places , wherein it is supreme ; Where this supreme power is seated , the Statists of the severall places may judge , the Divine goeth no farther , but to maintaine that where the Supreme power is , there alone is the power of Reformation ; as it plainely appeares by the Kings of Iudah in their Kingdome . Two sorts of Idolatry , the Jewes therein were guilty of : The one Grosse , the other Refined . Grosse Idolatry against the first Commandement , in worshipping a false God , as Baal , and the like . Refined Idolatry , against the second Commandement , in worshipping the true God after false and forbidden manner , 2. Chronicles 33.17 . Neverthelesse the people did sacrifice still in the high places , yet unto the Lord their God onely . Grosse Idolatry found many Reformers , Asa , Ioash , Amaziah , Vzziah , Iotham , Manasseh , whilest onely two Iehosaphat and Hezekiah , endeavoured the Reforming of Refined Idolatry , and Iosiah alone perfected it . In both we may observe , that the Kings were praised for doing so much , or dispraised for doing no more , which plainly proves , that the Reforming of the Church did properly pertaine unto them . God neither mistakes , nor confounds the good Deeds , or Rewards of men ; but set the due praises on the true persons ; the person that doth well shall be praised : the Prince shall not be commended for the good Deeds of the people , not the people commended for the good Deeds of the Prince ; indeed Gods threatens the common people of Israel , Leviticus 26.23 . with Beasts , Warres , and many other Plagues , if they will not be reformed . But we never read that God reproved the people , for not Reforming the Jewish Church from Idolatry , as a Taske belonging to the Supreme power placed over them . Meane time meere private men must not be idle , but move in their Spheare till the Supreme power doth Reforme . First , they are dayly to pray to God to inspire those who have power and place with Will and Skill , couragiously to begin , constantly to continue , and happily to conclude such a Reformation . Secondly , they are seriously to reforme themselves : He needs not to complaine of too little worke , who hath a little world in himselfe to amend : A good man in Scripture is never called Gods Church ( because that is a collective terme belonging to many ) but is often termed Gods Temple , such a Temple it is lawfull for every private man to Reforme : He must see that the foundation of faith be firme , the Pillars of Patience be strong , the windowes of Knowledge be cleere , the roofe of Perseverance be perfected . Thirdly , he may Reforme the Church in his house , Philemon 2 , carefully looking to his owne Family , Ioshua 24.15 . that he and his house may serve the Lord . But as for the publique Reforming of the Church in generall , he must let it alone as belonging to the Supreme power , to whom it is appropriated . But seeing wee have occasion to speake of lawfull Callings , what Calling ( may some say ) have you to meddle with this point above your reach , and without your Compasse ; Who penned your Commission to take such matters in hand ? Leave the describing of Reformers Characters to such , who have more age , experience , and ability to performe it . I am , or should be , most sensible of mine owne weakenesse , being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the least of those that dispence the Word and Sacraments . Yet have I a calling as good as the Church of England could give me : And if she be not ashamed of such a Sonne , I count my selfe honoured with such a Mother . And though meere private Christians may not intermeddle with publick Reforming of a Church , Gods Prophets have in all Ages , challenged the priviledge to tell necessary Truths unto the greatest . The Tongue used to be cut out of the Roman Sacrifices , and given unto their Heraulds , to shew that freedome of language was allowed them . We are Christs Ambassadours , 2 Corinthians 5.20 . and claime the leave to speak Truth with sobernesse : And though I cannot expect my words should be like Nailes fastened by the Masters of the Assemblies , Eccl. 12.11 . Yet I hope they may prove as Tacks , entred by him that desires to be faithfull and peaceable in Israel . The second Requisite in Reformers , is Piety . The very Snuffers in the Tabernacle were made of pure Gold , Exodus 37.23 . They ought to be good themselves , who are to amend others , least that reproofe fall heavie on them , Psalme 50.16 . But unto the ungodly ( saith God ) Why doest thou preach my lawes , and takest my Covenant in thy mouth ? whereas thou hatest to bee Reformed , and hast cast my words behinde thee . And though sometimes bad men may Reforme others , by vertue of their Office : Yet when it is done by the Office of their Vertue , and efficacy of their goodnesse , it is more gracefull in it selfe , more acceptable to God , and more comfortable to the Doer . Thirdly , Knowledge in a competent , yea , plentifull measure : Dangerous was the mistake committed by Sir Francis Drake in Eighty Eight ; when neglecting to carry the Lanthorne , ( as he was commanded ) in the darke night , chased five Hulkes of the Dutch Merchants , supposing them to have been his Enemies of the Spaniards . Such and worse Errors may be committed in the Reforming of a Church , good mistaken for bad , and bad mistaken for good , where the light of knowledge is wanting for direction . Fourthly , true courage and magnanimity , Reformers need to be armed with a stout spirit Cap à Pee , which are to breake through the front of bad customes long received . Such Customes , as they are bad , are Vsurpers , as they are Customes are Tyrants , and will stickle stoutly to stand in their old place . Saint Matthew saith , 27.15 . At the feast the Governour was wont to release unto the people a Prisoner . Saint Luke saith , 23.17 . Of necessity he must release one unto them at the Feast . What was but a Curtesie at the first , grew in processe of time to bee a custome , and at last became a necessity . Such customes made necessary by continuance must Reformers expect to encounter , and resolve to remove . O , Coward-lines in a Magistrate is a great sinne ! Who would thinke to finde the fearfull marching in the fore-front ? and yet in that forlorne hope which goeth to Hell , Revelations 21.8 . see them first named , but the fearfull , the unbeleeving and abominable , &c. so necessary is Christian courage , especially in a Reformer . Fifthly and lastly , they must be endued with Christian discretion , a grace that none ever speak against , but those that wanted it ; A good man will guide his affaires with discretion , Psalme 112.5 . I must confesse there is a discretion ( falsely so called ) both carnall in it selfe , and inconsistent with true Zeale , yea , distructive of it . Christ had two Disciples of the same name , the one a true man , the other a Traytor , both Iudasses . Wherefore to prevent mistakes , the former is never cited in Scriptures , but with an addition , Iudas saith unto him , not Iscariot , Lord , &c. Iohn 14.22 . Iudas the servant of JESVS CHRIST , and Brother of Iames , Iude 1. In like manner wee , here mentioning Discretion , call it Christian Discretion , for difference thereof , that all may know , we meane not that which destroyes Zeale , but that which directs it ; not that which quencheth Zeale , but which keepes it in the Chimney , the proper place thereof ; not that which makes it lesse lively , but what makes it more lasting . This Discretion , though last named , is not least needfull in the Reformers of a Church ; and must principally appeare in two things ; First , the not sparing of the Tares for the Wheats sake . Secondly , the not spoyling the Wheat for the Tares sake . The not sparing the Tares for the Wheats sake . By Tares we understand , not only things unlawfull in a Church , but things unexpedient and unprofitable , which also must be removed . The barren Fig-tree , Luke 13.17 . was condemned , not for bearing deadly or dangerous fruit , but none at all . Cut it downe , why cumbereth it the ground ? Gods Garden ought to bee so well dressed , as to have nothing superfluous , that doth harme that doth no good therein . Hee that will not worke , neither shall hee eate , 2 Thessalonians 3.10 . If such Ceremonies are to be found in our Church , which will not labour , neither needfull in themselves , nor conducing to decency , let them no longer have countenance in the Church , nor maintenance from it . The not spoyling the Wheat for the Tares sake , and letting those things alone which are well ordered already . Yet is there a generation of Anabaptists , in number fewer , I hope , then are reported , yet more I fear then are discovered ; people too turbulent to obey , and too tyrannicall to command . If it should come into their hands to reforme , Lord what worke would they make . Very facile , but very foule is that mistake in the vulgar Translation , Luke 15.8 . Instead of Everrit domum , shee swept the house , 'T is rendred , Evertit domum , She overturnd the house . Such sweeping we must expect from such Spirits , which under pretence to cleanse our Church , would destroy it . The best is , they are so farre from sitting at the Helme , that I hope they shall ever be kept under Hatches . Now as discretion discovereth it selfe in the matter of Reformation , so also it appeareth in the manner thereof . First , it is to be done with all reverence and respect to the ancient Fathers . These , though they lived neer the Fountain of Religion , yet lived in the Marches of Paganisme ; as also in the time wherein the Mystery of iniquity began to work , which we hope is now ready to receive the wages . If therefore there be found in their practice any Ceremonies smacking of Paganisme or Popery , and if the same can be justly chalenged to continue in our Church , I plead not for their longer life , but for their decent buriall . Secondly , with honourable reservation to the memories of our first Reformers . Reverend Cranmer , Learned Ridley , Down right Lattimer , Zealous Bradford , Pious Philpot , patient Hooper , men that had their failings , but worthy in their Generations ; These bare the heat of the day , indeed , which were burnt to ashes ; and though we may write a fairer hand then they , yet they affixed a firmer Seal , that dyed for their Doctrine . Lastly , with carefulnesse , not to give any just offence to the Papists . Say not , we need not to feare to offend them , who would confound us . We have so long waited for their conversion , we have almost seene our subversion . Indeed we are forbidden to offend Gods little ones , but not inhibited to offend the Devils great ones . And though S. Paul bids us to give no offence to those that are without , that is meant of pure Pagans ; and therefore the Papists being neither well within nor well without , fall not under that precept . For all these Expressions savour more of Humor then Holinesse , of Stomack , then the Spirit . Though Papists forget their duty to us , let us remember our duty to them ; to them , not as Papists , but as professors of Christianity , to their persons , not erronious opinions , not giving them any just offence . But if they will be offended without cause , be their amends in their own hands . If Rebeckah will come to Isaac , she shall be wellcome . But in no case shall Isaac go back to Rebeckah , Genesis 34.6 . Beware that thou bring not my son thither again . These five Ingredients must compound effectuall reformers . Where any , or all of these are wanting , a Reformation will either not be made , or not long kept . Witnesse the pretended Reformation , the Papists so much bragge off , in the last of Queen Mary , in the University of Cambridge , by the Delegates of Cardinall Poole . Where nothing of worth was done , but many foolish ceremonies enforced , and the Bones of Bucer and Phagius burnt . It passeth for the expression of mad man , to beat the aire ; and it is little better to beat the earth . To fight ( as they did ) against dust and ashes , bodies of men long before buried : except they thought by this similitude of burning dead bodies , to worke in silly people a beliefe of Purgatory fire , tormenting soules deceased . Now when it came into question whether the Ordinances and Decisions of those Reformers should be ingrossed in Parchment , or in paper , Doctor Swinborne , Master of Clare Hall gave his opinion , that paper would doe the deed well enough , as being likely to last longer then those decrees should stand in force ; as afterward it came to passe , they being all rescinded in the next yeer , being the first of Queene Elizabeth . Two things more must here be well observed . First , that there is a grand difference betwixt founding of a new Church , and reforming of an old . For the former , Saint Paul outstript all men in the World . The Papists bragge much of King Edgar , who is said to have founded as many Monasteries , as there be weekes in the yeer . Surely more Churches in Asia and Europe were built from the ground by Saint Paul , who strived to preach the Gospel , not where Christ was named , lest he should build upon another mans foundation , Romans 15.20 . But reforming of Churches is an easier work , as not giving a Church the life but the lustre ; not the birth but the beauty ; either repairing what is defective , or removing what is redundant . Thus we acknowledge Solomon the sole founder of the Temple , though Ioash repaired it , amending the breaches thereof . Iotham enlarged it , adding the beautifull porch thereto ; and Ezechiah adorned it , covering the pillars with silver therein . However , it is worth our observing , that Reformers are sometimes ambitious to entitle themselves to be founders , as being covetous of credit , and counting it more honour to make a thing , then to mend it . Thus Nebuchadnezzar boasted , Daniel 4.30 . Is not this great Babylon that I have built for the house of the Kingdome , by the might of my power , and for the honour of my majesty ? Whereas Babylon was built by Nimrod , or ( as others say ) Semyramis , many yeers before Nebuchadnezzars cradle was made . Yet he , no doubt , did encrease , strengthen , and beautifie it ; on which title , see how he engrosseth all the glory unto himselfe , as first , and sole founder ! Is not this great Babylon that I have built ? Let none in like manner brag , that they are now the first Founders of a Church in England , built long since therein , time out of minde . We deny and defile such Papists as say that Augustine the Monke was the first Apostle of this Island , where the Gospel long before had been preached , though not to the Saxons our Ancestors , yet to the Britans our Predecessors . Yea , having cause to search who first brought Christianity over into Britanny , my endeavours have been still at a losse and left at uncertainty . Perchance as God , Deuteronomie 34.6 . buried the body of Moses , That no man knoweth the place of his Sepulchre unto this day , to cut off from the Jewes all occasion of Idolatry ; So it seems his wisdom hath suffered the names of the first founders of Religion Here to be covered in obscurity , to prevent posterity from being superstitious to their Memories . However , if justly we be angry with the Papists for making the Brittish Church ( a tall stripling grown , ) to weare swadling cloathes againe : more cause have we to distaffe the pens and preachings of such who make their addresses unto us , as unto pure Pagans where the word is newly to be planted . A Moderne Author tels us a strange story , how the servants of Duke D. Alva , seeking for a Hawke they had lost , found a new country in the Navell of Spaine , not known before , invironed with Mountaines , and peopled with naked Salvages ; I should wonder if such a Terra incognita could be found in England ; which ( what betwixt the covetousnesse of Landlords and the carefulnesse of Tenants ) is almost measured to an Acre . But if such a place were discovered , I must allow that the Preachers there were the first planters of the Gospel , which in all others places of the kingdom are but the Continuers thereof . I hope Christ hath reaped much goodnesse long ago , where these , now , new pretend to plant it . And if England hath not had a true Church hitherto , I feare it will not have a true Church hereafter . The second thing I commend unto you is this , That a perfect Reformation of any Church in this world may be desired , but not hoped for . Let Zenophons Cyrus be King in Plato's Common-wealth ; and Batchelors wives breed maides children in Mores Vtopia , whilest Roses grow in their Gardens without prickles , as Saint Basil held they did before the fall of Adam . These phansies are pleasing and plausible , but the performance thereof unfeisable ; and so is the perfect reformation of a Church in this world difficult to bee described , and impossible to be practised . For besides that Sathan will doe his best , or rather his worst to undoe it ; Man in this life is not capable of such perfection . Look not to finde that in man out of Paradise , which was not found in man in Paradise , continuance in an holy estate . Martin Luther was wont to say , he never knew good order in the Church last above fifteen yeares , in the purity thereof ; yea , the more perfect the Reformation is , the lesse time it is likely to last . Mans minde being in constant motion , when it cannot ascend higher , will not stand still , but it must decline . I speake not this to dis-hearten men from endeavouring a perfect Reformation , but to keep them from being dis-heartned , when they see the same cannot be exactly observed . And yet there are some now adayes that talke of a great light , manifested in this age more then ever before . Indeed we Modernes have a mighty advantage of the Ancients , whatsoever was theirs , by Industry , may be ours . The Christian Philosophy of Iustin Martyr ; the constant Sanctity of Cyprian ; the Catholick faith of Athanasius ; the Orthodox judgement of Nazianzen ; the manifold Learning of Ierome ; the solid Comments of Chrysostome ; the subtill Controversies of Augustine ; the excellent Morals of Gregory ; the humble Devotions of Bernard : All contribute themselves to the edification of us , who live in this later Age . But as for any transcendent extraordinary miraculous light , peculiarly conferred on our Times , the worst I wish the opinion is this , that it were true . Sure I am that this light must not crosse the Scripture , but cleere the Scripture . So that if it affirmeth any thing contrary to Gods written Word , or enforceth any thing ( as necessary to salvation ) not exprest in Gods Word ; I dare boldly say , That such a light is kindled from Hell . As for the opinion of Christs corporall visible Kingdome , to come within few yeares , I will neither peremptorily reject it , not dare absolutely receive it . Not reject it , lest I come within the compasse of the Apostles reproofe , 2 Peter 2.12 . Speaking evill of the things they understand not . Confessing my selfe not to know the reasons of their opinions , who though citing for it much Canonicall Scripture , yet their interpretations thereof may be but Apocrypha . Nor dare we receive it , not being safe to be familiar with strangers at the first sight ; and this Tenent is strange , as set commonly afoot with these few last yeares . I am afraid rather on the contrary of a generall defection . Seeing the word is so slighted , and the guests begin to play with their meat , I feare lest God the master of the feast , will call for the Voyder : that so when Christ comes to judgement , he shall finde no faith on the earth . But of things to come , little and doubtfully . If this opinion of Christs corporall comming very shortly be true , I hope if we live , we shall have our share therein : if otherwise , Moses hath no cause to complaine , if dying he commeth not into the earthly Canaan , but into the Heavenly . Meane time whilest we expect the personall comming of Christ , let us pray for the peaceable comming back of him , who sometimes is called Christ in the Scripture , the Lords Annointed . O the miserable condition of our Land at this time , God hath shewed the whole World , that England hath enough in it selfe to make it selfe happy or unhappy , as it useth or abuseth it . Her homebred wares enough to maintain her , and her homebred warres enough to destroy her , though no forreigne Nation contribute to her Overthrow . Well , whilest others fight for Peace , let us pray for Peace ; for Peace on good termes , yea on Gods termes , and in GODS time , when he shall be pleased to give it , and we fitted to receive it . Let us wish both King and Parliament so well , as to wish neither of them better , but both of them best . Even a happy Accommodation . Only this I will adde , that his Majesty in making his Medals , hath tooke the right course to propagate his promises and most royall intentions to posterity , and raise it to behold the performance thereof . Seeing Princes memories have beene perpetuated by their Coines , when all other Monuments , Arches , Obelisks , Piramids , Theaters , Trophies , and Triumphs , have yeelded to Time , and been quite forgotten . Yea , t is probable , that the names of some short reigning Emperours had been quite lost , if not found in their Impresses on their Monies , Coynes , having this peculiar priviledge to themselves ; that after they had beene buried many yeares in the ground , when taken up againe , they have life enough to speake the names of those Princes that caused them and their Impressions to be stamped , either to their eternall shame or lasting honour . To conclude , let us all provide for that perfect Reformation in the world to come ; when Christ shall present the Church his Spouse to God his Father , Without spot , comming from mans corruption , or wrincle , caused by times continuance . When we shall have a new Heaven and a new Earth , wherein shall dwell Righteousnesse . With judgements reformed from error , wils reformed from wilfulnesse , affections reformed from mistaking their object , or exceeding their measure ; all powers and parts of soule and body reformed from sinne to sanctity . Let us wait all the dayes of our appointed time till our change come . Untill this time of Reformation . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A40686e-100 Vse . Object . Answ. Object . Answ. Camdens Eliz. p. 367. Fox . Acts Monum. pag. 1064 In a book of directions to travel . 
A31933	----	Englands looking-glasse presented in a sermon preached before the Honorable House of Commons at their late solemne fast, December 22, 1641 / by Edmund Calamy ... Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A31933 of text R206351 in the English Short Title Catalog (Wing C236). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 106 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A31933 Wing C236 ESTC R206351 13691192 ocm 13691192 101394 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31933) Transcribed from: (Early English Books Online ; image set 101394) Images scanned from microfilm: (Early English books, 1641-1700 ; 840:31) Englands looking-glasse presented in a sermon preached before the Honorable House of Commons at their late solemne fast, December 22, 1641 / by Edmund Calamy ... Calamy, Edmund, 1600-1666. [8], 62 p. Printed by I. Raworth for Chr. Meredith ..., London : 1642. Caption and running title: A sermon preached at a fast before the Honourable House of Commons. "Published by order of the House." Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Fast-day sermons. Great Britain -- Politics and government -- 1625-1649 -- Sermons. Great Britain -- History -- Charles I, 1625-1649 -- Sermons. A31933 R206351 (Wing C236). civilwar no Englands looking-glasse, presented in a sermon, preached before the Honorable House of Commons, at their late solemn fast, December 22. 1641 Calamy, Edmund 1642 20450 4 25 0 0 0 0 14 C The rate of 14 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion ENGLANDS Looking-Glasse , PRESENTED IN A Sermon , Preached before the Honorable House of COMMONS , At their late solemne FAST , December 22. 1641. By Edmund Calamy , B.D. And Preacher at Aldermanbury , LONDON . EZEK. 18.31 . Cast away from you all your transgressions whereby ye have transgressed , and make you a new heart and a new Spirit , Why will yee die , O house of Israel . Published by Order of the House . LONDON , Printed by I. Raworth , for Chr. Meredith , and are to be sold at the Crane in Pauls Churchyard , 1642. To the Honourable House of COMMONS Assembled in PARLIAMENT . OBedience is a virtue of such great worth , that Luther did rather desire to have grace to be obedient , than power to work miracles . Out of this very Principle it was , that I first adventured to preach before such a grave and judicious Senate , coram tam multis viris & tam paucis hominibus . And from the same Principle it is , that I now present the Sermon to a more publike view . The time allotted for the making of it , was so short ( by reason of your more serious affairs ) that it might have been a sufficient Apology , to excuse both the preaching and printing of it , had not pure Obedience justly silenced all such Apologies . And now it is printed , the Sermon it self is so poor and mean , that it may fitly be answered to me , what Apelles once did to a Painter , who having drawn many Lines in a little space of time , and boasting to Apelles that he had done so much in so short a time ; it was replyed , That he wondered that he had drawn no more . But yet howsoever , my humble request is , That you would accept of this poor Mite , this little Goats-haire , which your commands ( like a Mid-wife ) have brought into the world . And indeed the kinde entertainment it found in the hearing , and the great acknowledgement of your Thanks ( farre above all expectation or desert ) afterwards , is an abundantly sufficient incitement against all discouragement whatsoever . The subject of the Sermon is of great concernment . It is about the ruine and repair of Kingdoms and Nations ; a matter sutable for you that are the representative Body of the Kingdom . Sin ruines Kingdoms . When Nicephorus Phocas had built a mighty Wall about his Palace for his defense , he heard a voyce in the night , crying {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Though thou build'st thy walls as high as Heaven , sin is within , and this will easily batter down thy walls . Sin is like a Traytor in our own bosomes , that will open the gates to the enimy . Sin weakens our hands , and makes them unapt to fight . Sin taketh away the courage of our hearts . It was not the strength of Ai that overcame the Israelites , but Achans sin . Sinne causeth a great Army to be overcome by a little one . The Army of the Syrians came with a small company of men , and the Lord delivered a very great host into their hand , because they had forsaken the Lord God of their Fathers . The sins of England , are the enimies of England . These beleaguer our Walls , and are as so many Canaanites alwayes rising up in rebellion against us . But now on the contrary , Repentance and Reformation repairs and upholds Kingdoms and Nations : this is their Fortresse and Tower of defense ; their Munition , Armour , and Wall of Brasse to defend them . Righteousnesse exalteth a Nation , but sinne is a reproach to any People . The Lord in mercy ruinate our sinnes , and not the Nation ! the same Lord worke a Nationall Reformation , and make you his Instruments in this great work ! Much hath been done by you this way already ( which is acknowledged in this ensuing discourse , with great thankfulnesse ) The Lord enable you to perfect what you have begun . He that is the Finisher of our faith , finish this much-desired Reformation ! It is very observable , that when God raised up Magistrates , such as Nehemiah , Zerubbabel , and others , to pity Sion that lay in the dust , and to repair her breaches : at the same time he raised up Prophets also , such as Haggai , Zechariah , and others , to strengthen the hands of the Magistrates , and to encourage them in so noble a service : and therefore it is expresly said . Then the Prophets , Haggai and Zechariah prophesied unto the Iews that were in Judah and Jerusalem in the Name of the God of Israel , even unto them . Then ( and not before ) rose up Zerubbabel and Jeshua , and began to build the house of God which is at Jerusalem ; and with them were the Prophets of God helping them . And Ezra 6.14 . The Elders of the Iews builded , and they prospered through the prophesying of Haggai the Prophet , and Zechariah the sonne of Iddo ; and they builded and finished it , according to the Commandment of the God of Israel , &c. By both these Texts it appears , that the Magistrates began and finished the reparations of Gods House , by the help of the Prophets of God . Suffer me , therefore ( as divers others have done before ) the unworthiest of all Gods Ministers , according to my duty and place , to beseech and exhort you to the consummation of those blessed good things which you have begun to do for the Church of God in England . And the God of all blessings , blesse you and yours . So prayeth Your much obliged Spirituall Servant , EDMVND CALAMY . A Sermon Preached at a Fast before the Honourable House of COMMONS . Jerem. 18.7 , 8 , 9 , 10. At what instant I shall speak concerning a Nation , and concerning a Kingdom , to pluck up , and to pull down , and to destroy it . If that Nation against whom I have pronounced , turn from their evill , I will repent of the evill that I thought to do unto them . And at what instant I shall speak concerning a Nation , and concerning a Kingdom , to build and to plant it : If it do evill in my sight , that it obey not my voyce , then I will repent of the good wherewith I said I would benefit them . THis Text may fitly be called a Looking glasse for England and Ireland , or for any other Kingdom whatsoever ; wherein God Almighty declares what he can do with Nations and Kingdoms , and what he will do . 1. What he can do . He can build and plant a Nation . and he can pluck up , pull down , and destroy a Nation . And when a Kingdom is in the depth of misery , he can in an instant , if he but speake the word , raise it up to the top of happinesse ; and when it is in the heigth and Zenith of happinesse , he can in another instant speake a word , and throw it downe againe into an Abysse of misery . 2. What he will do . God will not alwayes use his Prerogative , but he will first speake before he strikes , he will first pronounce judgement before he executeth judgement . And if that Nation against which he hath pronounced the evill of punishment turn from their evill of sin , then will God repent of the evill he intended to do unto them : And not only so , but he will build and plant that Nation , and of a barren wildernesse , make it a fruitfull Paradise . But if that Nation do evill in Gods sight , and will not obey his voice , then will God repent of the good wherewith he would have benefited them , and pull down what he hath built , and pluck up what he hath planted , and of a fruitfull Paradise , make it a barren wildernesse . By all this it appears , That as this day is a Nationall day , and this Honourable Assembly a Nationall Assembly , so this Text is a Nationall Text , every way sutable for the occasion about which we are met . The Lord make it as profitable to you , as it is sutable for you . From the words thus explained , I gather these four Doctrinall conclusions . 1. That God hath an absolute power over all Kingdoms and Nations , to pluck them up , pull them down , and destroy them as he pleaseth . 2. That though God hath this absolute Prerogative over Kingdoms and Nations , yet he seldome useth this power , but first he gives warning . 3. If that Kingdome against which God hath threatned destruction , repent and turn from their evill ; God will not only not destroy that Kingdome , but build it , and plant it . Or thus , Nationall Repentance will divert Nationall judgements , and procure Nationall blessings . 4. That when God begins to build and plant a Nation , if that Nation do evill in Gods sight , God will repent of the good he intended to do unto it . The first is this , 1. That God hath an independent and illimited Prerogative over all Kingdoms and Nations to build them , or destroy them as he pleaseth . This is set forth in the beginning of the Chapter , by ocular demonstration . God bids Ieremy Arise and go down to the Potters house , &c. them , and when he came there , he beheld the Potter making a Vessell of clay , and breaking it , and making it again another Vessell , as seemed good to the Potter to make it . And God himselfe makes the application ; Oh House of Israel , cannot I do with you as this Potter , saith the Lord ? Cannot I make you Vessells of honour , or dishonour ? cannot I save you , or destroy you as I please ? Behold , as the clay is in the Potters hand , so are ye in mine hand ▪ O House of Israel . Because Nebuchadnezzar would not confesse this truth , he was driven to school to the beasts of the field , and he had the heart of an Oxe , till he acknowledged , that God doth whatsoever he will in the Army of Heaven , and among the inhabitants of the earth , and none can stay his hand , or say unto him , What dost thou ? This supremacy of Gods power , is founded upon this absolute Right that God hath over us as he is our Creator . For he is Jehovah , that gives being to all , and receives being from none . Of him , and to him , and through him are all things . All creatures are beams from his Sun , drops from his Ocean . If I speak ( saith the Text , ) I in whom all men live , move , and have their being ; I that made all things out of nothing , and can as easily turn all things into nothing , If I speak . This power of God over Kingdoms , hath two properties . 1. It is illimited and independent , which appears by three expressions in the Text 1. By these words , At what instant ; which hold forth unto us , that God can destroy a Nation in an instant , in the very twinckling of an eye . In the morning the Sun shone upon Sodome , but before night it was destroyed with fire and brimstone . The old World was drowned ( as Luther thinks ) in the Spring time , when all things began to bud and blossome . The flood came suddenly , saith Christ , it came de repente , according to the vulgar translation of these words , when they least expected it . And on the contrary , God can in an instant make a Nation happy . The Israelites were in an instant brought out of Egypt ; a and were in one and the same day , of all people most miserable , and of all people most happy , as Calvin well observeth upon this Text . 2. By these words — I shall speak . If God do but speak to destroy a Nation , it is presently destroyed : He spake the word , and the World was made ; and if he speak the word , the World will return to its first Principles . If I bring a sword upon a land , and say , sword go through that land , so that I cut off man and beast from it . Though these three men were in it , as I live , saith the Lord , they shall deliver neither sons nor daughters , &c. Ezek. 14.17 , 18. On the contrary , if God do but speak to plant a Nation , it is planted ; for Gods benedicere , is benefacere . 3. This absolute power of God is likewise deciphered by three synonimicall expressions in the Text , To pluck up , pull down , and to destroy . Which three words do intimate , That God hath an illimited Prerogative over Kingdoms , and that he can overturn , overturn , overturn uhem , as it is said , Ezek. 21.27 . Or as Hugo glosseth upon the words , He can pluck up all mercies , pull down all judgments , and destroy them ; that is , make an utter ruine of them . 2. This power of God , is universall . For the words run in generall , At what instant I shall speak concerning a Nation : not this or that Nation , but a Nation indefinitely . There is no Kingdome exempted from Gods jurisdiction , or that hath Letters Patents to priviledge it . If I speak concerning Ierusalem , or concerning England , &c. God is the Governour of the whole World , all alike to this Heavenly Potter . If Gods power over Kingdomes be so large , If and so absolute ; let all the World stand in awe , and not dare to sin against such a mighty and terrible God : A God before whom all the Nations of the World are as a drop of a bucket , and as the small dust of the ballance . And if all Asia , Africa , Europe , and America be but as the drop of a bucket ; what a little drop of that bucket is one man , though never so great ? If all the World be but as the dust of the ballance , what a little little particle of this dust is one man ? Who would not fear thee , oh King of Nations ? forasmuch as there is none like to thee , O Lord ; Thou art great , and thy Name is great in might . Will ye not fear me , saith the Lord ? will ye not tremble at my presence , which hath chained up the sea with fetters of sand ? &c. That am the God of earthquakes , the God of thunder and lightning ; a God that can cast both body and soule into Hell fire . Who art thou , that thou shouldest be afraid of a man , that shall dye , and of the son of man which shall bee made as grasse ? and forgettest the Lord thy maker , that hath stretched forth the Heavens , and layd the foundatons of the earth ? Think of this you that are greater in sin , than in greatnesse , that make no other use of your greatnesse , but as of Letters Patents to free your selves from all humane punishments , and to licence you to make your wills your laws , and your lusts your gods ; and to commit not onely peccata , but monstra , that are Pessimi maximi , not Optimi maximi . The great Jehovah against whom you sin , is greater than the greatest ; he bindeth Kings in chains , and Nobles in lincks of iron . He hath provided Tophet of old ; yea , for the King it is provided . Hell was made for great men as well as poore . Observe how resolutely and emphatically the Prophet speaks , yea , for the King it is prepared . Potentes potenter torquebuntur . Ingentia beneficia , ingentia vitia , ingentia supplicia . To whom God hath given great mercies , if they abound with great vices , God will inflict great punishments upon them . Think of this you that trample the bloud of Christ under your feet , by your prodigious oathes , and by the contempt of the day , worship , and servants of Christ . The bloud which you contemne is nobler than the noblest bloud that runs in your veins : It is the bloud of the eternall God , of that God , before whom the great , as well as the small , must appear at the great day of Judgment ; in which terrible day , the Kings of the earth , and the great men , and the rich men , vnd the chiefe Captains , and the mighty men will hide themselves in the dens , and in the rocks of the mountains : And say to the mountains and rocks fall on us , and hide us from the face of him that sitteth on the Throne , and from the wrath of the Lamb , &c. They that are here cloath'd in silk and velvet , shall wish for the mountains to cover them ( which yet shall be but a poor shelter ; For the mountains melt at the presence of the Lord , and the rocks rend asunder when he is angry . They that made others to flye away from them as innocent Lambs , from devouring Wolves , shall be afraid of the wrath of the Lamb that sitteth on the Throne . Great men must dye as well as others , and when they are dead , there is no difference between the dead bones of Philip of Macedon , and other men , as Diogenes told Alexander . Remember the wofull Catrastophe of Herod the great , Agrippa the great , Pompey the great . Oh , let all men fear to sin against that God that removed the Assyrian Monarchy to the Persian , and the Persian to the Graecian , and the Graecian to the Roman . That toucheth the mountains and they smoak , before whom the Devils feare and tremble . Oh , let not our hearts be harder than the rocks , worser than Devils ! Oh England , feare the God of Heaven and earth ! Oh you House of Commons , tremble and sin not ; most in the World sin and tremble not . Do you tremble , and sin not : We are all in Gods hand , as a flye in the paw of a roaring Lion , as the clay in the hand of the Potter . Do we provoke the Lord to jealousie , are we stronger than he ? Consider the advantages God hath us at , and our dependencies upon him , and let us not dare to sin against him . A Sanctuary in all distresses and dangers . Let us flye to this God of power , who giveth Kingdoms , and taketh away kingdoms as he pleaseth . The great superintendent . Fly to him as to thy Ark , thy Pella , thy City of refuge . And in our deepest miseries let us sing cheerfully the 46. Psalm , as Luther was wont to do . God is our refuge and strength , a very present help in trouble . I will not feare though the earth be moved and though the mountains be carried into the midst of the sea , &c. A divine project to secure a Nation from ruine ; to make this great Jehovah our friend ; for if God be on our side we need not feare those that are against us . Deus meus & omnia : Tranquillus Deus , tranquillat omnia . And for this very purpose we are here met this day in Gods Sanctuary , flying to the horns of the Altar , to beseech that God who is the only Potentate , King of kings , and Lord of lords , that only doth wonderfull things , that he would be reconciled unto us ; that he would quiet the commotions that are in Ireland , reduce the Rebels into order , sheath up the sword that is there drawn , and quench the flames that are there kindled . That the Lord would knit the heart of our Soveraign to his people more and more , and of his people to him . That he would unite both Houses of Parliament , that they may joyn together with one heart as one man , to relieve poor Ireland , and reforme England . Athanasius tells us that Anthony the Monk fought against the Divell with that Text , Psalm . 68.1 . Let God arise , and let his enemies be scattered , let them also that hate him flee before him . The Divell is more afraid of this Text , then any other : for he knows he is Gods greatest enemy , and if God arise , he must needes be scattered . Oh , let us set God on work this day , to destroy the implacable enemies of his Church ; arise oh Lord , and scatter the Irish rebells ! arise oh Lord , and confound Antichrist , and build up the walls of Ierusalem ! The Romans in a great distresse were driven to take the weapons out of the Temples of their Gods , and to fight with them , and so they overcome . This is our course this day , wee fight with the weapons of the Church , Prayers and Teares . The Spartans walls were their speares : Our walls are our prayers , our helpe standeth in the Name of the Lord , who hath made Heaven and earth . Lord speake a word and Iericho shall fall , be favourable to England and Ireland ; Lord take away our tinne , and purely purge our drosse ! Our trust is not in our bow , nor speare . Let us labour to become Gods favourites , and then we have all happinesse concentred in two words . The second Doctrinall conclusion . Though God hath this absolute power over Kingdomes and Nations , yet he seldome useth this power , but first he gives warning . I say he seldome useth it : for I do not lay it downe as a generall rule : Deus non alligat suas manus ! God may , and doth sometimes destroy at once , and give no warning . Thus he dealt with the Heathen Ammonites and Idumaeans , as Calvin observes ; but he seldome or never sends any great judgement upon his own people , but first he speaks before he strikes . First Verba , then Verbera , as it is in the Text . At what instant I shall speak , &c. If that Nation concerning which I have pronounced , &c. First God pronounceth a judgement before he executeth a judgment ; he lightneth before he thundreth ; he hangs out his white Flag of mercy , before his red Flag of utter defiance ; first he shoots off his warning Peeces , before his murdering Peeces . And the Reasons are , 1. That all the World may take notice , that all punishments and afflictions come not by chance , or fortune , but from the immediate hand of the great God . It is he that forms the light , and creates darknesse ; it is he that makes peace , and creates evill , I the Lord do all these things . And therefore God gives warning to imprint this doctrine : That there is no evill of punishment , but from God . 2. Because God is loath to punish . Minatur Deus , ut non puniat : they that minde mischiefe , give no warning . When Absalom intended to murder Amnon , he spake neither good nor bad unto him , 2 Sam. 13.22 . Neither would God reveale his intentions to destroy us , but only because he desires not to destroy us . I reade of one that came to murder one of the Roman Emperors , and by speaking these words , Hunc tibi pugionem mittit Senatus , detexit facinus fatuus , & non implevit . Another was seen whetting his sword , and by that , suspected and detected . But it is otherwise with God , he gives many items , and sets many Beacons on fire before he destroyes a Nation . As Ambrose observes upon Gen. 9.13 . He puts his bow in the Cloud ; Non sagittam , sed arcam , not his Arrow , but his Bow ; the Bow cannot hurt us , but the Bow forewarns us of the Arrow ; and the string of the Bow is to us-ward , to shew how unwilling God is to punish : He must first turn the Bow and put in the Arrow , before he can shoot . And as it is , Psalm . 7.12 . If you will not turn , I will whet my sword , I will bend my Bow , and make ready my Arrow . First God whets his sword before he strikes , and bends his Bow before he shoots , his Arrow is unprepared , &c. And all this , because he is a Father of mercies , and a father you know is loath to whip his child . I afflict not willingly , Lamen . 3.33 . Fury is not in me , Isa. 27.4 . It is your sinnes that put thunderbolts in my hands . As a Woman brings forth her childe with pain , and a Bee never stings , but when he is provoked : So it is with our good God , He never punisheth , but when there is no remedy , 2 Chron. 36. 15 , 16. When God came to punish Adam , he came slowly , in the cool of the day ; but when he commeth to shew mercy , he comes leaping over the hills , and skipping over the mountains . God was but six dayes in making the whole World , and yet as Chrysostome well observes , he was seven dayes destroying one City , the City of Iericho . God gives warning for the glorification of his justice . That all those persons and nations that are destroyed , may have no Apology , no excuse , but may be speechlesse at the great day of account , Ne dicant sibi non praedictum Cave . There is no Christian nation , shall be able to say , That God destroyed them , and yet never gave them warning . Read the second and third Chapters of the Revelation ; observe Christs warning to the seven Churches . This made them without excuse ; forewarned , forearmed . If this be Gods ordinary course , Let us admire and adore the patience of God towards our Persons in particular , and towards this Nation in generall , in which we live : A Nation not worthy to be beloved , A Nation as ripe for destruction , as any other Nation . How many Tapers hath God set on fire ? How many white Flags of Mercy hath God hung out ? How often hath he shot off his warning peeces , to forewarne this Nation , that God would pluck it up , pull it down , and destroy it . Ionathan shot three Arrowes , not to hurt David , but to help David by foretelling him of Sauls murderous intention against him ; But God hath shot not only three , but eight Arrowes , to forewarne , and forearme us . The Lord awaken our secure hearts , to the consideration of these things : God hath spoken eight wayes to this Nation , by all which he hath intimated his intention to destroy us . 1. He hath spoken unto us by the voice of his Ministers , that with one mouth and lip , have foretold us of desolation , and destruction . It hath beene the constant voice of Gods faithfull Servants , from the Pulpit , for these many yeares early and late . Now this voice is not to be slighted ; For surely the Lord will do nothing , but he revealeth his secret unto his Servants the Prophets , Amos 3.7 . 2. He hath spoken to us by the voice of his lesser judgements . For God hath two sorts of judgements , Rods and Scorpions : Footmen , and Horsemen , as it is expressed , Ierem. 12.4 . And he deales with a Nation , as a Physitian with his Patient . If a lesser potion will not worke , the Physitian will prescribe a stronger . God hath sent many lesser judgements , The Small-pox , unseasonable Weather , the Plague in a moderate way ; but these judgements have beene slighted and contemned ; And lesser judgements contemned , are Harbingers to usher in greater : God threatneth , Levit. 2.6 . If his people will walk contrary to him , he will punish them seven times more : and afterwards he addes , That if they will not be reformed , he will punish them yet seven times more , and yet seven times more . Vers. 18.21 , 24 , 28. I , even I , will chastise you in fury , seven times more for your sins . As the ancient Consuls of Rome had Rods , and Axes , carried before them : Rods as ensignes of their lenity to penitent offenders ; But Axes as tokens of their severity , against incorrigible offenders : So God hath his Rods , and his Axes , his puning Knife , and his Axe . If his pruning Knife will not amend us , his Axe will hew us down , and cast us into the fire . 3. God hath spoken to us by the death of his godly Servants . For the righteous perish , and no man layeth it to heart , and mercifull men are taken away ; none considering that the righteous is taken away , from the evill to come , Isa. 57.1 . Thus Methusalem that godly Patriarch died , the very yeere the flood came . And his name signifieth , A messenger of death ; His death did presage the flood . Thus Austin was taken away by death , immediately before the sacking of Hippo where he lived . Paraeus before the taking of Heilderberg . Luther a little before Warres came into Germany , as he himselfe did fore-signifie at his death . Thus the death of Saint Ambrose was a fore-runner of the ruine of Italy . The many Reverend Preachers , The Chariots , and Horsemen of Israel , that in these few yeares are gone to their graves in peace ; are as so many blazing Comets to portend our ruine . 4. God hath spoken to us by the voice of other Protestant Nations beyond the Seas , that have drunk deepe of the Cup of Gods wrath . Herodotus tells us , that in a certaine Egyptian Temple , there was a Statue built for Sennacherib , ( this was he that besieged Ierusalem , and blasphemed the God of Israel , and was afterwards slaine by his sonnes ) and upon this Statue was this Inscription ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Look upon me , and learn to be righteous . Me thinks I heare Rochell , Bohemia , the Palatinate , and other parts of Germany , saying : Oh England look upon us , and learn to be righteous . God will not alwayes make you like Goshen , when we are plagued as Egypt : make you like Noah in the Ark , when we are drowned with a flood of miseries : make you like Gideons dry Fleece , when we are like his wet Fleece , bedewed with sorrow and lamentation . You must not look alwayes to drink so deep of the Cup of prosperity , when we have drunk so deep of the Cup of adversity . God hath made us examples to you ; but if you amend not , God will make you your selves the next examples . It is a most true saying : Legimus Historias , ne ipsi fiamus historia . If you will not learne righteousnesse by our History , God will make you the next History . Discite justitiam moniti & non temnere Divos . This is a loud and powerfull voyce . 5. God speaks now more neerly unto us , by the bloudy rebellion that is in Ireland ; The sword that is there drawn , is like the Comet , that for a whole yeer hung over Ierusalem , in the likenesse of a fiery flaming sword . This sword is Gods warning peece to England : It is like Tamberlaines red Flag , threatning ruine , and desolation to us ; For it is an old saying , He that would England win , must with Ireland first begin . A Serpent , the neerer it is , the more dangerous it is . The sword is now come very neere us : It is like a Serpent in our bosomes : The Lord awaken our sleepy spirits . God hath 3. swords . The sword of the Angel , which is the plague : the sword of the Spirit which is his Word : and the sword of the Enemy . We have been wofully massacred with the first sword . The Plague hath been grievously upon our bodies , but the plague of sin still remaines upon our soules ; this sword hath done little good . If the sword of the Spirit will not now at last cut down our sinnes , we must expect the sword of the enemy to cut us down , and to destroy us . 6. God now also speakes unto us by the many sad divisions , and unhappy fractions that are in Church and State . A Kingdome divided against it selfe , cannot stand . It is observeable , that scarce ever any great enemy entred this Kingdome , but when it was at Schisme and division within it selfe . Tacitus saith , that nothing gave the Romans more advantage against the ancient Brittains then this , Quod factionibus & studijs trahebantur . Mandubratius ( as Caesar cals him ) out of hatred against Cassibellanus , brought in Iulius Caesar . Adminius , brought in Claudius . Gnortigernus first , and Mordredus after brought in the Saxons . Toustains division and inrode , made way for the Normans ; and there were more divisions than one to helpe in the Danes . And there is nothing more likely to bring in the Romans once more into our Kingdome , than these Mandubratians , the Adminians , J had almost said these Arminians . Oh sad divisions ▪ these are as thicke blacke clouds threatning a great shower of desolation . 7. God speakes unto us by the great demur and delay of the reformation of the Church . For the Childe of reformation is come to the birth ; but there wants strength to bring it forth . This is a signe , That there are some great obstructions in the Kingdome , that hinder the birth of this much desired Childe . And it shrewdly presageth , as if God had begunne to repent of the good , that hee hath begun to doe for us ; And that , it will be with us , as it was with Tamar , in the time of her travell , Genes . 38.28,29 . Zarah first puts forth his hand out of the Wombe , but afterwards drew it in againe , and Pharez came out in his stead . So it gives us cause to feare , least the Childe of Mercy should goe backe into the Wombe againe , and the Childe of judgement come forth in his stead . 8. God hath spoken to us by the voice of our owne consciences . There is no man that lives in any knowne sinne , but his conscience hath often told him as Abner did Ioah , Will not this sinne bring bitternesse in the latter end ? And as Reuben to his Brethren , Did I not tell you of this aforehand ? That this sinne would bring you to hell . There is a Light which God hath set up in all our soules , which is as a Beacon , set on fire , to give notice of Gods Wrath and Vengeance . This light is Conscience , which Tertullian calls praejudicium judicij . This is Gods bosome Preacher ; and when this is silenced , it portends nothing , but utter ruine and desolation . And thus you see how many waies , God hath given warning to this Kingdom . Now I beseech you , Let the long-suffering , and goodnesse of God , drive us to repentance . This is the use the Apostle Paul makes , Rom. 2.4 . which is the more to be laid to heart , because that Saint Peter pickes out this exhortation from out of all the Epistles of Paul , as one of the choisest , and urgeth it upon those , to whom he wrote , as you may read , 2 Pet. 3.15 . And account the long suffering of the Lord , is salvation ; even as our beloved Brother Paul also hath written unto you . Now I conceive , this is no where written , but in the place forementioned . Let not that which is our salvation ( as Peter saith ) become our damnation . Let us follow the example of Noah , Heb. 11.7 . Noah by faith being warned of God , of things not seen as yet , moved with fear prepared an Ark , to the saving of his house , &c. Noah had but one warning , and that of a judgement , which had no print in nature : But wee have had eight kindes of warnings , and there are many prints and foot-steps of Gods judgements amongst us . O let us beleeve these Voices of God and let faith worke feare , and feare worke care to prepare an Arke , before the Floud comes . Let us be amended by Gods warning-peeces , lest we be consumed by his murdering-peeces . There are two Motives to quicken us to the obedience of this exhortation . Gods warnings are in Gods keeping . No man hath a locke and key of Gods patience . Hee is long-suffering , but not alwaies suffering , and how long he will suffer , no man knows . Sometimes God is warning of a people 120. yeers , as he was the old world . Sometimes but 40. yeeres , as he dealt with the Jews , before the destruction of Ierusalem , Sometimes but 40. dayes , as in Ninive's case . Sometimes but one night as in Lots case , who had warning of the burning of Sodom , but the night before . We in this Nation have had many yeers warning . I feare me , the Taper is almost burnt out : That the Sun of our prosperity is ready to set . And that the houre-glasse of our happinesse is almost run out . This is our last warning . Mistake me not ; I doe not prophecy what God will do ; but what wee deserve God should doe , and what wee may justly expect he will doe , and what wee ought to provide , if hee should doe . Let us amend now , or never ; before the day of Mercy be past , before the draw-Bridge be taken up . It may be too late the next yeer . The warnings of God , when they are slighted , they will necessitate and aggravate our condemnation . 1. They will necessitate our condemnation . For there are three degrees of Gods wrath . His threatning wrath , his punishing wrath , and his condemning Wrath. And this is Gods Methode . First , He threatneth ▪ before he punisheth : And if his threatning anger reforme us , wee shall never feele his punishing anger ; but if his threatnings prevaile not , wee shall certainly feele his punishing anger . And if neither threats , nor punishments prevaile , nothing remains but his condemning Wrath. Si non audies vocem misericordiae , senties vocem judicij . Si nonaudies primam tubam , senties ultimam . Si non audies Deum minantem , senties punientem & condemnantem . What destroyed the old World , but because they did not regard Noahs warning ? What destroyed Lots sonnes in Law , but because they mocked at Lots warning . 2. They will aggravate our condemnation : For as a childe in the Mothers womb , the longer it is in the wombe , before it comes forth , the bigger the childe will be , and the more pain it will put the Mother unto . So the longer God keeps in his wrath , and is patient toward a Nation , the bigger the childe of wrath will be , when it comes forth , and the greater will be our misery and affliction . This Metaphor God himselfe useth , Isaiah 42.14 . I have a long time holden my peace , I have been still , and refrained my selfe ; now will I cry like a travelling woman , I will destroy , and devoure at once . Though God hath leaden feet , yet he hath iron hands . The longer he is before hee strikes , the heavier the blow will be , when hee strikes . Patience is the proper purchase of the bloud of Christ . There was no patience under the first Covenant . Deus non expectabat Angelos , non expectabat Adamum , God did not wait for the Angels , nor for Adam ; but as soone as ever they had sinned , Hee throws the one out of Paradise , the other into Hell . But for us sinfull sons of Adam , God for Christs sake tarrieth , and waiteth our conversion . Oh , let us not sinne against the merit of Christs bloud ! Read the 5c . Psa. 21 , 22. These things thou hast done and I kept silence , thou thoughtest that I was altogether such a one as thy selfe : but I will reprove thee and set them in order before thine eyes . Now consider this , ye that forget God ; lest I tear you in peeces , and there be none to deliver . Let us not stop our ears from hearing these eight Voices , lest God turne his words into blows , and stop his eares from hearing our voices in our extremities . There are two degrees of mercy in God , Misericordia parva , & misericordia magna , His little mercy , and his great mercy . For God to wait our conversion , and to fore-warne us of evill to come , this is a mercy , and a great mercy in it selfe considered . But it is but a little in comparison of the second mercy , which is the great mercy . And that is , when God gives us grace to make a holy use of his patience , to make his patience our salvation , and to be led to repentance by it The Lord bestow this great mercy upon us ! The third Doctrinall conclusion . That Nationall turning from evill , will divert Nationall judgements , and procure Nationall blessings . So saith the Text : If that Nation turne from their evill , then will I repent , and not only so , but verse . 9. I will build , and plant it , &c. The Doctrine is a mercifull qualification of Gods absolute power , he is so farre from using it , as that he indents and covenants with every Nation . If they repent , I will repent . Now whereas God is here said to repent , it is spoken {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but it must be understood {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . God is not as man , that he should repent ; Hee is said to repent , because hee doth that which men doe when they repent . I will repent , That is , I will turne my judgements into mercies . God doth sometimes will a change , but he never changeth his will . God from all eternity decreed to be served in the old Testament with types and figures , and in the New-Testament , in spirit and truth . Here was a will of achange , but no change in Gods will . When God is said to repent , the change is in us , not in God . As when the Sun softneth the wax , and hardneth the clay ; here is a different act of the Sunne ; but the change ariseth from the different object , not from the Sunne . So God from all eternity decrees to punish the impenitent , and to blesse the penitent . And when a Nation by Gods Almighty grace becomes penitent , God turnes his punishments into blessings ; but the change is in the Nation , not in God . And now give me leave to speake my minde freely ; J am not come hither this day to feast your eares , but to wound your hearts ; you must not expect elegant and fine phrases . Non licet in tanta miseria disertum esse , This is a day , not for humane , but divine eloquence . Non loquor disertae sed fortia . A day wherein we are to cry mightily unto God , to knock aloud at Heaven gates , and to extort mercy from Gods hands , by a holy and acceptable violence . And for my part I know not any Doctrine more sutable to worke upon your hearts and affections , then this plaine conclusion ; That there is no other way to procure blessings from God , or to turne away judgements from the Land , but by turning from sinne unto God . The wrath and punishments which sinne hath twisted , Repentance will untwist . Sinne is as a thicke Cloud , stopping the Sun-shine of Gods mercy ; but if we turne from sinne , this will melt the cloud , and cause the Sonne of Righteousnesse to shine upon us . Sinne , it is as a Divell in the Aire , to hinder our prayers from ascending ; but if we turne from sinne , this will charme the Divell , and make Satan like lightning fall downe from Heaven . Sinne is like so many great peeces of Ordnance , planted and charged upon high mountaines , ready to shoote downe Cities and Kingdomes : But if we turne from sinne , this will take away the force of these Cannons , and make them as Paper-shot . Sinne is a wall of separation betweene God and us : To turne from sinne , will breake downe this wall . Sinne is the great make-bate betweene God , and man : Sinne dissolveth Parliament unhappily : Sinne puts variance betweene a King and his Subjects . Sinne destroyed Rochel and the Palatinate ; it brought the sword into Ireland , and will bring it into England , unlesse we turne away from all our evill doings . To turne from sinne , is a key to unlock all the chests of Gods mercies . It is Clavis viscerum Dei , A preservative against all misery . Oh the divine Rhetorique , and omnipotent efficacie of Repentance ! This is that Raine-bow , which if God seeth shining in our hearts , he will never drowne our soules . That starre which will bring us to Christ . A repenting faith , is our Sacra anchora to flye unto ; it is Ilex misericordiae : it tyes Gods hands , and charmes his wrath . There is no thunder-bolt so great , no wrath so furious in God , but Repentance will abolish it . This Abigail , will easily appeare our Heavenly David , though hee march never so furiously . Repentance is so acceptable to God , that he rewarded Ahab for his hypocriticall repentance , that others by his example might be provoked to turne truely to God , who knew not his repentance to be hypocriticall . I have here a large field of matter , for a yeare , rather than a day : But as a little Boat may land a man into a large Continent ; so a few words may suggest matter sufficient to a judicious eare , for a whole lives meditation . I shall not spend time in unfolding the nature of this duty of turning from sinne ; or in shewing the reasons why this turning is so potent to divert judgements , and procure mercies ( this is the worke of every Sermon . ) I will onely make one Use of exhortation ( for it needes application , more then explication . ) To beseech you to turne the doctrine into practice , and to expresse the sincerity of your Repentance , by two duties , which are as the two poles , upon which our turning from sinne doth move . By humiliation and reformation ; Humiliation for sinnes past , Reformation for the time to come : Humiliation without Reformation , is a foundation without a building : Reformation without Humiliation , proves often a building , without a foundation . Both of them together , comprehend the Essentialls of this great duty , which is the very quintessence of Practicall Divinity . 1 Let us turne unto God by humiliation , for sinnes past . This day is a day of humiliation . A Sabbath of weeping and mourning : Wherein we should wash the feete of Christ with our teares , wherein we should weepe bitterly , before the Lord , powre forth our hearts like water , and strive who should put most teares into Gods bottle . I beseech you , let us turne unto God with true penitent teares , drawne from the Well of a broken heart , fetcht out with the backet of Gods love . Let us sanctifie a fast , and afflict our soules before the Lord , that this day may become a day of attonement . And because the Well is deepe , and our hearts are very hard , and some , it may be , want buckets to draw water withall : Give mee leave to offer unto you seven buckets , which will serve , as seven helpes to humiliation . 1. Let every man consider his owne sins , which hee himselfe is guilty of . Have wee not broken the holy , and righteous Commandements of God a thousand times , and shall not this break our hearts ? Have wee not broken our vowes and covenants which wee have often made with God , and will not the meditation of this break our hearts ? God in Scripture is said to have a bagge and a bottle . A bagge to put our sins in , and a bottle to put our teares in . Have wee not filled Gods bag with our sinnes , and shall wee not now fill Gods bottle with our teares ? Doth it not grieve us , that wee have so often grieved the Holy Spirit of God ? Are we not heavy laden with those sinnes , with which God himself is pressed as a Cart with sheaves ? Is not God himself broken with our whorish hearts , and will not this break our hard hearts ? Have wee not had yeares of sinning ? Oh let us have one Day of mourning ! Have we not trampled the bloud of Christ under our feete , and shall not the bloud of this Scapegoate melt our adamantine hearts ? It is an excellent saying , That in all the sins we commit , we must not so much consider the sin that is committed , as the God against whom it is committed . And this will provoke us to great Humiliation for little sins , as well as great sins . For there is no sinne simply little . There is no little God to sinne against . The lest minimum spirituale , the least offence is committed against an infinite God ; and therefore deserves infinite punishment . There was no little price paid for little sins ; the least sinne cost the shedding of the bloud of the eternall God . There is no little disobedience in a little sinne . For as there is the same rotundity in a little round Ball , as in a great one : So there is the same disobedience against God , in a little sinne , as well as in a great one . To dis-obey God in a little , is no little dis-obedience . There is no little unthankfulnesse in a little sin . For the lesser the thing is , in which wee offend God , the greater is the unthankfulnesse , that we will sin against God , for so little a matter . There is no little pollution and defilement , in a little sin . A little puddle may dirty a man , as well as a great one . A little Bodkin may wound a Caesar to death . There is no little punishment , for little sins ; For the wages of sin is death . The wages of sin as sin , and therefore of every sin . A quatenus ad omne valet consequentia . Non est distinguendum ubilex non distinguit . And therefore let us I beseech you , mourne with a great lamentation , for our little oaths , our idle words , our omissions of good duties , and defects in good duties , &c. Can we mourne for the losse of our estates , for the death of our Children ? And shall we not mourne that we have lost God , and the peace of a good conscience by our sins ; and that our hearts are so dead and dull to goodnesse ? Can wee cry for the stone in the bladder , and not for a stony heart ? The stone in the bladder can but kill the body ; but a stony heart will cast body and soule into Hell . Weepe for those diseases that will destroy soule and body for ever . Wee have beene often in the valley of Hinnon , sacrificing our sonnes and daughters unto Divels , by their wicked educations ; improoving our parts and mercies , to the service of the Divell . Oh , let us this day descend into the Valley of Bacah , and let us make this Church a Bochim , a place of weeping . We have many Church-sins , Sermonsins , Sacrament-sins . Let us have Church-tears for our Church-sins . A second help to humiliation , is the consideration of the sinnes of the Nation wherin we live . This Kingdome is an Island incompassed with three Oceans ; not onely with an Ocean of water , but also with an Ocean of mercies ( no Nation more exalted in mercies ) and I may as truly adde with an Ocean of sinnes . And that which makes our sinnes the greater , is because our mercies have beene so great . We have sinned under mercies ; we have provoked God , at the Sea , even the red Sea . This was a great aggravation of the Israelites sin , and so it is of ours . Wee have sinned not onely under mercies , but with our mercies , wee have made a golden Calfe , with the jewels of mercies which God hath bestowed upon us . We have taken the Members of Christ , and have made them the members of a Harlot . What sin is there under the cope of Heaven , whereof any Nation is guilty , which we have not ingrossed to our selves ? Let us weepe for the beastly drunkennesse of this Nation : But why do I call it beastly ? for generally beasts are sober : It deserves a name inferiour to beasts , for so it makes a man for the time . Austin saith , that in his days drunkennesse was growne to that heigth , as that there was no remedy against it , but by calling of a Synod . And in our dayes it is growne to that Gyant-like bignesse , as that there is no hope of redresse , but in the Parliament . Woe to this Land because of this sinne ; this is that which will make us unable to stand before our enemies , and to stagger like a drunken man . For this sin God gives a Land over to the spirit of giddinesse . Let us weepe for the blasphemous swearing that is in the Nation , wherein ( if in any thing ) there is a pride taken in offending God , for other benefit of it I know none . For this sinne the land mourneth , and let us mourne . Weepe for the adultery and fornication , which as an Epidemicall disease hath overspread the Nation . Whoremongers , and Adulterers God will judge . If man will not , God will . He that divorceth himselfe from his wife , and joyns himselfe to a harlot , God will divorce himself from such a man , and divorce his mercies and blessings from him . VVeepe for the covetousnes of the Nation . This sinne is the root of all evill : and for this sinne God will root out a Nation . He that is swallowed up with earth , ( as Corah , and his company ) his eares stopped with earth , his heart stuffed with earth , God will give him earth enough when he dyes ; and they that love earth so immoderately , are likely to have little enough of Heaven . Weepe for the oppression , Extortion , Bribery , Lying , Griping , Usury , Cousenage and Deceit in trading . These sinnes will cause a fourth Ocean to encompasse this Island , and that is an Ocean of misery . Let us shed teares for the innocent blood that is shed in the Land ; for the divellish pride that is amongst us : Pride of heart , pride of apparell , in following the fashions of every Nation almost . How justly may wee expect , that God should make us slaves to that Nation , whose fashions we so eagerly follow ? Mourne for the great prophanation of our Christian Sabbath-day : how can we expect that God should give us rest in this Land , if we will not give him a Sabbath , a day of rest ? Oh , let our eyes gush downe with rivers of teares ! Oh that our heads were fountaines of teares for the Idolatry ( that Land-devouring sinne of Idolatry ) for the superstition , the Apostasie , the contempt of the Gospel , and of the Ministers , and Ministery of it that raignes amongst us ! It is time for God to deprive us of Manna , when we begin to be weary of it ; the time may come we may have Sermons few enough , that neglect them so much as some doe . The Confessors that fled for their Religion in Queene Maries daies , acknowledged ( as Vrsinus relates ) that that great inundation of misery came justly upon them , for the neglect of , and unprofitablenesse under the Gospel , which they had enjoyed in King Edwards dayes . And if they were so severely punished for a few yeares contempt of the Gospel ; what a superlative degree of punishment doe we deserve , that have had the Gospel of Peace , and the peace of the Gospel , for almost an hundred yeares , and yet are so unlike the Gospel in our conversations ? The time would faile , if I should make a catalogue of our Nationall sinnes . Oh , let us be one of the mourners in Sion , for the abhominations of the Land ; that so we may be mark't out for safety . And let us take this rule to perswade us . Those sinnes which we know others to commit , and yet mourne not for them , these sins become our owne sins : And therfore we may well pray with Austine , Lord deliver me from other mens sinnes , which for want of mourning and grieving for , I have made mine owne . A third bucket to draw the water of teares withall ; is the consideration of the great breaches that are in Church and State . We are divided in minutula frustula ( as Austine of the Donatists . ) Let these breaches break our hearts , Let these rents rend our hard hearts . For the division of England let us have great thoughts of heart . A fourth helpe to humiliation , is the consideration of the miseries that are like to come upon us as the woefull consequent of these breaches . As our Saviour Christ , when hee came neere Ierusalem , and beheld the sinne of it , and the desolation that was impendent over it , he wept , saying ; Oh that thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes , &c. So let us contemplate the sins of England , and the destruction which wee may justly expect as the fruite of our sinnes ; and let us weepe over England , and say , Oh England , England , that killest the Prophets , and stonest them that are sent unto thee ! Oh that thou hadst knowne , even thou , at least in this thy day , the things which belong to thy peace . It is reported of Xerxes , that having prepared 300000. men to fight with the Graecians , and beholding so great a multitude of Souldiers ; hee fell a weeping out of the consideration , that not one of them should remaine alive , within the space of an hundred years . Much more ought we to mourn , when we consider the abundance of people that are in England , and the abundance of sin perpetrated among us ; and what shall become not onely of our bodies within these few years , but what shall become of our souls to all eternity . A fifth Bucket is , the contemplation of Germany , which is now become a Golgotha , a place of dead mens sculs , and an Aceldama , a field of bloud . Some Nations are chastised with the sword , Others with famine , Others with the man-destroying Plague . But poore Germany hath been sorely whipped with all these three iron whips at the same time , and that for above twenty yeares space . Oh , let us make use of this Bucket , and draw out water , and poure it out before the Lord this day ; let us send up our cries to Heaven for Germany . It is a signe that we are not true members of the body of Christ , because we have no more fellow-feeling of the miseries of the same body . A dead member hath no sense of its own misery , or of the bodies distemper . If wee be living members , we will simpathize with the calamities of Gods people . A sixth helpe to Humiliation , is the consideration of the bleeding condition of Ireland . I need not relate ( you have great reason to know it better than my selfe ) the inhumane , barbarous , Canniballisticall , and super-superlative out-rages , butcheries , and massacres that are there committed by those bloudy Rebels . Oh , let us send up one teare this day , as an Orator to the Throne of Grace , to plead for mercy for poore Ireland ! This is one chiefe cause of this generall Fast , to pray and weep for Ireland . Help it ( Right Honourable ) Oh , helpe it vvith your Prayers and Tears . Tears have voices as vvell as words . I thank thee , oh Lord ( saith David ) that thou hast heard the voice of my weeping . Where note , weeping hath a voice . And as musicke upon the waters sounds farther , and more harmoniously than upon the Land : So Prayers joyned with Tears , cry louder in Gods eares , and make sweeter musicke then when teares are absent . When Antipater had written a large letter against Alexanders Mother unto Alexander , the King answered him : Dost thou not know that one teare from my Mother , will wash away all her faults ? So it is with God ; A penitent teare is an undeniable Embassador . An object look't upon when it is in the water , seemes bigger than when it is out of the water . Let us looke upon Irelands misery through the water of our teares , and this will represent it in its due proportion . Let us weepe , because we cannot weepe , let our hearts weepe , because our eyes cannot weep . To move your hearts a little more , suffer mee to propound three examples . 1. The example of Abraham , who was so zealous for the preservation of Sodome , that by an humble importunity he brought God down to these terms , that if there had beene ten Wheat-ears in Sodome , all the Tares should have been spared for these ten mens sake . And when God was gone from Abraham , he continued so solicitous for the good or Sodome ; that ( as Luther thinks ) he could not sleepe all night . I am sure the Scripture saith , He gate up early in the morning to the place where he stood before the Lord , and he looked toward Sodom , to see what was become of his Prayers . If Abraham did thus much for Sodome , for wicked Sodome ; ought not you to be much more zealous for the Protestants in Ireland , who professe the same faith , and are under the same Government with us in England ? 2. Let me offer the example of Nehemiah , who though for his owne particular he was in great prosperity , and in great favour at the Court ; yet when he heard of the afflict on and misery of the people of God at Ierusalem , hee sate downe and wept , and mourned , and fasted , and never desisted , till hee had obtained leave to goe and helpe his brethren at Ierusalem . 3. I shall propound the example of Hierome , who was writing a Commentary upon Ezekiel ; but when hee heard of the besieging of Rome ( a place wherein he had formerly lived ) and of the death of many godly people , he was so astonished and amazed at the newes , that for many nights and dayes hee could thinke of nothing . Et in captivitate Sanctorum se esse captivum putabat . He thought himselfe taken captive , amongst those that were taken captive . I might adde the story of Phineas wife , but I forbeare . Let these examples be your instruction and encouragement . Me thinks I heare a voice in Ireland , like the voice that was heard in Rama , Lamentation and weeping and great mourning , Rachel weeping for her children , and would not be comforted because they are not . Me thinks I see ( do not you so also ? ) the poore people of Ireland looking out of their windows , and crying out as the Mother of Sisera . Why is his chariot so long in comming ? why tarry the wheels of his Chariot ? Why is aide so long delayd ? where are Englands bowels ? Me thinks I see the very flames of this great fire that is kindled in Ireland . Oh , let this fire melt our hard hearts into pitty and compassion ! I doubt not but this Bucket will draw out a great deal of water this day . There is one Bucket more , the last , but not the least ; and that is the consideration of the Lord Jesus Christ . His body was rent and torne for us . Oh , let this rend and teare our hearts that ever we should sinne against such a Christ ! His bloud was poured forth as a sacrifice for our sins . Oh , let us pour forth our tears , for our offences against him ! Beloved in the Lord ; This is a day wherin we ought to make conscience to get our hearts affected with deep sorrow for sin ; otherwise we do but take Gods name in vain . Now there is no way more powerfull to produce this effect , then by going to mount Calvary , and by burying our selves in the meditation of Christ crucified . There is a story of an Earle called Elzearus , that was much given to immoderate anger ; and the means he used to cure this disordered affection , was by studying of Christ , and of his patience in suffering the injuries and affronts that were offered unto him ; and he never suffered this meditation to passe from him , before he found his heart transformed into the similitude of Jesus Christ . Wee are all sick of a hard and stony heart ; and if ever we desire to be healed of this soule damning disease , let us have recourse to the Lord Jesus Christ ; and never leave meditating of his breakings kings and woundings for us , till we finde vertue comming out of Christ , to break our hearts . Let us pray to the great heart-maker , that hee would be the heart-breaker . So much for the duty of humiliation . The second duty wherein wee must expresse our turning to God is Reformation . Humiliation is not sufficient without Reformation . It is not enough to be broken for sinne , but we must also be broken from sinne . As a bird cannot flie with one wing , nor a man walke with one leg ; no more can we get to Heaven by Humiliation , without Reformation . Both of them conjoyned , are the legs and wings by which we walk and flie to Heaven , And therefore let me most earnestly exhort you to repent from sin , as well as for sin . The Crown we fight for this day , the Garland we run for , the Marke we aime at , is Mercy ; this is our joynt suit , That God would shew mercy to England and Ireland . Now the way to obtaine mercy is clearly expressed , Prov. 28 13. He that confesseth and forsaketh his sins , shall have mercy . This God cals for from Heaven ; this all the faithfull Ministers in the City preach for this day , Reformation , Reformation , Reformation . As Master Bradford at the stake cried out , so do I at this time , Repent , O England , repent , repent . There is a three-fold Fast , a Fast from meat , from mirth , and from sinne . The two first will not suffice without the last . A beast may fast from meat . The Divels fast , saith Ambrose . The old World ( as some thinke ) did never eate Flesh , and yet they were all drowned . Though we could fast till we were perfect Anatomists ; though we could pray and kneele , till our knees were as hard as Camels knees ( as it is reported of Iames the brother of Christ ) yet all were to no purpose , without this turning from sin . This is jejunium magnum , as Austin saith . This is jejunium totius anni , jejunium omnium partium . This is the great and the everlasting fast , to fast from sin by reformation . Now this Reformation , it must have two Properties , vvhich are both of them mentioned in the Text . 1. It must be Personall , 2. It must be Nationall . It must be personall ; for so saith the Text ; If that Nation against vvhom I have pronounced , turn from their evill , A malitia sua . Every man hath some sinne vvhich is his peccatum in delicijs , his dilectum delictum , his beloved sin , the sin of his constitution . Let us turne from that sin , vvhatsoever it is ; and if vve know not vvhat that sin is , let us turne from every sinne , and so vve shall be sure to turne from that sin . This the King of Niniveh commanded that every one of his Subjects should cry mightily unto God ; and not onely so , but every one to turne from his evill way , and from the violence that is in their hands . Thus must we ; vve must be able to say vvith David , I have kept my selfe from my sin . We live in times wherein there vvas never more turning . Some turne like the Dogge to the vomit , and like the Sow to the wallowing in the myre : Some turne Atheists , some Papists , some Socinians , some Arminians . Some turne like the weather-cock , which way the winde bloweth ; which way soever preferment goes , that way they turne : Many turn Neurers : Many turne from Christs side , to be of Antichrists side ; Many turne cold and Icy for God and his Church : Some are like unto the Chamelion , that will change it selfe into any colour but white . So many will turne to be any thing but good . If times turne ill , they will be naught ; but if times turne good , they will not be good . But I beseech you , let all us here present before the Lord this day , turn sincerely unto the Lord our God from all iniquity . Let us strip our selves stark naked , of all the rags of the old Adam . Repent of your pride ; dust and ashes doth better become you . Repent of your gluttony and drunkennesse , let weeping be your drinke , and fasting your meate . Repent of your swearing . Condemne your selves out of your owne mouths , that God may justifie you . Repent of your covetousnesse : If ever you expect to gaine Heaven , looke not after the earth so much . Repent of your Adultery , that God may marry you unto himselfe , and least you be married to eternall flames . Repent of your security , that you may live securely . No way to escape damnation , but by Repentance ; and no man that ever repented aright , but did escape damnation . Oh that this day might be the conversion of some sinner , that they may be able to say , From such a fasting day , I began to turn unto God! Oh that this Fasting-day might be a Festivall-day to the Angels in Heaven ; who rejoyce at the conversion of a sinner ! Oh that some Zacheus would make restitution this day ! That some Prodigall childe would return to his Heavenly Father ! God Almighty exceedingly delights to shew mercy to a penitent sinner . As a husband-man delights much in that ground , that after long unfruitfulnesse proves fruitfull , and calls his friends and neighbours , to behold that ground : As a Captain loves that Souldier , that once fled away cowardly , and afterwards returns and fights valiantly ; Even so God is wonderfully inamoured with a sinner , that having once made shipwrack of a good conscience ; yet at last returns and swims to Heaven upon the plank of Faith and Repentance . This is a notable provocation to all wretched hard-hearted sinners to turn unto God by true Repentance . God is so farre from refusing you , that he rejoyceth in your conversion , and is more ready to receive you , then you are to come . And I may safely adde , That in some sense God delights more in a penitent Prodigall , then in one of his righteous children . As the good Shepheard rejoyced more in his lost sheep , then in his 99. sheep ; And the good Woman in her lost groat ; And the good Father in his lost sonne , more then in the sonne that went not astray . It is true , that Innocency of life is better , simply and absolutely considered , than Repentance : And it is more to be desired to live without sin , than to have grace to repent after sin . As a whole Garment is better than a rent Garment , and yet a rent Garment may be so handsomely pieced together , that there shall be little difference between that and a whole Garment . A penitent sinner , that feelingly apprehends the great mercy of God in pardoning so great a sinner as he was ; the sense of this distinguishing love of God towards him , raiseth up his heart to a higher pitch of zeal , and enables him to draw neer to God with more affection , and fervently to be more tender of sin , and to do , and suffer more for God many times , than those that are more righteous than he is . As suppose , two men at Sea , the one comes safely to shore without danger , the other escapes to shore not without great hazard and perill of life : He that comes without hazard hath more cause simply to be thankfull ; yet ordinarily , he that had the greater danger , out of sense of his danger , will return more praise than the other . Saint Paul laboured more than all the other Apostles , because he was a greater sinner than all the other Apostles , and had obtained greater mercy . Therefore Mary Magdalen loved much , because much was forgiven her We never reade that the blessed Virgin ever came to wash the Feet of Christ with her tears . But Mary Magdalen , a great sinner she did it , and she comes first to the Sepulcher , and afterwards ( as some report ) she spent 30. yeers in Gallia Narbonensi in weeping for her sins . Gregory brings the example of David , who after he had obtained pardon for murdering Vriah , and committing adultery with Bathsheba , fell a longing after the water of Bethlehem . But when the water was brought , He poured it forth before the Lord , and would not drink of it , because it hazarded the lives of his men . Observe how tender of sin David was after his Repentance . He that before had spilt innocent blood , is now troubled in conscience , for putting the lives of his men in jeopardy : He that before longed for another mans wife , doth now repent , for desiring another mans water . Bernard brings the example of Peter , who before his denyall , considently told Christ , Though all forsook him , yet he would not ; Yet afterwards , when he had repented of his denying of Christ , he was so tender , that when Christ purposedly asked him three times , Lovest thou me more than these ? he answers not comparatively , as before , but positively ; Onely Lord thou knowest I love thee . And this is another provocation to exhort all sinners to lay hold upon this holy Anchor , this wrath-charming Repentance . Come all ye prodigall children , all ye lost sheep that have gone astray : Behold your Heavenly Father is not onely ready , but joyfull to receive you ; and if rightly understood , more joyfull , than in his faithfull Children . Was there ever mercy like to this ! Oh that we had hearts to embrace it ! And the greater any man is in estate , and parts , the more honour God shall have , if such a man will turn to God this day . Great men are the Looking-glasse of the Countrey where they live , according to which , most men dresse themselves : If they be wicked , the whole Countrey is much the worser by them . The vices of Rulers are rules of Vices , Quicquid faciunt praecipere videntur . If the head be giddy , the members reel , If the liver be tainted , the body is dropsie . Ieroboam made all Israel to sin . But when great men prove good men , it is not to be expressed , what good they do . When Crispus the chief Ruler of the Synagogue , beleeved on the Lord , many of the Corinthians hearing , beleeved also . When the Master of the family was converted , his whole family were also baptized . The Lord make all great men , good men and good men ( of parts and abilities ) great men . 2 As this Reformation must be personall , so also it must be nationall . For so saith the Text , If that Nation against which , &c. A particular man by turning unto God , may turn away a particular judgement . But when the sins of a Nation are generall , and the judgements upon a Nation generall , the turning must be generall . If the Sea hath broken the banks , and overflown the Countrey , it is not the care of one or two men , by repairing their banks , that can prevent the inundation . Even so when God is overflowing a Land with a generall destruction , there must be a generall endeavour to make up the whole breach . There must be a Court-Reformation , a Countrey-Reformation , a City-Reformation , Church and State-Reformation , a Generall-Reformation . But how shall we do to obtain this generall Reformation ? Two wayes . If you that are the representative Body of this Nation , as you stand under this relation , be reformed , the Nation it self may be said to be reformed . For you are the Nation representatively , virtually , and eminently ; you stand in the place of the whole Nation ; and if you stand for Gods cause , the whole Nation doth it in you . Oh let it not be said , that the Reformers of others need Reformation themselves ! If the eye be dark , how great is that darknesse , &c. If the Salt that seasoneth other things , be unsavoury , wherewithall shall it be seasoned ? This is the first way . The second way to reform a Nation , is when you that are the representative Body of the Nation do , as much as in you lyeth , to reform the Nation you represent . This is a duty that God requires and expects from your hands . It was the complaint of Nehemiah , that the Nobles of Tekoah did not put their necks to the yoak of the Lord , this was a great blemish to them . Let not , I beseech you , the like brand of infamy be cast upon any of you . It cannot be denied but that this Nation needs Reformation , not onely in reference to the Common-wealth , but also to the Church . The Prophet in the ninth verse , compares a Nation to a House that needs building , and to an Orchard that needs planting . And sure it is , that the House of this Nation is much out of repair : the House of the Lord lieth waste , and there is much rubbish in it . Many pollutions have crept into our Doctrine , much defilement into our Worship , many illegall innovations have been obtruded upon us ; the very posts and pillars of this House , many of them are rotten , the stones are loose and uncemented ; the House exceedingly divided and distracted with diversity of opinions ; the very foundation is ready to shake , and the House to fall down about our ears . The Garden of this Nation is over grown with weeds ; and there are many not onely unprofitable , but hurtfull trees planted in this Garden . Now this is the great work that the Lord requireth at your hands , Oh ye Worthies of Israel ! To stub up all these unprofitable Trees , and to repair the breaches of Gods House , to build it up in its beauty , according to the pattern in the Mount , and to bring us back not onely to our first Reformation in King Edwards dayes , but to reform the Reformation it self . For we were then newly crept out of Popery , and ( like unto men that come newly out of prison , where they have been long detained ) it was impossible but our garments should smell a little of the Dungeon from whence we came . It is said of Lazarus , that when he came first out of the Grave , He came forth bound hand and foot with Grave-clothes , and his face was bound about with a Napkin . So it was with us in our first Reformation : it was a most blessed and glorious work , like the resurrection from the Grave : but yet notwithstanding we came out of this Grave bound hands and feet with our Grave clothes , and eyes-blinding Napkins ; we brought many things out with us which should have been left behinde . Our Saviour Christ rose from the dead , and left all his linnen clothes behinde him . So must we bury all superstitious Ceremonies in the grave of oblivion , and perfect a Reformation according to the Word of God . And as our Saviour Christ , in the place forementioned , commanded his Disciples to unbinde Lazarus , and to take away his Grave-clothes . Oh that you also would command the Apostles of Christ , the faithfull and learned Ministers of this Kingdome to meet in a free Nationall Synod , for to inform you about the taking away of these grave clothes , and eiesblinding Napkins , or whatsoever else shall appear to be prejudiciall to the piety and purity of of Gods Worship . But then I do most earnestly beseech you to take heed that those whom you call to this Synod , be not like unto the Cardinalls and Prelates who met at Rome , to consult about Reformation of the Church , of whom Luther speaks . That they were like unto Foxes that came to sweep a house full of dust with their tails , and instead of sweeping out the dust , they swept it all about the house , and made a great smoke for the while , but when they were gone , the dust fell all down again . I doubt not but if this motion ( which I offer in all humility ) succeed , your Wisedoms will be carefull to make such qualifications both of the Persons that are to chuse , and to be chosen , that no Minister lyable to any just exception , shall have a voice in this Synod , for fear lest our greatest remedy prove to be our greatest ruine . But this by the way . Oh that the Lord would make me an instrument this day to encourage you to go on in the work of Reformation . For Sions sake I will not hold my peace , and for Ierusalems sake I will not rest , untill the righteousnesse thereof go forth as brightnesse , and the salvation thereof as a lamp that burneth . Arise , arise , have mercy upon Sion , for the time to favour her , yea , the set time is come : Let it pitty you to see Sion in the dust . Let this be the product of this solemn Fast to quicken you to a Nationall Reformation . When Moses had been conversing with God , his face shone when he came down . You are now conversing with God in the Mount ; Oh that your lives might shine forth in holines , after this day : and that it may be with you as it was with Hezekiah , when he and all his people kept the Passeover together ; the first thing they did before the killing of the Passeover was , the taking away all the Altars that were at Ierusalem , and casting them into the brook Kidron . And when the Passeover was finished , all Israel that were present , went out to the Cities of Iudah , and brake the Images in peeces , and cut down the groves , and threw down the high places , and the Altars out of all Iudah , and Benjamin , in Ephraim also , and Manasseh , untill they had utterly destroyed them all . I speak not of any tumultuous , disorderly , illegall way , but of an orderly and legall reformation : Which I desire ( like this of Hezekiah ) may be the issue of this day . The Motives are many . 1. If you build Gods house , God will build Houses for you , as he did for the Hebrew Midwives , he will blesse and prosper you . Remember what the Prophet Haggai saith . Is it time for you , O yee , to dwell in your ceiled houses , and this house lye waste ? Now therefore , thus saith the Lord ; consider your wayes , Yee have sown much , and bring in little , yee eat , but ye have not enough , ye cloath you , but there is none warm ; and he that earneth wages , earneth wages to put it into a bag with holes . Thus saith the Lord , Consider your wayes , go up to the Mountain , and bring Wood and build the house , and I will take pleasure in it , and I will be glorified , saith the Lord , &c. Read also , Verse 9 , 10 , 11. 2. Consider what Mordecai said unto Esther . Think not with thy self that thou shalt escape in the Kings house , more then all the Iews , for if thou altogether holdest thy peace at this time , then shall there enlargement , and deliverance arise to the Iews from another place ; But thou and thy Fathers House shall be destroyed . And who knoweth whether thou art come to the Kingdom , for such a time as this ? As Ierome said concerning the day of judgement . That whether he did eat , or drink , or whatsoever he did , he did alwayes hear the voice of the Arch-Angel , Arise yee dead , and come to judgement . So doe I desire that you would at all times , and in all places , remember and consider this soul-awakening speech of Mordecai and Esther . 3. Consider the famous examples of Ezra , Nehemiah , and Zerubbabel , what care and pains they took for the rebuilding , not only of the Walls , but also of the Temple of Ierusalem . It is not enough to set the State in tune , but you must remember to repair the Temple also . Be not afraid of Tobiah , Sanballat , or of any other enemy . Who art thou O great Mountain ? Before Zerubbabel thou shalt become a plain . A Parliament-man must be like Athanasius , who was Magnes & Adamas . A Loadstone , and an Adamant . A Loadstone by his affable carriage , and courteous behaviour , drawing all men to the love of him . But in the cause of God he was as an Adamant , untameable and unconquerable . 4. If we reform and turn , God will turn ; If we turn from the evill of our sins God will turn from the evill of his judgements . Tertullian speaks of himself , That he was born to nothing else but to Repentance . An excellent saying for every one to lay to heart . The first Text that ever Iohn Baptist preached on , was Repentance . The first that ever Christ preached on , was Repentance . And the first thing that Christ commanded his Apostles to preach , was Repentance . God himself hath consecrated Repentance , by his own example , saith Tertullian , Dedicavit poenitentiam in semetipso . He repenteth to teach us to repent . This is that which God not only commands , and entreateth , but sweareth that he would have us to do . Happy we for whose sake God swears , but most unhappy if we beleeve not God when he swears , and if we live not as we beleeve . Will a nationall reformation certainly divert Gods judgements from a Nation ? Did not Iosiah reform , and yet it is expressely said , That notwithstanding this Reformation , Yet the Lord turned not from the fiercenesse of his great wrath , wherewith his anger was kindled against Iudah , because of all the provocations that Manasses had provoked him withall . 1. A nationall reformation will certainly deliver us from everlasting misery . 2. It is Gods ordinary way for the removeall of temporall judgements . There is no instance fully against it , but this of Iosiah : but to this it may be replyed , that Iosiahs reformation in reference to the multitude , was hypocriticall ; and therefore it did only prorogue and adjourn ; but not totally remove Gods wrath . That it was so in regard of the people , appears , Ierem. 3. 10. And yet for all this , her treacherous sister Judah hath not turned unto me with her whole heart , but fainedly , saith the Lord . A sincere Nationall turning will certainly divert Nationall Judgements , and procure Nationall Blessings . If we will not turn , reform , and repent of our sins , God will repent with a new kinde of repentance , he will not repent of the evill , but repent that he hath repented of the evill ; he will repent of the good wherewith he said he would benefit us . And this leads me to the fourth Doctrinall Conclusion . Doctrine 4. That when God begins to build and plant a Nation ; if that Nation do evill in Gods sight , God will unbuild , pluck up , and repent of the good he intended to do unto it . This is a point of great concernment , expressely set down in the tenth verse . It is certain that God hath begun to build and plant this Nation , and he hath made you his Instruments ( Right Honourable ) in this great work . We reade , Zechary 1.19 . of four horns , which scattered Iudah and Ierusalem . By these four horns , are meant all the enemies of Gods people , that are alwayes pushing at them , and goring of them . And verse 20 , we reade of four Carpenters whom God raised up to fray away these horns . Such Carpenters have you been unto us : You have knockt off all those horns wherewith the fat Buls of Bashan pushed at us : You have endeavoured to under-prop the House of this Kingdom , and to keep it from falling : You have stubb'd up many unprofitable Trees , and taken away ( at least , in your endeavours ) many rotten posts : you have removed a great deal of rubbidge : You have been our Ebedmelech's , to release our Ieremies out of the Dungeon . Indeed you have done marvellous things , blessed be the Name of the Lord ! And we have cause to be enlarged in much thankfulnesse , though you never have opportunity to do more for us . Ezra blessed God that had given them a little reviving in their bondage . A man that hath been for many yeers in a dark Dungeon , will rejoyce exceedingly for a little crevise of light , though never so little . We have been in the Dungeon of despair , and we blesse God for the little crevise of light let in by your means . We have lien among the pots ( inter ollas fuliginosas ) sullied with filth ; and there is a crevise of hope ( in the Valley of Achor ) that we shall be as the wings of a Dove , covered with silver , and her feathers with yellow gold . And though this childe of hope be but yet an Embrio ; We will not despise the day of little things . When Ezra had laid the foundation of the Temple , there was great joy and rejoycing . We doubt not but there is a foundation laid of better times , and such a foundation which shall never be taken away . The Lord recompence all the pains you have taken , upon you and yours . And yet let me adde one word as a parenthesis ; that Nehemiah after all his good services he had done for the Church , sub-joyns these words . Remember me , O my God , concerning this , and spare me ; he begs pardon for his noble work of Reformation . Blessed be God here is hope of a faire building , and of a most beautifull Paradise , if things succeed as they have begun . But now marke the Doctrine . When God begins to build , and plant , if that Nation do evill , God will un-build what he hath built , pluck up what he hath planted , He will repent of the good , &c. For you must know , that God repents as well of his mercies , as of his judgements . When God had made Saul King , and he proved stubborne and disobedient , God repented that ever he made him King . When God saw that the wickednesse of the old World was great upon earth , He was grieved at the very heart , and repented that ever he made man . When David was bringing home the Arke with great pompe , because it was not brought home in due order ; and because of Vzzah's sin , God repented of what he was doing , and the Arke stayed in the middle way . When the people of Israel were come out of Egypt , and very neere Canaan ; because they brought an evill report upon the Land of Canaan , and murmured , The Lord repents of what he had done , and carries them backe againe forty years journey through the vast howling Wildernesse . Reason . 1. Because Gods Covenant with a nation is conditionall . It is quamdiu se benè gesserit . If that Nation obey my voice , then wil I build it and plant it : but if it disobey my voice , then will I pluck it up , pull it down , and destroy it . The Lord is with you , while ye be with him : and if ye seek him , he will be found of you : but if you forsake him , he will forsake you . If you do wickedly , you shall perish , both you and your King . 2. Because that sinne is so pernicious to a that where sinne rules , there God and his mercy will not abide . Sinne takes away the favour of God , by which all Nations subsist . And if Gods favour be gone , all is gone . Sinne dissolves the very Joynts and Sinews of a Nation ; Religion maintains and upholds Kingdoms . The Trojans had their Palladium ; as long as that was safe , they were safe . The Romans had their Ancile ; as long as that was kept , they were secure . The Israelites had their Ark ; as long as that was sure , there was a defense upon Mount Zion . Pure and undefiled Religion , is the Palladium , the Ancile , the Ark , to preserve Kingdoms . But sinne betrayeth Religion into the hands of superstition and idolatry . Sinne is a Serpent in the bosome , a thief in the house , poyson at the stomack , a sword at the very heart of a Nation . If the Serpent be in the bosome , it will bite ; if a thief in the house , he will steal ; if poyson in the stomack , it will pain us ; if a sword at the heart , it will kill us . Use . Hence we may learn what the reason is of the great delay in the Reformation of the Church ; why the childe of Reformation sticks in the Birth ; why the hand of mercy begins to be pulled in ; and why many observers of the times begin to fear that this is not , as yet , the appointed time wherein God will have mercy upon Sion . I am very confident , that the fault is not in you to whom I speak ; but it is laid down , 2 Chron. 20. 33. Howbeit the high places were not taken away , for as yet the people had not prepared their hearts unto the God of their Fathers . The people of the Land would not bear a thorow Reformation . I deny not but that the Land in which we live is a Land of uprightnesse . As many amongst us truely religious , as in any place in the world , of the like bignesse . But yet the Bulk of our people are wicked , and their hearts are not as yet prepared to the yoke of the Lord . Oderunt vincula pietatis . They are unreformed themselves ; and it is no wonder they are so opposite to a thorow Reformation . It may be said of many amongst us , as Ieremy did once say of his people , The Prophets prophesie falsly , and the Priests bear rule by their means , and my people love to have it so ; and what will ye do in the end thereof ? Now it is this sin of the Land that weakens your hands , and divides you sometimes one from another , and keeps you from perfecting this great work of Reformation . And I conceive no way better to remedy this , than by sending a faithfull and painfull Ministery thorowout the Kingdom . For if you will be pleased to observe , you will finde that those places which are rud'st and most ignorant , most irregular ; and where the least Preaching hath been , are the greatest enemies to Reformation . This is a work worth , of serious consideration . The Lord stir up your hearts to consider it , and open your eyes also , clearly to perceive that there are more with you , then against you ; and that when God reformes a Nation , he doth not finde us prepared , but he makes us prepared . When God sheweth mercy to a Nation , there goeth power with the mercy to heal the Nation , Ezek. 36. 24 , 25 , 26 , 27 , 28. If when a Nation doth evill in Gods sight , God will repent of the good he intended , &c. Let us repent of our evils committed against God , that he may not repent of the good he intends to do unto us . Chuse which you will , If we repent , God will repent of the evill , &c. If we repent not , God will repent of the good , &c. And suffer me to tell you . That when God begins to draw back his mercies from a Nation , that Nation is in a wofull plight , God repented that he made the old World ; And what followed ? The next news you hear , is , they were all drowned . He repented that he had made Saul King , and the next news we hear , is , That he was rejected from being King . He repented that he had brought the Israelites out of Egypt ; and thereupon he carries them back again , and swears that not one of them should enter into Canaan , but that all their carkases should perish in the Wildernesse . It is God only that can build and plant a Nation . He is the only Architect that can build our waste places , and make up our dilapidations , though never so great ; he is the only Gardner to pluck up our Weeds , and to plant usefull and fruitfull Trees in the Orchard of this Nation . And if he please he can do it , and that in an instant with a word speaking . For so it is in the Text , At what instant I speak concerning a Nation to build , and to plant it ; Though the House of the Kingdom be never so much out of repair , God can in an instant build us , and plant us , and make us better then ever . But if God begin to repent of what he hath done , woe to the Nation , For except the Lord build the House , they labour in vain that build it , in vain to rise up early , and to sit up late , &c. God will unravell all , and though he hath brought us neer Canaan , he will carry us back again , and make us to tarry forty yeers for a Reformation , or it may be he will at last carry us back again to Egypt , which was the last and greatest curse , threatned against the people of Israel , and it is the greatest misery that can come upon this Nation . But on the contrary , if we turn from our evill wayes , God will perfect his building , and finish his plantation , he will make us a glorious Paradise , an habitation fit for himself to dwell in ; he will set up his ordinances after a purer manner , and watch over us for good from the beginning of the yeer to the end of it . Oh that these words of mine might be as goads , and as nails to fasten this point upon your hearts , that it may take deep impression , and abide for ever upon your spirits . It may be some will say , That this doctrine is as common as the high-way : It is true , It is a common high way , but it is the high way to heaven . And though it be not a Doctrine to glut your ears , yet it is savoury meat , such as Iacob provided for Esau , whereby he obtained the blessing . Turn or burn for ever in Hell . Let every man labour first to turn himself , and then let us endeavour to reform one another . There is a great complaint in the Kingdom . The Ministers complain of their people , that they are factious , seditious , covetous , dis-respectfull of the Ministery , &c. And that because they do not reform ; therefore the judgements of God are not turned away from us . The people complain of their Ministers , that they are dumb dogs , greedy dogs , which can never have enough , and that they are superstitious , more for pomp then substance ; and that untill the scandalous Ministers be removed , Gods heavy hand will never be removed from us . The rich complain of the poor , that they are lazy , and theevish , The poor of the rich , that they are proud and hard-hearted . The superiours cry out against their inferiours , and the inferiours against the superiours . And because every man expects when his neighbour should turn , hence it cometh to passe that no man in particular turns . We look for that in another , which we forget to do in our selves . I know no way to reconcile this division , but by raising a new division , and by perswading all sorts of people to strive , who should be the first in turning to God , who should first get into Christ , who should first get into the Ark . Every man strives for worldly precedency . Oh let us strive for this spirituall precedency ! It is no pride in this to go one before another . He is the humblest that goeth first . And being reformed in our own persons , let us in the next place labour to reform one another . We are all of one nation , of one body , one flesh , one Church . There is a Nationall Communion , a Morall Communion , a Politicall Communion , a Spirituall Communion amongst us . I may adde , There is a Communion in misery . We are all in the same condemnation . Let us labour to pitty one another , and to turn one another . Let every man search what drunkard , what swearer , what adulterer , &c. He hath in his House , and either cause the sin to depart from the person , or both sin and person from his house . First reforme your own families , and then you will be the fitter to reforme the family of God . Let the Master reforme his servant , the Father his childe , the Husband his Wife . Will a man keepe a servant in his house all night , if he were assured he would murther him before morning ? Such a servant is sinne , It will murther soul and bodie . Let us cast it away from our selves , and from our families . There is one Motive more , and that is from the ayd you are sending to Ireland , to distressed Ireland , that at this instant calls to England with aloud cry for help and assistance . I doubt not , but you are sensible that delay is as bad as deniall almost . I shall offer only one Text to be considered on when you send forth your help , and that is Deut. 23. 9. When the Host goeth forth against their enemies , then keep thee from every wicked thing . If sin be in the Host , it will make you turn your backs upon your enemies ; Turn to God , and he will make your enemies turn their backs upon you . But it is not in my power to turn , unlesse I were praedestinated ? I answer with Master Bradford , that we must first go to the Grammar-schoole of Repentance , before we can be admitted to the University of Praedestination . It is not a dispute about Praedestination that will turn away Gods wrath , but it is the practise of humiliation and Reformation . It is most certain , that God is not the cause of any mans damnation . He found us sinners in Adam , but made none sinners . Thy perdition is of thy selfe , oh Israel ! And it is as certain , that it is not in the power of man by nature to convert himselfe . And that therefore God commands what we cannot perform , that we might therby take notice what we should do , and what we once could do in Adam , and where we should go to get power to do that which we cannot do of our selves . Go to the Word , that hath a creating power . God oftentimes in speaking gives power . Go to prayer , for converting Grace . Pray with Austine , Lord give me what thou commandest , and command what thou wilt . It is an excellent rule observed by the same Author . That there is nothing required of us from God as a duty in Scripture , but it is either promised by God as a gift , or some of Gods Saints have prayed for it as a gift . As for example . God commands us to turn unto him , but Ieremy prayes for it ; Turn us , oh Lord , and we shall be turned . And God promiseth it , Deut. 30. 6. Ezek. 36. 26. Let us therefore be sensible of our inability to keepe the commandement of the text ; and let us beleeve in his promise , to give us power to keepe it , and pray for the performance of his promise . FINIS . Notes, typically marginal, from the original text Notes for div A31933e-180 Mallem obedire quam miracula facere . Luther . 2 Chron. 24.24 . Prov. 14 34. Ezra 5.1 . Notes for div A31933e-680 Verse 7. Verse 8. Verse 8. Verse 9. Ver. 10. Doct. 1. Verse 2. Verse 4. Verse 6. Dan. 4.34 , 35. Reas. 1. Ro. 11.36 . a Eodem die fuistis omnium miserrimi & omnium beatissimi . Nox una non tantum vos a morte in vitam traduxit , sed ex abysso profundissima evexit supra omnem terrenam faelicitatem , ac si in nubibios equitaretis . Vse 1. Isa. 40.15 . Iere. 10. 6 , 7. Iere. 5.22 . Isa. 51.12 , 13. Text. Isa. 30 33 Reve 6. 15 , 16. Psal. 4. 1 Cor. 10.22 . Vse 2. Vse 3. Athanas. in vita Antonij . Doct. 2. Reas. 1. Isa. 45.7 . Reas. 2. Cant. 2.8 . Reas. 3. Vse 1. In vita 1. Agrip. Lib. 5 de Bell. Gal. Tertul. Apolog. Motives Bernard . Bernard . Sermon de triplici miseric. Bernard . Sermon . de triplici miseric. & quatuor miserat . Doct. 3. Deus vult mutationē sed nunquam mutat voluntatem , Aquinas . Deus aliquando mutat sententiam , sed nunquam mutat decretum , Greg. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Naz. Tertul. de paenit . Paenitentia radens & verrens peccata , Ibid. Use of exhortation unto two Duties . 1 To Humiliation . Seven Buckets to draw out the water of tears . Job 14. 17 Ps. 56. 8. Eph. 4 30. Am. 2. 13. Ezek. 6. 9. Six Reasons to move us to great sorrow for little sins . Buck. 2. Ps. 105 7. Aust. Epist 6 4. Heb. 13.4 . Vrsin's preface to his Catechisme . 3. 4. Luk 19. 41 , 42. Iustin. A fifth help to humiliation . A sixth Bucket . Ps 6.8 . Plutarc . in vita . Alexand. Gen. 19.27 , 28. Neh. 1.3 , 4 5. Proemium Cōmentar . in Ezek. 1 Sa. 4.19 . Mat. 2. 18. Jud , 5.28 . 7. In vita ejus apud Surium . The second duty is Reformation . This Reformation must be , 1 Personal . Jona . 3.8 . Ps. 18 . 23. Luke 15. 2 Sam. 23.15 , 16. Quo grandius nomen ca grandius scandalum . Act. 18.8 . 2 It must be nationall . Quest . Answ. Nehe. 3 , 1. Ioh. 1 1.44 . Ioh. 10.5 . Ioh. 11 44. Sleidan Convent . Isai. 62.1 . 2 Chron. 30.14 , 15. 2 Chron , 31.1 . Motives to a Reformation . Ex. 1.21 . Hagg. 1.4 , 5 , 6 , 7 , 8 , 9. Esth. 11. 13 , 14 , 15. Zach. 4 7. Tect . de poenitent . Matth. 3. ● . Mat. 4. 17. Luk. 24. 47. Tertul. de poenit . Ezek. 18. Tertull Quest . 2 King. 23. 26. Answ. 5. Doct. 4. Ezra 9 8. Psa. 68.13 . Zac. 4.10 . Ezra 10. 11. Nehe. 12.22 . Gene. 6. 2 Sam. 6. Reason . 2 Chron. 15 2. 1 Sam. 12.23 . Vse . Ef. 26. Ier. 5. 31. Vse 2. Psa. 1 : 7 1. Deut. 28 68. Object . Answ. 
A34527	----	Gods providence, a sermon preached before the honourable House of Commons at their late solemne fast, Decemb. 28, 1642, in S. Margarets Church at Westminster by Ed. Corbett ... Corbet, Edward, d. 1658. This text is an enriched version of the TCP digital transcription A34527 of text R20147 in the English Short Title Catalog (Wing C6241). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 78 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34527 Wing C6241 ESTC R20147 12174760 ocm 12174760 55505 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34527) Transcribed from: (Early English Books Online ; image set 55505) Images scanned from microfilm: (Early English books, 1641-1700 ; 242:E86, no 33) Gods providence, a sermon preached before the honourable House of Commons at their late solemne fast, Decemb. 28, 1642, in S. Margarets Church at Westminster by Ed. Corbett ... Corbet, Edward, d. 1658. [4], 30 p. Printed by Tho. Badger, for Robert Bostock ..., London : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Corinthians, 1st, I, 27 -- Sermons. Fast-day sermons. A34527 R20147 (Wing C6241). civilwar no Gods providence, a sermon preached before the Honourable House of Commons, at their late solemne fast, Decemb. 28. anno 1642, in S. Margaret Corbet, Edward 1643 14433 56 65 0 0 0 0 84 D The rate of 84 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-08 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Melanie Sanders Sampled and proofread 2004-11 Melanie Sanders Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Gods Providence , A SERMON Preached before the Honourable House of COMMONS , at their late solemne Fast , Decemb. 28. Anno 1642 , in S. Margaret's Church at Westminster . By ED. CORBETT , fellow of MERTON Colledge in Oxford . Published by Order of the said House . LONDON , Printed by Tho : Badger , for Robert Bostock , dwelling in Pa 〈…〉 Church-yard , at the signe of the King's head , 1642. To the Honourable House of COMMONS , now assembled In PARLIAMENT . THe same reason which first moved me to undertake this work , makes me now such as it is to publish it , Obedience to this Honourable House : which did then answer those discouraging arguments of my great imperfections , the want of my study , my little acquaintance in practicall Divinity , And doth still excuse me in any thing else but Sin . For I have taught my eyes to read much Divinity in Mans command , I can deny my selfe to serve my Superiors ; Indeed the voyce of God makes me deaf to Humane Institutions : And when Heaven speaks , I do not understand the language of the World : Disobedience in such a case is Devotion , and the greatest Rebell , the best Christian . If no other motive could subdue my thoughts to this beleefe , S. Paul is plain and positive in my Text , shewing the vanity & deceiptfulnesse of all the Creature 's excellency : the power , weaknesse ; the riches , poverty ; the wisdom , folly : That God alone is power , and riches , and wisdom , and all things . And surely this argument deserves the severest study , the most holy Meditations of every child of Adam , and therefore cannot be unwelcome to a great Councel of wise Senators , who have received a large measure , a full cup of Divine Providence , and inspight of Rome continue succesfull . In which discourse I proceed as much as my memory would give leave by example , and matter of fact , which brings the Conclusion to our bosomes , and is more working than speculation . The unskilfulnes of the pen I hope will not take off from the power of the subject , the rude clothing cannot more offend the eye than the pretious body may affect the heart . In which assurance I remaine Your unworthy servant EDW. CORBEETT . Gods Providence . A Sermon preached at the late Fast , before the Honourable House of Commons . 1. Cor. 1.27 . — God hath chosen the foolish things of the world to confound the wise . — HAD we no other light but that of Nature , and no other writings but the book of the world we might read a God and see his Providence : But to find a Saviour , to know a Gospell , to understand the mysteries of Salvation , is above the Art of humane learning , the spirit of God must be our Tutor therein , and the Holy Scriptures only can teach and give us such a lesson : For God hath hid those secrets from the Scribes and great Philosophers of the earth , he hath cast away the understanding of the Prudent as the Apostle speaks . And hath chosen the foolish things of the world to confound the wise . My text is of that Nature as will not easily admit a Division . I shall therefore insist upon three Propositions , which I conceive do naturally arise , and which I hope will give the full sense and scope of the words . First {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hath chosen : Imports Gods eternall choice , the Councell of his will , his Providence by which he rules and governs all things , and therefore thence I shall take this for my 1. Proposition . PROP. 1. Gods will hath an effectuall Influence upon all the Creatures . Secondly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the foolishnesse of the world : that which in the Iudgement of worldly men is vaine and foolish by Gods power is of great value and vertue : whence I raise this 2. Proposition . PROP. 2. Foolish things in the Judgement of the world , are in great esteeme with our wise God . Thirdly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to confound or make ashamed : That which is weak , and foolish and nothing regarded by carnall Eyes , confounds many times the greatest power and wisdom ; and by the hand of Providence brings ruine and shame upon that which wordly-men most glory and confide in : whence I shall infer my 3. Proposition . PROP. 3. God can effect great and glorious designes by weak and improbable meanes . Every proposition would afford abundant matter for a distinct Sermon . I can therefore only point at some generall heads , and as it were give you a little map of this great Country , taking my propositions in that order which I have mentioned . 1. Gods will hath an effectuall Influence upon all the Creatures . The Nature and Condition of Gods will , with those distinctions and difficulties disputed amongst the school-men , and betwixt the Arminians and Contra-Arminians , are either too high for humane understanding to reach , or else are piously resolved by learned pens already . I shall only touch upon the power and providence thereof , so far as may conduce to the quieting of our thoughts in these distracted times , and to give us patience & comfort in the middest of all afflictions . And to this purpose David assures us , that our God is in heaven , he doth whatsoever he will , and S. Paul that God worketh all things according to the counsell of his own will : And Iustin Martyr , with Saint Aug. that Gods will is the cause of all things . What confusion cannot he order ? what wisdom cannot he frustrate ? what weaknesse cannot he enable ? Nothing so high that is above his command , nothing so low that is beneath his Providence . If the Potter have power of the same lumpe to make one vessell to honour , and another to dishonour , and to preserve or break in pieces what he hath made , when as the vessell depends upon the earth of which it consists , of the water by which it was tempered , of the wheele which fashioned it , and of the fire which baked and hardened all : How much more shall the God Almightie who giveth to every creature matter and forme , vertue and activity and beautie , exercise his will upon them ? How much more shall he build up and pull down , save and destroy , and dispose them as seemeth good unto him ? Neabuchodonezor ( one of the greatest and proudest Kings that ever was ) will confesse as much . Dan. 4.32 . according to his will he worketh in the Army of heaven , and in the inhabitants of the earth , and none can stay his hand or say unto him what dost thou ? the Armies of heaven do acknowledge God in all their wayes , Legions of Angells who excell in strength , who are as full of power as of glory , and know no Law but their makers pleasure : The inhabitants of the earth , Men and Divells , whatsoever the Sun hath looked upon , or the creation hath raised from nothing , have this necessity upon them , to obey the Almighties will , and while they rush against his Counsell , to fulfill it , which may appeare more distinctly by considering three particulars . 1. Every Creature depends on God . Every creature is the effect of God secundum esse , essentially depends upon him , or as Scotus speaks is dependance it self : of necessity then they stand in need of Gods perpetuall help , the hand which made must support , and the power which raised from nothing must still preserve from nothing . Which Christ confirmes John . 5.17 . My Father worketh hitherto and I work ; and Saint Paul H●b. 1.3 . He beareth up all things with his mightie word : He beareth up all things with his mightie word : He beareth up all things , 1. Sustinendo as a pillar & sure foundation upon which they stand . 2. Influendo as a fountaine from which they derive all their vertue and operations . 3. Constringendo as a soveraign bond by which the parts of all things hold together and are preserved as water in a vessell from dissolution and running into nothing , and he beareth up all things without any labour or difficulty {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} only by his pleasure , his will by the same word , and breath , by which they were first made . The creature cannot stand one moment without Gods actuall supportance ; All things would run into confusion without his powerfull influence who created all things . For the frame of the world , is not like a House which will stand it self after the Carpenter hath raised it , but receives continuall subsistence from the Author , must be preserved in being & working or else will suddainly break and fall in peeces : It depends upon the Almightie as the figure of a Seale imprinted upon the water , which being withdrawn , the Impression is instantly defaced , or as the light in the aire which upon the Suns removall is presently extinct . Vpon which grounds the school-men affirme that preservation is a continued creation , that every thing is as it were newly borne , newly produced ; And although in themselves permanent yet in respect of God are quasi in fieri : they are as it were under the hammer , they are in a perpetuall forge and dependance . And as our Nature , so are our actions ; we cannot utter one word , thinke one thought , turn our Eye , or move a finger , without the concurrence of his power who giveth life and breath , and all things ; much lesse can we of our selves performe any thing which is good , direct a wish , or tread one step towards heaven . As the Axe is in the hand of him that heweth , without whose elevation it neither cuts nor sinks into the timber , so are we all in the hand of that Master builder of Heaven and earth , we are dead and uselesse tooles without his Influence , who giveth as well the will as the work , and in whom we live and move and have our being . Heavy bodies cannot sinke in the water , nor the fire burn that which is most combustible , if the God of Israel speak the word ; the Watry Ocean becomes a dry pavement and the hard rock a springing well at the pleasure of the Almightie : the Sun of Heaven refreshed as a Giant to run his course , must stand still untill the God of heaven concur to the motion , the consideration whereof made Saint Ambrose break out into this language , Non minus est conservare mundum quam creare , it is as great a work to preserve the world as to create it : and Saint Chrysost. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is a greater work : As it is more labour and strength to support a burden long in the aire , then at first to raise it from the earth , which may teach us : To deny our selves , to yield up and resigne our soules unto Gods disposing Providence , Every one professing with David here am I , let the Lord deale with me as seemeth good unto him . For Dependency is very humble and respective , it studies contentment and care to Comply , it commands the soule a holy silence , and in all afflictions keeps under the least rising of our hearts against the Almightie : It makes us kisse the rod , and with the Christians in Tertullian , thank our Executioners . For shall we receive good at the hand of God , and shall we not receive evill ? Is it his great mercy that we do not f●ll into nothing , or which is worse into eternall flames ? and shall the calamities of this world which crosse perchance our hopes , & so prevent our pride , or draw from us some guilded earth , which happily would have made us more wicked , or at most destroy these Houses of clay which of themselves will fall in sunder ? shall ( I say ) a temporall bodily chastisement , the scourges of a loving father drive us to impatiency , or distrust , or make us curse the day of our Nativity ? A Souldier is tried in a conflict , and a Mariner shews his skill in a tempest . And shall a Christian faint or fear in the Seas of Adversitie , in the battels of affliction ? we see , the candle shines brightest when the aire is darke and the fire burnes hottest when the weather is cold . Nature teaching these inanimate creatures to rejoice as it were in danger , and to triumph over oppression : It is emptie chaff which is tost up & down with the wind , not sound corne , and they are rotten trees which a storme overthrowes . Let us consider that smooth and golden steps , lead for the most part unto lust and carnall securitie , they make us insensible of Gods mercyes , and lesse regardfull of his Iudgements , and more conceited of our own greatnesse : let us consider that the ways of the wicked prosper , they gallop over the green plaines of pleasure and plentie , their Houses are peaceable , and the rod of God is not upon them . And shal we envy the condition of wicked men ? shall we complaine because our Kingdom is not of this world ? shall we be angry with our blessings ? Indeed when we consider the grievance it self we may look after a change of our Condition , for we carry about us flesh and bloud and who can say his heart is cleere ? But yet we must remember the Author of our afflictions the hand which strikes , and the providence which directs them : we may with our Saviour desire the Cup to passe from us , but we must with our Saviour also desire not our own wills , but Gods be done : Murmuring may enrage our Crosses and make them more heavie , but cannot remove them , it may encrease our guilt , and bring upon us new Iudgements , it cannot take them off , like a bird that is entangled in the lime twigs , the more shee struggles , the more shee doubles her danger . 2. God is All-knowing and Omnipresent with the Creatures . What power of Man or Angell can cloud the Eyes of the Almightie ? what darknesse hideth from his face with whom the night shineth as the day ; the darknesse and light are both a like . A heathen will tell thee God is neare thee , he is with thee , he is within thee ; a father will tell thee , God is never from thee , the Shoolmen will tell thee , God is more present with thee then thou art with thy self , and give good reasons for what they say : And above all Saint Paul will tell thee Heb. 4.13 . All things are naked and open unto the Eyes of him , with whom we have to do : Nothing can escape his knowledge , we are as it were divided and bowelled , without our clothes , without our skin , in the sight of God . But when we are lockt in our chambers , the windowes shut , the curtaine drawn over our heads , when we are compassed about with stone walls , who then shall see us ? Nemo te videt ( saith Saint Bernard ) non tamen nullus : No man indeed can see thee , but he seeth thee before whose tribunall thou must one day stand and give an account for every idle word . Thy good Angells see thee , and greeve at thy sinne , the Divell seeth thee , and rejoyceth at thy follie . The stones in the wall see thee , and are ready when God pleaseth to fall upon thee and to grinde thee to powder . But Gods power doth not rest here , his all seeing Eye is not terminated in words and actions . He searcheth the raines , he reads cleerly the book of our soule , he heares our thoughts . this House of our body , walls of flesh cannot exclude the rayes of that Omnipotent Majestie , David in the 94. Psa. 81. will call them fools , who think otherwise ; & he will give a reason for it in the 92. v. He that planted the eare shall not he heare ? or he that formed the eye shall not he see ? he that made the heart , shall not he know the wayes and works thereof ? But Gods Eyes are purer yet , and I have not expressed the least part of their brightnesse : God understands our thoughts a far off Psal. 139.2 . from all eternitie , saith Lyranus uppon that place , as soone as he had existence himself , and he was never without existence , he did know all the purposes , the secret motions , the deepest roote and grounde of all our cogitations . But alas who can measure that which is infinite ? Our great God knoweth more yet , and which may make us adore and admire and tremble , beholds us in our proper and corrupt condition , he discerns much filth and great staines in the fairest soule , he seeth our carnall thoughts , our worldly thoughts , our presumptuous thoughts , our suspitious thoughts , our partiall thoughts , our curious thoughts , our vaine thoughts , he seeth our wisest thoughts are foolishnesse , and our best thoughts have enough to condemne us . But O worme that I am , ashes , and nothing , and worse then nothing ; why do I endeavour to fathome the depth of Gods knowledge , to describe that light which looketh further and further and hath no end of looking further . Whatsoever God seeth ( and he seeth whatsoever hath been , and whatsoever is , whatsoever will be or may be , he seeth whatsoever is to be seene and whatsoever is not to be seene ) he rules and governs and commands , he directs to his own glory and mans salvation . Philosophy will teach us that Angels can discover bad thoughts , by wicked actions , and judge of the soul by the temper of the body : But to see us from everlasting , and to see us in our . native fowlenesse and deformity , to know our thoughts before they were and so long before they were to dispose of them to his own ends , this is that altitudo of which Saint Paul speaks , into which the further we descend , the lower we may sink , and the more we know , the more we are ignorant . O thou Christian then whosoever thou art , having fought a good fight , made conscience of thy ways , and kept thy selfe straight in the middest of a crooked generation , do not hang down thy head or remit one jot of thy zeale in goodnesse for the reproaches of Men , or the unjust censures of all the world , rather revive and quicken thy industry in every good cause , inflame thy holy life , and in despite of all the sharp arrowes of calumniation , run joyfully in the race of Gods service , raise thy languishing thoughts with David in the consideration of thy own sinceritie and innocence and single heart , comfort thy self with the example of Christ , who despised the shame for the joy which was set before him , and satisfie thy soule with Jobs resolution , behold now my witnesse is in Heaven , and my record is on high . When thou art going to any lewd Act , profane company , vaine pleasure , remember the God of Israel looks upon thee : If profit unhappily move thee to injustice , oppression or any other service of the Divell , if rotten lusts , unconstant honour , base ends , lay siege unto thy soul and endanger thy spirituall safety call to mind the presence of the Almightie . This one weapon of Divine Armory is powerful enough to confound a whole world of temptations and to conquer Hell it self . For will any man cut a purse before the Iudges face , and when he is sitting upon the Bench ? will any man commit adultery in the open streets ? Nothing hinders vice so much as nakednes : & if Seneca speak true , the greatest part of sins are committed for want of witnesses . How tender were the primitive Christians herein ? Who would not tell a lie to save their lives as Justin Martyr relates . Saint Augustin proceeds further and will not admit a lie for the salvation of a mans soule . But Job hath a straine above all and will not have a lie told for the glory of God : that glory which is the greatest Good , which is the end of all things , which Moses preferr'd before his own everlasting happinesse . O mercyfull Father how are we degenerated from those pious resolutions ! what Spirit hardens our hearts ? and devoures the conscience of these later generations which make lying a Profession , and are constant in nothing else ? which maintaine the lawfulnesse thereof , and confirme on truths with Oathes and Imprecations . In Davids time the fool said in his heart there is no God , he durst not speak it with his tongue : But our Atheisme is raised to that height and boldnesse that we dare professe it in our words and Actions , we dare brag of our uncleannes in contempt as it were of heaven and in scorn of the Almightie . Adde to this the filthines of sinne which our Saviour tells us Math. 15. defiles the Man , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} makes him Common which , by an Hebraisme , is profane , uncleane , beastly . Agreeable to which is that of Saint James lay aside all filthines and superfluitie of naughtines , filthines in the abstract , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} naughtines which is an excrement a nastie thing as odious and detestable in the nostrills of the Almightie , as our very excrements are to us . Vpon which ground Devout Anselme professed that he would rather be in Hell and free from sinne , then polluted with the filthines thereof possesse the Kingdome of Heaven . Now if every sinne be of this blotting beastly condition , if the Almightie beholds them in their vilest shape , in their greatest deformitie , what shall we think of those crying sinns , of unfaithfulnesse , blasphemy , whoredom , murther , how do they difile us ? what beasts and black Divells do they make us ? what shall we think of this great and famous City lately the Governernesse of Truth , and Crown of true Religion , but now the sink and stinking dirt of all Heresies ? My Author is in print and passeth without contradiction , and in a language which forraigne Nations may understand : And this he further speaks as neare as I can translate him . I dare be bold to say that more sects are risen in London in a yeare and half past then in the whole Christian world since the Apostles times in 1600 yeares : Irenaus reckons up about 20 diverse sects of Hereticks , Tertullian 27. Theodoret 76. Epiphan. 80. August . 88. Damas. 100. philast. . 128. All which being dead and buried many centuries of yeares since , are raised at this time and recalled from Hell by Handicrafts men , and the baser sort of people not without the great evill of the Londoners ; Neither is there yet an end of multiplying Religions . I must confesse I stand amazed at the relation . And know not whether I should be angry with the book , or sorry for the Author , wish to the one lesse bitternesse , or to the other more charitie . 3. God governs all things to their ends . Gods Providence is as generall as his Creation , governing all things by the same infinite power by which they were made . This glorious fabrick of the world would soone lose its beautie and the great familie and rich furniture thereof fall into confusion , if the hand of Providence did not guide their motions and by a sweet command conduct them to their ends . The waters would overflow the earth , the fire would ascend above its proper spheare , Lions and beasts of strength and Crueltie would quickly devoure the generations of Men : Nay the creatures have destruction enough within themselves , and for want of enemies abroad would become their own Executioners . Divines & naturalists have spoken so much of the parts of man , the use & order of the actions and fabrick of rationall creatures , of the vertue of plants & stones , that wonder is fitter herein then words , & , he doth best relate that storie who most admires it ; I shall therfore only tell you , Galen by the light of Nature did extoll the wisdom of Godin the making of a Gnat , in the very thigh of a Gnat that which we do so little regard , which we do so much scorne , which many of us never took notice of , the thigh one of the least & low'st parts of a gnat , a poor , imperfect creature , yet confesseth the hand of God and magnifieth that Name which Christians many times blaspheme ; the basest worme which creepeth in the dust hath matter enough to silence the wisest Man , and by how much the lesser any creature is , by so much it raiseth the greater wonder . As a small watch requires a curious hand , and pictures of the least volume shew most of all the limners skill . Let us consider the whole species of mankind , every child of Adam from the Creation to the last Iudgement , and when we have considered let us be astonished , and cry out with Saint Paul , How unsearchable are his Iudgements who gives to so many millions of millions a distinct Face ? by which the Husband knowes his wife , the Father his Child , the Creditor his Debter , the Magistrate the Delinquent , the Subject his Prince , by which we know our Friends from our Enemies : and without which Treason , Incest , Parricide , Every wickednesse would fill the world , and confusion overwhelm all Government , there is not a Lillie grows in the Field , not a drop sinks from the cloudes , not a haire falls from our Head or a sparrow lights on the ground without the Eye of Providence ; grasse hath measure and the sands of the Sea are numbred , the whole disposing of a Lot is of the Lord . He guideth the stroke of every sword in a battel , and not a bullet flies to any other place then he hath appointed . Those things which be most free and absolute , the hearts and wills of Men follow the Influence of Divine Providence , they do whatsoever liketh them , But yet they can do no more and in no other manner then God hath Decreed , He guideth them to his own Ends yet guideth according to that Nature he hath put into them , they voluntarily performe , what certainly shall come to passe . He causeth good actions , he permitteth bad actions , he rules and orders all . Absolon shall refuse the good Counsell of Achitophell if God have so determined , and Elie's Sonnes shall not obey the voyce of their Father if the Lord resolve to slay them . The Heart of the King is in the hand of God as the Rivers of water , the Kings heart , who hath all things at command , and is of all men most free , and whose wrath is as the roaring of a Lion , his heart , his will , his favours , his frown , his power , his purposes , are call'd by Gods Providence as the waters are carried in their channels at the pleasure of those who have skill to derive them . Posidonius in the life of Saint Augustine gives us two memorable examples to this purpose The good Father being to visit and instruct the people of a certaine place , and having a guide to direct the way and conduct him thither , did notwithstanding mistake the Common and usuall roade and ignorantly fall into a by-path and so escaped the bloudy hands of some Donatists who knowing of his journey lay in ambush to take away his life : At another time this Holy Bishop preaching to the Congregation , and forgetting the Argument , which first he proposed , fell upon the Errors of the Manichees , which he never intended , and by that meanes converted one Firmus his auditor who afterwards fell down at Saint Augustines feet , weeping and confessing that he had lived a Manichee many yeares , and now , by Gods mercy and his last Sermon was reduced to the Catholick beliefe . We all know that Augustus made the generall taxe to enrich his own coffers , but God used it as a meanes to fulfill the Prophesie of Christs birth at Bethlahem . Nay God is the cause why things are not , why a wise Councell of State-Physitians cannot cure the wounds of a bleeding Kingdom , why a peace desired betwixt two contrary Armies finds no successe , why the Enemies which were round about the People of Israel could not desire their Land , the men being absent thrice every yeare , and none but women to oppose them . It is God who hinders and gives way to every work , nothing is independant on him who depends on nothing . Indeed Ticho-Brach , and Kepler two famous Mathematicians , seeme to Crosse this doctrine , attributing much to the Influences of the Starrs , and to that great conjunction of Saturne and Jupiter . From whose pens some in these times give out many ominous conjectures : and in truth few can be ignorant that the heavenly bodies have great power over inferior Creatures and are the partiall causes of many alterations here below ; but such crosse accidents do frequently happen in the Matter on which they work , especially in the bodie and actions of men which are swayd by reason and education and Religion . And God doth so controll and check them at his pleasure , that our sinns are more to be feared then the Starrs , and nothing certaine can be concluded from their aspects , but that they work together for the best to them that love the Lord . They make somewhat to fore-tell Mans inclination ▪ and are signes of spirituall events , but they bring no fatall necessity with them , and things contingent are as far above their power , as they are below the Almightie's . If we can beleeve that the 1000. yeares mentioned in the Rev. for the binding up of Sathan , is yet to come as divers do strongly perswade us , we need not cast the great fury and confusion of all the world , upon the starrs , we need not wonder at those Civill dissentions by which we devoure our selves , and when no other enemy could do us any harme , we labour our own destruction . For the old Serpent is such an enemy to goodnesse and is now so madly furious because his time is short , that he brings foorth all his wicked instruments which are in the 4. quarters of the world to compasse the Tents of Saints about and the beloved City , to strik Religion at the heart , and to banish , if it were possible , the Church of Christ from off the earth ; & yet thankes be to our gracious God his power is limited both in regard of time and measure and manner , he can go but to the end of his chaine , witnesse Jobs afflictions ; He may expresse his malice , he cannot effect his will : For wickednesse it self is under subjection , and all the strength the Divell hath rests in God ; I am confident that these rageing waters which do so overflow the banks of Christendome are trialls of the Godly , punishments of sin , and instruments of Divine Providence . I do not more beleeve that the sun is in the Heaven , or that I am speaking to this Congregation then I do beleeve that all the calamities which are fallen upon this Land , shall turne to the benefit of Gods people , that Antichrist shall concur to his own subversion , and the very enemies of Truth shall advance it , then that scarlet whore , who hath so long made the Nations drunk with her fornications shall fall , and it is most probable that her ruine is neare at hand : when a more full and entire calling of the Gentils then hitherto hath been , shall be accomplished , and their reasons are prevailing with me , who yet expect such a calling : when the Iewish Nation shall be fully reduced to Christian Religion and it is a granted truth amongst the best Divines that such a conversion is yet to come , then shall the Church of Christ break through the clouds of affliction , prevaile over Antichrist and all the instruments of hell , and flourish more in doctrine and manners , in peace and power and glory then ever it hath done since men first inhabited the earth . What Aristotle therefore relates of Phydias the famous Carver , I shall apply to Divine Providence , for as he being to make the Image of Minerva , did with such curious Art work his own face upon the statue , that whosoever should scrape out the face , must of necessitie deforme the whole Image : so the great Architect of Heaven and earth , hath in such a wonderfull manner engraven as it were his own glorious face , his power , his wisdom , his goodnesse , upon the whole fabrick of the world , and upon every part thereof , that this Divine face of God cannot be separated from any Creature without the Creatures ruine and annihilation . I will conclude this point , and my first Proposition with Davids Confession . Psal. 40. v. 5. O Lord my God thou hast made thy wonderfull works so many that none can count in order thy thoughts towards us , I would declare and speak of them , but they are more then I am able to expresse . PROP. 2. Foolish things in the Judgement of the world are in great esteeme with our wise God . How much the heathens of old did contemn the Iews for Circumcision that seale of the covenant in the flesh , Poets and profane writers do sufficiently manifest . And although the Socinians of later times do not plainly deride Baptisme the Sacrament of Christianity and new birth , yet they place it amongst unnecessary ceremonies , and account it rather a matter of forme and custome then of use and power . What wicked titles doth Muncer that great Anabaptist give to Matrimony the holy Ordinance of God , and , which is honourable in all , calling it fornicem and Sathanae lupanar , the stew , and whore-house of the Divell , from whose opinion Coster the Iesuit doth not much dissent professing , that a Clergie-man who keeps concubines and commits sacriledge , offends lesse then he who is married to a wife : And do not many amongst us think coursly of the blessed Eucharist , not discerning the Lords body as the Apostles speaks , who profane those sacred mysteries with carnall thoughts , and unprepared hearts , and rather feed their bodies then their faith ? The Holy Scripture , which is the word of Grace , the word of life , the power of God unto salvation , by the Iews is lesse valued then the Talmud , and in the esteem of Papists , is an imperfect leaden rule , a dead and dangerous letter , a nose of waxe . That God should be incarnate , and suffer is madnesse in the judgement of Festus : A Virgin to beare a sonne , or a resurrection from the dead is abundant Matter of laughing at Athens . What better entertainment hath the preaching of the Gospell ? which is the ministery of reconciliation , and the ordinary meanes of eternall happinesse , opening the eares , enlighting the eyes , softning the heart , and sanctifying the whole man . How is it accounted by too many , ludibrium & probrosum artificium , as Gerson speaks , a vaine work , a dishonourable profession ? how do we loath this heavenly Manna ? What a foolish unnecessary businesse do we make it , preferring our ease , our profit , our private reading before the bread of life and the publick worship and service of the Almightie . Such is the condition of the flesh , and corrupt reason and wordly wisdom that they cannot rellish matters of greatest weight of highest excellency , they cannot discerne the doctrine of faith , the mysteries of salvation , some reasons may be these . REAS. 1. God seeth not as Man seeth . The Lord beholds the heart , he regardeth sinceritie and faithfulnesse , he loves a willing mind , a cordiall wish , when all things else are wanting : But men have base and bastard principles by which they judge and by which they are led , they look upon the Garment and outward appearances , either blessing themselves in their policie with Achitophel , or in their power with Nebuchadnezzar , or in their full barnes with the Rich-man in the Gospell ▪ soule take thy ease thou hast goods laid up for many yeares , when alas the whole world , is nothing to the happinesse of the soule & Gold can no more fill the spirit of man then grace can fill his purse . Eliab looked more like a King then David in the eyes of Samuel , yet David was elected and Eliab refused . 1. Sam. 16. v. 6.7 . And that which is highly esteemed amongst men is abomination in the sight of God , Luke 16.15 How doth the face and outward splendor of the Romish Church prevai●e with carnall minds ? How many owe their Religion more to education then to the Scripture● , and are rather born in good opinions then chuse them ? veritas & veritas was never out of the mouth of the Manichees , when they spak those things which were most false ▪ and their many and great books were full of the Name of Truth when their hearts were emptie of the Nature . Look upon those vast and Giantlike Volumes of Baronius , Vasquez , Suarez , and many others of that Ignatian Order : how are they composed with Iudgment , strengthened with reason , confirmed with antiquitie ? what tongue do they not speak , what art do they not know , what sanctitie do they not professe ? And if you desire to understand what Policie they use to establish the Kingdom of darknesse , to endeere their name and credit to the world , I refer you to three books , the one intituled Arcana Jesu●tarum , the other , Mysteria Jesuitarum , the third Historia Jesuitarum . Proceed a little fu●ther and take notice of those lesser , but no lesse pernicious works of Socinus , Volkelius , and some other pettie primer tracts of their adherents : their rationall discours●s would invite and feast any man who is not nourished with Grace and disciplin'd by Scripture , their smooth and insinuating language would deceive if it were possible the very Elect : So that if we should judge our cause and Religion by the face and eye of man , if Bulke or Policie or externall glory were the only arguments of Truth , and characters of the Gospell , our state were desperate , and as the Apostle speaks in another case , we were of all men most miserable . Saint Chrysostome in his third Hom. on the 1 to the Cor. comparing Paul and Plato together prefers the Heathen before the Apostle in point of reason and in the knowledge of Nature , notwithstanding gives the victory to Saint Paul and lays the Philosopher in the dust . And I beleeve if we examine the whole Catalogue of Martyrs , and take an exact view of those good soules who did put on the whole armour of God , & have wrestled with the rulers of darknesse , and spirituall wickednesse we shall find the unlearned but religious tradsemen professing Christ , and entertaining death when the Scribe and disputer have renounced their faith , and forsook their colours , we shall find the wisdom of the wise destroyd and sillie women and children putting their hands into those flames which the Doctors refused . An Ignorant laick at the Councell of Nice confounded and nonplust many Scholers . And how many of Christs Apostles were fisher-men , learned only in goodnesse , & better read in sinceritie then books ? what can be more plaine then that of Saint Paul , not many wise men after the flesh , not many mightie , not many noble are called . And Saint Chrysostome will give us the reason , because the great , and studied Scholler blessing himself for the most part in the proud swellings of his deepe learning , stands upon his own strength and excellency , and will do nothing without a reason : when the illitterate Countryman , the poore snake abhors himself , is contemptible in his own eyes , and with all humilitie and fear casts himself down at the Almighties feet . Saint Paul goes further , and tells us that the wisdom of the flesh is death , is emnitie against God , neither is or can be subject to the Law of God . Rom. 8. All which is to be understood of wisdom and knowledge so long as they continue carnall , carried away with pride , and self-sufficiencie ; For we must know that many of Gods dearest children have been and still are as able schollers , as glorious lights , and as eminent in every outward excellency as any in the world ; who ever more eloquent then Esay ? more profound then Saint Paul ? more renowned for all learning then Moses and Salomon ? wisdom and knowledge , are happy instruments of salvation when they are guided by truth and steered by Religion , they are great vertues in themselves , and if there were no other world but this , I would account my study , my heaven , and my books everlasting life , but when the text tells me {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not many wise : when Philosophie teacheth corruptio Optimi est pessima , when experience sheweth no wickednesse to the wickednesse of a Scholler , I must conclude that Piety is the greatest Policie , and the best Christian , the wisest Man . REAS. 2. Foolish things are made wise by Gods effectuall calling . When God calls any Man effectually , he puts his fear into his heart as Jerem. speaks ; And Salomon assures us that the fear of the Lord is the beginning of wisdom : when we delight in the commandements of God , & devote our selves to the obedience thereof , when we are eminent in good works , and abundant in service , and embrace Religion with any danger , with any difficultie , then are we wiser then our adversaries , our teachers , our Elders , as David speaks , wiser then the great Achitophels the Pharisees of the world , who being puffed up with the pride of their strong braine , and blinded with an opinion of their profound knowledge will deride Christ himself when he tells them that it is impossible to serve God and Mammon . For wisdome is the fruit of Devotion , and because David was holier therefore he was wiser then his Enemies : Piety raiseth the soule of man , and purgeth it from those lusts which do besot our knowledge , it inspires the understanding with a high and heavenly light by which we discern the subtilitie of the Divel , the corruption of our own hearts , the mistery of salvation ; it breaths into our Actions sinceritie , and watchfulnesse , and the life of wisdom . Though we understand the depths , and secrets of State , excell in Iudgement , sharpenesse of wit , faithfulnesse of memorie and in varietie of experience and observations ; though we be living libraries , and have not Religion , we are blinde and stupid , and fooles in any true knowledge , the flower and spirit of all our wisdom is but learned follie , and beautifull simplicitie . For tell me , O thou mightie Man of knowledge , who dost trample upon the Counsels of others with contempt , and art the Oracle of God in the esteeme of Men . Can thy Policie resist the Divell ? or find out the wiles and devises of the old Serpent , who is well read in all the Arts and advantages of the earth , and is as full of knowledge as of malice ? Can thy worldly wisdom preserve thy life one moment longer then God hath decreed ? can it conduct thee the way to Heaven ? or preserve thy soule from Hell ? that pretious soule , which Saint Basil calls the delight of the Almightie , and Saint August . the miracle of miracles , that Divine , spirituall , eternall soule , I tremble to speak it , our soules are eternall : when we have continued as many yeares , as there are drops in the Sea , we have not continued one moment in comparaison of Eternitie ; were all the world a Mountaine of sand , and every thousand yeares one of those sands removed that Mountaine would have an end , but Eternitie would be no lesser ; After all the ages which Men or Angels can number or conceive , Eternitie doth but begin , it doth alwayes begin , and is nothing but beginning . And now let the eye of reason judge betwixt a Child of God , & a man of the world , betwixt the providence of heaven , and the wisdom of the flesh : what learning is it , to know all the secrets of Nature , and to be a very fool in the mysteries of Grace ? What Policie is it to have a cleere sight into all the Kingdomes of the earth , and to be stark blinde in the Kingdom of Heaven ? what profit is it to gaine the whole world and to lose our eternall soules ? All the admirable knowledge and vertues of the Heathen are but glorious abominations in the judgement of Saint Aug. and Nicodemus one of the best of the Pharisees , a Ruler of the Iews and a profest Doctor in the Law is stupid and childish in the principles of Christianitie ; if our Saviour talk to him of being borne againe , he presently thinks of entring into his Mothers wombe , the naturall Man , the Man endowed with all the excellencies of which the soule is naturally capeable , perceiveth not the things of the spirit of God , hath neither wisdom to make a right choice of the best end , nor understanding to find out the true meanes ; Nay he esteems them foolishnesse , and so changeth the greatest blessing into a fearfull curse . Saint Paul will give us the reason of all because they are spiritually discern'd , they require single eyes and soft hearts , and humble thoughts , they require a sanctifying spirit . The wisdom of Heaven , proceeds only from the God of Heaven , and therefore , 1. Do not contemne thy weak brother . God can raise his thoughts , or direct his follie to a happie end , he can make him an Instrument of glorie , who is now a subject of weaknesse , and can strike a streight stroake with a crooked stick . Let us remember that we our selves in times past were unwise , disobedient , deceived , serving lusts , and divers pleasures , that we continue clay of the same lumpe , branches of the same root , and the same Grace which supports one , may raise another : For who made us to differ ? or what have we that we have not received ? Although the Iews be now a by-word amongst the heathen , and have lien long under Captivitie : Although they are broken off from the stock , yet God is able to graff them in againe and to let the day of his glory shine forth upon them . Nay God will remember his covenant with Abraham and Jacob , his calling is without change , No sin can frustrate his Election . Those who are Enemies to the Common-wealth of Israel , and are darknesse it self , may be enlightened by the sunne of righteounesse : God may have Children amongst Turkes and Pagans , the wildernesse may nourish sheep , and the hard Iron afford soveraign spirits : The theef upon the Crosse became a Saint , and persecuting Saul was changed into Paul an Apostle . Other mens imperfections therfore may be our instructions , they may be arguments of great devotion , they must not be objects of any derision : the least sin deserves contempt , but the greatest sinner charitie : let us hate the vice but help the man , pittie him , pray for him , let us ex●end our breasts of compassion , wheresoever is hope of Conversion . But above all let us not despise our zealous brother , who out of a pious apprehension of the joys of Heaven and of the torments of Hell , of the love of Christ , and wickednesse of sin , makes a conscience of the least transgression , startles at all appearance of evill , is strict and tender , and fearefull in all his conversation , who lookes upon the world with contempt , and for the Gospell sake will kisse the rod , and welcome death . Calvin dedicates his Commentary on the 1. to the Cor to one Caracciolus a Marquesse of Italy , of great honour and Estate , blessed with a noble and chast wife , and with many sweet Children , and full of peace and earthly happinesse ; notwithstanding parted with his Countrey , bid fare-well to his pleasant and rich possessions , forsook his wife and children , and friends , and all for the love of Christ and libertie of his conscience ; following the Counsell of Saint Hieron , to his beloved Heliodor , if thy little Grandchild hang about thy neck , if thy mother with her haire untied and her garments rent , shew thee those breasts which gave thee suck , if thy father cast himself down upon the threshold to keep thee in , tread upon thy father and with drie Eyes flye unto thy Saviour . It is Religion in this case to be cruell , and the greatest pittie to be pittilesse . Ignatius the Martyr was of the same minde , I would to God ( saith he ) I might enjoy those beasts which are prepared to eate me up , I will make much of them , and use them with all kindnesse , that they may devoure me presently : Let the fagot , the gallowes , the furie of wild beasts , the rack , the tearing and unjointing of all the body , let the torments of the Divell come upon me , so that I may gaine Christ Iesus : it is better to dye for Christ , then to be Emperour of the whole world . Call not then devotion weaknes , or zeale folly , rank not them in the Kalender of fooles who prefer Salvation before the world , and by a bold assertion of the Truth , fight for Martyrdom . God is never more honoured then when the Kingdom of Heaven suffers such violence : The Church never shewed more wisdom than when her zeale flamed highest . It was an ancient Complaint of Justin Martyr in the behalfe of the primitive Christians , that they were condemned and put to death , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} upon an ill report , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for the Name of Christian , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for the profession of goodnesse : And in this kingdom there was a time when vertue and pietie were accounted crimes , and the Name of Puritan a greater accusation than drunkennes or whoredom : Luther that glorious light of the Gospell , was called the Trumpet of rebellion . The Prophet Eliah the Troubler of Israel , and Saint Paul was made the filth of the world and the off-scouring of all things . Take heed therefore of rash and ungodly censures in matter of Religion , which requires our prayers , and patience , and charitie , abhorres reproaches : Thou mayst abuse a Court with the Name of faction ; and under the calumnie of Brownist condemne a Saint : Salvation ought to be the businesse of our whole life : We cannot be more studious to preserve our soules then the Divell is to destroy them , we cannot be too carefull about that work , in which our greatest care is not enough . 2. Do not undervalue Gods Ordinances . Divine Institution adds a price , and holy regard to every work : The time , the place , the matter , the manner , every circumstance receives weight from Gods command , and he who is not carefull to observe the least , doth not obey God when he performes the greatest : If Naaman wil be cleansed , he must wash seven times in the water of Jordan , six times washing will not remove the Leprosie : whosoever will be cured must enter , First into the Poole after the Angel hath troubled the water ; he that comes after shall have no benefit ; Gods order must be observed , his number regard'd contempt in any circūstance ruines all the work ; It is no just excuse to prefer some before others when all ought to be done , it is not the Dutie of a Servant to chuse his work , and rather to dispute his Masters will , then obey it . Let the Ordinances of Heaven be never so meane , so poore in regard of their outward condition ; They are worthy of pretious account , of honourable esteeme , of carefull observance , in respect of their Author , and those sacred ends for which they were injoyn'd : Common bread becomes the food of life in the Sacrament of the Lords supper , and water , a vulgar and corruptible Element , Seales in Baptisme the remission of sinns : The very same words of Man which passe as wind and only beate the Aire , comming with Gods Authority and blessing shall melt a heart of Flint , shall prosper in the work for which they were sent , are sharper then any two edged sword , are lively and mightie in operation If the liquor be cordiall , what matter if the vessell be earthen ? If the Tabernacle be all gold within , what though the covering be of badgers skin ? A Scholler will not judge a book by the bulke and out-side , but by the contents . A Souldier will not chuse a sword by the luster of the hilt , but by the goodnesse of the blade . The Author legitimates the work , the will and end is All in every action . Crassus whip'd his Mason , because he sent him a fitter Mast for his service , but not the same he required : and Manlius beheaded his sonne because contrary to command he gave battel to the enemy & obtained the victory . And will God endure disobedience at the hands of sinfull Men ? Is he lesse jealous of his honour then the Creature ? shall he command , and threaten , and beseech ? Shall he bring salvation to our doores , to our bosomes and shall we despise it ? Take heed , curses attend contempt , Famin follows abuse of fulnesse , and unthankfulnesse in Peace & knowledge , brings war and ignorance . Our Saviour only called John and James , and they without tarrying left their ship and their Father , and followed him : Parents , and Fortunes , and Lives give place to Gods command , we must disprove nothing which he approves , nor like any thing which he dislikes . For we are not our own , and therefore we must not set up our own wills , nor judge by our own reason , nor work for our own ends : but we must sacrifice our selves to God , our wills to his will , our reason to his knowledge , our whole endeavours to his Glory . It is enough for us that he would have it so : His will is wisdom , and Justice , and power , and reason , and all things . 3. God can effect glorious designes by weak and improbable meanes . What cannot the God of Heaven compasse to set forth his own glory and to advance his servants good ? Flies and Frogs and Lice the very corruption and dung of the earth are too strong for Pharaoh a potent Prince : these vile and loathsome Creatures shall conquer a Nation of armed Men . When all Aegypt and any ground upon which an Aegyptian breath'd did swarm with Flies , the Land of Goshen , a little spot of earth and in the middest of the Countrey was not molested with any : Not with Flies which of all Creatures are most passeable and least to be resisted : Walls and Rivers , and Armies cannot oppose their motion , denie them entrance : And yet these active irrationall Creatures did not touch upon Goshen when they were round about it , they did know the people of God , and distinguish betwixt his Friends and Enemies . Read the 2. Cap. of Joel , how a great and mightie people were prepared for battel , before whom the Land was as a garden of Eden , and behinde whom a desolate wildernesse . V. 3. They shall come as the noise of a flame of fire , and devoure men like stubble ; V. 5. they shall march like strong men , & go forward in their way without resistance ; V. 7. they shall fall upon the sword and not be wounded . V. 8. The earth shall tremble before them , and the Heavens shake . V. 10. And yet this powerfull terrible Army , in the 25. V. consists only of Grashoppers , and Caterpillars , vile despised wormes , which are strong to execute the word of God . V. 11. & are invincible Souldiers when the Lord of Hosts is Generall . What more contrary to good than evill ? or what more opposeth happinesse than sinne ? Yet the evill of Joseph's brethren , God disposed to good , and the greatest sinne that ever was , the Crucifying the Lord of life by the Divine Counsell produced the greatest blessing . Nay , the bitter waters shall be made sweet by salt , and the sacrifice shall burne when water is powred upon it : our very afflictions as over mastered and rul'd by God have this injunction upon them to further our salvation : Our wounds are remedies , and those who contradict the precepts of the Almightie obey his Providence . Reasons may be these . 1. No meanes are Helpes to God . The Lord of Hosts can conquer without an Army ( Zach. 4.6 . Neither by power nor might , but by his spirit he can subdue every Mountaine of opposition ) and bring about whatsoever he hath determined . Indeed in the ordinary course of Providence , second causes do concur , and in their spheare derive to every effect a proper vertue : Yet here also the God of Providence hath the governing power ; he is the Author of all the good which is produced , and may be said to work himself though with other meanes : For all the world of Creatures are but Instruments at the most such as contribute no assistance to the Almightie God ; they depend upon him for their Being , they work by his continuall influence , and receive their ends from his eternall Order . The same reasons which moved God , to make the Creatures , move him still to use them , not necessitie or want of power , but love & goodnesse . Did he cast out Divels with his finger , Luke 1. and can he not beate down Men with his hand ? Did he make the world when there was no help , and can he not rule the world without any help ? Is his arme shortned who is omnipotent ? or his Providence decayd who is wisdom it self ? The shadow of Peter shall heale multitudes of all diseases , Act. 5. And the letter Thau upon the foreheads of his people shall preserve them ; Ezech. 9. God is not like the Children of Men , who can do nothing without their Tooles ; he can work above meanes , and he can work against meanes : sometimes he disableth the greatest meanes , and sometimes he useth no meanes at all . 2. God can help the meanes . He that can work without meanes , can improve and advance the weakest meanes , can raise and quicken every temper , and dispose little occasions to great purposes . Luther an obscure Fryer , did shake the whole Kingdom of Hell and Antichrist , by whom God gave Truth a resurrection , & a conquest over heresie . The whole world against Athanasius , and Athanasius against it ; half a hundred of yeares spent in doubtfull triall , which of the two in the end would prevaile , the side which had all , or that part which had no Friend but God and Death . And to come a little nearer home , and it would be strange ingratitude in this place , to forget that general deliverance which this whole land obtain'd by the doubtfull language of a few carelesse syllables : And which is more to be admired , when the vault was ready , the powder laid , the trayne made , the match prepared , the Executioners of all bloudy in resolution and in the rage of their Fury . Then the hand of God made a scrip of Paper to frustrate all the work , and to vanquish Rome and Hell it self : we all know that Ezechias being sick unto death , was cured with a bunch of Figgs , which having a peculiar Nature to drie Vlcers , in time would have Matured the Boyl ; but the suddaine cure was the hand of God ; if the Iron be blunt , God puts more strength unto it : If our gracious Creator will favour the building of the Temple , no raine shall fall for ten yeares space , in the day-time to hinder the workmen . The woman in the Revel. the Spouse of Christ shall be holpen by the Earth , the dullest of Elements , the basest of the people· Naaman shall be healed by the common waters of Jordan , the blinde-man cured by clay and spittle , Physick fitter in common reason to have destroy'd the Eyes , than to have restored the sight . When God speaks terror , 300. Men shall vanquish a mightie Hoast , and emptie pitchers shall affright an Army as much as roring Cannons : Nay a blast , a rumor , a Fancy , shall overthrow the greatest power on earth ; The Moabites had a Fancy that they saw the bloud of their Enemies , when they saw nothing but the sun shining in the water : And yet this Fancy was their overthrow , 2. King. 3.22 So easy it is for God to raise strength out of weaknesse , to pull down the pride of flesh and bloud , and to make a shadow , a trifle the Instrument of great Deliverance . And therefore , 1. Trust not in Meanes . The way to have any thing taken from us , and not blest , is to trust in it , and depend too much upon it : The Prophet Ierem. is positive herein , cursed be the Man who trusts in Man , and who maketh flesh his Arme . The reason followeth , and which draweth his heart from God : For when we make flesh our arme , account it our support and strength , and relie upon it for deliverance . Our hearts are withdrawn and departed from the living God , we Deifie the Creature and as much as in us lies we unGod that Creator . The Lord himself in effect , speaks as much in his discourse with Gedeon , Iudg. 7. The people which are with thee are too many for me to give the Midianites into their hands lest Israel make their vaunt against me , and say my hand hath saved me . Self-sufficiency and Creature-confidence is of a vaunting and rebellious Spirit . It sets up it self , and De-thrones the Almightie . Woe to them , saith Isay. in the 31. C. that go down into Egypt for help , and trust in charets because they are many , and in horses because they are strong : And if you would know what this woe is , the Prophet will acquaint you in the 3. V. When the Lord shall stretch out his hand , the helper shall fall , and he that is holpen shall fall , and they shall all together faile . Curses and woes follow them which rest in , and lean to earthly things , and the fruit of carnall confidence is destruction . Out of God there is nothing but the Creature , which is changeable , emptie , and insufficient , which borrowes all the worth it hath , and by very trusting in it , proves uncomfortable . How many Parents lose their children , by setting their hearts too much upon them ? who miscarry oftner than Men of the greatest parts ? Let us not therefore cry up the hands of Zerubbabel , nor the greatnesse of an Army , nor the wisdom of a Parliament , but let us exalt the power of the Almightie , adore his Providence , trust in his goodnesse ; let every Christian endeavour to joyne his soule close unto God , and as it were to square it fit for him , to bring his trust only to the God of trust , and to set him in his own place , the highest in the heart . For the conjunction of the soule with God is the life thereof , and while we be carefull to preserve that union , the Gates of Hell cannot prevaile against us , we stand impregnable . But if the Divell come once betwixt God and our soules , and it is his greatest study so to Do . If the love of the creature and confidence therein make the least separation and unloose our hearts from their chiefest good , then our rock and sure footing is gone : we lie open to that roaring Lion and to those waters of iniquity , which will quickly sink us in perdition : Despaire , Idolatrie , Atheisme , and the whole bodie of sin have free passage into our soules : We cannot step from God , but Sathan steps to us ; Every degree of departing from God is distrust and unbeliefe , and what will not an unbelieving heart commit ? 2. Serve Gods Providence in the use of meanes . So far as God affords us helpes and meanes , we must not be wanting in our Dutie to actuat their power , and to employ them to the best advantage ; we must go along with Providence , and serve occasion and opportunities , and be exactly carefull of all meanes , although we must not trust in any . God promised Josuah , not to leave him nor forsake him , yet he bids him be strong and of a good courage : the Israelites must fight it out , when God had given the Enemy into their hands . Indeed sometimes he will have us only spectators of his Actions , he will tell Jehosaphat and the people of Judah , they shall not need to fight in the battel ; stand still , move not , and behold the salvation of the Lord towards you : when he is pleased to shew a strange deliverance , and to get honour in the confusion of his Enemies , as he did on Pharaoh in the red Sea ; then there shall be no concurse of second causes , he will fight himself , and do his own work with his own hands ; but most commonly he requires the service of the Creatures , which he doth not want , and sets down a course of meanes which he will not alter ; and then it concerns us to answer Providence with industrie , to put forth our strength , and to use such meanes as God vouchsafes . If we have the honour to be Gods Instruments , we must do the office of Instruments and be active : we must cast our care on God for the issue , but we must sweat our selves in the prosecution . Hell it self shall never prevaile against the flock of Christ , yet they must strive to enter in at the narrow Gate , they must work out their own salvation with fear and trembling . Election to the end , includes the meanes , & whosoever will be happy in another world , must first be good in this . Presumption is as dangerous as distrust , and he may justly lose the fruite of a happy end , who neglects the use of lawfull meanes . 3. Confide in God in the want of meanes . It was a pious speech of Luther in an Epistle to Melancton , God is able to preserve his own cause from falling , or to raise it when it is fallen , God is never more neere his people , than when deliverance seemes furthest off , they can be in no condition where he is at a stand and cannot help them . This war which , we think , will devoure us all , may be an Instrument of preservation as the whale which swallowed up Jonas , was a meanes to bring him to the shoare . The depths of Mercy are beyond the depths of misery , and God hath his own ways of helping his Children , when all things else deny them help . The violence of the wind turn'd back the Darts of Bugenius his Armie into their own faces for the victory of Theodosius . A number of little fishes will come to feed the Rochellers in a hard siege . Moab and Ammon , the Enemies of Judah , shall destroy one another . So mightie is God in power , and excellent in working . Say that our sins are many and our transgressions great , yet Gods mercys are more , and his glory will be greater in pardoning . No faults , can damme up the endles goodnesse of the Almightie , we cannot offend so much as he can pardon . Say that our enemies are many , and mightie , and cruell , yet Ahab with a few yong Men , vanquished Benhadad's great Army , and 32 Kings with him . The Divell is stronger by Man's wickednesse than by his own power . Say what we can , and say the worst we can , that England is sore wounded , and poore Ireland is giving up the Ghost . Yet remember that Repentance preserv'd Ninive which in 40 days was to be destroy'd , that Fayth delivered Daniel out of the Lions mouth . That he , who will raise our bodies , can mend our worst condition . Was Abraham deceived , who trusted in God for a Sonne against the course of Nature ? Or David , who being compassed about with the waters of affliction hoped for better times ? Or the 3 Children who beleev'd that God would deliver them out of the fiery furnace ? O Lord my God in thee have I put my trust , save me from all that persecute me and deliver me . And deliver us all he will , if we all pray unto him ; for faithfull prayer is Omnipotent . And pray unto him we shall , if we all trust in him , for trust is the roote and life of succesfull prayer : Let us all therefore Pray , and Trust , and Trust , and Pray , that our heavenly father would work a good understanding betwixt King Charles and his great Counsell , that he would look with the Eye of compassion upon dying Ireland , that his mercyfull hand would make up the breaches of distracted England , that his goodnesse would take away the cause of all calamities , our many , and great , and crying sins . And after our prayers let us trust againe , that seeing it is all one with the Lord , to save with many or with few , to help with meanes or without meanes : He will in due time produce a sweet correspondence betwixt the King and people ; he will deliver bleeding Ireland , out of the hands of bloudy Rebells . He will restore distressed England to a happy condition , he will pardon our iniquities , and remember them no more . Let us pray therefore , and trust continually , and let us never cease to trust and pray . FINIS . Die Mercurii 28. Decemb. 16●2 . IT is this day ordered by the House of Commons , that Master Corbett shall have thanks returned him from this House for the great paines he took in the Sermon he preached this day at S. Margaretts in the Citie of Westminster , at the intreaty of this House . And that he be desired to print his Sermon : And it is ordered that no man shall presume to print it but hee , whom the said Master Corbett shall authorize under his hand-writing . And it is further ordered that Sir Iohn Corbett , a Member of this House , shall returne the thanks to Master Corbett . H. ELSYNGE Cler. Parl. D. Comm. I appoynt Rob. Bostock Stationer to print this Sermon . ED. CORBET . ERRATA . PAg. 9. l. 20. r. destroyes . l. 11. r. untruths . l. 35. r. thus . p. 10. that Gallen . p. 11. l. 1. r. every grasse . l. 36. r. ruled . p. 13 l 31. r When that scarlet . p. 13. in the margentr . Visa est in●igna quam Tullianae dignitati compararem . p. 16. r. Gold . Notes, typically marginal, from the original text Notes for div A34527e-340 Math. 16.17 . & Ioh : 3.4 . 1. Cor. 2.10 . Joh 5.39 . Math. 11.25 1. Cor. 1.19 . D. Twisse D. Amesius . Cameron P●du Moulin &c. Psa. 115.10 . Eph. 1.11 . Tract. de ●vers . Arist. dogmatum . L. 4 de Gene . c. 12. & in En●● . c. 96. Quisquis diffitetur insanit . Rom. 9.21 . Jer. 18.4 . Mi●o & ineffabili modo non fieri propter ejus voluntatem , quod contra ejus voluntatem fit . In. 2. q. 2. Greg. l 2. ●or c. 12 H●e●o . cont. p●lag●a . O●●g . l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal 33 6 Contaren . de ●erf l. 2 c. 5 Aquinas . Con Gen l. 3. c. 24. Thom. p. 1. q 104 Sua . in Met. Vasquez in 1. p. d. 72. Scotus in 2. d. 1. q 5. Hurtad● &c. Hieron. in Ep. ad Ctesiphon●ē & in l. 1. Contra Pe●agianos . act . 17.25 . 〈◊〉 . 2.13 . Act. 17.28 . Math. 14.29 . Dan. 3.27 Exod. 1● . 21 Numb. 20.8 . Ios. 10.13 . In 1. ad Heb. Hom 2. ad Heb. Vs . 2. Sam. 15.26 . Damnati gratias agant , accusatio votū , & poena felic●tas· Iob. ● . 10 . Heb. 12.6 . Job 3. Ier. 12 , 1.2 . Consuevisse Deos , quos pro scelere ulcisci velint , his secundiores res & diuturniorem sanitatem conceder . Caes. l. 1. de bell . Gall . Iob 21.7 . Math. 26.39.42 . Isa. 45.9 . Psal. 139.12 . Sen. Ep. 41. Hil. l 8. de pri. Chrysost. in locum . Ps. 7 2. Ier. 11.20 . Psal. 94.11 . Gen. 6.5 . Isa. 64.6 . Pro. 16.4 . Psa. 34.10 . 1. Tim. 2.4 . Heb. 12 2 : Job . 16.19 . Ap 2. pro Chr. p. 57. De mend . ad . Cons. l. 1. c 6. Iob 13.7.9 . Prov. 16.4 . Exod. 32.32 Non nisi cū m●ntitur perseverat . Tertul. Papists defen. aequivocation . Psal. 14 1. Ideo dixit in corde suo quia hoc nemo audet d●cere etjamsi audet cogitare ; August . V. 18. C. 1. V. 21. In vita Anse●mi : Modò veritatis antiti●●ta & ve●● Religionis corona jam sentina & confluges omnium haeresium . Nuntius Popheticus p. 34. Nehem. 9.6 Iob. 38.11 . Theodor . in his Sermons of Prov. Chrysost. in his Sermons of Prov. L●ssius in his base of Provid. &c De usu partium c. 7. Rom. 11.53 . Math. 6 . 2● 29. & 1● . 29.30 . vid. aug. l. 5 de Civ. Deie . 11. & l. 10. c. 14. Pro. 16.33 . Lam. 3.37 . Deu. 19.4 . 2. Sam. 17. 1. Sam. 2.25 . Prov. ● . 1 . Prov. 19. ●● C. 12. C. 15. Vid. de Alipio l. 6. confess . August . c. 7. & de Iul. Caes. apud Suet. in Cas. c. ●1 Exod. 34.24 . Jer. 10.2 . Rom 8.28 . Joel . 2.31 . Mat. 24.29 C. 18. M. Meade in his clavis Apo. Alst. in his diatr. Caro●us Gallus in his clavis Proph. See the Inter . on the Reve. Napier . Fon. Br●gh . Con●a . Man. Math. 24.14 . Vide Heurrius de leg. Eva●g . ad Jndo . See Wee●● Treatise of the Iew . p. 355. Mich. 4.3 . Esa. 54.11 . L. de mundo c. 6. Vide Catech . Ra. ●cov . Sleyd . Com : Rulling . l. 1. Enchyr. c. 17. 1. Cor. 11.29 . Act. 14.3 . Ph. 2.16 . Rom. 1.16 . Burtor . in Syn. Jud. & Weens treatise of the Iew . p. 349. Dignitati comparar● . Aug. Con. l 3. c. 5. Act 26.24 Act 17.32 . 2. Cor. 5.18 Rom. 10.14 2 Cor. 10.4 Heb. 4.12 . 1. Chro. 28.9 . Ier. 17.10 . 1. Sam. 16.7 Aug. l. 3. Conf. c. 6. Hom. 3. in 1. ad Cor. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Nostri ( ut de viris taceam ) pueri & mulierculae tortores suos taciti vincunt & expromere illis gemitum nec igni● potest , Lae. l. 5 c. 13. Socrates l : 1. ca. 5. hist. Ecc. 1. Cor. 1.26 . Rom. 8. v. 6.7 . Rom. 8. v. 6 : 7. Ier. 32. v. 39.40 . Prov. 1.7 Psa. 119. v. 98 99 100 Luke 16. v. 13.14 . Psa. 119. v. 98.99.100 2. Sam. 16.23 . Iob● . ● . Mat. 16.26 Splendiae peccata . Iob. 3.4 . 1. Cor 2.14 . Psa : 19.6 . & 119.130 Titus 3.3 . 1. Cor. 4. Psal. 44.14 Rom. 11.22 Lev. 26.43 Luke 23.43 . Act. 9. Calv. in Ep. dead. . in 1. ad Cor. Epist. 1 ad . Heliod . Ignatius Antiochen . Apol. 2. pro Christ p. 54 55. See Tertul. adver. Gen●es c. 2. Adamus in vita . 1. King. 18.17 . 1. Cor. 4.13 . See Tertul. Apol. contra Gent. c. 39. Salv. l. 3. 2. Kings 5 : 1. Cor. 11. Act. 2. Isa. 55.11 . Heb. 4.12 . A Gell. l. 1. c. 13 Florus l. 1. c. 14. Deu. 38. Math. 4. ●2 Exod. 8. v. 26. Ioel 2. See Junius in locum . Gen. 50.20 . 2. King. 2.29 . 1. King. 18.34.35 . Act. 5 15. Ezech. 9.4 . Hook . Ecc. pol l. 5 sec. 42. See the storie , The danger is past as soone as the letter is burnt . Isa. 38. 2 King. 20.7 . Ficus suapte natura possunt pus evocare & educere , Cels l. 5. cap. 12. Eccl. 10.10 Iosep. Anti. l. 15. c. 14. Rev. 11.16 So some good Divines interpret . 2 King 5. Iohn 9. Iudg 7. 2 King 3.22 er . 27.5 . Isa. 47.10 Josu . 1. 2. Chro. 20.17 : Exod. 14. Luk. 13. ●4 Phil. 2.12 . Jon. 1 . 1● Syms . Hist. c. 14. p. 67 &c. 16. p. 183 2. Chr. 20.22 . Isa. 28. ●9 . 1. King. 20 Jon. 3. Dan. 6. Dan. 3.17 . Psa. 7.1 . Alsted● 
A31927	----	Englands antidote against the plague of civill warre presented in a sermon before the Honourable House of Commons on their late extraordinary solemn fast, October 22, 1644 / by Edmund Calamy ... Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A31927 of text R5769 in the English Short Title Catalog (Wing C234). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 129 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A31927 Wing C234 ESTC R5769 13690476 ocm 13690476 101391 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31927) Transcribed from: (Early English Books Online ; image set 101391) Images scanned from microfilm: (Early English books, 1641-1700 ; 840:30) Englands antidote against the plague of civill warre presented in a sermon before the Honourable House of Commons on their late extraordinary solemn fast, October 22, 1644 / by Edmund Calamy ... Calamy, Edmund, 1600-1666. [8], 44, [2] p. Printed by A. Miller for Christopher Meredith ..., London : 1652. Reproduction of original in Huntington Library. eng Fast-day sermons. Great Britain -- History -- Civil War, 1642-1649 -- Sermons. A31927 R5769 (Wing C234). civilwar no Englands antidote, against the plague of civill vvarre. Presented in a sermon before the Honourable House of Commons, on their late extraord Calamy, Edmund 1652 23885 29 35 0 0 0 0 27 C The rate of 27 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-11 TCP Assigned for keying and markup 2004-01 Apex CoVantage Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Die Mercurii 22 Octob. 1644. IT is this day Ordered by the Commons assembled in Parliament : That M. Ashurst and M. Gowrdon do from this House give thanks to M. Calamy , for the great pains he took in the Sermon he preached this day at the entreaty of the Commons at S. Margarets Westminster : It being a day especially set apart for a Publike Humiliation , and to desire him to print his Sermon ▪ And it is Ordered that none shall presume to Print his Sermon without being authorised under the Hand-writing of the said M. Calamy . H. Elsyng Cler. Parl. D. Com. I Authorize CHRISTOPHER MEREDITH , or his Assigns to print my Sermon above-named , and no man else . EDMUND CALAMY . Englands Antidote , AGAINST The Plague of Civill Warre . Presented in A SERMON BEFORE THE HONOUrable House of COMMONS , on their late extraordinary Solemn Fast , October 22. 1644. By EDMUND CALAMY , B. D. and Preacher at Aldermanbury , LONDON . LUKE 13. 4 , 5. — Or those eighteen upon whom the Tower of Siloe fell , and slew them , think ye that they were sinners above all men that dwelt in Ierusalem ? I tell you Nay : but except ye Repent , ye shall all likewise perish . LONDON , Printed by A. Miller for Christopher Meredith , at the Sign of the Crane in Pauls Church-yard , MDCLII . TO THE HONOURABLE the House of COMMONS , now assembled in PARLIAMENT . THe subject matter presented unto you in this Sermon , is Repentance : A Theam that concerns you not only as you are Parliament men , betrusted by the people with the happinesse of the Kingdom , but as you are Gentlemen betrusted by God with immortall souls . It is a question with some ( though with me it is no question ) Whether a wicked man can be a good Parliament man ? But I suppose it is a question with none , That if the man go to hell for want of repentance , what shall then become of the Parliament man ? For this grace is absolutely necessary for your own salvations ; so necessary as that there is not the least crevise for an impenitent sinner to get into heaven at . And it is necessary also for the preservation of the Kingdom . For it is The only way , and an infallible way to deliver us from this man-devouring , and land-devouring Iudgement that is now upon us , as is proved at large in the ensuing Discourse . And therefore I could heartily wish that one of the Sermons preached before you every Fasting day , might be a Sermon of Repentance , And that all our Pulpits might sound forth nothing but the the Doctrine of Repentance ; and that this might be the Language of every godly Minister , Repent O England , Repent , Repent . It was once said , and that very truly , Inter altercandum veritas amittitur . I am sure it may be more truly said of our times , Inter disputandum paenitentia amittitur , The people of the City of London have almost disputed away their Repentance . I have read of one that by long studying of School-Divinity was so besotted that he quite forgot the Lords Prayer . And I fear that in our dayes through the heat of disputation about matters of Discipline , Faith , and Repentance is much forgotten both by Minister and People . And therefore as it was the excellency of our first Reformers ( for which they are eternally to be praised ) to bring the Divinitie of former times ( which was much perplexed , and almost lost amongst the multitude of unnecessary School-utrum's ) unto a plain positive Scripture-Divinitie : So it will be the excellency of all the godly Ministers in England ( for which Posterity will blesse them ) to bring all the multitude of the unnecessary Questions that are amongst us , to this Unum necessarium of Repentance . But then our care must be , that this Repentance be a right Repentance . For most people deceive themselves into hell by a false Repentance . The nature of man is wonderfull prone , First , To think it an easie thing to Repent , Secondly , To think that Repentance is an ordinary common Theam , and that it is an easie matter to make a Sermon of Repentance . Thirdly , To think that it is in his power to Repent when he will . Fourthly , To think that God will be contented with any slight Repentance . Fifthly , To think that little sinnes need no great Repentance . Sixthly , To think that he repenteth when he doth not . Seventhly , To deferre his Repentance till he come to be old or sick , Eighthly , To trust to his Repentance , and to think to make God amends by his repentance . All these are common and dangerous errours . The Lord deliver you from them . Remedies against most of them are discovered in the following Sermon , which though I suppose your multitude of businesses will not suffer you to reade over ; yet your multitude of businesses must not hinder you from the present practice of it . For he that excuseth himself from present Repentance by the multitude of his imployments , what doth he else , but excuse himself out of heaven , as they did , Luke 14. 18 , 19. that brought Apostles why they could not goe to heaven ? Your affairs are many and weighty , yet I beseech you alwaies remember Christs speech , Luke 10. 41 , 42. Martha , Martha , thou art carefull about many things , but one thing is needfull . The Lord make you Students of such things , which , when well studied , will study you into Christ and into Heaven . Most men study things that study them into envy , and into contentions , and into things to be repented of . The Lord make you to study that Repentance which is a repentance never to be repented of . So prayeth , Your much obliged spirituall servant , EDMUND CALAMY . A Sermon preached before the Honourable House of COMMONS , at their extraordinary Day of Humiliation , October 22 , 1644. Acts 17. vers 30. latter part . — But now commandeth all men every where to repent . The former part runs thus . And the times of this ignorance God winked at , but , &c. AMong all the Texts that are in the Bible , there is no one Text more suteable to these times , then this that I have read unto you ; But now God commands all men every where to repent : God hath been preaching repentance to England by the Ministry of his word almost these hundred years ; but England hath turned a deaf ear to Gods preaching , and God is now preaching repentance , not only by his Word , but by the sword ; ( for the sword hath a voice as well as the word , Mic. 6. 9. And the sword speaks louder then the Word ) God is riding throughout all England , upon his red and bloudy horse , thundring out repentance to every City , Countrey , Town and Family ; and that which was the last speech of Master Bradford , when he was burning at the stake , is now become the voice not only of the Word of God , but of the Sword of God . Repent Oh England , repent , repent ; The Text is very sutable , the Lord make it as profitable as it is sutable . If any shall object and say ; That the doctrine of repentance is a doctrine that we all know already . I answer , if you know this doctrine so well , the more shame you practise it so little . You know the Story of Chrysostom , that preached many Sermons to the people of Antioch against Swearing , and the people began to be weary of that subject ; and asked him , when he would leave preaching against swearing : He answered , when you leave swearing , I 'le leave preaching against swearing . Would you have the plaister taken away before the wound be cured ? I could heartily wish , that all the godly Ministers of England would combine together , never to leave preaching the sword-removing , and landpreserving doctrine of repentance , till they had perswaded all the people of England to repent , and till God should be pleased upon our repentance , for Christs sake , to turn away the judgements that are now upon us . The words themselves are part of that famous Sermon that Saint Paul did preach to the Athenians , to drive them from their old Idolatries and Superstitions , to which they and their forefathers had been so much addicted . In the whole verse we have three parts : First , A description of the times in which their forefathers lived , they were times of ignorance ; But the times of this ignorance : No wonder they were Idolaters , for they were ignorant : They sate in darknesse and saw no light , and no wonder for a man in the dark to erre and go astray . A description of Gods carriage and behaviour towards those times ; And the times of this ignorance God winked at . By which words you must not understand , as if God did allow of their Idolatries , but there is a twofold meaning of those words . 1 God winked , that is , God did not so severely punish your forefathers that lived in time of ignorance for their Idolatries , as he will do you that live in time of knowledge if you continue in these courses . For ignorance doth excusare à tanto ▪ though not à toto ; your forefathers knew no better , and therefore were no better . But now God will wink no longer . For we live in times of knowledge . And he that knoweth his masters will and doth it not , shall be beaten with many stripes . 2. God winked at your fore-fathers , that is , God did not care so much for them , as he doth for you , God despised them ; The word in the Greek is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the same word that is used Act. 6. 1. and it signifies to neglect and despise . God did neglect your forefathers and suffered them to go to hell in their Idolatries , but now God takes more care of you , for God hath sent me to preach Jesus Christ for your salvation ; And therefore it is no excuse for you to pleade the example of your forefathers , for the times of ignorance God winked at , but now God commands you to repent of the sins your forefathers lived in . Here we have a description of the Duty that God required of them , and that God requires of us , and that God requires of all men every where . But now God commands all men every where to repent : But now , not now exclusively , but now eminently , now rather then at another time , now more then at another time ; But now . God doth not only entreat , but he doth command ; and he doth not only command some men , but he commands all men ; and not only in some places , but every where : But now God commands all men every where to repent . In the words thus explained , there are five Observations ; I shall wave the first four , and pitch only upon the last ; the first is , That to live impenitently in times of knowledge , is a sin that God will not wink at ; To be a drunkard , or an adulterer , or an idolater , &c. under the times of the Gospel , is a sinne that God will never bear ; And the times of ignorance God winked at , but now , &c. That it is a great blessing to a nation , for God to send the Gospel to a nation . And the times of ignorance God neglected and despised , but now God hath sent the Gospel to you , God takes more care of your salvation . That long prescription of time for Idolatry and superstition , is no good argument to maintain Idolatry and superstition . This was the argument that the Athenians brought against Pauls doctrine , ver. 18. This man seemeth to be a setter forth of strange gods , He preacheth new doctrine that our forefathers never heard of , and therefore we will not hearken to his doctrine . This was the argument the Jews brought against Steven and his doctrine , Acts 6. 14. We have heard him say , that this Iesus shall alter the customs which Moses delivered us . This is the great argument the Papists use to maintain their Masse-book , their adoration of images , and the rest of their superstitions . In King Edward the sixths dayes , when the great rebellion was in the West , the only argument that was brought by the Rebels to uphold their rebellion was , because that King Edward did endeavour to bring in a new way of worshipping of God , which they and their Forefathers did not know . And this is the great and only reason , that makes many poor and ignorant people to cry down the Parliament ; and for this cause many thousands have taken up Arms to fight themselves into Popery and slavery : And all because they fear the Parliament will take away their old Episcopal government , their old Cathedrall service , their organs , altars , crossings of their children in Baptism , and other such like customes . For my part , I am not ignorant of what dangerous consequence it is , to alter and change the customs of a kingdom , and I know the Parliament is so wise , as that they will not alter , and the Assembly of Ministers so judicious , as that they will not advise them to alter any custome in the worship of God , but upon very grave and weighty considerations . But howsoever , this is no good argument : Because I have been accustomed to come to Westminster to hear the Organs play , and to hear Cathedrall service ; And because I my self was signed with the sign of the crosse when I was baptized ; And because I have lived all this while under Episcopall government , therefore I will take up Arms rather then the Parliament shall make me to worship God in any other way then I have been accustomed . The Text confutes this Argument , And the times of this ignorance God winked at , but now commands all men every where to repent . Former times were times of ignorance , and times wherein mens consciences were oppressed , and mouths stopped from speaking . But now the times are times of Reformation ; now God hath given greater liberty , and hath sent a greater light into the kingdom . And now God commands all men every where to repent . That the Commandements of Gods Ministers , they are Gods Commandements ; God commands all men , saith the Text ; that is , God by me commands ; my Commandement is Gods Commandement . These four Doctrines I shall not any further meddle withall , but the Doctrine that through the help of Almighty God I shall desire to insist upon , is this : That Repentance is the great Commandement of God for these times : Or thus ; That Repentance is the duty of these daies ; Repentance is the unum necessarium for England : Repentance is the primum & maximum mandatum for England : But now God commands all men every where to repent . And there are two Reasons , why that God commands England to repent now , rather then ever before . The first Reason is common to England with the Athenians . The second reason is proper to England : The first reason is Pauls reason : The second reason is Englands reason . The first reason why England should now repent , and why this duty is now so necessary , is because that now are the times of the Gospel ; and not only so , but times wherein the Gospel is preached with more purity and power then ever ; and therefore God commands us all to repent now more then ever . And there are divers reasons why that they that liue under the Gospel should repent more then other people ▪ and rather then other people : 1. Because Repentance is one of the first lessons that the Gospel teacheth , And therefore Iohn Baptist that was a harbinger to the Gospel , came preaching the doctrine of Repentance , and saying , Repent , for the kingdom of God is at hand , Mat. 3. 2. And the first Sermon that Christ preached was a Sermon of Repentance , Mat. 4. 17. From that time Iesus began to preach , and to say , Repent , for the kingdom of heaven is at hand . And the first lesson that Peter taught the Iews , Act. 2. 28. was to repent , And therefore it is called , Heb. 6. 1. one of the principles of the doctrine of Christ : And he must needs be an arrant dunce in the School of the Gospel , that hath been twenty , thirty , or fourty years in the School of the Gospel , and hath not yet learned the first lesson of the Gospel . 2. Because Repentance is not only one of the first , but one of the chiefest lessons of the Gospel . For , for this very end and purpose Christ came down from heaven , and was made man , that he might preach repentance , as you may reade , Luk. 5. 31. I came not to call the righteous , but sinners to repentance . 3. Because Repentance , as it is one of the first and chiefest lessons of the Gospel , so it is one of the chiefest purchases and priviledges of the Gospel . As Christ came from heaven to preach repentance , so he shed his bloud to purchase repentance . And therefore he bids his Disciples to go and preach repentance in his Name , that is , as his purchase , Luk. 24. 47. Repentance is a back-door to escape Gods wrath by , made up of Christs bloud . A door that the Angels had not , nor Adam , till Christ had purchased it for him . The Covenant of Works admits not of it . Repentance is the proper priviledge of the Covenant of Grace . 4. Because Repentance is one of the chiefest gifts of the Gospel . For as Christ became man to preach Repentance , and shed his bloud to purchase repentance ; so he is also risen from the dead , and exalted at Gods right hand , to be a Prince and Saviour to give repentance to Israel , and forgivenesse of sins , Act. 5. 31. Hence I gather , That to be under the Gospel , and to live impenitently , is to sinne against the incarnation of Christ , it is to sin against the bloud-shed of Christ , it is to sin against the resurrection and exaltation of Christ , it is to sin against the purchase and donation of Christ , and against the chief priviledges of a Christian . But then again , God requires that you that live under the Gospel , that you especially should repent , more then other nations ; because the Gospel doth hold forth two powerfull Arguments and Motives to perswade you to repent ; such as no other Religion can hold forth : The first Motive is , The consideration of Gods infinite love to mankinde , in sending Jesus Christ to die a cursed death , to save all that beleeve and repent from hell and damnation : This is in a kinde an omnipotent Argument to perswade a sinner to repentance : Was Iesus Christ crucified for me , and shall I crucifie him by my bloudy oaths and blasphemies ? &c. Was the Lord Iesus Christ broken for me , and shall not my heart be broken for my sins against him ? this is instar mille argumentorum . There is a story , that when Caesar was killed in the Senate by Brutus and Cassius , Anthony the Senator took his bloudy Robe , and carried it to the Market-stead , and shewed it to the people ; Behold ( saith he ) the bloudy Robe of your quondam Emperour : And thereby he did provoke them to the revenge of his death . And certainly the contemplation of the bloud-shed of Jesus Christ , is an unanswerable argument , to constrain us to repent of our sins against Christ : He that would repent aright of sinne , let him go to Mount Calvary , and there he shall learn two lessons , that no other Religion can teach him ; First : Mount Calvary will teach him , that God is so displeased with sin , that nothing but the death of a God could satisfie the wrath of God for sin . Mount Calvary will teach him that all that Christ did there suffer must be suffered by him to all eternity , if he doth not repent . This is an omnipotent argument , if God makes it effectual . But besides this motive , the Gospel holds forth as in a clear glasse a second motive ; which is , The consideration of the eternall Iudgement , This is an Argument that Paul brings in the verse after my Text , But now God commands all men to repent , because he hath appointed a day , wherein he will judge the world in righteousnesse , by that man whom he hath ordained , &c. There will come a terrible day of judgement : and in that day , if there be any one sin unrepented of , the devils shall assoon be saved as you , This is a mighty Argument to perswade you to repentance ; The least sinne will damn you in that day without repentance ; the greatest sin cannot hurt you in that day if you repent . But besides these Motives , the Gospel doth also afford two great Helps to work repentance , which no other Religion can afford : and therefore we that live under the Gospel , we must repent rather then other : The Gospel affords the help of Knowledge , and the help of Grace : First , 1. The Gospel affords the help of Knowledge ; for God hath promised that in the times of the Gospel all men shall know him from the least to the greatest ; we that live under the Gospel know that Drunkennesse , and Adultery , and Swearing , are the works of hell , and will bring to hell ; we know this , and therefore though God winked at the times of ignorance , God will not wink at us if we be guilty of these sins ; We that live under the Gospel , know that the worship of God , the more spirituall it is , the more beautifull it is in the eyes of God who is a Spirit : And that the outward pomp of Gods service is an attire more fit for the Whore of Babylon then for the modest Spouse of Christ : And that Musick in Gods service , though it may please the ears of men , yet it is unpleasing in the ears of God : And that the best Musick that will please God , is the sighs and groans of a bleeding heart for sinne . This we all know : and therefore God will not wink at our Superstition : The times of ignorance God winked at , but now under the Gospel he cals you all to repent : For we know that Repentance is as necessary as heaven : And that it is one of the first principles of the Doctrines of Christ , Heb. 6. 1 , 2. And that it is one of the vitall parts of a Christian , without which a Christian is but a carkasse of a Christian : As the soul is necessary to the life of the body , so repentance is necessary to the life of a Christian ; it is as the very soul of a Christian ; a Christian is no true Christian without it , We know this : And therefore God will not wink at an impenitent sinner in these daies : We know that there are but two waies to heaven ; either by innoceney , or by Penitency ; And he that will look to go to heaven by innocency , must finde a ladder by himself to climbe to heaven by : There is no way to heaven since the fall of Adam but by repentance : And therefore Tertullian saith , he was nulli rei natus nisi paenitentiae , born for nothing else but to repent : This we all know ; and therefore not to repent now , is a sinne that God will never suffer . Besides this , 2. We have the help of Gods Spirit , for the Ministery of the Gospel , is the Ministery of the Spirit ; and God hath promised to pour out his Spirit upon all flesh in the times of the Gospel : And therefore God looks we should be more spirituall in his worship then the Iews were : And not to repent under the Gospel ; is not only to sinne against the Minister , but it is to sinne against the Spirit of God . Now the summe of all the first Argument is this : That he that lives under the Gospel , and lives impenitently , sins against the Birth , Death , Resurrection , and Exaltation of Iesus Christ : sins against the greatest arguments , that God can use , to perswade him to repent ; sins against the greatest helps that God can afford him to repent ; He is a sinner left without all excuse , He is a Monster in Christianity ; And the hottest place in hell is too cold for him , All this is Pauls reason , and it is common to us with the Athenians . But now give me leave to set before you Englands reason , why God would have us now especially to repent ; A reason proper to England , in regard of the sad condition that England is now in . And the reason is this : Because these are times of warre and bloudshed , this is the day of Iacobs trouble : And therefore God doth especially call for repentance in these daies : This appears , Ioel 2. 12. Therefore also now ( saith the Lord ) turn unto me , speaking of times of famine , ( as some think ) or times of war , ( as others think ) therefore now turn unto me with all your hearts , with fasting , weeping , and with mourning . And there are four Reasons that England doth present before you why that these miserable times should perswade you to repentance , more then ever before : The first is , Because God doth now use such an Argument to perswade us to Repentance , the like to which he never yet did use , since England was England : Gods Argument is this ; Repont , O ye Lords and Commons , or else I 'le give you over to Beggery : Repent , or else I will give you over to Popery ; I 'le give you over to slavery ; Repent , or else I 'le plunder your houses ; I 'le give up your wives and daughters to be defloured ; Repent , or else I 'le burn your Cities ; Repent , or else I 'le remove the Gospel from you . And not to repent when God uses such Arguments , is a sin that God will hardly pardon ; as you shall reade in the 22. of Isaiah , 12 , 13 , 14. In that day the Lord called for weeping and mourning , ( speaking of a time of warre ) and baldnesse , and sackcloth , &c. But behold , joy and slaying of Oxen , &c. and it was revealed in mine ears , &c. Surely this iniquity shall not be purged from you , till ye die ; that is , it shall hardly ever be pardoned . And then secondly , Because God hath now taken away all those Hinderances and Impediments that did heretofore lie in your way to hinder you from repentance ; and therefore now God especially cals you to repentance . There are five Obstructions that hinder many from repentance ; The hope of long life ; Inconsideration ; the Patience and long suffering of God ; the abundance of flattering Preachers ; and the abundance of wealth , prosperity , jollity and feasting , &c. Now God hath taken away all these Impediments ▪ The first Impediment is the hope of Long life . This is a mighty Giant to hinder most people from speedy repentance ; every man thinks he may live one day longer , and therefore every man deferres his repentance one day longer . But now God hath removed this stumbling-block . There is no man can hope for long life now . These are killing dayes . These are dying dayes . These are dayes wherein every man should carry his life in his hand , and the grace of repentance in his heart : It is a sign of an Atheist not to repent now . A second Impediment is Inconsideration . And therefore it is said expresly , Ier. 8. 6. I hearkened and heard , but they spake not aright : no man repented him of his wickednesse , saying , What have I done ? For did a sinner seriously consider the unexpressible woe and misery he brings upon himself by not repenting ; what a sad condition it is to be eternal fuel to everlasting fire , and to be deprived of the beatificall vision . Did he further consider the goodnesse and kindenesse of God towards him every day , notwithstanding his daily provocations , and what an unkindenesse it is to sin against such a God . Did he consider the affronts and indignities that are offered to God by sinners . And also the ineffable love of Jesus Christ towards him , in dying a cursed death to free him from hell and damnation . And did he seriously and conscientiously dwell upon these thoughts , this would ( through Gods assistance ) quickly winde up his soul to a right Repentance . But these truths lye like a sealed Letter , like a Treasure lockt up , like fire under the embers ; without any use or benefit for want of Consideration . And therefore David saith , Psa. 119. So I considered my waies , and turned my feet unto thy testimonies . And Peter , when he remembred Christs speech , and had weighed it , as the word signifieth , he went out and wept bitterly , Mark 11. 72. But our God hath taken away this impediment in a great measure . Now people have time and leasure to search and try their waies . And this is the proper businesse of such times , Ecclis . 7. 14. In the day of adversity consider : When the Prodigall Childe was in great distresse , then he came to himself and repented , Luk. 15. 17. And Solomon prayeth , That if the people of Israel in their captivity should be think themselves and repent , &c. 1 King. 8. 47. These are times wherein God doth in an especiall manner call upon us to consider seriously of the anger of God against England , and what those sinnes are which have provoked him to anger , and to repent of those sinnes . And we have time and leasure thus to doe . The third Impediment , is the Patience and long-sufferance of God ▪ As the Sunne hardens the Clay , so doth the goodnesse of God harden a wicked man in his sins , Eccl. 8. 11. but now God hath taken away this impediment . For now the patience of God is at an end . Now the heavy wrath of God lies upon England : Now the Axe is laid at the very root of the tree ; God hath been holding up his Axe many years against England ; but now God is hewing down the Tree of England at the very roots : It is high time now we should begin to repent . A fourth Impediment is the abundance of flattering Preachers , ( to which you have been accustomed I fear in this place too much heretofore ) that have preached Peace , Peace , and have strengthned the hands of wicked men in their sinne , by promising them life , Ezek. 13 12. But now ( by the help of you Right Honourable ; for which we blesse God ) God hath ( in a great part ) removed all these flattering Teachers : And now the doctrine of Repentance is preached with power , and in the demonstration of Gods Spirit : And therefore now especially God cals you to repent . A fifth Impediment is the abundance of wealth , case , joviality , and prosperity . These are mighty Goliahs to hinder men from repentance . Prosperity is apt to make a man secure , proud , forgetfull of God , impatient of reproof , Ier. 22. 21. I spake unto thee in thy prosperity , but thou saidst , I will not hear , &c. When Iesurun waxed fat , he kicked , &c. Deut. 32. 13. The Oxen that go in the fattest pasture soonest come to the slaughter-house . But now God hath taken away your prosperity , your wealth , and your joviality . These are times of affliction ; these are fit times for humiliation , and repentance , and weeping , and mourning : And therefore now you have no excuse , if you do not repent . The third Reason why England should repent now , more then at other times , is : Because that repentance is the only way to remove the man-devouring and Land-devouring judgement that is now upon us : I say , it is the Only way , for so saith Christ Luk. 13. 5. Except ye repent , ye shall all perish . And so saith Christ also , Revel. 2. 5 16 , 21 ▪ 22 ▪ So also saith Moses , Lev. 26. 14 , 17. Deut. 28. 15 , 25. Which Texts have a morall equity , and doe set out the unchangeable will of God to the end of the world . So also saith David , Psal. 7. 12. Doth not , God many times remove the judgement of the Sword , or of the Plague , &c. from a Nation when that Nation doth not repent ? Hath not God many times removed the Plague from the City of London , when London hath not repented of her iniquities ? To this Objection I answer three waies . First , It is one thing far God to remove his Anger from a Nation , another thing for God to remove his judgements from a Nation . God never removes his anger till a nation repenteth ; but God doth sometimes remove a judgement , when the sins that caused it are not removed . But when God doth so , This very removing his judgements is a great judgement . For as it is a great punishment for God not to punish a sinner in this life , but to reserve him for hell ; as you may reade , Hos. 4. 14. So it is also a great punishment for God sometimes to remove a punishment : as is plain , Isa. 1. 5. Why should ye be stricken any more ? ye will revolt more and more &c , That is , Why should I be so mercifull unto you , as to punish you ? As it is a great mercy for God to punish a sinner in this life , according to that saying , Misericordiae est aliquando subtrahere misericordiam ; So it is a great affliction for God to take away the Sword , Famine , or the plague , and reserve men for hell and damnation . As God sometimes gives mercies in anger ; ( as he did Quails to the Israelites ) Nam multa concedit Deus iratus , quae negat placatus : So he sometimes takes away judgements in anger . Secondly , I answer , That God may upon the prayers of his people , and upon the outward humiliation of the wicked , remove a judgement : but then this is but a temporary removall . It is rather a proroguing then a removing of the judgement . For if the sins that brought the judgement be not truly repented on , ruine and destruction will come at last . Ahab was at last destroyed , and so were the Sodomites ; and so was the old world , though reprieved for a while . For except ye repent , ye shall all like wise perish , saith Christ : They shall perish sooner or later . And so the Iews did fourty years after , to whom Christ then spake , A sinner of a hundred years old , shall be accursed , Isa. 65. 20. And so also Eccl. 8. 12 , 23. Isa. 3. 11 ▪ Thirdly , I answer , When a judgement is removed , and the sins that procured it not removed , it is rather changed then removed . If God love thee , he will change it into another corporall affliction . But if he intends to destroy thee , he will take it off thy body , and inflict it upon thy soul . He will give thee up to hardnesse of heart , as he did Pharaoh . He will take the plague off thy body , and suffer the plague of sinne to encrease in thy soul : which is not to cure , but to change the judgement for thy everlasting ruine . This God doth as a just Judge , But that which this third Reason holds forth is this , That there is no way to obtain a totall and blessed removall of this Land-devouring judgement but by repentance . The fourth Reason why England should repent now more then at another time , and rather then at another time is , Fourthly , Because Repentance is a most certain and an infallible way to remove the great plague of Civill War that is now upon the Kingdom . Mistake me not , I do not say , God will remove the bloudy Sword for our Repentance , But this I say , God will not remove it without Repentance : and upon our repentance he will remove it . Though Repentance be not causa propter quod , yet it is causa sine qua non . It is not the cause for which , but the cause without which God will not do it . And not only so , but repentance is also causa removens prohibens , Repentance removes those sins that do hinder a Nation from deliverance ; and in this sense is a cause of our deliverance . Repentance is the qualification of that Nation which God intends to preserve . Will you secure us , that God will heal the Nation if it repents ? If the Repentance of England be nationall and sincere , there is no doubt of it . For we have three Texts that speak thus much in plain terms , Ier. 18. 7 , 8. 2 Chron 7. 14. Lev. 26. 40 , 41 , 42. &c. These Texts are the Charter of heaven , to prove that Repentance , if it be sincere and nationall , is an infallible way to save a Nation from ruine . What answer you to that Text , 2 King ▪ 23. 26. where it is said , That notwithstanding the Reformation in Josiah's dayes , the Lord turned not from the fiercenesse of his great wrath ▪ &c. because of all the provocations that Manasseh had provoked him withall ▪ I briefly answer three things . First , That the repentance that was in Iosiah's time , was the Repentance of Iosiah and some few other , but it was not nationall . And therefore you may observe , that it is punctually said , almost in every verse of the 2 Kin. 23. That Iosiah put down the Idolatrous Priests , and Iosiah defiled Tophet ▪ and read the law &c. There is no mention made of the voluntary concurrence of his Princes and people , as is expresly mentioned in the Reformation of Hezekiah , 2 Chron. 30. 14 , 15 , 16 , 23 , 27. &c. 2 Chron. 31. 1. And it is worth the noting , that whereas Iosiah began to reign when he was eight years old , 2 Chron. 34. 1. it is said , that in the eight year of his reign , he began to seek after the God of David his father , 2 Chron. 34. 3. But yet it was four years after , before he began to set upon the work of Reformation , 2 Chron 34. 3. and it was ten years after , before the book of the law was found , as appears , 2 Chron. 34. 8. which was a sign that in his first eighteen years there was but little reformation , and therefore no doubt he met with great opposition from his people , which is an argument that the repentance was not nationall . Secondly , But suppose it was nationall , yet it is certain it was not sincere , as appears plainly , Ier. 3. 10. ( for Ieremy prophecied in Iosiah's daies ) and also 2 Chron. 34. 32. where it is said ; That Iosias caused the people to stand to the Covenant they had made , which implyeth a kinde of forcing them to it . But Thirdly , I answer ; That this Repentance of what nature soever it was , it did turn away the judgements of God , for the present , from Iudah , and it did keep them from ruine . As long as Iosiah lived , and as long as the people continued in his Reformation , so long they were preserved . But after Iosiah's death wicked Kings arose , and the people forsook the Lord , and therefore God was forced to destroy them . For this see 2 Chron. 34. 33. 2 Chron. 36. 14 , 17. &c. So that it is plain notwithstanding this objection , that Repentance is an infallible way to remove Englands misery if it be nationall . &c. But suppose the nation should not repent , what good will my personall repentance do to the nation or to my self ? Much good every manner of way ; For first , Personall repentance , if right , will alwaies save thy soul from hell , Ezek. 18. 30 , 31 , 32. Secondly , It will for the most part save thy body also from ruine , even then when God is destroying the nation wherein thou art , Ezek. 14. 14. Especially if there be four qualifications found in thee : first , If thou beest one of those that mourn for the abominations that are committed in the land , Ezek. 9. 4. secondly , If thou beest one of those that are vexed with the unrighteous conversation of those with whom thou livest , 2 Pet. 2. 7 , 8 , Thirdly , If thou beest one of those that keepest thy self pure from those sinnes for which God destroyeth the nation in which thou livest , Gen. 6. 9. Fourthly , If thou beest one of those that appear for God in sinfull times , then God will appear for thy deliverance in destroying times . Jer. 39. 17 , 18. And for this very reason did God deliver Ieremy himself , and gave him his life for a prey . But because Gods people many times are ashamed of Gods cause in evil dayes , and because they do not keep themselves unspotted from the sinnes of the times , and because they are not vexed and do not mourn for the abominations of the land wherein they live , hence it is that they are many times involved in the outward calamity that fals upon the nation . Thirdly , Personall repentance will sometime save a whole nation , as we may reade in the example of Moses , Who often stood in the gap to turn away the wrath of God from the people of Israel . Psal. 106. 23. And the Prophet Ieremy bids us Run ye to and fro , &c. and if ye can finde a man , if there be any that executeth justice , that seeketh the truth ▪ and I will pardon it , Jer. 5. 1. This also we reade , Eze. 22. 30. Ec 9. 14 , 15. If there had been ten wheatears in Sodom , God would have spared all the chaff for their sakes , Gen. 18. 32. Fourthly , Personall repentance , though it doth not alwaies preserve thee from a temporall judgement , yet it alwaies sanctifieth a temporall judgement , and turneth it into a blessing . It takes away the curse and the poison of a judgement . And though the affliction be not bonum in it self , yet it shall turn to thee in bonum . As the same flail falls upon the corn and chaff , but for different ends , the one to be burnt , the other to be laid up in the barn : So the same judgement that is an utter ruine to an impenitent sinner , shall be for the benefit and happines of a repenting sinner , as is excellently set out by the parable of the good and bad figs . Ier. 24 5 , 6 , 7 , 8 , 9 , 10. In a word , There are four kinde of Arks that God provides for his children in times of publike calamities ; and one of these four Arks God will provide for thee if thou repentest . First , Either he will provide an Ark of prevention by death before the calamity comes , Isa. 57. 1. Thou shalt rest in the grave as in thy Ark ; and shalt not see the evill that is coming upon the Nation . And thy very dust will be precious in Gods sight . For Christ cannot be perfect without it , Eph. 1. 23. Or secondly , he will provide an Ark of deliverance and preservation from the judgement when it comes , as he did to Noah , Lot , Ieremy , and will do to thee also if thou hast the four qualifications forementioned . Or thirdly , an Ark of supportation under the judgement , and sanctification of the judgement . Or fourthly , an Ark of salvation by the judgement , It is but winking ( as the Martyr said ) and thou shalt be in heaven presently . This is all I shall say for the explication . Only I shall make bold to put you in minde of an Ordinance of Parliament made by you , Feb. 15. 1642. In which pious and religious Ordinance you call upon the whole Kingdom to practise that which I preach before you this day . And you therein say , That Repentance is the only remedy to turn away Gods judgements . And that it is an excellent remedy , a successefull remedy , and an unfailing remedy . These are your own expressions . I shall therefore take the point for granted , and having spent so much time in the explication , I shall now proceed to the application . If Repentance be the unum necessarium for England ; if it be the great Commandement ; Here is a black Bill of indictment against all those that live impenitently even in these daies . That swear and will swear even in these daies . That are drunkards and adulterers , and will be so even in these daies . That love their old superstitious practices as much as ever . That willingly neglect holy duties , or perform them negligent , even in these bloudy daies . In a word , that live in any one known sin without Repentance . I beseech all such ( as a Minister of God ) to hearken to the evill of their condition . Not to repent at any time is a damnable sinne . And indeed there is no sinne properly damns any man but the want of faith and repentance . The sinne against the holy Ghost is therefore only unpardonable , because God hath threatned never to give repentance to the man that commits it , Heb. 6. 4. It is not the falling into the water drowns any man , but the lying in the water : So it is not the falling into sin that damns any man , but the lying in sin without repentance . Not to repent at any time , is so damnable a sin , that Austin thinks that the sin against the holy Ghost is nothing else but finalis impoenitentia . Which though I conceive to be an errour , yet I know this to be a truth ; That no sin damns any man , to which finalis impoenitentia is not an adjunct . But not to repent in such times as these are , is a sin that hath a double aggravation upon it to make it exceeding sinfull . For first , these times are times of the Gospel , times of knowledge , times of the Spirit . And though God winks at the times of ignorance , yet he will not wink now . To sinne against the Gospel is a greater sinne then to sinne against the Law , Heb. 10. 28 , 29. For he that sins against the Gospel , sins against more mercy then he that sins against the Law . And Gospel sins will bring Gospel curses , which are greater then Legall curses . If any man sin against the Law , he hath the Gospel to fly unto ; but if he sin against the Gospel , what shall he then fly unto ? The Curse of the Gospel is Anathema Maranatha . Not to repent now , is to sin against the priviledge of the Covrnant of grace ; against the purchase and donation of Christ ; against the Incarnation , death , resurrection , and exaltation of Jesus Christ ; as I shewed before . And secondly , These times are times of affliction ; and not only so , but times wherein God afflicteth us with the sorest of his judgements . And therefore not to repent in these daies , is not only a Soul-destroying but a Land-destroying sin . It is a sign thou lovest neither wife , non childe ; nor houses , nor lands ; nor soul nor body . For there is no way to preserve all these from ruine , but by repentance . Not to repent in such times as these are , is to harden our hearts above the hardnesse of a Iew . We have a Proverb , As hard-hearted as a Iew . A sinner impenitent under affliction , is more hard-hearted . For the Jews sought God diligently , and early ; and with great weeping and mourning in their affliction , Hos. 5. 15. Psal. 78. 34. 1 Sam. 7. 6. Not to repent in such daies as these , is to be worser then the very Heathen ; for not only the Heathen Ninevites but the Heathen Mariners in a storm , every man cried to their God . Now Mariners ordinarily are the worst of men . Not to repent in these sad daies is to harden our hearts above the hardnesse of rocks ; as you shall see in ▪ the fifth of Ieremy , and the third verse , I have corrected them , and they have not amended , &c. they have hardned their faces above the hardnesse of rocks ; as if he should have said , If their hearts were not harder then rocks , in times of affliction they would have repented . Not to repent in these daies is the brand of a Reprobate : 2 Chron. 28. 22. It is most emphatically expressed . And in the time of this distresse he did trespasse yet more against the Lord ▪ This is that King Ahaez . It is a brand for ever upon him . And yet notwithstanding all this , where shall we finde a penitent sinner ? It is an easie matter to finde a sinner , but where shall we finde a penitent sinner even in these daies ? I beseech you tell me , what sin have you left since these wars began ? Are you not as proud as ever ? Are you not as covetous ? Are you not as vain in your fashions ? as vild in your courses as ever ? What sinne have you left since you took your Covenant , and swore to reform your lives ? This is a day wherein you must search your hearts ; I beseech you now in the presence of God return me an answer . May not God say as it is in the eighth of Ieremiah and the sixth : I have hearkned and heard , &c. and no man repented him of his wickednesse , saying , What have I done ? No man repents . Do you Noble-men , you Gentlemen , you Common people , do you repent ? Can the Lord hear you repent ? He hearkens , he stands at your doors , to listen whether you repent . May not Iesus Christ upbraid the Parliament of England ▪ and the people of England , as he doth the people of the Iews , in the 11. of Matthew and the 20. Then Iesus began to upbraid the Cities , wherein he had wrought many miracles , because they repented not . I do not come here to upbraid any man , but my Lord and Master Jesus Christ doth upbraid you , whosoever you are , for whom God hath wrought such mighty wonders , as he saith done for this Parliament , if you do not repent . The truth is , ( And oh that I could speak it and you hear it with grief of heart ! ) we are now come to that passe , that many men begin to scorn to hear a Sermon of Repentance . It is a sign , say some , the Minister hath been idle that week , or that his stock is spent when he comes to preach of such a common Theam as Repentance : Men begin now to have itching ears , to hearken after new and unknown truths : which for the most part doe prove to be old errours . And that which is yet more sad , many godly people in City and Countrey that were wont in their private meetings to discourse about Repentance , and how they should do to get a broken heart for sinne , and how they should do to get power over their evill lives : Now all their discourse is of this opinion or that opinion , insomuch that unlesse God be mercifull to us , we are come to that passe , that we shall quickly dispute away all our repentance , and all our faith ; and we shall quickly dispute our selves out of our godlinesse , and out of our Religion . And that which is yet more sad , Are there not some that preach against humiliation ? and that tell us , that humiliation is but a back-door to heaven , and a back-door to Christ ? Are there not some that tell us , that Repentance is a legall Grace ? ( whereas I proved unto you even now , that it is the very proper grace of the Gospel ; and the proper purchase of Christs bloud , ) Are there not some that teach , that God sees no sin in his elect children ; and that the very being of their sins is abolished out of Gods sight ? And that God is never displeased with his people though they fall into adultery , or any other sin : no , not with a Fatherly displeasure ? And that God never chastiseth his people for any sinne : no , not with a Fatherly chastisement ? And that an unbeleeving and an impenitent sinner is as actually pardoned in Gods sight of all his sinnes , as he is if he beleeves and repents ? And do not some of these now begin to grieve , that they have grieved so much for their sinnes ? And that which is saddest of all : are there not multitudes of people , even in the City of London ( a City so well instructed ) carried away with these grace-destroying and Land-destroying Opinions ? Truly these are black signs , that God intendeth to bring the Cloud of Bloud London-ward . And that God intends that London should drink of the Cup of Bloud , because London is so ready to he infected with the Cup of Errors : and the cup of grace-destroying Opinions . And for my part , I am more afraid of this Cup , then of the other ; more afraid of these divisions , then of the Power and strength of the enemy ; for he grows strong by these divisions . The Lord give us hearts to lay these things to heart ! and the Lord give us hearts to repent of these sins ! If this be the great Commandement of God to England , that England should now repent , now rather then ever ; now more then ever : I beseech you let us all subscribe to the obedience of this Text : and let this Commandement be written this day in every one of our hearts ▪ Oh that the Word of God , and the Sword of God , might preach this doctrine again and again ; and oh that the Lord would make it to take deep impression in every one of our souls ! Remember the Motives : These are the times of the Gospel , wherein God holds forth such arguments to move us to repentance , which no other Religion can hold forth : arguments drawn from the incarnation of Christ , from the resurrection of the dead , and the day of judgement . These are times of Knowledge , these are times of the Spirit ; These are times of bloud , now God thunders from heaven : now God presents you with a terrible Argument to move you to repentance : Now God hath taken away all your Hindrances that did hinder you from repentance . And there is no way to remove the man-devouring sword , but by repentance ; and repentance is an infallible way . These are the Motives ; and Motives sufficient to make the very stones in the Church to repent , if they had a capacity to do it : sufficient to make the Devils in hell to repent , if they had had the happinesse to have been put into a possibility of salvation upon their repentance : But the devils are not so happy . For the truth is , repentance is not only a duty , but a happinesse . It is a happiness that there is such a gate as repentance to get into heaven by . Christ Jesus shed his bloud ( as I told you ) to make this door . The devils have no such door . And it is a happinesse also , that God will for Christs sake accept of a sinner upon his repentance . It is vain in mans Court for a murderer or a thief to pleade his repentance : But it is not so in Gods Court . Blessed be God that after our shipwrack by Adam , there is such a plank as repentance for a poor sinner to swim to heaven upon : And this is another mighty Argument to perswade you to repent . He that refuseth to repent , refuseth to be happy . But now give me leave to draw down this Doctrine to all sorts of people , according to the words of my Text : But now God commandeth all men every where to repent . First , All men ; And then Every where , All men . 1. Repentance it is not only a garment for poor men to put on , but God cals the rich men of the world to repent ; God cals the great men of the world to repentance . Say unto the King and Queen , Humble your selves : And Oh that God would speak that word to the King and Queen this day ; that the Lord would command them to repent ; Great Manasseh he was a great sinner , and did greatly humble himself , 2 Chron. 33. 12. And the great King of Nineveh put on sackcloth , and humbled himself , he and his Nobles : David King of Israel made his very bed to swim with tears for his sins . Great men sin against a God that is greater then they : and Great men must appear before the Great God , at the Great Day of Judgement . There is a great day of judgement , a terrible day of Judgement , wherein the great men of the world , and the Kings of the earth , and the rich men , and the mighty men shall desire for the mountains to cover them , and to hide them from the wrath of the Lamb , Rev. 6. 15 , 16 , 17. Great men doe more hurt by their sins then others , and therefore God will punish them more then others ; and therefore they are to repent more then others : ' Potentes potentèr torquebuntur . The truth is , Hell is provided on purpose for great men ; I mean , such as are greater in sinne then in greatnesse ; otherwise , Greatnesse is an ornament when it is joyned with goodnesse ; but for those that are wickedly great , and greatly wicked great men , Tophet is ordained of old ; yea for the King it is provided , Isa. 30. 33. And therefore God cals Great men , Princes , Noblemen , and Gentlemen to repent . 2. Repentance is not only an Antidote for Drunkards , Whoremongers , and Oppressors , &c. But God cals them that live Civilly , and that are morally good , to repent . You must repent because you pretend to make conscience of doing that which is just to man ; but you make no conscience to doe that which is just to God , to give him his due in the duties of the first Table . You must repent , because either you constantly neglect holy duties , or you are constantly negligent in holy duties , which both are great iniquities . You must repent , because at the best you are but Negatively good . There is no positive goodnesse in you . Though you abstain from evill , yet you do not do good ; though you do not swear great Oaths , yet you do not speak holily . And every tree that brings not forth good fruit , shall be hewn down and cast into the fire . You must repent because you do all good duties , either from naturall principles , or which is worse , from sinfull principles , and for naturall ends ; or which is worse , for wicked ends . You must repent , because of your immoderate love of the world ; and because you would fain serve God and Mammon ; and because you are afraid to be too good ; as you are afraid to be very bad so you are afraid to be very good ; you are afraid to venture too much for God , afraid to be too forward in his Cause ; which are all horrible iniquities . You must repent of your inward iniquities , your inward adulteries , and your inward murders ; and you must repent of your little oaths , and your little sins ( as the world cals them , though properly there is no sin little , because no little God to sin against . ) And you must repent of your secret iniquities . For he that is but civilly and morally good , makes no conscience of inward sins , he is never troubled for his originall sin , and for the body of sin that is within him . He makes no conscience of little sins , and for the most part , he hath some back-door or other , to some secret iniquity which the world knoweth not of . You see then there is great reason that they that live civilly should repent also . 3. Repentance is not only necessary for those that live civilly , but God cals his own children that live religiously , and he cals upon them in a more especiall manner to repent . And therefore Christ sent Iohn Baptist a holy just man to go before him to preach repentance , to shew that holy and just men need repentance . When the people of God sinne , they sinne against more light then others , and against more means of grace then others ; against more mercies then others ; they sin against better principles then others : God takes it more unkindely at their hands ; and they dishonour God more by their sins then others : And therefore the people of God ought especially to repent . They have an ability within them to repent ; they have the grace of repentance , and therefore God especially commands them to repent : when they sinne , God will chastise them sooner then others , surer then others , more then others in this life ; and therefore they ought to repent sooner then others , and more then others , and surer then others : God will chastise them sooner then others , 1 Pet. 4. 17. The time is come that judgement must begin at the house of God . And in the second of the Romans and the ninth ; Tribulation and anguish upon every soul that doth evill , but first on the Iew , and then on the Gentile ; God will punish the Iew before the Gentile , and the Christian before the Iew . God punisheth them sooner , and therefore they must repent sooner ; and God chastiseth them surer then others . Amos 3. 2. You only have I known of all the families of the world , therefore I 'le be sure to punish you . And God chastiseth them more then others in this life , Lam. 4 6. The punishment of the daughter of Zion is above the punishments of Sodom . Dan. 9. 12. Under the whole heaven hath not been done as upon Ierusalem . And therefore God cals on his own people to be sure to repent more then others . And I doubt not but you that fear the Lord , will hearken to my counsell this day . When Gods people fall into any grosse sin , such as adultery and murder , though they do not loose jus haereditarium ad coelum , their right and title to heaven , ( For David was a childe of God , though a childe under wrath , in the midst of his sins ; he was not a childe of wrath , but a childe only under wrath ) yet they lose jus aptitudinale ad coeium , they lose their fitnesse to enter into that holy place of heaven . And this fitnesse is not recovered till they actually repent . And therefore Repentance is very necessary for the children of God . And thus you see that God cals upon the worst of men , and upon the best of men ; upon the least of men , and the greatest of men to repent . God cals upon all men , saith the Text . But most especially upon you that are Parliament men , You are to repent as you stand in a double capacity . First , As Gentlemen . Secondly , As Parliament men . First , As you are men . For as the Prophet Oded said to the Princes of Iudah , so do I say to you this day : Are there not with you , even with you sins against the Lord your God ? And therefore God cals upon you , even upon you to repent . There is an Ordinance of Parliament ( which I named even now ) that cals on all the Kingdom of England to repent ; and in that Ordinance you set down fourteen Sword ▪ procuring sins ; you command that that Ordinance be read in our private Families , and in our Churches : you reckon there fourteen sinnes , which are like unto fourteen Iron whips , with which God is now whipping England to the very bloud : Now it is not enough for you to command England to repent of these sins : but God requires , that you your selves should repent of them also . As it is not enough for a Minister to call upon his people to repent , but the Minister himself must repent also : So it is not enough for you to desire the subjects of England to repent , but you must repent even this day of these sins ; I will name the sins over : For they be your own ; I mean , such which you have commended to the Kingdom that they should repent of ; God requires that if upon examination you finde your selves guilty , you should repent of your Contempt of the holy worship of God ; and your Contempt of the holy Ordinances of God ; and your Contempt of Holiness , and of Gods holy Ministers ; God requires and commands that you should repent of grosse and affected ignorance under the light of the Gospel ; of Unfruitfulness under the means of grace ; of Unthankfulness for the many mercies you have received from him ; of Incorrigiblenesse under the judgements that are upon the land : God requires you should repent of your Oaths and Blasphemies ; of your Fornications and Adulteries ; of Drunkenness and Gluttony ; of your Contentions and unnaturall Divisions ; of your Pride . Vanity , and Prodigality in apparell ; of your Oppression , Fraud and Bribery : One Sin I had like to have forgotten , and that is the sin of the Profanation of Gods Sabbaths : But I would desire you likewise to remember that there is an Ordinance of Parliament lately printed , wherein you require the Kingdom of England to apply their hearts to the sanctification of the Lords Day , both in publike and private . This you command us ; Now I beseech you tell me , Do you do so your selves ? that which you command the Kingdom , as a Minister of Jesus Christ I command you to put in practice ; and to repent of those sinnes which you command us to repent of , so farre as you are concerned in them . And to remember further that your Ordinance tels us , that we ought not to repent slightly , but we ought to be deeply humbled ; we ought to mourn with a godly mourning , and with a hearty-abhorrency and detestation of these sins . Now the Lord cals upon you this day to do thus : And to do thus more then others , you that are Gentlemen , because these sins in you are more scandalous , and do more hurt , both by Imitation , and by Imputation : They doe more hurt by Imitation , because great men are like unto Looking-glasses , according to which all the Countrey dress themselves ; whatever they do other men follow : And your sinnes do more hurt by Imputation , for God doth many times impute the sins of the Rulers upon the People , as he did impute the sin of David upon the people of Israel . And therefore God requires you this day to repent in dust and ashes : And to be humbled before the Lord , as you are Gentlemen ; that is the first . But then secondly , God commands you to repent as you are Parliament men ; As you are men , with a personall repentance ; as you are Parliament men , with a Parliament repentance . And here give me leave to speak to you first divisim , and then conjunctim . First , To speak to you singly and severally : I beseech you search and try your wayes . And if there should be found any amongst you that drive the designs of Oxford , and that are present at Westminster , only to betray their Countrey , the Lord unmask such , and the Lord give them repenting hearts : This is to build your houses upon the bloud of three Kingdoms ; this is to sell your souls for preferment ; And it is just with God that such men should not only lose their souls , but lose their very preferment also ; as Judas that sold his Master , and hung himself . And then again , If there be any amongst you that drive your own designs , and seek your own ends , and not the publike good ; and seek your own ends more then the publike good ; and seek your own ends to the detriment of the publike good : these are crying abominations , and the Lord cals for a Parliament Repentance this day : It was the Complaint of the Apostle of his time , Omnes quae sua sunt quaerunt , &c. Phil. 2 ▪ 21. All men seek their own , and no man seeks the things of Iesus Christ . If the Apostle Paul had been alive in our daies , I wonder what he would have said of our times . For truly , if God should unrip us here before the Congregation , I am afraid he should finde many of our hearts to be made up of nothing but of self-love and creature-love ; and yet notwithstanding this is a sin , and not only against the light of the Word , but against the very light of nature ; for the light of nature teaches us , that all private good should be swallowed up in the publike ▪ And the very Decii and Curtii , and Aristides , and many other Heathens will rise up in judgement against many Christians in this particular . There is a famous Text in Ier. 45. 3 , 4. Behold ( saith the Lord ) I do now begin to pull down what I have built , and to destroy what I have planted , and seekest thou great things for thy self ? seek them not . Is this a time to seek your own ends ? this is just as if a man should have his house on fire , and in stead of seeking to quench his house , should go and trim up his chamber : what will become of his Chamber when the house is burnt ? It is just as if a man when the Ship he is in is sinking , should go and enrich his own Cabine ; The Lord give you hearts to repent of this . Or if there be any amongst you that favour Malignants , because they are your friends , though enemies to God and his Cause ; this is a great sin to be repented on greatly . And I say to such , as the Prophet to Iehosaphat , 2 Chro. 19. 2. Because you help the ungodly , and love those whom the Lord hateth ; therefore wrath is gone out from the Lord against you . Now let me consider you conjunctim , as you are united into one body . And here give me leave to put you in minde of a praier of Austins , very necessary to be made by you this day : Lord deliver me from other mens sins : For this is a certain rule ; That all the sins of the Kingdom which are committed by your connivance or allowance , are the Parliament sins , and they call for a Parliament Repentance . And therefore I beseech you search and try your hearts , and consider how far you are accessary to the sins of the Kingdom , that so you may be wrought up not only to a personall but to a Parliament humiliation . And if it doth appear that you have taken more care in setling your own Liberties , then in setling of Religion : If you have taken more care to build your own houses then Gods house , this is a crying sin ; and this makes you accessary to a thousand sins that are committed in the Kingdom . Again . If you do not labour according to your duty , and according to your power , to suppresse the Errors and Heresies that are spread in the Kingdom ; all these errours are you errours , and these heresies are your heresies , and they are your sins , and God cals for a Parliamentary repentance from you for chem this day ; You are the Anabaptists , and you are the Antinomians , and it is you that hold , That all Religions are to be tolerated , even Iudaism and Turkism ; That the Soul is mortall and dies with the body ; &c. These are your errors if they spread by your connivance . For the sinnes of the sons of old Ely , are imputed to old Ely himself . And when the people of Israel had profaned the Sabbath , Nehemiah contended with the Nobles of Iudah for suffering them , and tels them , that it was they that did prophane it ; because they suffered the people to prophane it , Neh. 13. 17. Thus also all the guilty bloud that God requires you in justice to shed , and you spare ; God will require the bloud at your hands . And all the Bribery , all the cousenage , and all the robberies which are committed in the Kingdom , which you can punish and do not , these are all your sins , Oh that the Lord would work up your hearts to the meditation of these things , and that the Lord would make your hearts like wax , and this word like the Sun to melt them . Thus God cals you to repentance as you are men , and to a Parliament repentance as you are Parliament men : And God cals you to do all this now , God now commands you now to repent : The commandement is now , and the practice must be now : There must be two nows , the nunc of the Commandement , and of that you have heard abundantly : but now there must be also the nunc of Obedience : God now commands you , now to practise this Text , for otherwise for ought you know , you may be in hell the next hour ▪ peradventure you may , and peradventure you may not . But howsoever you put your everlasting estate upon two peradventures : peradventure God will deny thee space to repent next hour ; or if he give thee space , peradventure God will deny thee grace to repent . And if any of these two peradventures should happen ? thou art undone to all eternity . Who can tell but they may happen ▪ for God hath threatned , Luk. 12. 46. That if that servant say in his heart , My Lord delayeth his coming , and shall begin to beat the men-servantt , &c , the Lord of that servant will come in a day that he looketh not for him , and at an hour when he is not aware , and will cut him asunder . &c. And therefore as the Apostle saith , Iam. 4. 13 , 19. Say not , To morrow I will go to such a city , &c. for what is your life , is it not even a vapour ? So say I , say not , I 'le repent to morrow , for it may be God will deny thee space to morrow , and deny thee grace to repent to morrow : put not your eternall souls on a peradventure ; God cals upon you to repent now , even now . Give me leave to adde three Motives more , and to call them Englands Motives to the Parliament of England , to perswade them to present repentance . First , The only reason why God doth not repent of the evil of punishment , is , because you do not repent of the evill of sinne ; the only reason why God delays to turn away his wrath , is , because you delay to turn unto him . We cry out , How long , Lord ? how long ? When wilt thou have mercy upon England ? When wilt thou sheath up the Sword ? And God he cals , How long O England ? Oh Parliament of England ? when will you turn unto me with all your heart ? when will you repent of all those sinnes you command the Kingdom to repent of ? how long will it be before you be washed from your Uncleannesses ? when will you turn to me ? when will it once be ? Jer. 13. 27. I appeal to your consciences : Is it fit that God should cease fighting against us by the Sword , before we cease fighting against him by our sins ? But if you would turn unto God , let me assure you , The very same day that you turn , God will turn : You have a Text for it in the second of Haggai , and the eighteen verse . Mark , the very day wherein you begin to build my house , from that very day , I 'le prosper you : Nay , let me tell you , the very minute that you begin to repent , God will repent ; you have a Text for it , Ier. 18. 7 , 8. At what instant I shall say , concerning a Nation to destroy it , &c. If that nation turn , I 'le repent of the evil I thought to do unto them . As a personall repentance is a means to obtain a personall salvation , so a nationall repentance is a means to obtain a nationall salvation : At that very instant that thou turnest from thy sins , God will save thy soul : so on that very day that a Nation turns from sinne , God will turn from his anger . A Parliament is the representative Nation , and therefore I call a Parliament repentance , a Nationall repentance . This is one of Englands motives , and it is a powerful one : God will keep touch to a very day , to a very minute . Secondly , The reason ( saith England ) why God begins to repent of the good that he hath begun to do for you , is because you do not repent of the evill you have done against him . If you look into the Word , you shall finde that God is said as well to repent of his good works and of his mercies , as of his judgements : in Ier. 18. 10. If you do evill in my sight , &c. I 'le repent of the good I intended to do unto you : and in Iosh. 24. 20. If you do evill I 'le consume you , after I have done you good . And we see by sad experience , that God hath begun to leade us of late back into the wildernesse again , and hath given us a great defeat in the West : God begins to repent of the good which he hath done for us : and why doth God do this ? Because we repent not of our evils against him . God begins to carry us back , because we turn our backs to God ; but if we did repent of our evils against him , God would do us good , and never repent . But England hath a third Motive , and Oh that God would give you ears to hearken unto it ! Thirdly , The reason why all our fasting doth prevail no more with God , is because we do not joyn repentance with our fasting ; because our fasting daies are not repenting dayes : We have now almost been three years a fasting ; and we have had many extraordinary fasts , and yet we are not delivered . We are as farre from the end , as we were in the beginning : and what is the reason ? Not because the way of fasting is not Gods way to heal a Nation ; but the reason is , because we do not fast aright . Suppose , not I , but England speaking unto you in her own behalf , and bewailing the manner how fasting daies are kept in this place . For first , You bring not your Fasting apparell with you ; here are many of you appear in this place rather in a triumphing way , then in a penitent way ; whereas the great King of Nineveh , he laid aside his robes , and so did his Nobles . And though God regards not the out-side so much , nay God scorns the out-side without the in-side , yet God looks to have the out-side , as well as the in-side : And then again , Secondly , Here is a great deal of Fasting , but where is your weeping ? where is your mourning ? Look into the Word of God , and you shall alwaies see fasting and weeping goe together ; God scorns your fasting , if there be not weeping joyned ; Turn unto me with all your hearts , with fasting , ( what next ? ) with weeping , and with mourning : Nay fasting and mourning are all one in Christs sense ; in Matth. 9. 15. Can the children of the Bridegroom mourn when the Bridegroom is with them ? but when the Bridegroom shall be taken from them , then shall they Fast . Here fasting and mourning are put for one and the same thing : Now because there is a great deal of fasting , and so little weeping , that is the reason why our Fastings do no more good ; We keep dayes of humiliation without any humiliation , and therefore God scorns our dayes of humiliation . It is a very sad thing to see that in stead of weeping on a fasting day there are many that turn a great part of it into sleeping ; we turn our weeping into sleeping , we weary God , and weary our selves ; and in stead of soul-afflicting , we afflict God by our negligent addresses to God on that day . Were it not strange to see a condemned Malefactor , while he is pleading for his life at the Bar , to fall asleep , would you not say , this man cares not much for his life ? You come hither like so many condemned Malefactors , and you come to pleade for your own lives , and for the lives of three Kingdoms ; and for you to fall asleep while you are pleading for your lives , God scorns such fastings ; and that is the reason saith England , why I am not healed by your fastings . And then again , Thirdly , there is a great deal of Fasting , but there is no Reformation : a great deal of talk of reformation , but there is no practice of reformation ; we have a great many Covenants of Reformation , but there is no performance of our Covenants : We swear to reform , but we do not reform ; we fast one day , and feast the devil all the moneth after many times ; Do we do as the King of Nineveh did , and as his Nobles and people did ? they cried unto the Lord , and turned every man from his evill way ; but because there is no such turning from sin amongst us , because there is no reformation ; that is the reason why our fasting doth no more good . Beloved in the Lord , suffer me to speak my minde plainly ; Could I see the Parliament of England do as the King of Nineveh did , and all the Nobles of Nineveh did ; could I see them all appear here , and lying down in dust and ashes , weeping , and mourning , and lamenting before the Lord , and humbling their souls in good earnest , and every man turning from his iniquity , and from the violence in his hand ; such a fasting day would save the lives of three Kingdoms ; such tears would prevent the effusion of the bloud of thousands ; such a day would be loud musick in the ears of God ; The Lord make this day to be such a day . Thus much I thought good to say in reference to the generall expression in the Text , But now God commands All men . Secondly , But then it is added in the Text , God commands all men every where ( that is another expression ) to repent ; If we must repent anywhere , we must repent every where ; for , First , Because God fils every where ; If thou canst commit a sin where God is not , there I 'le give thee leave not to repent ; but if God be every where , we must repent every where , because God is every where . And then again , Secondly , Because some devil or other is every where : I do not say , that the devil is every where , but some devil or other is every where ; and therefore we must repent every where , because our Accuser is every where , and our Judge is every where . And then again , Thirdly , Because death will meet us every where : If there be any place wherein thou art exempted from death , I 'le give thee leave not to repent there ; but death will meet with thee every where , and therefore God commands all men every where to repent . And then again , Fourthly , Because we must give an account for all the Actions that we do every where : God at the day of judgement will ask thee an account of that that thou hast done anywhere ; and therefore we must repent every where . And then , Fifthly , Because we sin every where , we sin in our Churches , and therefore God cals for a Church-repentance : We sin in our Parliament , therefore God cals for a Parliament-repentance : We sin in our Sacraments , therefore God cals for a Sacrament-repentance : We sin in our beds , in our shops ; and therefore God cals for repentance in our shops and in our beds . God cals to the Assembly of Ministers to repent of their sinnes ; God cals not only to the people at Oxford to repent , but to the people at Westminster to repent ; God not only cals to the pretended Parliament at Oxford , but the true Parliament at Westminster to repent : God cals all men every where to repent . And then again , Sixthly , Because Gods judgements are every where ; Gods judgements fill every Town , every City , every Countrey ; the Sword devours every where , and therefore God commands us to repent every where . Thus much for the second exhortation , There is one Question yet behinde which must have an answer before I can conclude . Some will say , What is that Repentance which is the unum necessarium for England , and which is The great Commandment of God for England ? Is there any man that doth not repent ? There is much talk indeed in the world , and much dispute about Repentance , and much profession of repentance . And every man saith he repenteth . But I fear that most people mistake the nature of true repentance , and so are cheated of their salvation by a rotten and false repentance . There is a threefold mistake of repentance . First , Some think it an ominous thing to repent , and judge of repentance , as some ridiculously judge of making their Wils , who refuse to make their Wils in their health , as thinking it an omen and presage of their death . So many refuse to repent in health , because they think it a work of sicknesse , and if they should do it in health , it would hasten their death . This opinion is not worth confuting . Secondly , Some think it an easie thing to repent , and therefore deal with repentance ( as one saith ) as countrey-people do with Physicians , who never send for them , till they be breathing out their last breath ; So many never think of Repentance till they be upon their death-bed , and then they conceive that these five words , Lord have mercy upon me , are as efficacious to send them to heaven , as the Papists conceit that their five words of consecration are able to transubstantiate the bread in the Sacrament into the body of Christ . Most people think it very easie to repent . It is but repenting , saith the sinner . But this But is a hard But , It requires the omnipotent power of God to work repentance , 2 Tim. 2. 25. Therefore it is called a rending of the heart , Joel 2. 13. which is a hard work . And it is likewise called a ploughing up of the fallow ground of our hearts . It is a Transmutation , a change of the whole man from sin to God , which is no easie work . Thirdly and especially , Most people think they repent , when they do not . And I beleeve that the reason why so many goe to hell , is not so much for want of repentance as for want of a right repentance . We reade , Act. 11. 18. of a repentance unto life , and 2 Cor. 7. 10. of a repentance never to be repented on : where note there is a repentance which is not unto life , and a repentance to be repented on . Repentance is a rare jewell . But as there is no jewel but it may be counterfeit , so there is no grace but it may be counterfeited : As there is a counterfeit faith , a dead carcasse of faith , so there is a bastardly repentance , poenitentia spuria & non genuina ; or as Austin cals it , Poenitentia infructuosa . And as a counterfeit jewell is nothing worth , no more is a counterfeit repentance . And as many are undone by the buying of a counterfeit jewel : so there are many in hell through the mistake of this jewel , that yet thought it may be , they had repented aright , and so might all their friends possibly think likewise . Now therefore the great question will be , What is that repentance unto life , that repentance never to be repented on , which if I have , I may assure my self that I am in the state of salvation ? For the answer to this , I will briefly shew , 1. What is not that repentance which is unto life . 2. What repentance is that repentance which is unto life . What repentance is not that repentance which is unto life . There are six sorts of Repentance which are not the right repentance . The first is , Pharaohs repentance . After he had obeyed God in letting the people of Israel go , he repents of this his good action , as Exod. 14. 5. This was a repentance unto damnation , not unto salvation . Some such I have known , that in their young daies have been zealous and forward for private fasts , and for all other religious exercises , and afterward have Apostatized from these ways and persecuted them in others , and repented that ever they had been so strict and zealous . This is a wicked repentance . Thus , many in our daies ( through the errour of their judgement ) repent that ever they have been troubled so much for their sins , and that they have fasted so much , and wept so much . This is a repentance to be repented on . The second is Sauls repentance , 1 Sam. 15. 24. This repentance was as fair , and as full in outward repentance , as Davids to Nathan , 2 Sam. 12. 13. But yet Sauls repentance was not unto life . It failed in four things . First , His confession was without sorrow , he acknowledged his sin ; but we reade not that his heart smote him for his sin , or that his heart was broken for his sin , as Davids was . Secondly , Sauls confession was not free , but forced from him by Samuel with dint of argument . But Davids heart smote him for numbring the people , and he confessed the sin before God smote his people with the plague , 2 Sam. 24. 10. Thirdly , Sauls confession was by way of diminution , he labours to lessen his sin , and to put the fault upon the people , 1 Sam. 15. 21 , 24. But true confession of sin is with aggravation of the sins we confesse . Thus did David , 2 Sam. 24 10 , 17. Thus doth Daniel and Ezra , Dan ▪ 9. Ezra 9. Fourthly , Sauls confession was mingled with pride ; 1 Sam. 15. 30. he desired honour with the people , though he had no respect from God nor from Samuel . True confession is an humble confession , Ezra ▪ 9. 6. The third is Ahabs repentance . His repentance was so great and so remarkable , that God bids Elijah take notice of it , 1 Kin. 21. 27 , 29. His repentance is expressed in four particulars ; He rent his clothes , he put on sackcloth , he fasted , he lay in sackcloth , and went softly . But yet it was not a repentance unto life . It failed in three particulars . It was but an outward repentance . All the forenamed expressions were outward , he rent his garments , but his heart was not rent . And therefore God rewarded him only with an outward reward , 1 Ki. 21. 29. Ahah was like a ripe plum that is soft without , but hath a hard stone within ▪ 2. It was a worldly and carnall repentance , for fear of the losse of his kingdom , and for fear of the dogs that Elijah threatned should lick up his bloud . 3. It was a repentance for sin , but not from sin . You shall reade in Scripture , not only of a repentance for sin , 2 Cor. 12. 21. Rev. 9. 20. but also of a repentance from sinne , Act. 8. 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , so it is in the Greek . So also , Heb. 6. 1. Repentance from dead works . Now Ahab did not repent from his sin . For in the next Chapter he is as bad as ever he was . The fourth is , The Israelites repentance , you shall reade often of their repentance , 1 Sam. 7. 6. Iud. 2. 1 , 2 , 3. Iud. 10. 10. But their repentance was not unto life . It failed especially in two particulars . 1. It was only and meerly for fear of the Lord , it was only when they were in distress , as appears often and often in the book of the Iudges , and also Psa. 78. 34. 2. It lasted only as long as the rod lasted , when the affliction was past they returned to their sins again , Psal. 78. 36 , 37. Iud. 4. 1. Iud. 6. 1. &c. They were just like iron , which while it is in the fire , is soft and malleable to any thing , but when it is taken out of the fire , groweth presently hard again : or like unto water , that while it is upon the fire is very hot , but when taken off , presently groweth cold . And this , I fear , is all the Repentance that many have in these daies . Some so bad as not to repent at all , even in these killing daies ; but they that do repent , I fear it is only for fear of the rod , and it will last no longer then the rod lasteth . The Lord give us hearts to search our hearts whether it be not so . The fifth is The repentance of Iudas . The Text saith , he repented , and confessed his sinne , and made satisfaction . Mat. 27. 3 , 4. And he justified also Christs innocency , and he took shame to himself in going to the high Priests to confesse his sinnes . But yet his repentance was not unto life ; though there be many in the world that pretend to a right repentance , that cannot pleade so much to justifie their repentance as Iudas can . But it failed in divers particulars . First , his repentance was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Greek word is not the same with the Greek word in my Text for repentance . Paenituit , sed non resipuit ; he sorrowed for what he had done , but he was not reformed from what he had done , for he that murdered Christ before , murdered himself presently after . It was no life-reforming sorrow . Secondly , Iudas repented , not out of hatred of the sin that he had committed , but only to quiet his conscience , he felt a hell in his conscience , and to quiet that he repented . Thirdly , This repentance was wholly legall , only for fear of hell , and it was wholly without hope of mercy . It was a desperate repentance , and it drew him not to Christ , but to the gallows . True repentance is out of love to God ; and it is alwaies mixt with hope , Ezra 10. 2. The sixth is , The Heathen mans repentance . There is in a Heathen man a natural conscience , and when he sins against the light of nature , this natural conscience will accuse and condemn him , and this oftentimes worketh a naturall and morall repentance . Thus when Alexander in his drunken sit had killed his dear friend Clitus , when he was sober , he was troubled in conscience for it , and sent to all the severall kindes of Philosophers ( as it were to so many Ministers ) to know what he might do to appease his conscience , and to satisfie for that sinne . Thus Polemo , when in his drunken fit he came to the School of Xenocrates , and heard him reading of sobriety , repented of his drunkennesse , and became sober ever after . This I relate to the shame of thousands of Christians . But yet this was not a repentance unto life . For here nature reforms nature . Refined nature reforms nature abominably profaned . Sober Alexander reforms drunken Alexander . Here is no turning to God , no eye to Gods glory , no sorrow for displeasing of God . It is a repentance upon naturall and morall grounds , which is not a repentance unto heaven . Thus , many repent of their gaming , and of their drinking and whoring ; because it destroyeth their estate , or their bodies , or their good names . This is a naturall repentance , upon naturall grounds , but not a repentance unto life . Thus you see what that repentance is which is not unto life . It is our duty to examine whether we exceed these six sorts . There are many that are cried up for great professors that come short of them . And it must needs be a miserable thing to come short of those that come short of heaven . It is not enough to repent as Pharoah , Saul , Ahab , the Israelites , Iudas and the Heathen repented ▪ But we must labour to exceed them , and amend in all those things wherein they failed . We must not repent of our good actions , as Pharaoh did ; but of our bad actions . Our confession of sins must be with shame and confusion of face , with heart-breaking sorrow , it must be free and voluntary , not forced , it must be an humble and self-abasing confession . Our repentance must not only be outward as Ahabs was , but inward also ; it must be a rending of the heart , a pricking at the heart . Sin must not only be oculi dolium but it must be cordolium . Our repentance must not only be for sinne , but from sinne . We must not repent for fear of the rod only , as the Israelites did ; for this is to repent out of self-love , and not out of love to God . This Repentance may be in a man that hath no grace . This is to fear hell , not sinne . Neither must our Repentance vanish as the morning dew . We must not return to our vomit after the affliction is over . This is to act as a dog , not as a Christian ; This will bring utter desolation , Ezr 9. 13. This is to mock God who will not be mocked , or rather it is to mock our selves into hell . Our repentance must not be only to quiet conscience , to escape hell , as Iudas's was , but it must be a filiall Evangelicall Repentance , arising out of love to God whom we have offended , and out of hatred of sin , and it must alwaies be mingled with hope of mercy . Our Repentance must arise not only from naturall and morall , but from Supernaturall and Theologicall grounds and principles . Now I come to shew more particularly what is that repentance which is a repentance unto life ; a repentance never to be repented of : What is that repentance which whosoever hath is certainly in the state of salvation . For the brief answer to this you must know , that true repentance is a medicine made of Christs bloud that must have five ingredients in it . And if any one of these ingredients be wanting , the medicine will not avail us unto salvation , It is a Golden chain that must have five links , and if one link be wanting , the chain is of little use . The five links of this golden chain are : First , Godly sorrow for sinne . Secondly , A hearty confession of sinne . Thirdly , A sincere endeavour to forsake all sin . Fourthly , Satisfaction for sin . Fifthly , A turning to God by new obedience . Whereever there is true repentance : First , There is godly sorrow for sin ; God hath tied sinne and sorrow together with Adamantine chains : and a woman may as soon look to be delivered of a childe in a dream , as for a man to repent without sorrow : sorrow indeed is the daughter of sinne , but God hath made the daughter to be a means to destroy the mother ; you must not look to fly to heaven with pleasant wings ; you must not look to dance with the devil all day , and sup with Christ at night ; to live all your lives long in Dalilahs lap , and then to go to Abrahams bosome when you die : wheresoever there is true repentance there will be sorrow for sin . But this sorrow it must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Cor. 7. 10. A sorrow caused for Gods sake ; a sorrow more for the offence done against God , then for the punishment due unto us . It must be a repentance towards God , as it is called , Act. 20. 21. because it eyes God and his offence , more then the punishment . It is called a lamenting after the Lord , 1 Sam. 7. 2. It is a mourning for Christ whom we have pierced by our sins , Zech. 12. 10. Not so much a mourning for the misery we have brought upon our selves by our sins , as for the dishonour we have brought to Christ . It is a mourning for sin as sin , as it is offensivum Dei , aversivum a Deo , as it is an act of disobedience , an act of unkindenesse , as it is an act polluting and defiling the soul , making the soul unlike God , and like the devil ; an act that will bring the soul to the devil , &c. True sorrow must not be only attrition but contrition , which is the grinding of sin to powder . A rock may be broken in pieces , and yet be hard still . True sorrow is when our rocky hearts are ground to powder , and made soft and pliable to do and suffer whatsoever God shall require at our hands . It is ( as one saith ) annihilatio voluntatis , a swallowing up of our own wils in Gods will . And wheresoever there is this godly sorrow , if the heart be deeply wounded and pierced with it , Secondly , There will be also true confession of sinne . Even as a stomack when it is surcharged with too great fulnesse , it is never quiet till eased by vomit : So if the conscience be overladen and brim-full of sorrow for sinne , it will never be at ease till sinne be vomited up by confession . Sinne in the conscience is as a thorn in a mans foot , as needles in the flesh , or as poysonfull matter in a sore , which lyeth burning and aking with pain . In such cases there is no rest unlesse the sores be lanced and the poison expelled . Confessio peccati est medicina peccati ; ( saith Naz. ) It is vomitus sordium animae , David did but purpose to confesse his sin , and God forgave him . Psal. 32. 5. He that hideth his sinnes shall not prosper , but he that confesseth and forsaketh them shall have mercy , Pro. 28. 13. Iudah ( which signifieth Confession ) got the Kingdom from Reuben . True confession of sinne is the way to the Kingdom of heaven . In confession we accuse our selves , and we judge our selves . By accusing our selves we put the devil out of office . And by judging our selves worthy of damnation we put God out of office : for if we judge our selves , we shall not be judged of the Lord . This is the second link of the chain . But here you must remember that this confession must not be like unto Sauls confession , but like the confession of Ezra , Daniel , David , as was said but even now . The third link of the golden chain of Repentance , is an inward sincere endeavour to forsake all sin everlastingly . All poenitentia is in vain without resipiscentia , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in vain without {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . It is to no purpose to repent for your sins , unlesse you repent from your sins ; for a man to say he repents of sin , and yet doth not forsake it , he speaks a contradiction . As for a man to say that he is changed from a fool to a wise man , and yet remains a fool , he saith that which is a contradiction ; so for a man to say he repents of his swearing , and yet to swear ; to say he is turn'd from his adultery , and yet remains an adulterer , he saith a contradiction : as Tertullian saith excellently , He that repents with a contradiction , God will pardon him with a contradiction : thou repentest , and yet continuest in thy sins ; God will pardon thee , and yet send thee to hell ; there is a pardon with a contradiction . True repentance must be joyned with an endeavour to forsake sinne . But then we must remember that this forsaking of sinne must have four properties . It must first be inward . We must put away evil from before Gods eyes , as it is Isa. 1. 16. We must doe that which is good in Gods eyes , as the good Kings of Israel are said to do . A man may go to hell for the inward desire to sin , though he should never commit any outward act of sin . It is not enough to restrain sinne , but we must endeavour to mortifie it . A Lion chained is a Lion still . Secondly , It must also be sincere . Two things make a good Christian , good actions , and good aims . Though a good aim doth not make a bad action good ( as we see in the case of Uzzah ) yet a bad aim makes a good action bad , as we see in the case of Iehu . We must forsake sinne not for worldly respects , or self-ends , but we must say with Ioseph , How can I commit this thing and sinne against my God ? Thirdly , It must be universall . We must make conscience to abstain from every sinne , as well as from any sinne . We reade Iud. 8. 30 , 31. that Gideon had seventy sons and one bastard ; and that bastard was afterward the means to kill all his seventy sons , Give me leave to apply this in a spirituall sense . Though thou hast seventy good duties , and yet if thou hast one bastardly sin which thou delightest in , this sinne will take away the benefit and comfort of all thy good duties . Fourthly , It must be everlasting . It is not enough to fall out with sin , and afterwards to be friends again : but we must so hate it as never to be reconciled . The Prodigall Childe never returned to his prodigality ; nor David to his adultery . The fourth link of the golden chain of repentance , is satisfaction for sinne . This is a part of Repentance much abused by the Papists , and seldome spoken of by our Divines ; but of great use if rightly understood . The Papists teach , That Christ by his death satisfied for the guilt of sin , and for the eternall punishment ; but as for the temporall punishment of sinne , Christ left that to us to satisfie for by deeds of Penance here , and by Purgatory hereafter . But this Doctrine is false and hereticall . First , It is a derogation to the full satisfaction of Iesus Christ . He is a perfect Saviour . Secondly , This makes every man in part his own Saviour . Thirdly , This takes away the freenesse of forgivenesse of sinnes . Fourthly , This takes away all the comfort of afflictions . For if afflictions be satisfactions to Gods vengeance , and part of the temporal curse due to sin , where is the comfort of affliction ? Fifthly , What can a poor creature contribute to satisfie an infinite God ? All satisfaction must be de propriis , of some thing that is our own . And what can we give to God to satisfie him , but that which he hath first given to us ? Besides satisfaction is a just proportionable recompence for an injury : And what proportion between the action of a finite creature , and the wrath of an infinite God ? And therefore satisfaction in a Popish sense is abominable ; but in a Catholike Orthodox sense it is a point of great consequence . A true penitent sinner will make satisfaction to God , to the Church , to his brother , and to himself . First , He will make satisfaction to God . Not in a Popish sense , Not by tendring up his Repentance as a recompensation to the injury offered to the great God by his sinne ; but by presenting the Lord Christ and his satisfaction for an atonement . And therefore the Iews in the Old Law when they had committed a sin , they were to bring a sacrifice , and first to confesse their sins over the sacrifice , and then to offer up the sacrifice for a propitiation . This sacrifice was a type of Christ . He that will procure pardon from God of sinne , must not only mourn for it , confesse it , and turn from it ; This is not sufficient to procure pardon ; because our repentance at the best is imperfect , and we must repent for the defects that cleave to our repentance . But if we would procure pardon , we must tender up Iesus Christ by faith to make up the breach that sin hath made . We must repent , but not trust to our repentance . He that trusteth to his repentance makes an Idol of it , and makes a Christ of it , We must not bottom our selves upon repentance , but upon Christ only . Secondly , He will make satisfaction to Gods Church . If he hath offended it by any scandalous sinne he will take shame to himself in a publike way of reparation . For this purpose did David write his penitentiall Psalms , which are Psalms of Davids satisfaction to Gods Church for the offence he had given to it . Thus Solomon wrote his Book of Ecclesiastes to make recompensation to the Church of God , which he had wronged by his Apostacy . And I trust ( through Gods mercy ) to see this Discipline put in execution in England . Thirdly , He will make satisfaction to his brother , to his body , and to his soul . First , To his body . If thou hast wronged thy brother in his good name , which is more precious to him then his life , God will not accept of thy repentance , unlesse thou endeavourest to make up the injury thou hast done to his good name . Many go to hell for want of practising this . This is no easie duty . For a mans good name is like a white piece of paper , which when once blotted , can hardly be made clean again without some remainder of defilement . So again , If thou hast wronged thy brother in his goods , God will not accept of thy repentance , unlesse thou endeavourest with Zaccheus ( according to thy ability ) to make restitution . This is a lesson for all men , but especially for Souldiers to lay to heart . Secondly , He will make satisfaction to his soul . If thou hast been a Morall cause to make thy brother sin , it is not enough for thee alone to repent , but thou must endeavour not ony out of charity , but out of justice , to bring thy brother to repentance also . If thou hast perswaded a woman to lewdnesse , a man to drunkennesse , it is thy duty to make them soul-restitution : a Doctrine little preached , and lesse practised ; but of absolute necessity , in regard of thy endeavour at least to do it . For want of this soul-satisfaction many souls miscarry . Fourthly , He will make satisfaction to himself . If he hath injured his body by intemperate eating and drinking , and his soul by taking too much liberty in things indifferent , he will take a holy revenge upon himself ; of which you shall reade , 2 Cor. 7. 11. Holy revenge is a necessary companion of true repentance . This holy revenge consisteth in fasting , and in abstaining from lawful delights when they prove soul-snares . If thou hast sinned by frequenting such and such company , thou must be revenged of thy self by wholly abstaining from their company . If thou hast sinned by the abuse of lawfull games , &c. thou must wholly renounce them . If by immoderate love of the world , thou must be revenged of thy self by a greater measure of charity to the poor . Thus Saint Paul did beat down his body , and brought it into subjection , &c. 1 Cor. 9. 27. When Hilarion felt his lusts boyling , and his body prone to filthinesse , he said , Ego faciam , aselle , ut non calcitres , I will keep this Asse from kicking , by abstinence . This part of repentance is little regarded now adaies ▪ though there cannot be true repentance without it . A true penitent will be revenged of his sins , as Cranmer was of his right hand , which he first burnt in the fire ( when he was at the stake ) because with that he had subscribed to Popery . Thus the Ephesian converts , Act. 19. 19. burnt their Books before all men : and the women that had prided themselves in their looking-glasses , brought them to the building of the Tabernacle , Exo. 38. 8. Thus ought every true penitent to do . Thus much for the fourth link of the golden chain of repentance . The fifth and last link of the golden of repentance , is , Turning unto God by newnesse of life . Man by sinne turneth his back upon God , and wandreth from God as the Prodigall childe from his father . Now repentance is a returning back unto God . And therefore in the Old Testament it is expressed under this name : It is called a Turning unto God . It is not enough to cease from evil , but we must also do good : As a man cannot go with one leg , nor a bird fly with one wing ; no more can any man mount up to heaven by forsaking of sin , if he doth not also labour to turn to God . And this is the consummation of repentance , and the happinesse of it . Whereas disobedience estrangeth us from God , who is our light and life , in whose presence is fulnesse of joy , &c. Repentance brings us back again into the love , favour , and friendship of God . And therefore Luther saith well , That optima & optissima poenitentia est nova vita : which saying , though condemned by Pope Leo the tenth , yet certainly it is a most excellent saying : Repentance without Reformation is a deformation ; it is a foundation without a building . All sorrow , confession , and forsaking of sinne without this turning unto God by holinesse of life , is fruitlesse and unprofitable . And thus you have the Golden Chain with all the five links . Now what remains : but First , That all you that pretend to a right Repentance , be perswaded to examine your selves whether you have this medicine with the five ingredients , this golden chain with the five links . There are some that will confesse their sinnes , but it is with dry eyes and hard hearts . Others that will mourn for their sinnes , but not forsake them . Others will forsake some sinnes , but not all . Some forsake sinne outwardly but not inwardly : some forsake sinne , but do not turn to God : some forsake sinne , but do not make restitution . If a childe be born without his legges , or arms , or eyes ; we say it is a monster , a deformed childe : Such a monstrous kinde of repentance most people have . Some have a leg of repentance , some have an arm of repentance , but few have the whole childe of repentance . Herod had a leg of repentance , he reformed in many things ; but his repentance was but a lame repentance . Balaam had a kinde of repentance , and so had Iehu ; but it was but a monster , not the perfect childe of repentance . Examine seriously and let conscience speak : Hast thou the childe of repentance formed in thee with every limb in truth ; though not in perfection ? Say not thou repentest aright unlesse thou hast all the links of this golden chain . Secondly , Labour to put on this golden chain this day . It will be an excellent ornament to Lords , Ladies , and Gentlemen . The Lord give you hearts to do it . Repentance is Christs gift , he is at Gods right hand to give it . Sue to him for it , and he will bestow it upon you . And be sure to remember this truth of God : If any one link of this chain be wanting thou canst not be saved . For I am not now preaching of points in difference between us and the Papists ; or between Protestant and Protestant ; but of those things which all will confesse to be true , If any one of these ingredients be out of the medicine , this medicine of repentance will do thee no good . And therefore labour to thy utmost endeavour by prayer and all other means to obtain all five this day . I say , this day , for this day God cals , and you call ; God cals for repentance , and for present repentance , and for a compleat repentance ; and you call for mercy for your Armies ; for present mercy , and for a compleat mercy : Would you have God hear you , and will not you hear God ? Consider whether this be equal : Would you have God give you a good return of your prayers , and will not you give God a good return of his Word ? The occasion of our meeting this day , is to pray to God , that God would be pleased to own our Forces , for we know not how soon they may be engaged ; and that God would be pleased to fight our battels , and not to suffer us to miscarry as we have done lately . Now do you think God will regard your prayers this day , if you do not repent this day ? It is not praying , but it is the penitent prayer that prevails with God : It is in vain to recruit your Armies , if you recruit your sins : God looks for penitent prayers , humble prayers : Let the Parliament of England never forget the 7. of Ioshua ▪ 10 , 11 , 12. &c. Get thee up , saith God to Ioshua , why lyest thou on the ground ? there is a sin committed , and I will not hear thy prayers till the sin be removed : Let the Parliament of England remember the Battels of the Children of Israel against the Benjamites ; though their cause were never so good , yet notwithstanding because they were Idolaters , and because they did not manage their cause well , therefore God suffered them twice to miscarry : Let the Parliament of England never forget the story of the people of Israel , 1 Sam. 4. that went out and carried the Ark of God with them , and went out to fight against the Philistims who were the enemies of God , and yet they miscarried because of their iniquities ; And let the Parliament of England never forget the 23. of Deuteronomy 9. When your Hosts go forth to fight against your enemies , then keep your selves from every evill way ; then , then especially . A repenting Parliament ; a repenting Army ; and a repenting people ; what miracles might not they do ? The Lord make the Army , the Parliament , and all the People such . Amen , Amen . FINIS . The Names of the other Works M. Calamy hath printed , and severall other Books , all printed and sold by Christopher Meredith at the Crane in Pauls-Church-yard , viz. 2. ENglands Looking-glasse , on Ier. 18. 7 , 8 , 9 , 10. 3. Gods free mercy to England , on Ezek. 36. 32. 4. Noble mans Pattern , on Iosh. 24. 15. 5. An Indictment against England , on Mat 12. 25. 6. The Door of Truth opened , In answer to M. Henry Burton . 7. A just and necessary Apology . In answer to M. Henry Burton . 8. The great danget of Covenant-refusing and breaking , on 2 Tim. 3. 3. All by M. Edmund Calamy . D. Arrowsmiths Covenant-avenging Sword , on Levit. 26 , 25. D. Barlow's Guide to Glory , on Psa. 73. 34. M. Bridges Ioabs Counsell , on 2 Sam. 19. 5 6 , 7 , 8. M. Bodius Alarm to Warre against Babylon , Rev. 18. 6. D. Burges , on Ier. 50. 5. on Psa. 76. 10. Two Sermons on Ier. 4. 14. Examination of 9. Reasons against Bishops . M. Caryls Davids prayer for Solomon , Psa. 72. 1 , 2 , 3. M. Carters Israels peace , on Iudg. 20. 26 , 27 , 28. M. Couants Woe and Weal , on Ier. 30. 7. M. Colemans Christians course and Complaint , Ier. 8. 20. The hearts Engagement , on Ier. 30. 11. Gods unusuall Answer , on Psal. 65. 5. Hopes deferred and dashed , Iob 11. 2. M. Ellis sole-path , on Micah 5. 5. M. Edes , Three Sermons , Ephes. 2. 19 , 20 , 21 , 22. Ephes. 5. 15 , 16. Psalm 37. 35 , 36 , 37. M. Gattakers Thanks-giving for 88. Psalm 48. 7 , 8. M. Goods publike Spirit , on Act. 13. 36. M. Gipps , on Psal. 46 1. M. Hardwicks Difficulty of Sions deliverance , Psalm 126. 5 , 6. M. Hicks Glory and Beauty , on Isa. 28. 5 , 6. The Life and Death of David , on Act. 13. 3 , 6. Advantage of Afflictions , Hos. 5. 15. M. Hookers Faithfull Covenanter , Deuter. 25. 24 , 25. M. Ienkins Self-seeking discovered , on Phil. 20 , 21. Reformations Remora , on Hag. 1. 1 , 2. Sleeping sicknesse , on Isa. 29. 10. Busie Bishop . in answer to Iohn Goodwin . The blinde Guide . in answer to Iohn Goodwin . M. Iessop's Angel no Bishop of Ephesus , Rev. 21. M. Ley's Fury of Warre , on Ier. 4. 21 , 23. Monitor of Mortality , First part on Iames 4. 14. Second part , on Gen. 44. 3. Answer to M. Saltmarsh's Query about the Presbyteriall Government . Light for Smoak , a Reply to M. Saltmarsh . An After-reckoning with M. Saltmarsh . M. Mockets Churches Troubles , Several Sermons , on Gen. 22. 14. Covenanters Looking-glasse , on Deut. 29. 9. Gospel Duty and Dignity , on Matth. 13. 46. M. Mewes spoiling of Iacob and Israel , on Isa. 42. 24 , 25. M. Newcomens craft and cruelty of the Churches adversaries , Neh. 4. 11. Ierusalems Watchmen , Isa. 62. 6 , 7. Use of disasters , Iosh , 7. 10 , 11. Against Toleration , Phil. 1. 27. All-seeing eye of God , on Heb. 4. 13. Popes deadly wound by D. Burges . M. Profits Englands Impenitency , on Isaiah 9. 14. M. Reyners Babylons Earthquake , on Haggai 2. 6 , 7. M. Salways halting stigmatized , 1 Kings 18. 21. D. Stantons Rupes Israelis , Deut. 32 , 31. Phinchas Zeal , Psalm 106. 30. D. Smith , Psa. 107. 6. M. Thorowgood Moderation justified , Phi. 4. 5. M. Udall's Good of Peace , and Ill of Warre . Psa. 29. 11. M. Wards God judging among the Gods , Psa. 82. 1. Good will of him that dwelt in the bush . M. Woodcocks Christs warning , Rev. 16. 15. Lex Talionis , 1 Sam. 2. 30. Ioseph paralleled , Gen. 49 , 23 , 24. M. Whittaker Christ the Settlement , on Haggai 2. 7 , D. Wilkinsons Babylons ruine , on Zech. 1. 18 , 19. 20 , 21. Gainfull Cost , 1 Chron. 21 , 24. Miranda stupenda , Num. 23. 23. Notes, typically marginal, from the original text Notes for div A31927e-800 1. 2. 1. 2. 3. Doct. 1. Doct. 2. Doct. 3. Doct. 4. Doct. 5. 1. 2. The first head of Reasons . Reason 5. Motive 1. 1. 2. Motive 2. Reason 2. The first help . The second help . The second head of Reasons . Four Reasons why we should repent in these times of warre and bloudshed , more then at other times . Reason 1. Reason 2. Five Impediment ▪ which did formerly hinder many from repentance which are now removed . 2. 3. 4. 5. Englands third Reason , why she should repent now more then at other times . Object . Answ. 1. Answ. 2. Answ. 3. Reason 4. Englands fourth Reason why she should repent now , more then at another time . Object . Answ. Object . Answ. 1. Answ. 2. Answ. 3. Object . Awsw. Use . 1. 2. Use 2. All sorts of men are to repent . 1. Great men . 2. Men that live civilly are to repent . Thirdly , Men that live religiously are to repent . 1. 2. Englands three other motives to perswade the Parliament of England to repentance . Motive 1. Englands second Motive . Englands third Motive . Joel 1. 12. All men must repent every where . Quest . Answ. A three-fold mistake of repentance . Six sorts of repentance , which are not the right repentance . Pharaoh's repentance , and wherein it failed . Sauls repentance , and wherein it failed . Ahabs repentance , and wherein it failed . The Israelites repentance , and wherein it failed . Iudas's repentance , and wherein it failed . The Heathen mans repentance , and wherein it failed . A description of true Repentance . It is a golden chain with five links . First , godly sorrow . The second link of the chain of Repentance , confession of sin . The third link of the chain of repentance , an inward forsaking of sin . The fourth link , satisfaction for sin . Satisfaction to God . Satisfaction to the Church of God . Satisfaction to our brother . 1. To his body in his good name . In his goods . 2. To his soul . Satisfaction to himself . The fifth link , Turning to God by newnesse of life . Use 1. Use 2. 
A41043	----	A sermon preached before the House of Peers on December 22 1680 being the day of solemn humiliation / by the Right Reverend Father in God John, Lord Bishop of Oxford. Fell, John, 1625-1686. 1680 Approx. 42 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A41043 Wing F621 ESTC R6374 11795920 ocm 11795920 49311 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41043) Transcribed from: (Early English Books Online ; image set 49311) Images scanned from microfilm: (Early English books, 1641-1700 ; 492:4) A sermon preached before the House of Peers on December 22 1680 being the day of solemn humiliation / by the Right Reverend Father in God John, Lord Bishop of Oxford. Fell, John, 1625-1686. [2], 30 p. Printed at the Theater, Oxford [Oxfordshire] : 1680. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Matthew XII, 15 -- Sermons. Sermons, English -- 17th century. Fast-day sermons. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-10 Taryn Hakala Sampled and proofread 2006-10 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED BEFORE THE House of Peers ON December 22. 1680. Being the Day of Solemn Humiliation . By the Right Reverend Father in God JOHN LORD BISHOP OF OXFORD . Printed at the THEATER in Oxford . Anno Dom. 1680. MAT. 12. 25. Every Kingdom divided against it self is brought to Desolation . THE words are a maxime , as most positive in the assertion , so universal in the extent : reading the destiny , and taking in the interests of all Kingdoms whatsoever . Be it the Empire of Almighty God , or that of the Devil ; be it the pious Government of a rightful Prince , or Tyrannous violence of a Thief or Robber . The proposition in all cases remains unmoved . Every Kingdom divided against it self is brought to desolation . Nay more , it obtains in all Societies of men , for it is added ; that every City or House divided against it self shall not stand . Our Saviours argument indeed is intended to concluded in the behalf of rightfull Governments , and do's it with greater force and evidence because it reacheth to the other , If Satan , saies he , cast out Satan he is divided against himself , how shall then his Kingdom stand ? There is , there must be a Beelzebub a prince of devils even in hell ; the region of malice , hatred and rebellion , must have some peace and order to support it . Again he adds , How can one enter into a strong mans house and spoil his goods , except he first bind the strong man , and then he will spoil his house ? On this account it is that the sturdy Thief confederats with others ; obeys command , submits to punishment , defends himself against the Law , by an obsequious violation of it . God in the frame of man so built him for society , that no depravation of his nature or his manners , can blot out the impression . As vertue would communicate , vice would defend it self ; and in no condition is it good for man to be alone . We are all born naked and unarm'd , needing the assistance of each other ; but wanting strength or weapons to enforce it : but the divine Wisdom has so suited things , that the strong depends upon the weak , as much as the weak do's on the strong : the rich is assisted by the poor , as the poor is by the rich : the wise is aided by the ignorant , as the ignorant is by the wise . The Scepter rests upon the mattock and the spade , and the Throne upon the plough . The great animal of a Republic has as much consent of parts , as much dependence of them on each other , as any living creature has . St. Paul at the 12. of the first to the Corinthians excellently describes it . The eie cannot say unto the hand , I have no need of thee , nor again the hand unto the foot , I have no need of you , but those members of the body which seem to be most feeble , are necessary . If the whole body were an eie , where were the hearing ? if the whole were hearing , where were the smelling ? and if they were all one member , where were the body ? But God has so temperd the parts together , that the members as they have equal use , so they should have the same care one of another ; and whether one member suffer , all the members suffer with it ; or one member be honord , all the members rejoyce with it . The representation of this to the people of Rome , in their seditious departure from their Magistrates , by Menenius Agrippa ; persuaded an immediate submission and return . I would to God the truth of the Gospel , would have as just an effect on us , as the fable had with them . But that rebellion is the sin of witchcraft one would wonder , by what enchantment men should be persuaded to disturb at once their own and the public peace ; forfeit all the advantages they enjoy in a setled Government , which cannot be so bad as not to be much better then the confusion which sedition brings , and run upon that suddain destruction ; which , the Wise man saies , is the end of those who are given to change . War however managed is calamitous enough . When a Kingdom though entire within it self , is divided against another , it generally is bruised and batterd in the conflict , so that the Victor when he puts off his Armor has little reason to boast himself as when he put it on , But there sometimes both parts survive the quarrel , and the vanquisht are advantag'd by their misadventure , as the Nations whom the Greeks and Romans over-run , gain'd Laws , and Arts and Safety from their Conquerors ; but Civil broils can have no triumph , nothing to balance or alleviat their mischief . T is a sad sight to see a wounded man besmeard with gore , and faint with loss of blood returning from a Battail ; but t is in no proportion so afflictive , as to see one by phrensy , like the Demoniac in the Gospel , arm'd against himself , night and day ranging the mountains and the tombs , crying and cutting himself with stones , tearing and gnashing with his teeth and pining away , cast sometime into the fire , and anon into the water to be destroyed : which is the case of a House , a City , or a Kingdom divided against it self . And this mischief is the more to be feard and carefully avoided , because t is almost in every ones power to work it . One single man has skill and strength enough to embroil a Nation , an Absalom and Sheba did it to Israel , a Graccus a Sylla and a Marius did it in Rome , and one unquiet Hanno brought Carthage with the mighty Hannibal , from the height of Empire , to utter desolation . Nay creatures raked out of the dirt can do this . We all remember what a revolution a Massaniello lately made in Naples ; and our Stories tell us what disturbances a Straw , a Cade , a Tiler ; a Ket , a Simnel have made in this our Country : that I omit the viler names of this our age . The beginning of strife , saies the Wiseman , is as the letting out of water ; a breach which at first might have bin stopt with a mans hand , suddainly grows wide , and the torrent rouls upon it , and becoms irresistible . We cannot but remember how fears and jealousies emproved in this unhappy Country into a bloody War ; and little discontents by specious pretenses divided the Kingdom against it self , till it verified the assertion in the Text , and ceast to be a Kingdom , and had not God by miracle interpos'd , had certainly brought it to final desolation . There has , t is true , past an Act of Oblivion of all these things ; But sure we are most unhappy if it take place so far , that we forget what we so lately sufferd , and repeat those mad Divisions which will most certainly have the same or worse events , then these they formerly procur'd . Were there not that natural connexion of things , which makes , as we have seen , the ruin of Societies necessarily consequent to divisions in them ; had we not fresh experience to back our reasonings : we may consider farther , that God Almighty having said it , he is concernd in his Veracity to bring his Word to pass , and rather then fail , interpose his Omnipotence to compass it , and bring to desolation a Kingdom divided against it self . And indeed , if we look into the holy Scripture we shall find , that when God designs a judgement upon a sinful people , this is the means he uses , nay this is one great part of the infliction . At the 19. of Isaiah , he threatens Egypt , that he will set the Egyptians against the Egyptians , and they shall fight every one against his brother , and every one against his neighbor , city against city , and kingdom against kingdom : and the spirit of Egypt shall fail in the midst thereof ; that he will destroy its counsel , mingle a perverse spirit in the midst of it , and cause Egypt to erre in every work , as a drunken man staggers in his vomit . So we see in fact , Jud. 7. and 1 Sam. 14. the Midianites and Philistins , without any previous discontent or quarrel , fatally engag'd ; every mans sword turnd against his brother . Which state of ruin the Prophet Jeremy calls , Gods taking away his peace from a people , even loving kindness and mercies : the giving them the wine-cup of his fury , which when they have drunk they shall be moved and be mad . And now it may be seasonable that we bethink our selves , and soberly enquire how we stand in reference to this great concern ; whither we are at peace , or in that state of ruin which division will certainly infer . And do's not herein our iniquity answer to our face ? Is there almost any conversation but under the terms of Faction and Discord ? Do's any man escape the character of Papist , Pensioner , and Courtier on the one hand ; or Common-wealths-man , Traitor , and Fanatic on the other ? Are there not almost as many Religions , Factions and Designs as there are Faces : nay is there not hazard that there should be more , the same persons in few moneths running thro several Sects and Parties ? Is not the speaking evil of Dignities , and reproching Things and Persons sacred , become the dialect and language of the time ? Is not all protection and support due from Superiors , and all submission and industry paiable by inferiors , quite lost among us ? Is there any care of the Public either Interest or Safety ? Nay are not all the blessings we enjoy , forgot and forfeited in the thought of somewhat which we fain would have , or jealousy that possibly we may lose somewhat that we now possess ? This is evidently our case : and do we not see a writing on the wall , like that described in the book of Daniel , Mene , Mene , Tekel , Upharsin , that God has numbred our Kingdom and finisht it , that we are weighed in the balance and found wanting , and that our Kingdom is divided and given unto Strangers ? We need not look out for a master of Magicians to decipher or unfold the writing , t is so plain that he who runs may read it . This is the Comet that blazes in our Sky ; and threatens Ruine and Destruction to us , beyond the abodings of Astrology . The danger then is sufficiently confest : I wish we were so well agreed upon the remedie . But as it happens in our bodily distempers , so it fares in this of the public , every man is a Physician and has somewhat to prescribe . And first , t is offerd as of moment to strengthen our selves by Alliances abroad . This were indeed of use in reference unto a Foreign enemy ; but cannot obviat the mischief which rises here at home . T is to like purpose as if for an Impostume in the brain , or Ulcer in the bowels , the Patient should put a helmet on his head , or apply a plaster to his breast . Besides , it is not easie to imagine , that any prudent State will think it worth the while , to joyn with them who disagree among themselves . Secondly , t is suggested that our safety should be provided for by good and wholsome Laws ; which might indeed avail , were we in a temper to obey them . As the case now stands , a Physician may as well hope to cure his Patient by writing of long bills , and prescribing several recipes , which will be never taken or regarded ; as we expect advantage from the multiplying of Acts. Ill manners are commonly said to produce good laws : but we do not find that the best laws without a vigorous execution ; can produce good manners . But thirdly , there is a sort of men who would commend a more forcible expedient , the security of a standing Army . Empirics indeed , who to cure an Ague think it advisable to throw the patient into a Feavor ; who tell us that War is the surest way to keep the Peace . I will not argue how well this method may agree with the complexions of a more Southern climate , it is enough our rougher constitutions will never suit with such a medicin . A fourth proposal is of those who lay all the blame of our divisions on the male administration of affairs by evil Counsellors , and resolve that if these troublers of our Israel were brought to condign punishment , all would be well immediatly . But the worst on t is , we have a demonstration that this expedient will not do our work ; for that we have often shifted those we have most complaind of , but still retaind the same complaints . Besides we see that some of those , who most cried down the evil Ministers as ruinous to the public , and threw the first stone at them , being got into their room were liable themselves . A fifth proposall is , that liberal supplies be made to cleer the public debts , and support the Government for its honour and defence . This indeed is most necessary to be don . But t is fond to think that this can make a cure . The dying Miser may as well hope for life by applying a bag of mony to his heart , as a sick State expect a remedy from pecuniary supplies . A clock whose movements are decaied , will not go well though the weights hung at it are of Gold. But sixtly as a Catholicon and sure reserve , it is proposed , to unite the disagreeing interests in Religion . A most desirable design indeed , and likely to be of great effect if it can be compassed . This is a work worthy the counsel and the care of the great Assembly of the Nation , the legislation of Parliaments , and sanction of Synods . In this case , most especially , it may be said , that God stands in the Congregation of Princes , he is a judge among Gods. And herein the direction of Jehoshaphat 2 Chron. 19. will deservedly recur , Take heed what ye do , for ye judge not for man but the Lord. Religion like Truth and God himself , can be but one : Even the Garment of our Saviour was so far from admitting a rent , that it was without seam . However similar bodies are multiplied by being broken into parts ; in Christianitie , which is the body of Christ the head , what is divided is destroyed . The multitude of the first Believers were not only of one heart and one soul , but came together with one accord into one place ; and when the numbers of Disciples grew too large for such a meeting , their mutual communication with each other , continued to them still the self same union : and according to the method of the primitive Church . Totus orbis commercio formatarum , & una communionis societate concordabat , as saies Optatus lib. 2. The whole world was united by the commerce of credentiall letters , and the fellowship of communion . Abstractedly speaking , It is the duty of every Christian , to communicate in holy offices with every Christian ; and likewise t is the duty of every one , to admit all others to the like communion . So that whatever impunity human Laws may give to separation , they can never make it lawful ; t wil still be sin though it have the encouragement of innocence . Indeed Schism is so severely branded in the holy Scripture , that even they who place their Religion in separation acknowledge the guilt of it ; and lay the blame of their dissent on those from whom they differ ; alleging either the immorality of their lives , or errors in the Faith : and in fine , resolve their separation is therefore innocent because t was necessary . Hence it comes to pass that notwithstanding the strict obligation to an entire agreement among all Christians ; it is not likely , nay not possible to be obtain'd : for besides the ready excuse of casting blame on others , and the perpetual subterfuge , that peace is never to be sought for with the loss of truth ; which makes an out-let for all self opinionated men , who will be sure to guild their errors with the name of truth , and make up their defect of knowledge , with abundance of perverseness ; there are very many so full of malice , that nothing is so hatefull to them as the name of Peace , so that as the Psalmist saies , if any one speak to them thereof , they make themselves ready to battel . But over and above all this , there is upon the part of Almighty God a fatal bar imposd , he having said , there must be heresies in the Church ; and that t is necessary offences should come , that they who are approved may be made manifest . So that they who propose to themselves the uniting either all Christians , or all Protestant dissenters , or those who ●●ve even the slightest differences between themselves ; will be more happy in the piety of their design , then the successe and issue of it . To speak distinctly to our present case . Popery in its unhappy additions to the faith once delivered to the Saints , is a Religion made up of superstition and cruelty , hypocrisy and profaness , of craft and folly : but yet it has not so exhausted the whole nature of ill , but that there are several other Sects pretending to Christianity extremely bad . And the same principle of duty to Almighty God , that forbids an orthodox Son of the English Church to communicate with Popery , must also as forcibly oblige not to communicate with them ; and what we do upon just conviction , every Dissenter is directed to by the sway of his opinion ; and will be as little gratified by the widest and most comprehensive Scheme , if it oblige unto communion on the terms which it holds forth , without which it do's nothing , as now they are with the establisht constitution of the Church . Indeed our Church in reference to the present state of things , has very rightly by a great wise man bin compar'd unto a fortified Town , and the several denominations of dissenters , to so many Villages about her : now in case of an assault from a common enemy , which God knows lies hard upon us , as it would be a great imprudence in the Citizens , not to give all encouragement to those without , to come within the line , and share the safety of it : so t would be utter madness in the Villagers , to continue still without , or demand that the walls or works should be demolisht , that they might dwell with better ease , or more unto their mind . When Julian the Apostate labored with all his force and skill to extirpate Christianity , the means he used was to encourage the several Sects of heretics in their differing waies of worship , as we learn from Ammianus Marcellinus a Heathen writer in his 22. book . Dissidentes Christianorum antistires cum plebe discissa in palatium intromissos , monebat ut civilibus discordiis consopitis , quisque nullo vetante religioni suae serviret , The Emperor calling to him in his Palace the heads of the divided sects of Christians , both Priests and People , admonishd them , that laying aside civil discords , every one without controul should exercise his own way of worship . And then adds ; that this was thus diligently don by him , that dissentions being encreased by licence , be might from thence forth be secure from danger of the Christians unanimity ; having experimentally found that no wild Beasts are so enraged against one another , as disagreeing Christians . And we know how this very thing , has bin from time to time endeavourd by the Factors for the Roman Church . And it would be exceeding strange if the readiest way to bring in Popery , and extirpate the very being of Christianity , should now be thought a good expedient to promote the Protestant interest . The practise of our Neighbour State , is indeed urged to shew the safety and advantage of leaving Religion at large ; but t is obvious to see what footing Popery has thereby got among them ; which their public writings fruitlessly complain of : and what progress other Sects have made , the numbers of Socinians and Jews , and some of a worse mark , will plainly evidence . When Christianity was lately under persecution in Japan , there were a sort of men that answered they were Hollanders , and so escaped the Test . Were we here professors of that cold complexion ; a toleration of all , or possibly of no Religion , might well consist with peace ; especially under the guard of a Military force , but they little understand the English temper that think the like indifference will pass with us . When all is don , there is no possible expedient to heal our divisions , till there be first procur'd a mutual desire to have them heal'd . To this end it would be of great effect that S. Pauls advice should be considered , That the strong would not despise the weak , nor the weak judge the strong : that the knowing would with meekness instruct those that oppose themselves , and the opposers would lay aside hostility , and receive with meekness the engrafted word , and grow thereby . Did men but heartily desire a reconcilement , did they thoroly consider that the Kingdom as it now stands divided against it self must certainly be brought to desolation , and that nothing but a closure can avert it , how would those differences which now appear like mountains , shrink into mole-hills ; and that which we have hitherto taken for a beam in our brothers eie , seem scarce a mote , and that possibly not in his but in our own ? How would the motives of discord and defiance , with which we have hitherto whet our selves against each other , put in the balance with our obligations to charity and love , prove light as air , nay lighter then vanity it self ? Good God! we have one Lord , one Faith , one Baptism , one common Hope , one God and Father of all , who is above all , and thro all , and in us all : and why are we not one among our selves ? If we look down to earth , t is curst indeed with Thorns and Briers , but made more accurst by our quarels and contests : if we look up to Heaven , that wide extent is capable to entertain us all ; there are many Mansions , and those so large as will not fail to fill the most insatiat desire . No place but hell can give us countenance for enmity and strife : and yet the Rebel disobedient man will want a president from thence , for even there the Fiends submit to order and command . What words shall I take up to enforce upon you a value and desire of peace ? Shall I adjure you by all the charms of love , those holy incantations which alone can take away the sting and venim of the serpent , and make him innocent as the Dove ? Shall I break out into the rapture of the Psalmist ? Behold how good and joyful a thing it is , bretheren to dwell together in unity . It is like the precious ointment upon the head , that ran down unto the beard , even unto Aarons beard , and went down to the skirts of his clothing . Where it is it perfumes the ambient air , refreshes the whole neighbourhood ; nay consecrates the man into a Priest , and admits him to the altar of almighty God. It is like the dew of Hermon that fell upon the hill of Sion . It stoops from heaven in soft and gentle emanations , with imperceptible steps ; but then displaies it self in drops of moisture impregnated with life and fertilness : the barren mountains by this culture become fruitfull to eternity , for there the Lord promised his blessing and life for evermore . Shall I display before your eies the infinit advantages of Peace , the ease , the quiet , the contentment of that state , the affluence and plenty which it brings ; all that we toil and labour for , either in our own behalf or our posterity ? Or on the other side shall I describe the horror and confusion , the rapin violence and blood , which follow strife and discord : call your thoughts over to the neighbouring coasts , harrast by long hostilities and War ; or call you back to the remembrance of your late civil broils , the scars whereof remain in most of your Estates and Families . Or shall I warn you of your Potent Neighbour , who as your Arms emploied against his enemies , have raisd him to his present greatness ; so now attends and watches till your Arms emploied against your selves , shall raise him higher yet , and make a ready way unto his farther conquests ? Or lastly shall I lay before you the obligations of Religion , the New and Old command , the dying Legacy and parting gift of your dear Lord and Master , whose Gospel is the Word of reconcilement , who himself is love , whose whole design of life and death was Peace ; and therewith tell you of a like Potent Neighbour , who intends to build his Babel on the confusion of your Tongues , pursue the Florentine maxim , Divide and Reign ; and repete the Roman conquest here , by the same means the first was made , dum singuli pugnant , universi vincuntur ? If we shall be so false to God and to our selves , to the whole Protestant cause and name , which rests on us as its defence and bulwark , against the inundation of Papal Tyranny , which is now ready to devour them ; by our divisions to bring on and entail unto posterity , the servitude of Souls , Estates and Bodies , the Massacres and Devastations , which those architects of ruin have long thirsted to effect , and by miraculous providence , bin hitherto witheld from compassing ; we shall , be as the most guilty , so the most wretched nation in the world . I am faln upon atheme on which it were very easy to enlarge , and while I do so thus in generals , may hope to find a favourable audience . But I come not here this day , and I presume you do not neither , to trifle with your miseries , skin ore and palliat your sores : but in the name and the behalf of God , will attemt to search the ulcer to the bottom , shew each man present the plague of his own heart , the accursed thing that troubles this our Israel , foments our discords and drives away our peace . It is a receiv'd rule in Physic that the knowing the disease is half the cure , in reference hereto I shall come to a short issue , and to the question whence are wars and fightings among us , make a plain answer from St. James , that they are from our lusts that war in our members . And first to take the words in their plain and most natural sense , I may use the reply of Jehu to Joram that askt if it were Peace . What peace so long as the whoredoms of Jezebel , and her witchcrafts are so many ? Can there be peace in families , when the Whore usurps the place , the affection and support of the lawful Wife , when lust engages in wild pursuits , in quarrels and expences , and wages amidst all a perpetual war in the members ? This is the sin that takes away the heart , brings to a morsel of bread , gives rotteness to the bones , a reproch and blot unto the name , roots up foundations ; nay as Solomon saies , who made the most costly experiment , destroies Kings . This is the sin which as the Apostle expresses it , takes the members of Christ and makes them members of an harlot , defiles the temple of God , and then sure nothing less can be expected , then what the same Apostle infers from thence : If any one defile the temple of God , him will God destroy . Look we over the Annals of the World from the beginning of time unto this present moment , you shall see that there scarcely any where has hapned a great Calamity or fatal Revolution , which has not either bin the immediat effect , or at least in a great measure the sequel of this sin . And if ever uncleaness was the complexion of an age , shelter'd by impunity and great example , till it out faced the day , as if it would no more be thought a work of darkness : but filling up the character the Prophet gives of an imperious whorish woman , has a brow of brass , and knows no shame , this is the time . The Princes and the Nobles when they were fed unto the full , then they committed adultery , and assembled themselves by troops in the harlots houses ; they were as fed horses in the morning , every one neighd after his neighbours Wife . And shall I not visit for these things saies the Lord : and shall not my soul be avenged on such a Nation as this : Jer. 5. All the former instances of shameless guilt would be out-don by this one act of impudence , to expect impunity amidst such provocations . Next to this lust of the Flesh , we may reckon those which St. John calls the lust of the eie , and the pride of life , the impotent desire of Riches , Plesures and Preferment ; those certain parents of Faction and Discord , among men . Besides that wide desires do look for large supplies , which still engage in eager competitions : as a defeat brings rage and anger , and new contentions and designes , so a success creates fresh wants , and keener appetites , and yet more vigorous pursuits ; so that whatever happens , there is an endless circle of rage repining and contest . We lust and have not , saies St. James , we kill and desire to have , and cannot obtain : we fight and war and yet we have not , because we ask not ; we ask and receive not ; because we ask amiss , that we may consume it upon our lusts . Till this voracious humor is appeasd , till that necessity is the measure of our wants , and use the rule of our desires , and the providence of God and his disposal , the certain gage of both ; our divisions and hostilities can never have an end . But thirdly there is another sort of lust , no less destructive to the interests of peace then the foregoing ; it is that of misguided zeal , which from the authority of St. Paul I must declare to be as errant sensuality , as is that of the stews and brothel house . The works of the flesh , saies he , are manifest , which are these ; adultery , fornication , uncleaness , lasciviousness , idolatry , witchcraft , hatred , variance , zeal , which we render emulation , wrath , strife , seditions , heresies , envyings , murders , drunkeness , revellings and such like . We might a little wonder to find zeal , which in our world usurps the enclosure of godliness , placed in so ill company , did we not find the same St. Paul , at the third of the Philippians acknowledging that by zeal he persecuted the Church , and so became the chief of sinners . Indeed , as the Apostle tells us , t is good to be zealously affected in a good thing , but when t is levened with pride and singularity , when it becomes embitterd , and is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. James complains of , there is nothing in the world more mischievous then it : if any one think otherwise , let him read the story of the Zelots in Josephus , he will be abundantly convinc'd . This is that diabolical carnality , by which men deflour the Spouse of Christ , and adulterate the Word of God : the leaders wherein are describ'd by St. Paul to be traitors , heady , highminded , lovers of plesures more then lovers of God , having a form of godliness , but denying the power thereof ; of which sort are they that creep into houses , and lead captive silly women laden with sins , led away with divers lusts . And by St. Jude they are declar'd to be they who separate themselves , sensual , having not the Spirit . The Holy Ghost , in his first descent came down in Tongues of fire ; and the false pretensions to the Spirit , come with like appearances , even there the tongue is a fire , a world of iniquity , it sets on fire the course of nature , and is set on fire of hell , Jam. 3. Let us not deceive our selves with emty shapes and vain appearances , whatever habit Concupiscence puts on , tho it transform it self into an Angel of light , t is still but Lust ; and so long as it remains , howere disguis'd , we shall not fail of wars and fightings among us . The wicked , saies Isaiah , are like the troubled Sea when it cannot rest , whose waters cast up mire and dirt . There is no peace saies my God unto the wicked . And here t is to be considered that the Apostle do's not say , t is the ambition of the Statesman , the disputing of the Scholar , the faction of the Mechanic , the oppression of the Rich , or disobedience of the Poor , the dissolution of this sort of men , or hypocrisy of that , from whence are Warrs and fightings ; but saies inclusively to all T is from your Lusts : and till that we do say so too , till each man speaks it to himself , there will be no removal of the incumbent judgment , for that there is not an amendment of the provoking guilt . Let every one sweep before his own dore , and then , but not till then , the whole Street will be made clean . If then we are in earnest , if really we would have Peace , that there be henceforth no decay , no leading into captivity , and no complaining in our streets ; we know upon what terms tis to be had . Is it worth the severities of repentance , the denying of ungodliness and worldly lust , and living soberly , and righteously , and godly in this present world ? Is it worth the putting off the old man which is corrupt according to the deceitfull lusts , and being renewed in the Spirit of the mind , so as to put on the new man , which after God is created in righteousness and true holiness ? if it be , behold the purchase lies before you . Mark the perfect man , saies David , and behold the upright , for the end of that man is peace . Ps . 37. and again ; When a mans waies please the Lord , even his enemies shall be at peace with him . Wash you , make you clean , put away the evil of your doings from before mine eies , cease to do evil , learn to do well , seek judgement , relieve the oppressed , judge the father less , plead for the widdow . Come now and let us reason together , saith the Lord : tho your sins be as scarlet , they shall be as white as snow ; tho they be red like crimson , they shall be as wool . If ye be willing and obedient , ye shall eat the good of the land : but if ye refuse and rebel , ye shall be devourd of the sword , for the mouth of the Lord has spoken it . Isa . 1. Be thou reconcil'd to the Almighty , he shall deliver thee in six troubles , yea in seven there shall no evill touch thee : in famin he shall redeem thee from death , and in war from the power of the sword . Thou shalt be hid from the scourge of the tongue , neither shalt thou be afraid of destruction when it cometh . At destruction and famin thou shalt laugh , neither shalt thou be afraid of the Beasts of the earth : for thou shalt be in league with the stones of the field , and the beasts of the field shall be at peace with thee . And thou shalt know that thy tabernacle shall be in peace , and thou shalt visit thy habitation and shalt not sin . Thou shalt know also that thy seed shall be great , and thine Ofspring as the grass of the earth . Thou shalt come to thy grave in a full age , like as a Shock of Corn comes in his season . Job . 5. Yet more , the transient Blessings of this world shall be a pledge and antepast of those hereafter ; when the pious soul shall be receiv'd into the Regions of eternal peace , when faith shall cease in vision , hope in enjoyment , and grace be swallow'd up in glory . I have hitherto addrest to every Christian man that hears me this day . But now I desire in a few words , to apply my self and what has bin now said , to the Great Audience to whom I am peculiarly sent . MY LORDS , You being justly sensible of the Calamitous divisions of these unhappy Kingdoms , which if not closed must bring it to desolation ; and likewise sensible how unavailable human counsels are to answer such an exigence , have addrest your selves to him , whose privilege it is , to Counsell the Counsellors and teach the Senators Wisdom : and in a solemn manner , calling to fasting , and weeping , and mourning , and girding with sackcloth , You design to invite the Divine pity and compassion ; that we repenting of the evil of our doing , the Lord may also repent of the evil which he thought to do to us , be gracious to his Land and pity his people , even return and repent , and leave a blessing behind him . Tho , as Job expresses it , Affliction rises not out of the dust , neither do's trouble spring out of the ground , yet their relief must grow from thence . When the soul cleaves unto the dust , and the body is prostrate on it : When sackcloth is the clothing , and tears are the meat day and night , then is the season for the Almighty to afford his comforts , and his aids , to lift up those that are cast down , comfort them that mourn , give beauty for ashes , the oil of gladness for mourning , the garment of praise for the spirit of heaviness . When the sentence of excision was pronounc'd on Nineveh ; Yet forty daies and Nineveh shall be overthrown : and they proclam'd a Fast , and put on sackcloth from the greatest of them , even to the least of them ; cried mightily unto God , and turned every one from his evil way , and from the violence that was in their hands : God saw their works that they turnd from their evil way , and God repented of the evil that he had said he would do unto them , and he did it not . Jon. 3. There is a memorable case in the book of Jeremiah , that the Jews in a great exigence , after the death of Gedaliah , and the outrages therewith committed , fearing the anger of the Chaldean Conqueror , applied themselves unto the Prophet , to enquire in their behalf at the mouth of God ; who undertakes the agency , and assures them that whatever the Lord shall answer , he will declare it unto them , and keep nothing back from them : And they on the other side assure the Prophet , by a solemn vow upon themselves , that whether it be good , or whether it be evil , they would obey the voice of the Lord , that it may be well with them , when they obeid the voice of the Lord : Yet after all this , when God had returnd the kindest answer imaginable , that they should sit still and be quiet , and then they should be safe , that they should then be built up and not puld down , planted and not plucked up ; this his condition they refus'd , and thereupon fell under his last and heaviest Judgment . Jerem. 42. I would not be so uncharitable to suggest that this may be our case ; that men of Birth , of Honor and Religion , when by their solemn Act they have procur'd a Fast , to attone the anger of Almighty God , and reconcile them to his favour : made an appointment that his Messenger should in his name declare his Will , and thereupon come publicly into his House to hear it ; which proves to be no more then this , That they should live with the dignity of men , and quit their brutish lusts ; should after all , do so false so base a thing , as not act according to the message they receiv'd . Every one of either House of Parliament , who assented to the Vote for a day of Humiliation ; every man who attends that service , has interpretatively said all the words that the Jews did to the Prophet , that whether it be good , or whether it be evill , they would obey the voice of the Lord. And now lay we our hand upon our heart , and seriously consider the exigence and the remedy ; the engagement here incurr'd , and the answer we return . What I have said before , I now repete again ; and declare as the messenger of God , in his Name and in his behalf ; that Our Kingdom thus divided against it self will be brought to desolation . I say also , that Our divisions are from our lusts , and that only repentance and amendment , can remove either them or the judgments due unto them . In plain terms I declare , that nothing but our religious service , can secure our civil freedom : nothing but obedience to the laws of God , can preserve those of the land : nothing but a reformd life , can continue to us the reformd religion . In a word , nothing but peace with heaven , can give us peace and happiness on earth . I speak unto Wise and Great men ; consider what I say , and the Lord give you understanding in all things . FINIS . 
A41582	----	A sermon preached at the publique fast the ninth day of Aug. 1644 at St. Maries, Oxford, before the honorable members of the two Houses of Parliament there assembled by Paul Gosnold ... ; and published by authority. Gosnold, Paul. This text is an enriched version of the TCP digital transcription A41582 of text R956 in the English Short Title Catalog (Wing G1312). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 44 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A41582 Wing G1312 ESTC R956 12881220 ocm 12881220 94937 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41582) Transcribed from: (Early English Books Online ; image set 94937) Images scanned from microfilm: (Early English books, 1641-1700 ; 381:7) A sermon preached at the publique fast the ninth day of Aug. 1644 at St. Maries, Oxford, before the honorable members of the two Houses of Parliament there assembled by Paul Gosnold ... ; and published by authority. Gosnold, Paul. [2], 30 p. Printed by Henry Hall, Oxford : [1644] Illustrated t.p. Date of publication from Wing. Reproduction of original in Trinity College Library, Cambridge, England. eng Fast-day sermons. Sermons, English -- 17th century. A41582 R956 (Wing G1312). civilwar no A sermon preached at the publique fast the ninth day of Aug. 1644. at St. Maries Oxford, before the honorable members of the two Houses of P Gosnold, Paul 1644 7801 7 20 0 0 0 0 35 C The rate of 35 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON Preached at the PUBLIQUE FAST the ninth day of Aug. 1644. At St Maries OXFORD , BEFORE The honorable Members of the two Houses of PARLIAMENT , There Assembled . By PAUL GOSNOLD Master of Arts . And published by Authority . OXFORD , Printed by Henry Hall . PSAL. 122. 6. Pray for the peace of Jerusalem . TO tell ye that my text is pertinent , were to distrust your sense ; for there are but three words in it ▪ and the first concernes the day , the second the times , the third the state : Prayer , a principall end of Fasting , is proper to the day : Peace is seasonable in these divided times : Jerusalem brings in the State : But three words ( I say ) in the Originall ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but they are all three Verba Trojana , pregnant words , every one containes a catalogue : Pray , all duties in one : Peace , all blessings in one : Ierusalem , all Cities and States in one . Pray , &c. Every word playing his part will divide the Text into a single act , and a double object : or into an Act , an Object , and a Subject : the Act or duty ; Pray : the Object of prayer , Peace : the Subject of Peace , and yet the Object of Prayer too , Ierusalem . But I will invert the order of the words : and because the Object in nature is before the Act , and the Subject before them both , I will first speake of Ierusalem , next of Peace , and conclude with Prayer . These words were written for our instruction , and therefore , though Ierusalem be only nam'd , all Cities and States are meant ; David for Ierusalem , We for great Britaine , every man intercede for his Country , and Christ for us all . Pray for Ierusalem , for these reasons . 1. Homo est animal politicum , Man is a creature naturally both needing , and desiring society , therefore it is not good for man to be alone , nor were it safe for men to be together , but in Ierusalem , under some forme and frame of government : for homo homini lupus , nothing is more wild and cruell then man , if he be not tam'd by authority : out late confusion and violations of Politicall order , have made England like the sea about it , where one fish hunts and preyes upon another . Vncontrolled licentiousnesse , though to the grosse conceited vulgar it seemes to be liberty , yet wee find by dismall experience , that it produceth nothing but disorder , injustice , rapine , and insupportable slavery : for now violence and the sword beare sway , every man does what he can , and the strongest takes all : wherefore it was well and wisely spoken of Calvin , Politie or government is of no lesse necessity , and of farre greater dignity then bread and water , I may adde , then the ayre we breath in , or the Sun that gives us hight : for indeed there is no living without it ; at least men would be driven to live solitary in woods and caves , like beasts , and salvages . Therefore it is a fundamentall duty to pray for Ierusalem . 2. We see in the great world , how all parts of it dispense with their particular affections to their proper Elements , when their generall duty to the Vniverse requires it : Stones would forsake the earth , the place of their private repose , & mount as high as Heaven to fill a vacuitie to heale a wound in Nature . So also in the Microcosme , the little world of man's body , if the heart , the mother of life be distressed , presently the spirits and bloud flock and flow from all parts to relieve her . Now if ( as learned Hooker observeth ) those voluntary actions are most agreeable to reason , which doe most resemble the necessary workes of nature ; then as it is in the naturall , so in the politick body it ought to be , every part should have a maine eare of the whole . Therefore it is our naturall duty to pray for Ierusalem . 3. If the Sunne should draw the Ocean dry , or the Ocean swell to quench the Sunne ; if Heaven put out his lights , or Earth keepe in her fruits ; the Winds hold their breath , and the Clouds stop their Bottles , what would become of the world ? and if the world should perish , what would become of them ? So if we , the particular members of Ierusalem ( for what is Ierusalem but our selves incorporate ? ) should withdraw our duty , she could not subsist ; and if she doe not , neither can we ▪ if the whole be ruin'd , the parts must suffer ; if the tree fall , the branches wither ; if the Kingdome be over-run , who sees not , who feeles not , that the substance , lives , and liberties of private men must needs go to wrack ? Therefore , though we have no care of the Publick , but referre all things to our selves , and our domestick commodities , yet because these are inclosed in the happinesse of the Vniversality , it is our necessary duty to pray for Ierusalem . 4. Prayer is the expression of desire , the object of desire is Good , the greater good is to be preferr'd before the lesse , the publick good is incomparably greater and worthyer then the private , by how much a whole Societie is more worth then one man . Therefore it is our principall duty to pray for Ierusalem . 5. To these reasons I will adde Gods commandement , which we cannot disobey , unlesse first we will be unreasonable . Honour thy father and mother ; if the parents of our flesh , the authors of our generation and being , ought to be honoured , then our King and Country , to whom we owe our preservation and well-being , are worthy of double honour : for it is better to be well or happy , then simply to be ; as it is worse to be miserable , then not to be at all . Honour thy father and mother . Ierusalem is the mother of us all , &c. Our Country ( saith the Orator ) is major altera parens , our Grand-mother ; wherefore we must do all we can to honour her ; inwardly , with our judgements and affections ; outwardly , with our endeavours and devotions : the least we can do is to pray for her . Therefore it is our bounden duty to pray for Ierusalem . But because Ierusalem without peace were no right Ierusalem , that is , the Scene of peace , or where peace is to be seene ; but rather a very Babylon , a Citie of confusion : Therefore in the second place pray for peace , the peace of Ierusalem . 1. Many are of the minde , that , though men had persisted in their primogeneal integritie , there should have beene dominion and government amongst them : yet ( as profound Hooker noteth ) if Adam had not fallen , there is no impossibility in nature , but they might have liv'd without it . But all agree in this , our fall and corruption made it necessary : For when there were but foure persons in the world , ( but foure that we reade of ; howsoever , no great multitude ) one brother murdred the other ; and , as their number , so their malice and mischiefes increased ; for restraint whereof , there was no way , but to come to composition , and by common consent to authorize one , or more to superintend the quiet and safety of the rest ; to defend them , who were not able to defend themselves , to curb the unruly , to distribute to every one his due , and so preserve the peace and tranquillitie of all . Seeing then an inclination to peace was the originall spring of civill communities , and the establishment of peace the very end , whence they had their beginning ; and seeing the end is bonum primae intentionis , though obtained last , yet desired first ; first in our purposes and wishes , this is a duty , which hath none before it , to pray for peace , the peace of Ierusalem . 2. But if peace be not larded with prosperity , 't is not worth the praying for : for as prosperity without peace is but an uncertaine felicity , so peace without prosperity is but secure misery . Did we dwell in a barren desert , or a pestilentiall aire , in the Acherusian fens , or under the North-pole , we should find cold comfort in our peace . But peace here , peace , in the language of the Holy Ghost , doth signifie the confluence of all earthly blessings , the entire masse of humane welfare . Some render it , Salutate Ierusalem , for the Iewes saluted them , to whom they wished all happinesse , with this complement , Peace be unto you . Peace then , according to the sacred idiome , is the Rendezvouz or Magazine of all that good is : For all that good is either honesium , jucundum , utile , honest , pleasant , or profitable ; as for decorum it is but a glosse set upon the rest , or a reflection from them . 1. Peace is honest , for it is nothing but a sweet resultance from the due observation of good Lawes ; Shee 's the daughter of righteousnesse , saith the Prophet , Isa. 32. 17. 't is a fruit of the holy spirit , saith the Apostle , Gal. 5. 22. Righteousnesse and peace kisse each other , as the Psalmist sings most sweetly ; 't is founded in charity , which is the comprehension of all Christian vertues . 2. Whether peace be pleasant , or no , I appeale to your now quickned experience . What is more wished , or would be more welcome then peace ? What is better or sweeter then peace ? What is more splendid and beautifull then peace ? Peace is that faire Astraea that linketh men together in the golden fetters of mutuall amitie , and maketh them to live , as if , their persons being many , their soules were but one . Peace is the harmony of the world , the smile and serenity of the earth , the hansell and image of our happinesse in heaven , the tutelar Saint of Kings and Princes , the very forme or soule of a Common-wealth , the nursery of Arts , shortly , a Paradise where all accommodations for this life and the next do grow . O how good and pleasant a thing it is to see Brethren to dwell together in unity ! If there were no positive pleasure in peace , yet as it is the greatest torment to be depriv'd of Heaven , so it is not the least of pleasures to be freed from Hell : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith the grand Philosopher : 't is a pleasure to be rid of that which displeaseth us ; to be freed from this hell of ●●rre , the fire and brimstone , stormes and tempests , plagues and vexations of it ; if for no other reason then this , how pleasant a thing is peace ? 3. Peace is profitable ; for in that encomiastick Psalme of Peace , it is not onely compared to the fragrant oyntment of Aaron , but also to the prolifique dew of Hermon , fructifying the fields of Sion ; Pacis alumna Ceres , peace and abundance go together : therefore she is emblem'd in a faire woman holding a Copia-Cornu , a horne full of flowers and fruits in one hand , and leading Plutos the good of riches in the other , to paint out unto us , that riches and plenty are the inseperable companions of peace O what a blessed Trinity conspire in this Vnity ! Certainly they know not what is good for themselves , who doe not pray for peace , the peace of Ierusalem . 3. The greatest benefit of peace is , to improve it to that end , for which God had given it ; namely , the advancement of religion , and the exaltation of his service . 'T is a most unthankfull alienation of his favours , to abuse them as as we have done ; turne his grace into wantonnesse , consume our fertile peace in making provision for the flesh , to satisfie the lusts thereof , to make our backs fine , and our bellies full : Better follow the warres , then thus to staine our peace . God sends peace for holyer purposes , that we should lead quiet lives in all godlinesse and honestie . 1 Tim. 2. 2. that we should sow the fruits of righteousnesse in peace ▪ Iam. 3. 17. that being delivered from the hands of our enemies , we should serve him without feare : Luc. 1. 74. If Hannibal were at the Ports , Rabshache upon the Walls , the Rebels now within our Workes , what a wilde confusion would rout your attention ? Put men into a bodily feare , and quite marre their devotion . The Iewes were thrice a yeare to worship God in Ierusalem ; now in the time of Warre 't was ill travailing the Countrey , men were then affraid to say , what David was so glad to heare , Let us goe into the House of the Lord . The Psalmist therefore being exceedingly delighted to behold these meetings , and wishing in his heart they might never be interrupted , from the desire of his soule breathed this flagrant ejaculation , O pray for the Peace of Ierusalem . Indeed it is the very beauty of peace , a blessed spectacle to see men trooping to Church ; endearing themselves with the mutuall offices of pietie , like those in the eighth of Zachary , lovingly inviting , calling , and exciting one another , heare you neighbour , friend , brother , Let us goe into the House of the Lord . The free and solemne exercise of religion is so great an happinesse , as we can enjoy no greater , till we come in Heaven , and the principall meanes to bring us thither . Therefore it is as much as our soules are worth to pray for peace , the peace of Ierusalem . But after we have beene so cruelly swing'd with the iron flayle of warre , sure no man can be so mercilesse to himselfe , as not to be glad of peace . To most of those , who were so forward at first to blow the coale of this terrible conflagration , if S. Austin's question were now put , Vultis pacem ? would yee have peace ? how greedily would they answer ? Cupimus , amamus , volumus , yes , with all our hearts . But how shall we repossesse our selves of it ? Hic labor , hoc opus est : for we are growne to desperate extremities ; we have lost our selves in a Labyrinth of most perplexed difficulties , and can finde no clew to winde us out of it ; our breach is too wide to be healed , our wrongs too great either to be suffered , or to be satisfied ; our quarrels by mutuall slaughters incensed to implacable hatred , and our peace so ruin'd beyond all reparation , that a temper now , reconciliation now may seeme impossible . But what is impossible with man , is possible with God , therefore Pray . He , he alone can recollect the pieces of this shattered Kingdome , and joyne them together againe in a firme and lasting peace , therefore pray ; doe but aske and have , speake and speed . Pray for the peace of Ierusalem . 1. God , the onely object of prayer , is the authour of peace and lover of concord : his chiefest title in the New Testament , is , the God of peace ; to intimate this great states-matter is at his disposing . Knowing then from whence peace doth come , hereby we know whither to goe ; whither for peace , but to the God of peace ? at him we cannot come pedibus , sed precibus , not with the feet of our body , but with the feet of our soule , our affections lifted up in prayer . Prayer then being the onely avenue to God , who is the onely giver of peace , t is the onely meanes to procure it . There-pray . Pray for &c. And here I may opportunely sally out upon the Epicurean and Iudiciary Astrologer ; for if their doctrine be true , this of my text is false . The Epicure makes God like Aesops Incuriosus , not caring how the world goes : whatsoever befalls us , be it peace , be it warre , it is not long of him who lets all things run at random , to hap as hap may : as if it were an Indecorum , a thing unworthy the sublimity of his state , to vouchsafe the cast of his eye upon sublunary matters ; Scilicet is superis labor est , ea cura quietos Sollicitat . But goe to the beasts of the field , thou Epicure , and they shall teach thee ; to the foules of the aire , and they shall tell thee ; to the flowers of thy garden , and they shall instruct thee : for if God be carefull to feed lions and ravens , and to cloath lilies , how much more shall he regard men and humane societies , O ye of little faith ? Next , the Planetarian gravely tells us , that for our long , almost miraculous former peace we may thanke our stars ▪ whose kind aspect and propitious irradation was the cause thereof and that warre hath since been kindled by the fiery influence of Mars , inflaming the cholericke humour of Potentates . If so , then the best Physitian were the best States-man : and what needed so many consultations , overtures , propositions , and umpires of peace , when a good Purge would have done the feat ? Bishop Fotherby confuteth these men by Psal. 75. 6. Promotion cometh neither from the East , nor from the VVest , nor from the North , nor from the South : not from the East , whence the Starres come in their diurnall motion ; nor from the West , whence they goe in their naturall motion ; nor from South or North , whence they come and goe in their motion of Trepidation ; from none of these motions doth promotion come , therefore the happinesse of States doth not hold of the Starres . But shall we in good earnest confute these men , or shall we laugh at them ? To confute them were to answer a foole in his folly ; therefore either pity their blindnesse , or laugh at their madnesse , and so let them goe . 2. I might by many Scripture Examples shew the force or rather omnipotence of prayer ; what power it hath over men , over devills , over the elements of the world , over God himselfe . To cite a few proving the efficacy thereof for the publique good . When Pharaoh and his Aegyptians were ready to cut him and his Israelites to pieces , Moses by prayer divided the Sea , and escaped from them . When Corah and his complices made an insurrection , and disturbed the peace ; the same Moses by prayer opened the mouth of the earth , and sent them quicke to hell . When God Exod. 32. would have dispatched all Israel at a blow , the selfe same Moses held his hands by prayer so strongly , that God seemes to aske Moses leave to strike them ; and like one strugling to get loose , but could not , cries out , Let me alone : Let thee alone ! Quis tenet te Domine ( replies Saint Augustine ) Lord , who holdeth thee ? Why , that doth Moses here , that I cannot have my will upon these rebells . Cannot ? Not for want of strength , for who is like to the Lord in power ? but for the aboundance of his clemency , which would not suffer him to lift up his hand against that people , for whom his faithfull servant so earnestly besought him . I might name more , but these are enough to shew how effectuall it is to pray , to pray for the peace of Ierusalem : 3. Take this for a rule . Prayer implies the use of all subordinate meanes requisite for the obtaining of that we pray for . We must not stand wishing and woulding and doe just nothing : This very thing hath undone us , like the Carter in the fable , who when his Cart stucke fast in a slough , sets him downe and cries amaine , Helpe Hercules , helpe : Hercules appearing chid the lubber ; helpe you ( said he ) and I will helpe . Our devotion must be seconded by our devoire . To our prayers we must joine our purses and our persons ; not onely pray , but fight , and pay for the peace of Ierusalem . Pray and pay too ? durus sermo , this is no good Sermon , who can endure to heare it ? Pray if you will , the whole Liturgy over ; outpray a false Pharisee , a babling Papist , an extemporanean Enthusiast , with all their orationes sine ratione , their endlesse senselesse effusions , yea and fast into the bargaine , so we may scape Scot-free and pay nothing . But no penny no Pater-Noster , as good neither the one nor the other , as not both together ; both these must meet , or no peace will be concluded . For this deduction is obvious to every mans reason : Our peace we shall never recover , if the rebels may have their will ; their will they will have , if we be not provided to breake them of it ; provision cannot be made without money , money cannot be had without contribution , therefore out with your purses , and pay for the peace of Ierusalem . I may boldly speake it : He can neither be a good Subject , nor a right honest man , who for the preservation of the King , Religion , Lawes , Liberty , Learning , the Churches and his Countries peace , would not thinke not onely all the money in his purse , but all the bloud in his body well spent . Christ hath commanded us to give vnto Caesar the things that are Caesars ▪ and inforced the commandement by his owne example , who as Lord Verulam well observeth , never wrought miracle about money matter , but onely to pay tribute unto Caesar . But enough of this : for he is too much a stranger to these hard times , that thinks to do any good by chargeable doctrines . Now for fighting , although the perversenesse and obstinacy of our enemies hath left us no other way to raise our collapsed peace ; yet it is not so comely for us who are or ought to be Angels of peace , out of this place to sound the Alarmes of warre , and to whet mens courages to cut throats . Onely this I 'le say , whosoever out of a conscientious regard had to his duty , obliged by the lawes of God and men , shall loose his life in the service of the King , I dare not deny that man the honour of a Martyr . 4. Prayer is for , or against : if we be friends to the peace of Ierusalem , we must be enemies to the enemies of it ; if we pray for that , we must pray against these . Now if God be the authour of peace , warre and discord can have no authour but Gods adversary the Devill ; and they that are the stirrers up and fomenters of it , must needs be his instruments whosoever they be . If the peace-makers be blessed , for they shall be called the sonnes of God ; then cursed are the warre-makers , cursed to the pit of hell , for they shall be called you know what : if there be any devils upon earth , these are they ; as like their father , as if they had beene spit out of his mouth , who was a lyar , and a murderer from the beginning . Therefore we need not make any scruple of praying against such : against those Sanctimonious Incendiaries , who have fetched fire from heaven to set their Country in combustion , have pretended Religion to raise and maintaine a most wicked rebellion : against those Nero's , who have ripped up the wombe of the mother that bare them , and wounded the breasts that gave them sucke : against those Cannibal's who feed upon the flesh and are drunke with the bloud of their own brethren : against those Catiline's who seeke their private ends in the publicke disturbance , and have set the Kingdome on fire to rost their owne egges : against those tempests of the State , those restlesse spirits who can no longer live , then be stickling and medling ; who are stung with a perpetuall itch of changing and innovating , transforming our old Hierarchy into a new Presbytery , and this againe into a newer Independency ; and our well-temperd Monarchy into a mad kinde of Kakistocracy . Good Lord ! what wild irregular courses have these men runne , since the reines have layen loose upon them ? I am afraid , they will never leave chopping and changing , plotting and practising , till in conclusion they bring all to confusion , all to an Anarchy or savage Ataxie , Prayer , Peace , Ierusalem , and all . Therefore it is no breach of charity to pray against these men . How long , Lord , how long holy and just shall our bloud and wrongs be unreveng'd upon them ? how long shall the Devill and his instruments have place and power to deface and defile thy Temples , to profane thy service , to persecute thy ministers , to pursue the life and honour of thine Anointed , and to seduce the silly people like sheepe to the slaughter ? How long shall they blaspheme thy Name and Religion by making it an instrument of such hellish practises ? How long Lord , how long holy and just ? Thus have I runne through the parts of my Text . I have shewed ye , that our chiefest care should be for Ierusalem ; that the greatest blessing we can wish Ierusalem , is peace ; that the most effectuall meanes to procure peace , is prayer . Therefore , pray for the peace of Ierusalem . Let naturall-hearted men , that wish the conservation of the world ; Let loyall Subjects , that are tender of the safety and reputation of their Prince ; Let true Patriots , that regard the flourishing condition of their Country ; Let devour Christians , that thinke it an happinesse to enjoy the free use of religion ; Let whosoever desire to see good dayes , and the lives of them and theirs prolonged and prospered upon earth ; Let us all , that have beene tormented with the furies of a long Warre , joyne in a maine army of Supplicants , and Pray for the peace of Ierusalem . Before these causelesse Warres began , ( causelesse , for though the meritorious was too apparent , yet the next immediate cause is somewhat mystick and wondrous : ) Before ( I say ) these causelesse Warres had cut asunder the Gordian knot of our well-setled peace ; God had advanced this Nation above all Nations with so rare and continued course of prosperity , that all the world , and all the ages in the world could hardly patterne it ; for which so much we owed unto his heavenly bounty , as we were never able sufficiently to pay : And therefore if we did not give him an infinite number of thankes , and prais'd him with our mouthes , & magnified him in our hearts , and glorified him in our lives , and did all we could to set forth and celebrate his matchlesse goodnesse and indulgence towards us , we were the most ingratefull , and consequently the most hatefull people under heaven : For God in the first of Esay summons all the world with a tragicall Prosopopeia , to wonder at such , as monsters , rather then men . Heare O Heaven , give eare O Earth , and be astonished : I have nourished and brought up children , and they have rebelled against me . Doubtlesse this black sinne of ingratitude , our unthankfulnesse in not acknowledging , and our dissolutenesse in abusing such singular favours made us longer unworthy of them . For besides that Warre and Destruction having taken their progresse through the neighbouring Countries , according to the ordinary destinie of earthly things , our turne was likely to be next : Did not our ripe sinnes expect the sickle ? Did not their extreame enormity , leaving scarce any feare , that we could be worse ; and their brazen impudencie , leaving as little hope that we would be better , argue the measure of our iniquities to be brim-full ? hath not our more then heathenish profanenesse and impiety , our exorbitant pride , and foppish gayetie , our ranke voluptuousnesse , riot , luxury , and most ungracious abuse of Gods innumerable mercies , provoked his Justice to bring upon us the same or worse calamities , then have so long , and doe still afflict the wretched Territories of the dismembred Empire ? Therefore it is high time , now that we are at the pits mouth of utter undoing , ready to be tumbled in , with penitent hearts and teary eyes , with all fervency and importunity to pray uncessantly for the peace of Ierusalem . When from this generall , which is confess'd on all sides , I descend to the inquisition of more particular and nearer causes of our present miserie , I am struck silent with amazement ; my thoughts are all confounded , I know not what to say to it , unlesse I should ascribe the division of States to the conjunction of Starres , unlesse men at certaine periodicall times were carried into it by a fatall sway ; that such eager and mortall contention should flame from little or no provocation . Or if there be any cause other then fatall ; was it , that we were come to the desperate resolution of Aesops Asse , who made no haste to fly from the enemies , presuming they could not load her with heavier burdens then her Master ? It cannot be denyed but such Asses were numbers in the Kingdome , till sad experience , the fooles Mistrisse , made them finde and feele to their cost the little finger of the Rebels to be heavier , then was the hand , loynes , and whole body of the King . Or shall I thinke Religion , that most specious pretext , the onely sound whereof ( for , dull soules , they skill little of the substance of it ) doth so mightily bewitch and inveigle the people ? Shall I think this to have been the true genuine cause ? Nothing lesse . For our religion of old was ( saith Lactantius ) and still is to be defended , ( especially against those whom God hath set over us ) not by fighting , but by dying ; not by cruelty , but by patience ; not by wickednesse , but by faith ; not by breaking out into rebellion , but by constancie in suffering . And yet these men , with stupendious boldnesse , have pretended religion for all their barbarous and bloudy actions ; and made the doating multitude believe , That all this killing and staying is for the glory of God . For the glory of the Devill , is it not ? I am sure the Devils glory in it , and make merry in hell , that we are so mad upon earth ; they sit clapping of their blacke hands to see us together by the eares ; there , there , so we would have it . It is no new art to dissemble , and to set a good face upon a bad cause ; but if there were the least affecting sense of religion in the hearts of men , if they had any tast of Heaven or Hell , it would not , it could not be thus . 'T is impossible mindes seasoned with the sweet doctrine of the Gospell , which commands us to love our very enemies , should entertaine thoughts of deadly hostility against their friends and brethren . Certainly the Devill hath distill'd the quintessence of his serpentine policie into this stratagem , to convert religion , which God intended for the firmest bond of amity , and which naturally conserves the peace and incolumity of States and Kingdomes , into the maine cause of warre and bloud-shed . The Christian religion ; that that should draw men to disobedience , that that should make them ▪ Theeves , Murtherers , Rebels , Traytors : O blasphemy ! Why , our religion is all for peace , the Author of it is stiled . The Prince of Peace , the Lambe of God , who came into the world on purpose to guide our feet into the wayes of peace ; therefore the Angels at his comming proclaimed peace , and when he was come , the religion that he taught us is called the Gospell of peace , and it consists of many admirable precepts of meeknesse , patience ; humilitie , innocence , subjection , charitie , &c. all the mothers and nurses of peace ; nay it denounceth damnation to all that break the peace . Let not then turbulent spirits and the troublers of Israel once offer to speake of religion , for if our religion , that is , if the Gospell be true ( as who dare say the contrary ? ) there is no religion in them . Rebellion is as the sinne of Witchcraft : 1 Sam. 15. 23. Witches ( they say ) when they first covenant with the Devill , renounce their Baptisme , renege their Christianity : So they , that follow or favour rebellious courses , had as good renounce Christ , abjure his Gospell ; for howsoever they may continue formall Professors , they are reall Apostates . When I steadfastly view the palpable hypocrisie of these times ; my minde leades me to thinke our greatest Zealots , that personate Saints upon earth to be no better affected then Machiavill , who esteem'd it wisedome to professe , but weaknesse to believe any religion . And indeed nothing doth more strongly possesse me with a feare of the large reigne of Atheisme in these wretched dayes , than the generall abusing and profaning of religion , by making it the grand engine of practises , a vizour to cover the face of all knavery and impiety , a meere legerdemaine to mock vulgar eyes : For , marke it ; if the designe be to make a fortune , or to mend a broken one , to satisfie some revengefull or ambitious humour , the onely sure way to effect it , is , to proclaime a Fast , to overlay it with the faire colours of religion . Men now a dayes would seeme out of meere devotion and conscience to breake all Gods Commandements in the highest degree . O times ! what can be added to the impudence of this age , wherein such foule and horrible villanies , all manner of tyrannicall outrages are perswaded , acted , and applauded , as singular testimonies of our good affection to Christ and his religion ? But to give over this Scrutinie : whatsoever the cause was , listen to a prodigie , by which , without the helpe of a prophetick spirit , you may easily prognosticate , what the effect will be . Pliny writes of a Serpent , called Amphisbaena , a Serpent with two heads , one where it should be , the other where the tayle should be , at each end a head : which two heads striving to goe contrary wayes , doe miserably straine and wring the body , and at last with continuall biting and fighting , woory and teare it all to pieces . To apply it were to reproach ye with dulnesse ; onely , what can come of our unnaturall and virulent distractions , but such hopes to our enemies , such feare to our selves ; joy to our enemies , sorrow to our selves ; encouragement to our enemies , disheartning to our selves ; and finally triumph to our enemies , unprofitable repentance to our selves ? These things considered , it concerneth us to cry mightily unto the Lord , and with ardencie more then ordinary , to pray for the peace of Ierusalem . Pray that Ierusalem may be as a City at unity in it selfe : pray also that she may have peace in her borders , peace with her neighbours : The word in the text is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ierusalem in the duall number , that is pray for the peace of the two Ierusalems , pray for the peace of England and Scotland : That as we have one land , one language ; one religion , one King , one God ; so we may be of one mind . I speake not this out of pusillanimity , or any base feare of that most insolent and most unexcusable enemie , for he carrieth the heart of a leveret in the bosome of a man , that being superiour to his adversary in cause , should be inferiour in courage ; but I speake it out of compassion to my bleeding Country , and out of horrour and detestation of the infinite mischiefes of civill warre , rapes , ravages , proscriptions , depopulations , sacking , burning , killing , and a world of miseries . O cast your sorrowfull eyes upon the present lamentable condition of England , lately one of the most happy , potent , rich , resplendent , renowned regions in the world ; now nothing but a great slaughter-house , the true representation of all the cruell and cursed effects of discord , the lively picture of all deadly calamities ; behold in all places what harmes and havocke warre hath made , and then joine your acclamations with mine , O blessed , thrice blessed be the Peace-makers . I will conclude with a briefe admonition , that Ierusalem would not put a barre betweene Prayer and Peace . If prayer and religious duties ( for prayer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} containes them all ) be the most sure preservatives of peace while we have it , and the most soveraigne restoratives when we have lost it ; then , by the Law of contraries , sinne and impiety is most destructive and obstructive of it . Therefore let us not , as our manner is , shift off and transferre the fault , for unlesse we had no sinne our selves , why should we throw stones at others ? but let every one call himselfe to a strict account , descend into his owne breast , and there like Jonas asleepe in the sides of the ship , he shall finde the cause of all these stormy commotions , his owne sinne and transgression : upon this discovery , let him sadly weigh and deeply consider what it is to be guilty of the deaths of so many thousands , guilty of the desolation of a most glorious Church , guilty of the subversion of a most flourishing Kingdome : for to all these every mans sinne doth make him accessary . For , as it appeares by that famous Dialogue betweene God and Abraham , if a Land be supported and saved by the righteousnesse of the Inhabitants , then it is lost and ruin'd by the wickednesse of them that dwell therein . Righteousnesse and peace may kisse each other , but wickednes and peace cannot dwell long together . I might present ye with a cloud of examples out of ancient and moderne , prophane and divine storie . How often in the booke of Iudges doe we reade , againe Israel committed wickednesse in the sight of the Lord ? and againe Israel committed wickednesse in the sight of the Lord : and againe , and againe , and toties quoties , Israel smarted for it , and were delivered into the hands of their enemies . But why should I fetch in forraine Precedents , our selves at the present being a fearefull example of this truth to all the world ? For though we had a wall of water , the Sea for our wall , as Alexandria had ; though we had a wall of wood , a mighty Fleet , as Athens had ; though we had had a wall of brasse , as ( they say ) time was , when we might have had ; and a mighty rampire of mountaines , as Ierusalem had ; yet sinne so abounding within , centuplex murus rebus servandis parum est , an hundred walls would not have kept the enemies out : no , nor the Horses and Chariots of Elisha , our prayers were not able to guard us : For if we regard iniquity in our hearts , the Lord will not heare us , saith David : Why should he heare vs , who will not heare Him ? Why should he give us audience , who deny him obedience ? Why should be respect our prayers , who dis-respect his precepts ? Qui orat & peccat , non orat Deum , sed deludit Deum , to sinne and pray , and pray and sinne , is not devotion but delusion : Nay , for us to pray for peace , who have abus'd it to his dishonour , and will not be reclaim'd by Warre , is impudens postulatio , a very impudent request . VVe know ( saith the blinde man in the Gospell ) we know , as if it had beene an increated notion , we know that God heareth not sinners . If them we come before him with our sinnes unrepented , with foule and contaminated consciences , lifting up impure hands ; pray we never so earnestly , Give peace in our time , O Lord ; Speak peace unto us , O most gracious God , Pacem te poscimus omnes ; what answer can we expect , but some such as the furious Iehu made to Iehoram ? What peace , so long as your sinnes and iniquities are so many ? and then let fly his arrow and kill us all . Therefore , as God directs ye by his Prophet , VVash yee , and make yee cleane ; cease to doe evill , and learne to doe well : and then we may goe with boldnesse to the throne of heavenly grace : then come , and let us joyne the desires of our mindes , and the requests of our mouthes ; Let us with one heart , and one voyce , Pray for the peace of Ierusalem , that peace within her walls , and prosperity within her palaces for ever and ever may dwell . Which the God and Father of peace grant , for Jesus Christ's sake , who is our peace , through the Holy Ghost the bond of peace : To which undivided Trinity , the glorious patterne , and bright mirrour of all peace and unity , be praise and honour now and ever . FINIS . Notes, typically marginal, from the original text Notes for div A41582e-130 Psal. 84. 10. 〈◊〉 . 1. 11. Nehem. 1. 3. Gen. 18. Nah. 3. Joh. 9. Isai. 1. 
A30262	----	Two sermons preached to the Honorable House of Commons assembled in Parliament at their pvbliqve fast, Novem. 17, 1640 by Cornelius Burges ... and Stephen Marshall ... Burges, Cornelius, 1589?-1665. This text is an enriched version of the TCP digital transcription A30262 of text R19851 in the English Short Title Catalog (Wing B5687). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 167 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30262 Wing B5687 ESTC R19851 12676335 ocm 12676335 65552 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30262) Transcribed from: (Early English Books Online ; image set 65552) Images scanned from microfilm: (Early English books, 1641-1700 ; 681:13) Two sermons preached to the Honorable House of Commons assembled in Parliament at their pvbliqve fast, Novem. 17, 1640 by Cornelius Burges ... and Stephen Marshall ... Burges, Cornelius, 1589?-1665. Marshall, Stephen, 1594?-1655. 2 v. Printed by T.B. and I.O. for S. Man, P. Stephens, and C. Meredith ..., London : 1641. Each vol. has also special t.p. Imperfect: v. 2 lacking in filmed copy. Reproduction of original in Huntington Library. eng Fast-day sermons. Sermons, English. A30262 R19851 (Wing B5687). civilwar no Tvvo sermons preached to the Honorable House of Commons assembled in Parliament. At their publique fast, Novem. 17. 1640: by Cornelius Burge Burges, Cornelius 1641 32021 21 125 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion TWO SERMONS PREACHED TO THE HONORABLE House of Commons Assembled in PARLIAMENT . AT THEIR PVBLIQVE FAST , NOVEM. 17. 1640 : BY Cornelius Burges D. D. AND Stephen Marshall B. D. Published by Order of that House . LONDON , Printed by T. B. and I. O. for S. Man , P. Stephens , and C. Meredith , at the Swanne and Gilded LION in Saint Pauls CHURCH-Yard . 1641. TO THE HONOVRABLE HOVSE OF COMMONS now Assembled in PARLIAMENT . WHen first it pleased You to require our service in Preaching at Your late Publike Fast , we resolved to close our eyes against all Clouds of discouragement arising from our owne unworthinesse and insufficiency , and to set our selves wholly to seek what the Lord would command us to deliver in his Name , at such a time , to such an Honourable and awfull Assembly , with a totall deniall of our selves . And albeit we should have beene glad to have beene spared this exposing of our selves to the publike view ; yet , You appointing otherwise , we hold it equall that the joynt entreaty of the Representative Body of the whole Communalty of the kingdome should be regarded , and have chosen rather that others should censure us of weakenesse , than You should charge us with Disobedience : Your Request being no lesse than a command ; and Your acceptance sufficient to give value to things of themselves both meane and worthlesse . Wherefore , according to our Duty , so willingly as the consciousnesse of our slender performances would permit , we obey Your Order , and doe now , although somewhat late , humbly offer these two plaine Sermons ( for , who expects other in a Fast ? ) at the footstoole of Your Tribunall , as a lasting Monument of Our Gratitude for Your encouraging Approbation of , and solemne Thankes for our weake endeavours in the preaching of them . If in some places we have taken that just liberty which all others have done before us , we trust it shall not be imputed ; so long as in the most materiall passages we have kept to the very words which at first wee used , so farre as was necessary ; and have not wittingly swerved an haires bredth from the sense and substance in the residue . Wee have indeed pared off some Repetitions , which in speaking had their use , the more to inculcate , and the better to set on the matter , but would not have been so gratefull in Writing , because Readers account every thing too long that hath any thing too much . We have likewise contracted some expressions , which in discourses of so much length , could hardly be so concise as wee desired , Memory being not alwayes at hand to give birth to every Conception of our minds in such formes as wee intended . And some few things we have added , where straites of time , or defect of memory made some balkes in the first delivery . What ever our performances be , we humbly leave them in Your hands , and under Your Honourable Protection , which we are bold to expect , because they are by Your owne Act drawne from us , and that in a time so queasie and distempered as can hardly beare that food , or Physik which is needfull for it . Seldome doth a wise Reproofe , a necessary Exhortation , or wholsome Doctrine meet with an obedient Eare . The God of Heaven steere all Your weighty consultations by his own Counsell , to his owne Glory ; cover You still under his own Wing , and make You the most accomplisht , best united , & most successefull & glorious house of Commons that ever sate in that High Court ; but chiefly in the effectuall endeavouring of a further Sanction of , and stronger Guard about our true Palladium , the true Religion , already established among us ; in the perfecting of the Reformation of it ; in the erecting , maintaining , protecting , and incouraging of an able , godly , faithfull , zealous , profitable , Preaching * Ministery , in every Parish Church and Chappell throughout England and Wales ; and in the interceding to the Kings sacred Majesty for the setting up of a Faithfull , Iudicious , and Zealous Magistracy , where yet the same is wanting , to bee ever at hand to back such a Ministery : without either of which , not only the power of Godlinesse will soone degenerate into formality , and zeale into Luke warmenesse ; but , Popery , Arminianisme , Socinianisme , Prophanenesse , Apostacy , and Atheisme it selfe will more and more croud in upon us , and prevaile against us , doe You all You can by all other meanes . And now , commending You to God and to the Word of his grace , which is able to build You up further , and to give You an inheritance among all them which bee sanctified ; and these our Labours to his further blessing , whereby all may speedily be brought under the line of his Covenant , which is our Safety ; that hee may continue with us , which is our Glory ; and wee with him , which is our happinesse : we rest , Yours , most devoted to the service of Your Faith in all Dutie , Cornelius Burges . Stephen Marshall . The Preface used in Preaching , before the Text was read . THat great Apostle Saint Paul , when he had to doe with wise men , held it a point of wisdome to passe by some things which he would not have wayved among meaner capacities . His practise shall be now my president . This honourable Assembly having designed me to beare so great a share in this weightie Worke , I hold it my dutie to consider , that , how weake and unworthy so ever I my selfe be , yet I am now to speake to Wise Men , who need not so much to be Catechised touching the Nature , as to be incited and quickned to the principall Use of a Religious Fast , which consisteth not solely in such drawing neere to God by extraordinary Prayer and Humiliation as may produce a totall divorce from our deerest Lusts , but also ( and that more principally ) in a particular , formall , solemne , entire engaging and binding of our selves , by an indissoluble Covenant , to that God whose face and favour we seeke , and implore . And this I apprehend to be a subject more necessary , by how much this dutie appeares to be lesse heeded and regarded by the greater number of the choycest Christians . For , as it too often falls out , even among the best , in participating that sacred and dreadfull Ordinance of the Lords Supper , ( whereof also we are shortly to communicate ) that moe labour more to discerne , and feed upon his blessed Body and Bloud , spiritually by faith , to make Christ their owne , ( which must be done too ) than actually , totally , and absolutely ( then ) to devote , resigne , and yeeld up themselves unto him , in the act of receiving , to be his servants : So it doth not seldome happen in the exercise of holy Fasting , that not a few of that small handfull which desire to approach the presence of God in trueth , are more conversant in searching , confessing , bewailing of sinne , and in craving of mercy , ( all of which are necessary duties ) than in working up their hearts to that indispensable pitch of heavenly resolution , sincerely to strike through a religious and inviolable Covenant with their God . Whereas , without this , all their labour will be utterly lost , their expectations frustrate , they take the glorious Name of God in vaine , provoke the eyes of his Glory more against them , causing him infinitely to loath and abominate both their persons , and service ; nor shall they ever , by all their crying , and sighing , no not by whole rivers of teares , be able to draw down an arme of Mercy from Heaven to come and save them . The more effectually therefore to provoke both my selfe and you at this time , to the due performance of this most neglected ( but most necessary ) dutie , I have thought fit , in a very plaine and familiar way sutable to the nature of this exercise ( which ought to be as serious , as solemne ) to worke and chafe into all our hearts the strength and spirit of that good Word of God , which you shall finde written for our instruction in ▪ Jer. 50. 5. They shall aske the way to Zion with their faces thitherward , saying , Come , and let us joyne our selves unto the Lord in an everlasting Covenant that shall not be forgotten . WHich words are part of a Prophecie ( terrible to Babylon , but comfortable to the Church ) uttered , and penned by the Prophet Ieremy , about the fourth yeere both of the Babylonish captivitie , and of the tributary reigne of Zedekiah . The occasion , this . The Prophet having laboured about thirtie yeers , to humble Judah by continually ringing in her eares the dolefull tydings of a sore captivitie approaching , could not be beleeved . But , when once the quick and sad sense of their bondage under the Chaldean yoke had forced from them an acknowledgement of the truth of his prophecies , he found it as hard a taske to worke their hearts to any hope of deliverance . For , as it is a worke even insuperable , to possesse a people ripe for destruction , that any evill is neere them , till the wrath of God breake in upon them and overwhelme them ; so is it a businesse of little lesse difficultie to hold up the spirits even of Gods owne people , once cast under any great extreamitie , with any hope of rescue . This was Iudah's case . Before the Babylonian had laid this yoke on their necks , God had plainly revealed , and often inculcated that it should lye upon them just 70. yeeres and no longer , after which they should have libertie of returne to their owne Land againe . Howbeit , the weight of their misery , the absence of God , ( who had cast them out of his sight ) together with the insolence and crueltie of their proud oppressors , had throwne them downe so low in a disconsolate condition , that nothing which God could either now say or doe , was sufficient to raise up their hearts to any assurance of returne . The same strength which Lust hath to draw men from obedience , it will surely have afterwards to drive men from beleeving , in their greatest necessities of living by faith . The maine beame which stucke in their eyes to hinder ther sight of deliverance promised , was , the greatnesse and invincible potency of the Chaldean Monarchy ( then in her pride ) and more especially the strength of Babylon the Queene and Mistresse of that puissant Empire . How could they hope to be delivered , when she that commanded the world detained them ? Shall the prey be taken from the Mightie , or the lawfull captive delivered ? To cure them therefore of this desperate desponsion of minde , the Lord stirred up this Prophet to foretell the totall and finall subversion and ruine of Babylon and of that whole Monarchy ; and further , to declare from God that the desolation thereof , should be the dissolution of the captivitie of Iudah in it . The better to assure them of all this , Ieremiah wrote the whole Prophecy against Babylon ( contained in this Chapter and the next following ) in a Book by it self , which he sent to Babylon by the hand of Seraiah ( Lord Chamberlaine to Zedekiah , and now going in an Embassie from his Master to Great Nebuchadnezzar ) with Command from the Prophet that , after the reading thereof to the captives , he should binde a stone unto it , and cast it into the midst of Euphrates , with this saying pronounced over it , Thus shall Babylon siake , and shall not rise , &c. But , to hasten to my Text , In the five first verses of this Chapter , the Prophet summarily compriseth the substance of his whole Prophecy against Babylon , declaring , 1. her destruction , 2. the Meanes , 3. the consequent thereof to the people of God . And first , he makes Proclamation , and an Oiyes ! as it were , to all the world , to come and behold the Great Worke he was to doe against Babylon the chiefe Citie of the Empire , against Bell the chiefe Idol of that Citie , and against Merodach the glory both of that Citie and Empire ; yea , though the King then reigning when God meant to destroy it , should prove as potent as that great King , the first of that name , who for restoring the declining Empire to her ancient Splendor , and for translating the Imperiall Seat from Nineve to Babylon , was by posteritie worshipped as a God , and transferred his name to all his successors , as the name of Pharaoh to the Egyptian Kings , of Benhadad to the Syrian Monarchs , and of Augustus to the Romane Emperours . Although all these should be joyned together to withstand the downfall of that Monarchy , yet desolation should be brought over them all , they should all be confounded and removed for ever , Vers. 1 , 2. and all to make way for the deliverance of the Church . But what should be the meanes of such an unexpected destruction ? This was to be done by an Army from the North , that is , by the Medes and Persians , both of which , but more especially the Medes , were situated towards the North from Babylon , and therefore ominous . That these were the men , appeares more fully by their description in the residue of this , and of the 51. Chapter . This Northern Army should be the confusion of Babylon , the confusion of Babylon should prove the restoring of the Church ( vers. 3. ) And the restoring of the Church should produce a Covenant with God . For , behold , the issue and consequent of the ruine of Babylon was , the return of the captive Jews , from thence to Jerusalem , and a renewing Covenant with him that had shewed such mercy on them , vers. 4 , 5. For , in those dayes , and in that time , saith the Lord , the children of Israel shall come , they and the children of Iudah together , going and weeping , they shall goe and seek the Lord their God . They shall aske the way to Zion with their faces thitherward , saying , Come and let us joyne our selves to the Lord in an everlasting Covenant that shall not be forgotten . This began to be fulfilled at the end of 70. yeeres determined , when the Empire was first over-run and subdued by Cyrus the Persian . For he made Proclamation of libertie to returne , in the first yeere of his reigne . And when they returned , this was their deportment ; they went weeping ; and , to seeke the Lord their God . They goe , not so much to repossesse their ancient patrimony and inheritance , and to grow rich in the world , as to seeke and finde the Lord their God , and that with a resolution to enter into Covenant with Him , and such a Covenant as should never be forgotten , but daily remembred and carefully performed . You now see the Context . Should I now divide the Text , I might shew you here First , an Act , expressed by their industry , in setting upon a long and tedious journey to Zion . They shall aske the way to Zion . Secondly , the manner how they manage this journey , it is 1. With all intention of spirit , they aske the way to Zion , with their faces thitherward . 2. With fervent charitie towards , and mutuall zeale for each other , to quicken and inflame one another to the same work , saying , Come . Thirdly , the end of their journey which , ( with so much intention of spirit and inflamed charitie , calling and crying to one another in such a manner , ) they set upon ; all was for this : Let us joyne our selves to the Lord in an everlasting Covenant that shall not be forgotten . I might easily also cast out these generals of the Text into many lesser branches : but it is not now a time to trifle , or to play with a Text . Yea , I shall not distinctly prosecute all the parts already laid out , but ( as the dutie of this day requireth ) insist rather upon that which is the maine , and bring in the other as subordinate thereunto , by occasion afterwards , in explication of the principall point . For we see troopes in the Text bound for Zion ; and , so hasty thitherward , that they salute not any man by the way , nor so much as looke aside any way : they goe with their faces thitherward : all the stay they make , is but to call others along with them , and amongst these , us , saying , Come . And , what is the businesse ; the end of all this hast ? Nothing but this , Let us joyne our selves unto the Lord in an everlasting Covenant , &c. This , however it were last in execution , yet was it first in their intention , in the undertaking of this journey , and therefore now must be principally insisted upon . You see here a people loosed from the Babylonish captivitie , and returning to Zion : and , in their returne to have this in their hearts , in their mouthes , and in their endeavours , namely , upon the receipt of this mercy , to make speed to their God , to enter into a new Contract and solemne Covenant with him . So that now the chiefe , and only point of instruction which I shall recommend to , and presse upon you , and mine own heart with you , is plainly this , that When God vouchsafes any deliverance to his Church , especially from Babylon , then is it most seasonable and most necessary to close with God by a more solemne , strict , and inviolable Covenant to be his , and only his for ever . In prosecuting this point ( wherein I resolve to be plaine , and in earnest ) I shall first shew you the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it , that it is so . Next , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , if you will , how and in what manner this must be done . Thirdly , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the grounds and reasons of it : and so proceed to the Application . For the first , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that it is so , this will appeare , 1. More generally , upon receipt of any deliverance . 2. More specially , upon any deliverance from Babylon above all other . 1. In generall , that this use must be made of any deliverance , appeares both by precept , and example in holy Scripture . We shall carry them along together . In Deut. 29. you shall finde Moses requiring the people to enter into a speciall Covenant with God , beside the solemne Covenant which he made with them ( and they with him ) in Horeb. To induce them thereunto , Moses refresheth their memory with the repetition or representation of the many deliverances God had given unto them , out of Egypt , and in the wildernesse by the space of fortie yeeres , together with the wonders and miracles which he daily wrought for them . And in the seventh ver. he tels them , that when ye came into this place ( that is , into the Land of Moab ) Sihon the King of Heshbon , and Og the King of Bashan , came out against us unto battell , and we smote them ; &c. What then ? Here is deliverance upon deliverance , and the inference is , Keep therefore the words of this Covenant , and doe them , vers. 9. But , that is the Covenant on Gods part , you will say ? True , but that is not all . He therefore presseth them to an actuall personall Covenant on their parts , and that upon consideration of so many deliverances . This was his maine businesse with them at the Lords own command . Therefore in vers . 10. he thus bespeaks them , Ye stand this day all of you before the Lord your God , your Captaines of your tribes , your Elders , and your Officers , with all the men of Israel , your little ones , your wives , and thy stranger that is in thy Campe , from the hewer of thy wood to the drawer of thy water , That thou shouldst enter into Covenant with the Lord thy God , and into his Oath which the Lord thy God maketh with thee this day . And in vers. 14. he addeth . Neither with you only doe I make this Covenant , and this oath , but with him that standeth here with us this day before the Lord our God , and also with him that is not here with us this day . Thus you see a Covenant required , stricken , and ratified by solemne Oath of God and his people mutually to one another : they binde themselves by solemne Oath to him , as he by Oath had bound himselfe to them . Thus then it was in the time of Moses , No eminent deliverance went before , but a solemne Covenant followed after * . And , To sweare a Covenant , is no new device , no humane invention , nor arbitrary Action . I will give you but one instance more ( among many ) of this kinde , and it is that of Asa , that good and religious King of Iudah . When Zerah the Ethiopian infested his kingdome with an huge army , even 1000000 , and 300 Chariots , 2 Chron. 14. Asa falls to praying , God heard him ; they joyned battell , Asa obtained the victory , and carryed away very much spoile . What was the issue ? Another Covenant . For , in Chap. 15. you shall finde that , presently upon this , God addresseth a Prophet to Asa , ( Azariah the sonne of Oded ) to tell him and the people , The Lord is with you while ye be with him . And , to encourage them to close with God , he addes , in vers. 7. Be ye strong therefore , and let not your hands be weake : for your worke shall be rewarded . They must not only worke for God , but be strong to his worke ; and that they might be so , there was no way like to that of entring into a Covenant with him . For , so Asa understood it , as appeares by the next words , where it is said , Asa , when he heard these words , tooke courage ; and , although he had before done much in purging the Cities of Judah of Idolatry , and Idols , of high places , Images , and groves , yet now he goes on to a more thorough reformation , and put away the remainder of abominable Idols out of all the Land of Iudah and Benjamin and out of the Cities which he had taken from Mount Ephraim , and renewed the Altar of the Lord ; for ever where Idols goe up , Gods Altars goe downe , therefore he pulleth downe the one , and setteth up the other . And not this alone , but he offered unto the Lord a great sacrifice , and both himselfe and his people entred into a Covenant to seeke the Lord God of their fathers , with all their heart , and with all their soule , that whosoever would is not seeke the Lord God of Israel , should be put to death , whether small or great , whether man or woman ; and they sware unto the Lord with a loud voyce , and with shouting , and with trumpets , and with Cornets . And all this , immediately upon the deliverance and victory which he had obtained : for , in vers. 11. it is said expressely , that they offered unto the Lord , the same time ( or , in that very day ) of the spoile which they had brought , 700. Oxen , and 7000. Sheepe ; meaning of those , which they had carryed away from the Ethiopians that came out to battaile against them . So that now you see another solemne Covenant entred into , not by Asa alone , but by all the people of God , a Covenant solemnized in publique by Sacrifice , by Oath , and under the highest penaltie of death it selfe to all that should not observe it . In pursuit of which Covenant , see what he presently did . He spared not his owne Mother that regarded it not . For , when he perceived that , notwithstanding this Covenant , the Queene his Mother , Maacha , would needs retaine her puppet Gods still , and ( amongst the rest ) one abominable Idol , in a grove , so obscene as it is not fit to be named : ( Abulensis a observeth that it was Priapus , and conjectureth thence , that she was not only a grosse Idolatresse , but an abominable strumpet : b for , ordinarily , Idolatry and adultery , spirituall and bodily fornication goe together c ) It is said , that he removed her from being Queene , because she had made an Idol in a grove , and Asa cut down her Idol , and stampt it , and burnt it at the brooke Kidron , vers. 16. Which passage is exprest with an emphasis , in 1 King. 15. 11. Also Maacha his Mother , even Her , he removed from being Queene . Although a Queene , although a Mother * , yet even her he deposed from her dignitie . This he did , and this he must doe , not only by reason of that voluntary Covenant into which he had entred , but by vertue of the speciall Command of God himselfe , in what ever relation she had stood unto him . Yea , in Deut. 13. 6. the Law was more strict , for though she had been neerer than a Mother , even the wife of his bosome , yet if she were an Idolater , and should entise him secretly , saying ▪ Let us goe and serve other Gods , she must have been put to death , and his own hand must have been first upon her , vers. 9. You now see the point proved in the generall , that thus it is with Gods people ; upon any notable deliverance * , they enter anew into solemne and strict Covenant with God . 2. But more especially ought this to be the care of the Church , when God gives her deliverance out of Babylon , out of that servitude and bondage which of all other was most heavy , and lay longest on her . See this in some instances , both on Gods part ayming at this in giving deliverance , and on his peoples part performing this after deliverance from Babylon . On Gods part , first . This was foreshewed under the similitude of the basket of good figs , Jer. 24. 5. There it is said by the Lord , the God of Israel , Like these good figs , so will I acknowledge them that are carryed away Captive of Iudah , whom I have sent out of this place into the Land of the Chaldeans for their good : for I will set mine eyes upon them for good , and I will bring them againe to this Land , &c. And , in the seventh verse it followeth , I will give them an heart to know me that I am the Lord , and I will be their God : for they shall returne unto me with their whole heart . He will give them an heart to know him , to returne , and become his people , which cannot be without a Covenant . Againe That this is that which Gods heart is exceedingly set upon , and full of , namely , that he never meant to bring his people backe from Babylon , but upon this very condition ( albeit it was a great while ere it was done , and therefore they thrived accordingly , as we shall shew anon ) will yet further appeare by many other passages of the Prophecy of Ieremy , to passe by sundry other Prophecies uttered by Isaiah , Micah , and others . In Ier. 30. 18. we shall finde a Prophecy , that this should be done , ( and I shall shew , by and by , that it was afterwards performed ) Behold , saith the Lord , I will bring againe the captivitie of Iacobs tents , and have mercy on his dwelling places , &c. and , in vers . 21. I will cause him to draw neere , and he shall approach unto me ; and then , as one assured of it , and admiring at it , he presently adds ; for who is this that engaged his heart to approach unto me , saith the Lord ? That is , both Governour and people , all of them should binde and engage themselves , ( not their outward man alone , but even their very heart and soule also ) by solemne Covenant to be the Lords . That this was the meaning , is cleare by the next verse . Ye shall be my people ▪ and I will be your God . For it was such an engaging of their hearts , as that one should say , I am the Lords ; and another shall call himselfe by the name of Iacob : and another shall subscribe with his hand unto the Lord , and sirname himselfe by the name of Israel , Isa. 44. 5. So againe , in Ier. 31. the Lord having first promised to bring back the captivitie , he subjoynes ; Behold , the dayes come , saith the ●ord , that I will make a new Covenant with the house of Israel , and with the house of Iudah ▪ not according to the Covenant which I made with their fathers ▪ in the day that I tooke him out of the Land of Egypt , which my Covenant they brake , although I was an husband unto them , saith the Lord . But this shall be the Covenant that I will make with the house of Israel ; After those dayes , saith the Lord , I will put my Law in their inward parts , and write it in their hearts , and will be their God , and they shall be my people . Here is a Covenant , God begins the work , but his people follow . They imbrace the Covenant , and joyne themselves by mutuall Covenant to him . He puts his Law into their hearts , for this very purpose . Once more . In Ier. 32. 37. there is a promise that God would gather his people out of all countries whither he had cast them in his wrath , and that he would bring them back to their own place , and cause them to dwell safely . He presently addes this as the product of that mercy ; they shall be my people , and I will be their God , and I will give them one heart , and one way that they may feare me for ever , &c. I will make an everlasting Covenant with them , that I will not turne away from them to do them good , but I will put my feare in their hearts that they shall not depart from me : Which words go no lesse than a solemn Covenant mutually made and strucken betweene God and his people . Thus then you see , many plaine and pregnant places of Scripture shew , that the maine thing God on his part aymed at , and expected from his people in delivering them from Babylon , was , the firme and solemne tying and engaging of themselves by a formall and effectuall Covenant to him , and the remembring and keeping of it better than formerly they had done . But , secondly , all these were but prophecies shewing what God foreshewed should be . Will you therefore see the thing acted , and all these promises fulfilled ? True it is indeed that the people did not on their parts performe this , they entred not into such a solemne Covenant , so soone as deliverance was by Cyrus proclaimed ; and they sped accordingly . Zorobbabel went indeed before , in the first yeere of Cyrus , and laid the foundation of the Lords House : but we read of no Covenant then made . Therefore , the work was stayed , and the building not finished in an 100 yeeres after , say the best Chronologers . Then comes Ezra , and makes some reformation of manners ; and not only so , but some Covenant he and the people entred into , Ezra 10. But that was but in a particular case ( and it would be thought a strange one , to this age especially , should it now be pressed ; ) there were many that had trespassed against their God by taking strange wives of the people of the Land ( that worshipped not the same God . ) Such therefore , as now were duely touched with the sense of this sinne , desire Ezra that a solemne Covenant might now be made with God , to put away all such wives , and such as were borne of them , Vers. 3. Now , in the fifth verse , we shall finde this executed . For , Ezra arose , and made the chiefe Priests , the Levites , and all Israel to sweare that they should do according to this word , and they sware . This was somewhat , but not enough : a partiall Covenant , and such as came short of that intended in my Text . You shall see it more throughly performed afterwards , in Nehemiahs time . For , after Ezra , came Nehemiah , and he makes a more thorough Reformation ; not of mens manners only , but even of Religion also . He set up the Ordinances of God in their puritie , and tooke care in particular for the preaching of the Word . After all this , he and all the people entred into a solemne Covenant , and that at the time of a publique Fast ? And this brings it home to the businesse we are now about . For , as they entred into Covenant upon receipt of such a deliverance , so they did it at the time of a solemne Fast . This will appeare throughout the whole ninth Chapter of Nehemiah , where it is first said , that the Children of Israel were assembled with fasting , and with sack-cloath , and with earth upon them : they separated themselves from strangers , they stood and confessed their sinnes , and the iniquities of their fathers . They justified God in all his proceedings against them , and in all the evils he had brought upon them . They acknowledged that neither they , their Princes , people , or fathers had kept the Law ; they had not served God in that Kingdome he had bestowed upon them . Behold , say they , vers. 36. We are servants this day , and for the Land that thou gavest unto our fathers , to eate the fruit thereof , and the good thereof , behold we are servants in it , And it yeeldeth much encrease unto the Kings whom thou hast set over us , because of our sinnes : also they have dominion over our bodies , and over our cattell at their pleasure , and we are in great distresse . And because of all this , we make a sure Covenant , in the last verse ) and write it , and our Princes , Levites , and Priests seale unto it . Now here is the full accomplishment of that you have in my Text . What in the Text is set down by way of Prophecy , you here see acted in the History . In Nehemiahs time , they come home unto it . And if you look into the tenth Chapter , you shall see who sealed this Covenant : first , the Princes , the Officers , the Magistrates of the Kingdome , the Parliament men , if you will so call them ; and then the rest of the people . And what is the substance of their Covenant ? They entred into a curse , and into an Oath , to walke in Gods Law , which was given by Moses the servant of God , and to observe and do all the Commandements of the Lord their God , and his Iudgements , and Statutes , vers. 29. Here then is their Covenant : you see also with what solemnitie it was made and ratified ; by subscribing of hands , and setting to of their Seales , by an Oath , and by a curse ; binding themselves by all the most solemne and strongest bonds that possibly they could ; and all this in Publique , and at a Publique Fast . So that now the point is cleare , That it is so , and that the practise of Gods people hath ever been , upon any great deliverance , especially from Babylon , to enter into solemne Covenant with the Lord . Come we to the second branch propounded , which is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , shewing , in what manner this Covenant must be made , and how men are to joyne themselves to the Lord in this action . This I shall demonstrate out of the bowels of the Text it self : for therein may you see somewhat required , 1. By way of disposition or preparation to it . 2. In respect of the substance of it . 3. In regard of the properties belonging to it . These being opened , I shall give you a full view of this Text , and performe my promise before made unto you . The first thing to be unfolded is , the disposition or preparation to the Covenant ; and this appeares in two things , 1. In seeking seriously the face of God , They shall aske the way to Zion . 2. In the manner of their addresse unto him , with their faces thitherward , saying , Come . 1. The first thing requisite to dispose , qualifie , and prepare men to strike a Covenant with God , is a serious and humble seeking of the face of God . They shall aske the way to Zion . And there first a word of the place toward which they were bound ; secondly , of their contending and repaire to it , under that expression of asking the way thither . The place , was Zion , where first ( though it be but a Criticisme , it is yet not unnecessary to be taken notice of , because the word is often pronounced , and written amisse , which may cause ambiguity touching the place ) you must put a difference between Sihon or Sion , and Zion : ( for these were two different places , and are written in the originall with two different Letters , the former with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the other with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) you must not here understand this , of the former , namely , of Mount Sihon , which is all one with Hermon , situate in the utmost confines of Israel North-East-ward , neere unto Jordan , ( Deut. 4. 48. ) but conceive it to be meant of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Zion in Hierusalem , which was once the strong hold of the Jebusites , and held out longer unsubdued than any Peece belonging to that people . For , when Israel under the Conduct of Ioshua had conquered Iebus , after called Hierusalem , yet could they not winne Zion in it . Zion was a strong Castle or Fort , erected upon a rocky mount , toward the South-west part of the Citie , over-looking all the rest ; and that the Jebusites , having aboundantly fortified and victualled it , still held , all the dayes of Ioshua , and long after , albeit the Israelites possessed the rest of the Citie , Iosh. 15. 63. But afterwards when David came against it , even that strong hold ( which the Jebusites thought to be so invincible , that , in scorne of him and his siege , they set up only a few blind & lame people on the walles to defend it ) he conquered and called it the Citie of David , because after he had wonne it , himself dwelt in it , 2 Sam. 5. 7. This , for the Topography . Then , you must know further , that , by Zion is sometimes meant the whole city of Hierusalem , by a Synechdoche ; sometimes it was taken for the place of Gods Worship in the holy city , or rather with reference to his Worship and presence there : for that City being the Capitall City of the Kingdome , where Thrones were set for Iudgement , was also the speciall place which God chose to place his name in : there , were the Altars placed for Gods worship , and thither the Tribes went up to worship , because there God pleased to manifest his more speciall presence , and to command the blessing for evermore . Thither therefore these returning Captives repaired ; even unto Zion , the Watch Towre , as St Hierome interprets it , whence God in speciall manner watched over his people for Good : there they seek his face , and enquire of him , before they presume to enter Covenant with him . Now , their addresse to this place , is set forth in this Text , by asking the way to Zion . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * though it sometimes import the demanding of a thing which is a point of Justice or equity to give , ( as Gen. 34. 14. ) yet is it usually applyed to note the seeking of some thing by humble prayers and intreaties : so as it is not seldome put for prayer it selfe , 2 Chro : 20. 4. and , sometimes for an earnest & humble enquiry after some thing we know not , ( Num : 27. 21. Deut : 13. 14. ) that we may be directed aright , and pursue the direction with effect : So here , They aske the way to Zion , and that of God , not onely to seek of him a right way for them by fasting and prayer , Ezra 8. 21. but , as resolving that somewhat should be done , that they would walke in it , and appeare before God in Zion : for , so much is intended here as is expressed more fully elsewhere , viz. in Isay 2. verse 2 , 3. Mic. 4. 1 , 2. where they not onely call on each other to undertake , but they also performe the journey , going up to the mountaine of the Lord . So the Prophet Zachary , the inhabitants of one City shall goe to another , saying , Let us goe speedily to pray before the Lord , and to seeke the Lord of Hosts , I will goe also : yea , many people and strange nations shall come to seeke the Lord of Hosts in Hierusalem , and to pray before the Lord . Zach. 8. 21. 22. And how goe they ? not sleightly , carelessely , proudly , but in all humility , yea ( as in the verse before my Text ) even with weeping , they shall seeke the Lord their God with deepe humiliation and godly sorrow for all those sinnes whereby they had formerly broken his Covenant , and for which he had entred upon the forfeiture , and laid those heavy afflictions upon their Loines . Going , and weeping , they shall goe to seeke their God in Zion . The very same thing was foretold before ( to shew the necessity of the duty ) touching Israel . Ier. 31. 9. They shall come with weeping , and with suplications will I lead them . So then , this is the first thing in this worke to dispose and prepare men for the Covenant ; namely , to aske the way to Zion , by a serious , humble , affectionate inquiring and seeking after God in his Ordinances , even with many prayers and teares , that he would be pleased to accept them . Secondly , the manner of their addresse is as necessary as the former . It is not every manner that will serve the turne . It must be done with all intention of spirit in regard of themselves , and with fervent Charity towards others . For , they must aske the way to Zion with their faces thitherward , saying Come . Their intention and fervency of spirit wherewith they set upon this worke , is set forth under that Hebraisme of asking the way to Zion with their faces thitherward . This phrase is usually an expression of the greatest intention , fervency , and contention of mind that can be , in the pursuit of any businesse on foote , or of any way wherein a man is going . Such a phrase you have in Luke 9. 51. where it is said of Christ , that he stedfastly set his face to goe to Hierusalem , or ▪ as if he would goe to Hierusalem : for which cause the Samaritanes would not receive him , ver. 53. that is , they would not entertayne him with any respect , because , that stedfast setting of his face towards Hierusalem * manifested , by his very countenance and aspect , that , where ever his body was , his heart was at Hierusalem ( which the Samaritanes could not brooke ) and that nothing in the world could take him off from that journey , or , so farre prevaile with him , as to make him linger , or loyter upon the way ; no entreaties , feare , shame , nor anything could stay him , but , obstinata et imperterritamente locum petiit , as it is exprest by Bede . He was no way afraid , or ashamed to be seene and knowne whither he was bound , and what he was going about . When therefore it is here said , they shall aske the way to Zion with their faces thitherward , the thing meant thereby , is , that they shall set upon this work with their whole heart , with their whole man , without any feare , or being ashamed , or unwilling to owne the businesse : but , they shall doe it thoroughly and affectionately without wavering , lingring , halting : they shall doe it boldly , presently , openly , indefatigably and continually . In a word , whatsoever can be sayd , or thought upon , to set forth the utmost intention of a mans Spirit in any worke that his heart is most set upon , and that he would lay out his life and all he hath upon , for the accomplishment of it ; that was the resolution , & care of these people , & must be ours : this is to aske the way to Zion with Our faces thitherward . And without this , no entring into Covenant with God . This is , for substance no other ( though otherwise expressed ) than that of the people in Asa his time , when they sware the Covenant before mentioned , 2 Chron. 15. where it is said , they did it with all their heart , and with all their soule , and exprest it by the loudnesse of their voyces , and with shoutings , &c : rejoycing at the Oath , because they had sworne with all their hearts , and sought him with their whole desire , vers. 15. Men that will stand disputing , consulting with flesh and bloud , and casting about how the entring into such a Covenant may consist with their profits , honours , lusts , designes , relations , &c. are no fit Covenanters for God . His people shall be willing , Psal. 110 3. their heart , minde , spirit , body , countenance , all , shall professe , and proclaime this to the whole world , that they are for God , for a Covenant , for putting themselves into the strongest bonds that can possibly be thought on to bind them hand and foot , soule and body to the Lord for ever . 2. Nor is this all . For , the men in my Text , content not themselves to be thus earnestly addicted to the worke in their own particulars ; but , ( as one stick kindles another ) they desire to kindle the same flame of affection in others also , and mutually to blow up the coales in one another , saying , Come . This notes the fervency of their Charitie towards others also . For , 't is not here brought in as a formalitie , or complement , but as the evidence of a strong desire to draw as many others as they can to the same journey , and ( if it be possible ) to keep the same pace with them , as being most unwilling to leave any behind them . This indeed is true Love , unfained Charitie , to draw all we can along with us unto God . True Converts , when once they returne themselves , they cause others to returne also . And this was often prophecyed as a thing which should certainly be : Witnesse all those places in Isay 2. Mic. 4. and Zach. 8. before quoted . So then all these things are requisite , and previous to the Act of Covenanting with God . There must be a seeking to God with true humiliation , a seeking of him with all intention of spirit , and with all manifestations of a resolution not to be terrified from , daunted at , or ashamed of the worke : yea , with fervent Charitie to draw others into the same Covenant also . Thus much for the disposition previous to the Covenant . 2. The next thing considerable in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is , the Substance of the Covenant it self . Let us joyne our selves to the Lord , in a Covenant . Two things here must be opened ; the matter , and the forme of this solemne action . 1. The matter of this Act is set forth under this expression , Let us joyne our selves to the Lord . The original word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) is very emphatical ; so as that word , being explained , will sufficiently set out before you the nature of the Covenant here intended . Some Translators render it , Let us glue our selves unto the Lord ; which imports a conjuction so neere , as nothing can come between , and so firme , as nothing can dissolve . But more particularly , the verb here used is in Scripture applyed to a double sense , or to denote two things : both of which being set together , will fully discover what it is to be joyned to the Lord in Covenant . First , it signifyeth the binding of a mans self to the Usurer , of whom he hath borrowed money , to pay backe both principall and interest . So it is used in Nehem. 5. 4. where the people complaine , We have borrowed money * , for the Kings tribute , and that upon our Lands and Vineyards . That is , they had engaged both Lands and Vineyards for securitie of the money borrowed , that the Usurer should enter upon all , in case they failed of payment at the day . So that , as men , to make sure , will have a Statute Staple , or recognisance in the nature of a Statute Staple , acknowledged , whereby a mans person , goods , lands , and all , are bound for the securitie of the Creditor , that he shall have both principall and interest at the day agreed upon ( and here that of Solomon proves too true , The borrower is servant to the lender : for , he hath nothing left to his own dispose ; if he would sell any Land , settle any joyncture , there is a Statute upon it , he can dispose of nothing till that be taken off ; ) so it is in the case of any man joyning himself to the Lord by Covenant , he must even bind himself to God as firmely , as fully , as the poore borrower , who for his necessitie takes up money , binds himself to the Usurer . If God lend him any mercy , any blessing , he binds himself to restore not only the principall ( the blessing it self ) when God shall call for it ; but even the interest too ; I meane , all possible homage , service , and honour which becomes those who have received so great a benefit . This is more than implyed in that parable of our Saviour touching the talents dispensed , Matth. 25. 27. for even to him who had received but one talent , was it said , Thou oughtest to have put my money to the Exchangers , that at my coming I might have received mine own with usury . God will have his returne , some interest , for every mercy ; and expects a Statute Staple , that is , a Covenant , for his better securitie . God will have him bound , soul , body , estate , life and all ; so as all he is , and hath , shall be forfeited , if he do not keep touch , and make payment according to agreement and Covenant made between them . This is the first use of the word , nilvu . Secondly , there is yet more in it . For , though it be true that the obligation of a borrower to the usurer be as strong as bonds and Statutes can make it ; yet , there is not such an entire , neere , firme , and lasting tye of the borrower to the Lender , nor such a thorough interest in the whole estate of the Usurer , as there is of him that is in Covenant with God . The Usurer , though he bind the poor borrower fast to him , yet he keeps him at distance , not giving him interest in , or use of any other part of his estate , but only of the summe borrowed . But now this joyning of our selves to the Lord , is such , as is made by marriage ; and gives interest in all that the Lord is , and hath , and admits us to the participation of all the most intimate , neerest , choysest expressions of the deerest Love of God , which is or can be found between the husband and the wife , who are joyned together by the bond of marriage , and made one flesh . So the word is used , Gen. 29. 34 where Leah , being delivered of her third sonne , Levi , thus saith to the women about her , Now this time will my husband be joyned * unto me , because I have born him three sonnes . That is , now shall my husband be more arctly united to me in all love , and in all demonstrations of it , and that in the most free , full , and intimate way of expression that possibly can passe between those who are coupled together in so neere a relation . So then , lay both these together , and you have a cleare view of this joyning of our selves to the Lord by Covenant . He that enters into Covenant with God , doth not only bind himself , as the needy borrower to the Covetous Vsurer , for a time ; but , as the wife to the husband , to be wholly his for ever , without any reservation , limitation , or termination , till death dissolve the bond . As the wife hath interest in the goods , estate , and person of the husband ; and all that he hath is hers : so by this joyning of our selves to the Lord , He becomes ours , as well as we become his , and both are mutually conjoyned to each other by an indissoluble bond for ever . All the power , wisdome , goodnesse , mercy , grace , glory , that the Great God hath to communicate to the creature , is now assured and made over to every soule that thus engageth himself unto him . And on the other side , all the wit , strength , industry , wealth , honour , friends , life , and all that this man hath , he makes over , and resignes up actually , totally , absolutely , and for ever unto the Lord , to serve and honour him withall ; and that with all his heart , and with his whole desire ; to have nothing , to do nothing , to be nothing but for the Lord , though all the world be against him for it . This I take to be the full latitude of the Covenant , for the Matter of it . 2. Touching the forme of this Act of joyning our selves to the Lord , it is expressed in the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Covenant . A Covenant is nothing else but an agreement or bargaine between two or moe persons , and ratified ( ordinarily ) by some externall solemnitie , or rites that may testifie and declare the agreement , and ratifie it , whereby it becomes unalterable . Therefore it is , that among the varietie of ratifications of Covenants mentioned in Scripture , still there is somewhat of outward solemnitie reported to have been used at the making of them , to strike the bargaine thorough . Sometimes they were made by Sacrifice , Psal. 50. 5. sometimes by Oath , Deut. 29. sometimes by an Oath , and a curse , Neh. 10. 29. sometimes by subscription of their hands , sometimes by sealing it with their seales also : Sometimes by all these , and by what ever else might most firmely & inviolable knit men unto God . And as it was then , so must it be still . To strike a Covenant , is not , in a private or publique prayer only , to goe to God and say , Lord I will be thine , I here enter into a Covenant with thee , be thou a witnesse of it , &c. but it is , to stand and make it publiquely before the Lord , by some speciall solemnitie that may witnesse it to all the world , as Iosiah * , Asa , and all the Godly ever did ; ( even as in in entring into bonds , or as in solemnizing of matrimony , men use to doe ) Whether by the Sacrament of the Lords Supper , by fasting , or by ought else , whereby they may become so firmely and arctly joyned to the Lord , that they may not only be no longer sui juris , to depart away from the Living God ; but , not so much as to sit loose from God , or to stand in any termes of indifferency , which might leave them at libertie to serve , or not to serve God in any dutie , how difficult , or dangerous soever . And thus have you the Substance of the Covenant opened . 3. Take we now a short view of the properties of this Covenant , and they are two ; perpetuitie and heedfulnesse . 1. It must be an everlasting Covenant , in regard of continuance . In the Originall it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Covenant of Ages . And the 72 Interpreters render it to the same purpose , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , such a Covenant as no time shall terminate , till they who make it cease to be . Some understand this of engaging themselves to stick close to him in the due celebration of his Legal worship , so long as he should continue it in his Church , ( which was till , Shiloh came ) without those mixtures , wherein formerly they had been too bold , and for which God had spewed them out of his Church , and hurled them as farre as Babylon . Others conceive it to be meant of the Covenant of Grace that God had sealed to them in the bloud of his Sonne . But , neither of these are ful . For , it is clearly meant of an Act of theirs towards God , whereby they bind themselves to him , and that not for a definite time only , but for ever . It is such a binding , as that of the borrower to the Usurer , whom nothing can satisfie but full payment . Or rather , such a closing with God , as is that of the wife to the husband , called , in particular reference to the nuptiall knot , the Covenant of her God , Prov. 2. 17. She must be his for ever ; that is , so long as she liveth , Rom. 7. So that , for men to bind themselves by an everlasting Covenant to the Lord , is to bind themselves never to step out from him to Idols , to their base lusts , to any creature , in any strait , upon any occasion , or tentation whatsoever ; nor , with the dog , to returne any more to their vomit of any kind . They are in Covenant as the wife to the husband ; for they are marryed unto the Lord for ever , Hos. 2. 2. It must be heeded and minded ; else , it will be to small purpose to be so lasting . It must be a Covenant that shall not be forgotten . A Covenant , quod non tradetur oblivioni ; as Tremelius well : that is , that shall not be cast behind their backs . It is but a plaine mockery for men so to enter Covenant with God , as young Gallants enter into bonds to the Usurer , never thinking more of them , till the day of payment be past , and the Sergeant ready to attach them . Vnto the wicked saith God , what hast thou to do to take my Covenant into thy mouth , seeing thou castest my words behind thee ? Psal. 50. Only they rightly performe this dutie , who so joyne themselves to the Lord , as to remember , and minde the obligation they have sealed . As a poore man that meanes honestly , if he be necessitated to take up money upon his bond , he can hardly eate , walke , sleep , do any thing , be in any company , but that still his minde runs upon the obligation and day of payment : he complaines he is in debt , he hath given bond for so much money , and all his care is how to pay his debts , or to get longer time ; so it is with a Godly man that hath entred Covenant with the Lord , he hath sealed a bond , and he knows it must be satisfied , or it will be put in suit . Therefore he beares it in minde , he is alwayes casting about how he may performe , and keep touch with God . I will never forget thy precepts , saith David , I have inclined mine heart to performe thy Statutes alwayes , even unto the end , Psal. 119. 112. This is one expression . Againe , It is a Covenant to be remembred , as that of the wife , whereby she stands bound to her husband : she must ever remember it . It is the note of an harlot to forget the Covenant of her God . The chaste wife will so remember the marriage bond , that if she be solicited to unfaithfulnesse , to uncleannesse , &c. she ever hath this in her thoughts , that she hath given herself wholly away to an husband , and is bound to keep her only unto him during life ; & this makes her to be even an impregnable wall against all assaults that might otherwise draw her to folly . So must it be in the case in hand : The Covenant must still be in the heart , and in the memory . In every action of a mans life , in every passage and turning of his estate and condition , in every designe or engagement , this must not be forgotten ; viz. I have entred into Covenant with God , as a wife with her husband ; will that I am now doing , or going about , stand with my Covenant ? Is this to performe Covenant with God ? &c. If he be solicited to uncleannesse , to fraud , oppression , any evill whatsoever , this still runs in his minde , There is a Covenant between me and the Lord , I am bound from such courses by the strongest bonds ; How then can I commit this great wickednesse , and sinne against God ? What was it for which Iudah , and Israel became Captives , but the breach of the Covenant ? They kept not the Covenant of God , saith the Psalmist . And , how so ? Because they did not remember it . As they soone forgot his workes , so it was not long ere they forgot God their Saviour himselfe too ; and then no marvaile , if , at the next bout , they forgot his Covenant also , Psal. 106. He then , that would not breake Covenant , must not forget it ; but mind , and performe it . Otherwise , it is like vowing unto God , and not paying , which is worse than not to vow at all . Thus have I dispatcht the Second generall , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and shewed you how and in what manner this Covenant must be striken : first , in regard of the disposition and preparation of the Soule unto it , it must be with serious seeking the face of God & humbling the soule before hand ; it must be with all intention & earnestnes , with fervent Love and charity to draw others the same way . Next , in regard of the Covenant it self , it must be an act & firm joyning and binding our selves the Lord , as of the borrower to the Lender ; of the wife to the husband ; and that by some solemne Act , which may testifie it to all the world , and be a witnesse against us , if we keep it not . And all this , thirdly for properties , must be of everlasting continuance , and had in continuall remembrance , so as it may be continually performed of all that make it . 3. I proceed to the third and last branch , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Grounds and reasons why , upon receit of any deliverance , but more especially from Babylon , people should enter into such a covenant with God . And these respect deliverances eitherin generall , or from Babylon in speciall . 1. The reasons why this must be done , upon any deliverance in generall , are these . 1. Because God , at no time so much as when he bestowes upon his people some notable deliverance , gives such cleere hints and demonstrations of his willingnesse to strike an everlasting Covenant with them . No sooner had the Lord delivered Israel out of Egypt , but within 3. Moneths after , he commanded Moses to tell the people from him ; Ye have seene what I did unto the Egyptians , and how I bare you on Eagles wings , and brought you out unto my selfe . Now therefore if ye will obey my voyce and keep my Covenant , then yee shall be apeculiar treasure unto me above all people . Exod. 19. 1. and verse 4 , 5. God himselfe , you see , was now earnest for a Covenant . It is the nature of God , where he bestowes one benefit , to adde moe , and still to rise in his blessings . Where he once opens his hand to take a people into his protection , he opens his heart to take them into his bosome . Where he puts forth his power to rescue a people , he puts out his heart to make them his owne , if then they have eyes to discerne the opportunity . See this most excellently demonstrated Ier. 32. from ver. 37. to the 42. His gathering them from their Captivity , first warmes , then melts , and after inflames his heart towards them , making it even then to glow as it were upon them , & to become restlesse till he have bestowed himselfe wholly on them by solemne Covenant to be their God for ever . Now then , shall God , at such a time , be so willing and desirous to enter Covenant with men , and shall they think it too much for them to be in Covenant with him ? Shall he be fast bound to them , and they left free to sit loose from him ? Indeed , this is that which our corrupt nature would willingly have : People would faine be their owne men ; which yet in truth , is , to be the greatest slaves . Necessary therefore it is for men , upon receit of any deliverance , to renew Covenant with God who is pleased to honour them so farre , as to be in Covenant with them . For , these two are relatives , and ever goe together , I will be their God , and they shall be my people . God is not the God of any people but of his owne Covenant-Servants . The rest , he stiles , Lo-ammi . Hos. 1. 9. for yee are not my people , saith he , and I will not be your God . They will not enter into Covenant with me , and I will make no Covenant with them . That is the first reason . 2. As God is pleased to enter into Covenant with his people , so is he first in the Covenant . God requires no man to bind himself by Covenant to Him , till the Lord first strike a Covenant with his Soule . As we love him , because he loved us first ; so we enter into Covenant with him , because he first entreth into Covenant with us . I will be their God , he is first bound , and seales first ; and then , and not till then , it followes ; they shall be my people . This is the constant tenor of the Covenant . And shall he begin , and we think much to follow ? Can there be a marriage consummated where onely the man is first married to the woman , and the woman will not after , for her part , be married to the man ? Now , God no way so much declares his willingnesse to be in Covenant , and to be first in it , as by deliverances ( as we shall see more in the next reason : ) great reason therefore , men should then second him by mutuall stipulation . It is an hard case , when men will not follow , where God leades . 3. In deliverances God more especially manifesteth his fidelity in keeping Covenant with his people , even when they have broken Covenant with him , and forfeited all into his hands . When God delivers a people out of any straite , doth not that usually suppose some folly of theirs going before , & provoking him to cast them into that affliction ; whence , upon their cry , he is pleased to deliver them ? And when they have so farre and so long broken the Lawes , and contemned the Counsel of the most high , and dealt unfaithfully in his Covenant , as that he hath bin even compelled to throw them into darknesse and the shadow of death : yet if then , upon their humiliation , he be pleased to deliver them out of all their distresses ; this is to give them fresh experience of his infinite love in Keeping Covenant and mercy with them , that kept no Covenant with him . This is called a remembring of his Covenant with his people , after that their uncircumcised hearts be humbled , and that they accept of the punishment of their iniquity , when God should have cast them out of their land , among their enemies , as afterward he did . So that , in a deliverance , that which is most predominant in God , and should be most sweet and pretious to his people and most eyed by them , is his fidelity , mercy , and unchangeable Love in bringing out that Covenant he once made with them , and spreading it before himselfe , and making of it good , even when they could not exspect it , nor durst to plead it . Hence that passionate speech of God to rebellious Ephraim . Is Ephraim my deare sonne ? is he a pleasant child ? As if he should have said , surely he cannot conclude so ; yet , my love , by vertue of the ancient Covenant betwen us , makes me still so to account him : witnesse that which followes ; for since I spake against him , ( that is , as resolving to cast him off for ever ) I remember him still , ( I remember I am in Covenant with him , ) therefore my bowels are troubled for him , I wil surely have mercy upon him , saith the Lord . Thus , deliverance is a thread drawne out of the bowells of his Covenant . Great reason therefore that , in this case , his people should think of renewing their league and Covenant with the Lord on their parts , when they have so shamefully broken it , and yet he goes on in so much mercy to manifest his fidelity in remembring and keeping the Couenant on his part , by giving them deliverance . Againe , fourthly and lastly , All our hopes of a full deliverance , of complete happinesse , will be delayed , if not frustrate ; and , the next deliverance will stick in the birth , and want strength to bring forth , if we come not up to a Covenant for deliverances already received . If God have delivered us once , he will do it no more : or , if he do somewhat , to hold us up by the chin that we sink not , yet will he hold us down from the throne , that we reigne not , till we come up actually and fully in this point of Covenanting with him . It is only to those that take hold of his Covenant , that he gives an everlasting name which shall not be cut off , Isay 56. 4 , 5. He that hath obtained most and greatest deliverances , will , ere long , stand in need of more . Now , one thing is necessary to draw down more , and to move God to command ( further ) deliverances for Iacob ; yea , to powre out his whole bosome into the laps of his people , and to crowne all deliverances and blessings received , with this assurance , that he that hath delivered , will yet again deliver ; and that is , to enter into a solemne Covenant with the Lord , upon consideration of what he hath done already , how ever he should please to deale with us for the future , or for removing any present pressures that lye upon us . Although God begin to deliver , yet he will never perfect the deliverance , till this be done . The people which returned from Babylon , found God to keep touch with them , to a day . So soone as the 70. yeeres determined , their captivitie was dissolved , and somewhat was done , the foundation of the Lords house was laid , but the building went slowly up , the reformation of Church and State went heavily on ; and , they were never in a thriving condition , till Nehemiah , by the good hand of God , lighted upon this course . Some Fasts they had kept before , yea very many ; but they never thrived , till he added to their publique and solemne Fasting , the fastening of them to God by a solemne Covenant . Then , the worke of Reformation , and establishment , went on merrily , then they prospered . Thus farre the Reasons concluding for a Covenant , upon receit of deliverances in generall . 2. The Reasons inducing us thereunto , upon deliverance from Babylon in particular , are these . 1. Because Babylon ( after once the Church was put under her power ) had alwayes been the most insolent , heavy , bitter , bloudy enemy that ever the Church felt . The violence of Babylon was unsupportable , her insolency intolerable , her bloud-thirstinesse insatiable . Hence the Church is bold to challenge all the world to match her misery under the yoke of Babylon ; Behold , and see , if there be any sorrow like unto my sorrow , wherewith the Lord hath afflicted me , ( that is , by the heavy hand of Babylon ) in the day of his fierce wrath , Lam. 1. 12. This was so sore , that it hath been by some Fathers , and others , conceived to be the fullest and most lively typicall expression of that matchlesse agony and extremitie which our Lord himselfe ( hanging upon the Crosse ) sustained , when he bare all our sinnes , and the wrath of God due to us for them , so farre as to make a full satisfaction to the Justice of his Father , in behalfe of all his people . And , as it was with old Babylon , so it is , and ever will be with the new , ( I meane , mysticall Babylon ) to the end of the world ; might she so long continue . Even she also delights in no other drink but the bloud of the Saints , as you shall finde in Rev. 17. 5. where the very name written upon her forehead sufficiently sets out her nature : Mystery , Babylon the Great , the Mother of harlots and abominations of the earth . And , what of her ? I saw , saith Saint Iohn , the woman drunken with the bloud of the Saints , and with the bloud of the Martyrs of Iesus : and when I saw her , I wondred with great admiration , vers. 6. And well he might . A woman , and drunk ! And , if drunk , would no liquor suffice , but bloud ! no bloud , but that of Saints and Martyrs ! She is never in her element , but when she is swimming in bloud . So insatiable is she , that like the horse-leeches daughter , she never saith , it is enough . Therefore , when God gives any deliverance from thence , there is more than ordinary cause to close with the Lord , in a more solemne and extraordinary manner , giving him the praise and glory of so great a mercy . But then more especially , when God works out the full deliverance of his Church , by the totall , and finall ruine of Babylon . Oh then , then is the time when all the people in heaven must sing Hallelujah ; ascribing , salvation , and honour , and power unto the Lord our God , Revel. 19. 1. And againe , Hallelujah , vers. 3. as if they could never sufficiently expresse themselves to God for such a deliverance , such a mercy , such a vengeance . 2. Againe . When God delivereth from Babylon , there is more than ordinary cause of entring into solemne Covenant with him , because the very subjecting of the Godly under that iron yoke , argues more than ordinary breach of Covenant with the Lord in time past , which stirred him up to deale so sharply with them as to put them under the power of Babylon . The Provocation was exceeding great , too much to be endured even by infinite Patience it selfe : else , the People of God had never been cast into such a furnace . It was for such a fault as dissolved the very marriage knot between God and his people : it was for going a whoring from him . For this it was , that God first put away Israel , giving her a Bill of divorce , Ier. 3. 8. And for this it was , that he afterwards cast Iudah also out of his sight , 2 King. 17. 19 , 20. And as it was in former times , so in later Ages of the world . What was the reason that so many millions of soules have been exposed to the butchery of Antichrist in Mysticall Babylon , and to be so hood-winckt and blinded by strong delusions , as to beleeve nothing but lyes ; even that Great , Great soul-killing Lye , that they might be damned ? Saint Paul tells us , it was this ; They received not the love of the trueth that they might be saved , but had pleasure in unrighteousnesse , 2 Thess. 2. What unrighteousnesse ? Is it meant of every unrighteousnesse ( that is in the nature of it damnable ) which is to be found in the world ? Surely no : but ( signanter ) of that unrighteousnesse whereby men turned the truth of God into a lye , Rom. 1. that is , by corrupting the true worship of the true God , and afterwards falling off to down-right Idolatry , even within the pales of the Church it self . Most of you are well seene in the History of the Church , and can soone , point with your finger to the times wherein Babylon began to besiege Hierusalem , and Antichrist began to pull of his vizzard , in the Churches of Christ : even then , when Pictures and Images began first to be set up in Churches , for remembrance ; then , for ornament ; then , for instruction too ; and at last , for adoration and worship . Then , God suffered her to be over-run , and over-spred by Babylon , as by an hideous opacum or thick darknesse , and to be exposed and prostituted to all manner of whoredomes and filthinesse : so as the slavery of the Jewish Church in old Babylon , was scarce a flea-biting , in comparison of the miseries of the Church Christian under the New , which makes havock and merchandise not of the bodies only , but even of the soules of men , Revel. 18. 13. Now then , when God pleaseth to deliver a people from such bondage , and to awaken them effectually to look up , and to reflect even with astonishment upon those great and gastly sins of theirs which had cut asunder the cords of the Covenant between God and their Soules , and provoked God to subject them to so much bondage ; and , that they must either renew Covenant , or be obnoxious to more wrath , and be laid open to more and greater temptations and sins ; this cannot but exceedingly work upon their souls , causing their hearts to melt , and their very bowels to yearne after the Lord , to enter into a new , an everlasting Covenant that shall never be forgotten . This is that which God by his servant Ezekiel , spake touching the deportment of the remnant of Israel , which should escape the sword among the nations and countries whither they had been carryed captives , Ezek. 6. 9. They should , upon such a deliverance , remember God , not only with griefe , but resolution also to joyne themselves to him more firmely in a perpetuall Covenant . For , of them , he saith there ; they that escape of you shall remember me among the nations , because I am broken with their whorish heart which hath departed from me , and with their eyes which goe a whoring after their idols , and they shall loth themselves for the evils which they have committed in all their abominations : And of the same people he saith , afterwards , * that , upon their returne home , They shall take away all the detestable things , and all the abominations thereof from thence . And I will give them one heart , and put a new spirit within them , I will take away the stony heart out of their flesh , and give them an heart of flesh , that they they may walke in my Statutes , and keep mine ordinances , and doe them : and they shall be my people , and I will be their God . So that here is a full Covenant striken , and that upon this ground : viz. the Consideration of those great sinnes they formerly committed , whereby they had broken their first Covenant and departed from their God . So farre the Reasons , and Grounds of the point ; I shall now as breifly as I can , endeavour to bring home , and set on all by some Application , which I shall reduce to 3. heads , namely to matter of Reproofe , Information and Exhortation . For , if , When God vouchsafeth any deliverance to his people , especially from Babylon , it be most seasonable and necessary to close with him , by a more solemne , firme , and inviolable Covenant , to be onely his forever : Then , 1. How may this reprove , and condemne of great ingratitude and folly , many sorts of men among us , that are farre from making any such use of the deliverances which God hath wrought for them . O beloved ! Should I but give you a Catalogue of the many , great , stupendious , and even miraculous deliverances which God hath given us ; the personall deliverances he hath often given to each of us apart ; the publique , eminent , glorious deliverances he hath given to us together with the whole State ; that , in 88. and that of 1605. I meane from the horrid hellish Gun-powder-Treason ; but especially , and above all the rest , our happy deliverance out of Babylon by the blessed Reformation of Religion begun amongst us , some good number of yeeres by past ; the time would faile me . But alas ! What use have we made of them ? Hath this use ever been so much as thought of by us ? Nay verily . For , 1. Some thinke it bootlesse , thus to close in with God , after an evill is over . When Gods hand is heavy upon them , sense of smart compels them to thinke it then a fit season to do somewhat , to confesse their sins ; to humble themselves , and to seek God . In their affliction they will seek me early , saith the Lord . But so soone as he takes his hand off from them , they cast all care away , as if now ( according to that homely proverb ) the devill were dead , and no further use of any feare , or diligence were to be once thought upon , till ( with Pharaoh ) they come under a worse plague than before ; and , as if God had delivered them to no other end , but to live as they list , to cast more dung into his face , and to dishonour and provoke him yet more than ever before . I appeale to the consciences of many who heare me this day , and I require them from the Lord , to witnesse truly , whether it be not even thus with them . If the plague knock at their doore , if death get in at the window , and begin to shake them by the hand ; there is then some apprehension of wrath and judgement ; some humbling , some hankering after God . Then , Oh what would not these men do , what would not they promise , on condition to be delivered from their present anguish , and feares ! But once deliver them , and God shall heare no more of them , till they be in the same , or worse case again . They turne Covenanters ? Nay , leave that to the Puritans . For their parts , they think more of a Covenant with death and hell ; for , God is in not in all their thoughts . Had there been , upon the discovery of the Powder-Treason , ( which this Honourable Assembly hath cause above all others to preserve eternally in fresh remembrance , and to think more seriously what God looks for at all your hands upon such a deliverance ) had there been , I say , no possibilitie of escaping that Blow , what would not men have then done ! Oh what prayers , what fasting , what humiliation should we have seene ! But , when the snare was once broken , what followed ? A Covenant with God ? Nothing lesse ; for , so soone as ever the danger , the feare , the amazement at such an hellish project , and the neere approach to the execution of it , was a little over ; the Traitors themselves fell not deeper into the pit of destruction which themselves had digged , than generally all sorts of men did into the gulfe of their old sins , as if they owed more to Hell , than to Heaven , for so great a deliverance . And , is it better now ? Where is the Covenant ( such a Covenant ) with God ; that so wonderfull a deliverance deserveth , and requireth ? These men may please themselves , and feed sweetly upon a vain dreame , that there is no harme in all this ; but the Apostle brings them in a sad reckoning , after a sharp chiding for it , Rom. 2. 4 , 5. What ? saith he ; Despisest thou the riches of his goodnesse and forbearance , and long suffering , not knowing that the goodnesse of God leadeth thee to repentance ? The end of all Gods goodnesse in forbearing , advancing , and giving thee prosperitie ; and of his long suffering , in sparing thee when thou hast abused prosperitie ; and of all his mercy , in delivering thee out of adversitie ; is , to lead thee to repentance , to draw thee neerer to Himself , even in an everlasting Covenant . And if it have not this effect on thee , the Apostle hath said it , and the God of Heaven will make it good , that thou despisest the riches of his goodnesse , &c. Thou tramplest all mercies under thine impure feet , when they do not raise and scrue thee up so neere to thy God , as to enter a solemne Covenant with them . And , what then ? Thou wilt not stay there , but fall into more sinne , and under greater judgement ; and , after thy hardnesse and impenitent heart , treasurest up unto thy selfe wrath ( that is , more and more wrath ) against the day of wrath and revelation of the righteous judgement of God . This is the end of all who make not the Goodnesse of God , a prevailing motive thus to joyne themselves to the Lord ; they fall into moe , and greater sinnes , and abominations ; and so adde daily to that great heape , and to those Sea 's of divine wrath that hang over their heads , to overwhelme and confound them for ever . 2. Others , if , after some time of lying under the weight of many pressures of the Church and State , they arrive at some hopes and opportunities of easing themselves of those burdens , and of freeing the Land of the great Instruments of all their evils ; they conceit strongly , that , if this be done , all is done . If but some of the Nimrods who have invaded their Laws , and Liberties , be pulled down , ( Which is an act of Justice ) how do the Many ( who do nothing towards any Reformation of themselves ) rejoyce , and promise to themselves great matters ! Now ( think they ) there will be an end of all our miseries , and we shall see golden dayes ; Iudgement shall run down like waters , and righteousnesse like a mightie streame . Oh Brethren ! deceive not your selves . If this be all you look at ; if , upon opening this doore of hope , this be all you ayme at , to make use of the time to secure your selves against oppressors , and never thinke of closing with God ; or , but thinke of it ; you may perhaps goe farre in pursuit of your owne designes , in providing against the evils you sigh under ; and , this Parliament may do great things this way : But let me tell you from God , that this will never do the deed , till the Covenant we have been all this while speaking of , be resolved on , and solemnly entred into by all those that expect any blessing from that High Assembly . Nor this , nor all the Parliaments in the world shall ever be able to make us happy in such a degree at least as we expect , till the Lord hath even glewed , and marryed us all unto himself by mutuall Covenant . It is not only the making of good Lawes to remove our present grievances ; no , nor the cutting down of all the evil Instruments in our State or Church at one blow , that can secure us against the like ; yea , worse evils for the future ; but rather , as one wave follows another , so one mischiefe will still tread on the heeles of another , and greater plagues will ever crowd in after the former , till we close with God by such a solemne Covenant . The people of Palestine , or Philistia , made themselves marvellous merry , when any of the Governours or Kings of Israel , or Iudah ( such as Sampson , David , Vzziah , &c. ) that had sorely yoked and hampered them , were removed by death , and others come in the roome that could do but little against them . When such an one as Ahaz who never wonne battaile of them , but still went by the worse , swayed the Scepter ; oh how joyfull were the Philistines ! But marke what a damp God cast in among them in the midst of all their mirth ; Rejoyce not thou whole Palestina , because the rod of him that smote thee is broken ; ( that Vzziah , and other Potent and successefull Kings are taken away , and weake unhappy Ahaz come in the roome ) for out of the Serpents root shall come forth a Cockatrice , and his fruit shall be a fiery flying serpent . Ahaz shall leave an Hezekiah behind him , that shall pay all his Fathers debts upon the Philistines , and plague them yet more than all that went before him . And have not we seen this verified also neerer home ? Have not some , in former times , been taken away , who have been great Oppressors , and Instruments of many sore pressures ? And , how have men rejoyced at their falls ? Nor know I , why they should not , if Justice in a just way have cut them off . But alas ! what Good , in the issue , hath followed , or can be yet hoped for so long as men continue Philistines , enemies to God & his Church , Anti-Covenanters ( even with Hell ) rather than true Covenanters with God ? Whether is our Condition any what better now than heretofore , when those Leviathans were alive , and in their height ? I appeale to yourselves . And the reason of all is this , that men mistake the meanes of Cure , or at least fall short of it . The cutting off of evill Doers ( how necessary soever it be ) is not all , nor the maine requisite to make a people happy ; unlesse also there be a thorough joyning of themselves to God by Covenant . If you therefore that be now convened in Parliament , should sit so long as you desire , even these 7 yeares , ( if your businesse should require it ) and think , you would make such Examples of men that have violated the Lawes , and invaded your Liberties ; and enact so many wholesome Lawes to prevent the like presumptions for the future , as should put us into a new world , causing men to admire the happy state and frame of Government which you would set up : yet all this would never produce the expected effect , but prove as a meer dreame of an hungry man , who in his dreame eateth aboundantly , but when he awakes , is empty ; unlesse you also , not onely resolve upon , but execute this maine duty of entring Covenant with your God . Againe , thirdly , others can roare like beares , and mourn sore like doves , when they find themselves disappointed of their hopes : when Parliaments have been broken up in discontent , when they have looked for Iudgment , and there is none , for salvation , but it hath bin farre from them : then , they have howled like dragons , not onely for afflictions , but perhaps for sinnes also , especially if deliverance upon deliverance hath been snatcht from them , even when it hath seemed so neer that they had begun to take possession of it : yet , ( silly men that they are ! ) their evills haunt them still , and prevaile more and more , after all their fastings , humblings , and strong cryes to God their Redeemer . For alas ! what will all this doe without a Covenant , without taking hold of God , and joyning themselves to him to be his for ever ? you may see such a State of the Church as this described by Isaiah : & good were it for us to take warning by it : We all doe fade as a leafe , and our inquities like the wind have taken us away . And why all this ? The next words will tell you ; there is none that calleth upon thy name , that stirreth up himselfe to take hold of thee , say they to the Lord who had hid his face from them , and consumed them for their sinnes . Not that they did not at all call upon God , but , because they did not so call upon him as to stirre up themselves to take hold of him by Covenant ; therefore is it accounted no better than a not calling upon him at all . Thus men lose not onely their opportunities of deliverances offered , but their duties also by which they desire to further it against another time . 4. Some , it may be , goe yet further . Vpon the hearing of such a duty ( so much pressed and inculcated ) they begin to be a little stirred ; they are convinced that it is is indeed true , such a Covenant is fit to be made : but here ( like Ephraim an unwise sonne ) they stand still at the breaking forth of the Children of the Covenant . They faine would , but loth they be to go thorough with the bargaine . They begin to come on , and then fall back againe . They are so long a cheapning , treating , complementing , disputing how safe it may be for them , how well it may stand with their profits , projects , ends , interests , relations ; that they coole againe , & never come up to a full resolution . Oh , sayes one , this is a good course , and fit to be taken : but , my engagements , callings , Alliance , company , service will not consist with it . Another sweares , he could find in his heart to make triall of it , but that he should be jeered , scorned , and perhaps lose his place , or hopes , for it : another , he is for it , but at present he cannot enter upon it . Thus one thing or other still keepes this duty without doores , and holds most men off from the worke for ever . But beloved , take heed of this dallying . What ever you think , it is no better than a departing away from the living God , that springs from an evill heart of unbeleife ; when , being fully convinced of the weight , necessity , and commodity of the duty , you will yet , while it is called to day , adventure so farre to harden your hearts , as not to set upon the work instantly , and to go thorough with it . Heb. 3. Woe unto all such dodging Christians ; they shall find to their cost that God will write them Lo-ammi , Hos. 1. 9. and pronounce of them , They are not my people , and I am not their God . If any think , what adoe is here ? what meanes this man to be so earnest ? would he have us all turne Covenanters ? yes , with God . Why , what if I doe not ? Then never looke for good from him , how faire soever thy hopes be . No ? sayes another ; I le try that , sure . I have seene many a good day in my time , and hope to see more , though I never swallow this doctrine : therefore he resolves to goe hence , as he came hither ; as he lived yesterday , so he will to morrow , though this day he doe as his neighbours doe , keeping some order , ( much against the will of his base lusts that ring him but an harsh peale in his eare for this little abstinence ) yet to morrow he will be for his swearing , drinking , whoring , any excesse , and riot , as much as ever ; and yet , by grace of God he hopes to prove all these words to be but wind , and to doe as well as the best of them all when he comes to die . But woe worth the day that ever such a man was born that when he heares God calling him with so much importunity to-stand even this very day before the Lord , to enter into Covenant with the Lord his God , and into his Oath , shall so harden his neck ; and harbour such a roote of gall and worme wood within his heart , as when he heares the of the Curse upon all those that will not enter into Covenant ; or , entring into it shall not keep it , he shall blesse himselfe in his heart saying , I shall have peace , though I walke in the imagination of mine heart , and adde drunkennes to thirst : See , and tremble at what God hath resolved to doe with that man , Deut. 29. 20 , 21. The Lord will not spare him ▪ but the anger of the Lord , and his jealousy shall smoake against that man ; and all the Curses that are written in ( Gods ) Booke shall ly upon him , and the Lord shall blot out his name from under Heaven . Here is nothing but fury powred out , upon such a wretch ; not a blessing shall descend upon him , not a curse shall escape and go by him ; not onely himselfe , and posterity , but his very name ( so farre as it is an honour ) shall all be cast out of the world , as out of the midst of a sling . If he please himselfe with this , Yet I shall live as long as some others ; if they have any happinesse , I resolve to share with them ; he will find that God will not leave him so , but the Lord will separate him unto evill out of all the the Tribes of Israel , so as , though all others be safe ; yet , as a strucken Deere is unhearded from all the rest , and followed by the dogs till he be pull'd downe and kill'd ; so shall it be with this man , according to all the curses of the the Covenant , that are written in the Booke of the Law . Although the whole Kingdome be safe , and all others in it be in peace , yet he and his house shall perish ; the line of Confusion shall be stretched out over him , hell and damnation shall be his portion , how high soever he now beares his head , and how much so ever he suffer his heart to swell against the truth , supposing all that he likes not , to be nothing but a spice of indiscretion , yea of faction , and ( it may be ) of Sedition ; when yet nothing is offered , but what is ( I trust ) pregly proved out of Holy Scripture . So farre the first Vse . 2. This may informe us touching the true cause ( which most neerely concernes our selves ) of the slow proceedings of Reformation of things amisse among us , both in the Church and Common-wealth : Why God hath not yet given us so full a deliverance from Babylon ; why there have been so many ebbings and flowings in matters of Religion , yea , more ebbings than flowings ; Why generall grievances swell to such an height , and that all the opportunities of cure have vanished , so soone as appeared : how it comes to passe that albeit God hath moved the heart of the King to call Parliament after Parliament , yet by and by , one spirit of division or another , sometimes from one quarter , sometimes from another , ( like the evill spirit which God sent between Abimelech , and the men of Shechem , to the ruine of both ) still comes between , & blasteth all our hopes , leaving us in worse case than we were in before ; & whence it is ( in regard of our selves ) that in stead of setting up the Kingdome and Ordinances of Christ in more purity , there is such a contrary mixture , and such a corrupting of all things , in Doctrine , in worship , in every thing ; Arminianisme , Socinianisme and Popish Idolatry breaking in againe over all the Kingdome like a floud . What is a chiefe cause of all this ? Have we not prayed ? have we not fasted ? Have we not had more Fasts at Parliaments of late , than in many yeares before ? Yea , hath not there been , generally among Gods people , more frequent humiliations , more frequent seeking of God , notwithstanding the malice and rage of some men to discountenance and suppresse it , than in former times ? Why then is Deliverance , and Reformation so slow in comming ? Surely , Beloved , we have all this while mistaken the maine businesse , and neglected the principall part of a Religious Fast . You come , Fast after Fast , to seek God in his House ; You forbeare your victuals , afflict your soules , endure it out a long time ; you pray , heare , confesse your sins , and freely acknowledge that all is just that God hath brought upon us , and that we suffer lesse than we deserve . All this is well . But here is the error , and the true Cause of the continuance of all our evils , and of their growing greater , namely , that all this while we have never , in any Fast , or at any other time , entred into such a solemne and publique Covenant with God , as his people of old have often done upon like occasions and exigents . That I may yet more effectually bring home this to all our hearts , give me leave briefly to parallel the slow pace of our deliverance out of Mysticall Babylon with that of Iudah , and some of the remnant of Israel out of old Babylon , which for a long time had held them Captives . And here first , be pleased to call to minde , that , as touching the Captive Iewes , God failed not ( on his part ) of his promise . At the end of 70 yeeres , libertie of returne from Babylon to Hierusalem was proclaimed , in the first yeere of Cyrus the Persian Monarch : whereupon , many did returne , under the conduct of Zorobbabel . Being come home to Hierusalem , we may not conceive that they wer not at all touched with sense of their deliverance , or of the sinnes which had formerly provoked the Lord to cast them into that great bondage out of which they were delivered . Well , on they go ; first , to offer sacrifices in the right place , Although the foundation of the Temple of the Lord was not yet laid . In the second yeere of their coming Zorobbabel began to set forward the work of the house of the Lord , and the foundation was laid . But the adversaries of Iudah ( the Great Officers of the Kingdome under the King of Persia ) apprehending , or rather pretending , the going on of this building to be matter of prejudice and danger to that Monarchy , they procure a stay of it , upon reason of State ; so as it was well nigh an hundred yeers ere they got libertie to go on again , and it was above an 100 yeeres before the Temple could be finished . For , as many exact Chronologers observe , the Temple was not perfected in the reigne of Darius Hystaspis , as some have thought ; but in the sixth yeere of Darius Nothus , between whom and the former Darius , both Xerxes ( the husband of Esther , and called in Scripture Ahashuerus ) and Artaxerxes Longimanus successively swayed the Persian Scepter . In all which time , many things were amisse ; Crueltie , Oppression , Adultery , Mixture with strange wives , and other great deformations remained . Then comes Ezra , after the Temple was finished , and somewhat he did , to set forward the work of Reformation , in the seventh yeere of Artaxerxes Mnemon , successor to Darius Nothus . And yet , there was much more to do . After him therefore , comes Nehemiah , in the twentieth yeere of the same Artaxerxes Mnemon ; and , after all the former endeavours , he findes the Church still weltring in her bloud , and even wallowing in her owne gore ; I meane , in most of her old and long continued sins ; ( although cured of Idolatry ) so that still there was great corruption in doctrine , in worship , and in manners . Whereupon he now resolves , and sets upon a more thorough Reformation of all these ; but could never effect it , till beside the proclaiming , and holding of a publique Fast , he and all the people lighted upon this course , namely , of entring into a publique and solemne Covenant with the Lord , subscribed , sealed ▪ and sworne unto , as before you have heard : and so , from that time forward , the worke prospered , and the Church was purged of many abominations , wherewith till that time she was defiled . Behold here , Quantae molis erat dilectam condere Gentem , how great a work , how long a businesse to perfect a Reformation even of Gods deerest people . Their captivitie in Babylon lasted not halfe so long time , as was spent after their returne thence , ere their Reformation could be brought to any tolerable perfection . And why so ? Did they omit prayer , and fasting , and seeking early after God ? surely no . For , in Zach. 8. 19. we read of foure severall publique Fasts , ( * The fast of the fourth moneth , the fast of the fifth moneth , the fast of the seventh , and the fast of the tenth moneth ) which they held , not only by all the time of the 70 yeeres captivitie in Babylon , but many yeeres after their return thence , Zach. 7. 3. and vers. 5. But all this labour was in great part lost , for want of this addition to all their humiliation , and prayer ; namely , The joyning of themselves to the Lord in an everlasting Covenant not to be forgotten . And when God once directed Nehemiah to this course , see , how all things began to thrive and come on a maine . Now , not only the Temple , but even the walls of Hierusalem were built up , ( and that within one twelve yeeres after this Covenant was smitten ) which before lay wast many scores of yeeres . Let us now reflect upon our selves , and the State of Religion , and progresse of Reformation in our owne Church , that we may make up the Parallel . Some beginnings of our deliverance from Babylon , we received by King Henry the eighth . For , he threw out the Pope . His sonne King Edward the sixth came after , and cast out Popery , in the body and bulke of it . A great work , and a large step , for the short time of his infant reigne . And indeed , he had many excellent helps that way , ( beside the zeale of his own pious heart ) an Excellent Archbishop , a Prudent and vigilant Protector , beside others ; else he could never have done so much . Notwithstanding , the potency and secret underminings of those mightie Factions then prevailing , hindred the work not a little , so that it exceeded not an infant-Reformation ; yea , through the immature death of that Iosiah , it soone prov'd abortive . The Princesse that came after , quickly turn'd the Tide , before it was half high water : and she set all the Gates wide open againe both for Pope , and Popery to re-enter with triumph , and to drink drunk of the bloud of our Ancestors , till God discharged her , and released his people from her crueltie . So that when Queene Elizabeth ( that glorious Deborah ) mounted the Throne , although her heart was upright and loathed the Idolatry of the former Reigne , yet found she worke enough to restore any thing at all , and to make any beginnings of a Reformation . She soone felt , when she would have throughly pluckt up Popery both root and branch , ( superfluous Ceremonies , and all remaining raggs of superstition , as well as grosse Idolatry ) that she had to do with an Hydra , having such a strong partie of stout Popelings to grapple with at home , and such potent and dangerous abetters of them , to cope withall abroad . I need not name them . I might adde hereunto , some difficulties arising from the interests and engagements of not a few of those ( though good , and holy men ) that underwent voluntary exile in the heat of the Marian persecution ; who , while they were abroad , had a large share in the troubles at Franckford ; ( too eagerly , perhaps , pursuing the English Formes of Worship , and Discipline ) and so , when upon their returne , they were advanced to places of Dignitie , and Government in this Church , they were the more apt and forward to maintaine and hold up that Cause wherein they had so farre appeared , and for which ( some of them ) with more heat than Charitie had so openly declared themselves , in forreine parts . And so , what by one impediment , and what by another , we see it hath been a long time ere our Reformation can be thoroughly polished and perfected as were to be wished and desired ; for there is nothing so perfect , here , but is capable of more perfection . Nay , so farre are we become now from going forward with the work , notwithstanding the pietie and care of our Princes since the last Restitution of Religion in this Kingdome , that ( as it was in Iosiahs time , though his own heart were for God , yet there was a pack of rotten men , both Priests and People , very great pretenders to Devotion , but indeed mad upon Images , and Idols ) we begin to fall quite back again ; and , not only to coast anew upon the brinks of Babylon , from whence we were happily delivered , but even to launch out into her deepest Lakes of superstition and Idolatry , under pretence of some extraordinary pietie of the times , and of some good work in hand . What is the reason of all this , but that ( not so much as once ) since the first beginning of Reformation of Religion in this Island , we never ( for ought I know ) entred into such a solemn , publique , universall Covenant to be the Lords , as he requireth for those beginnings already given us ; but have sate loose from God , and so have not joyned together as one man , zealously to propugne his trueth and Ordinances , and to stand by him and his Cause , as becomes the people of God , in all just and warrantable wayes , against all opposers and gain-sayers . So long as we please our selves in this libertie of our holding off from a Covenant with God , we may feed our selves with vaine hopes of redresse of things amisse , but shall speed no better than those libertines and back-sliders in Ier. 14. who lookt for great matters from God , but came short of all , and then seemed to wonder at the reason . For , thus they bespeake him , ver. 8. O the hope of Israel , the Saviour thereof in time of trouble , why shouldest thou be as a stranger in the Land , and as a wayfaring man , that turneth aside to tarry ( onely ) for a night ? Why shouldst thou be as a man astonied , as a mighty man that cannot save ? yet thou O Lord , art in the midst of us , and we are called by thy name . See here how they are put to it . They acknowledge his Power , Goodnesse , Presence , yet they are not saved . He seemes to be like Sampson , with his Locks cut off , as if he were not able to save , or would not do it : and this they wonder and stand amazed at , as a thing incredible , and impossible . But , God makes them a short and sharp answer , ( which may also serve us ) vers. 10. Thus , saith the Lord , have they loved to wander , they have not refrained their feet ; therefore the Lord doth not accept them . If God be as a wayfaring man ; sometimes with a people , more often gone from them ; sometimes blessing , sometimes crossing them , and suffering them to fall under heavy pressures , and never keeps an even and setled station or course of proceeding with them , it is but that he hath learnt from themselves ( as I may so speake : ) they will be their own men ; they will not be tyed to him so strictly ; they will have some libertie for their lusts , for the world , for the devill , for any thing : and loe here is the fruit of it , God will not be bound to , nor walke with them ; he will not draw out that strength , that goodnesse , that compassion which might deliver them from the evils they howle under ; He will neither heare them , nor any body else for them ; not Ieremy himself , vers. 11. not Noah , Daniel , and Iob , Ezek. 14. Nothing therefore , but a more solemne and strict Covenant with God , will put us into a posture and condition capable of perfect redresse of our grievances , how faire so ever either now , or hereafter , we may seeme to be for it . This is the second use . Thirdly , suffer , I beseech you , a few words of Exhortation . The returning Iewes ( you see ) call upon all their Nation to enter into Covenant . Give me leave then , to call upon You the Representative Body of this whole Kingdome who stand here before the Lord this day to humble your soules , and let me also prevaile with you all , to joyne your selves , even this day , to the Lord in an everlasting Covenant that shall not be forgotten . Make this day , a day in deed , a day of Covenanting with God , and God shall Covenant with you , and make it the beginning of more happines than ever you yet enjoyed . Beloved , mistake me not , my meaning extends not to engage you in any Civill Covenant and Bond for defence of your Municipall Lawes and Liberties . No doubt you will be able to find meanes enow ( by the blessing of God ) to setle those things , in a legall way ; especially if you be carefull to Covenant with God . Much lesse is it my purpose to draw you into that late Ecclesiasticall Oath and Covenant ( enjoyned by the late Canon ) which in my apprehension is little lesse than a Combination and Conspiracy against both King and State . My businesse is , meerly to perswade you into a Religious Covenant with God , as himselfe hath prescribed and commanded ; and , his people , in the best times of Reformation , have readily admitted : namely , every man to stirre up himself & to lift up his Soule to take hold of God , to be glued and united to him , in all faithfulnesse , sincerity , care , and diligence , to be onely his for ever . This if we doe , we need not care much for other Covenants : God will provide for that , and make a league for us even with the beasts of the field , and with the stones of the street ; he will make our Exactors peace , and our Officers righteousnesse , violence shall no more be heard in the Land , nor wasting , nor destruction within our borders ; our very walls shall be salvation , and our Gates praise . He will be a God of Covenants , and take care for our estates , Lawes , liberties , lives , children and all that belong to us , when once this is done . Therfore I beseech you , yea , I require you in the name of the God of heaven , whose you are , whom you serve , before whom you stand , and from whom you expect salvation in the midst of the Earth , as well as in heaven , that you forthwith enter into this bond . Expect no assistance , no successe in any of your Consultations , in any Lawes that you agree upon , till you have fully brought your hearts to this point , to follow the Lord fully ; to be no more for your selves than you would have the dearest wife of your bosome to be for any other man in the world ; but , to be wholly for the Lord , to imploy and improve all your wit , abilities , industry , Counsells , actions , estate , honour , and lives to promote his service and honour , what ever become of your selves and yours for doing of it . Say not as some Jeerers ( of whom it is hard to judge whether their malice or ignorance be the greater ) doe , that there needes no more Covenants than what we made in Baptisme , and that all other Covenants savour strongly of faction and the Puritan Leaven . For , so Gods people of old made a Covenant ▪ by Circumcision , and after by Sacrifice , that is , in every sacrifice which they offered , they did renew their Covenant begun in Circumcision . Neverthelesse , God thought it necessary often to call them out to strike another solemn Covenant with him besides the former . You have already heard that so soone as the Israelites were gone out of Egypt , & entred a little way in the wildernesse , he put them upon a Covenant . When he brought them neer to Canaan , he required another solemne Covenant of them . And when Ioshuah had brought them into Canaan , and divided to each of them the lot of his inheritance , he drew them into another solemne Covenant . Iosh. 24. So that here was Covenant upon Covenant , and yet can no man ( without blasphemy ) charge it with any Puritan humour , faction , or any thing superfluous or uncomely for the Greatest on earth to submit unto . That I may a little more enforce this duty , and quicken you to the imbracing of it , give me leave to present you with some Motives further to presse you to it , and with some few Directions to guide you in it . 1. For , Motives . Consider . 1. how many , great , admirable , and even miraculous deliverances God hath given us ; What great things he hath done for us . No Nation under heaven can say more to his praise , in this kind , than we have cause to do . Our Great deliverances out of Babylon , from the Spanish Invasion , from the Gun-powder Treason , and from many other evils and feares , do all call upon you for a Covenant . Yea , even the present Mercy and Opportunitie of opening that Ancient , Regular and Approved Way of cure of those publique evils that threaten confusion and desolation to all , pleades hard for the same dutie . But , among all these , I desire You of that Great and honourable Body of the Parliament , to reflect sadly upon that Stupendious Deliverance from the Gun-powder Treason , which more especially and immediately was bent against You. For , albeit the ruine of the whole Kingdome was in their Eye who were the Cursed instruments of Antichrist , and of the Devill his Father , in that hellish Designe ; yet , no blow could have come at us , but through Your sides . And , albeit some of You that have the honour to be members of this present Parliament , were then unborn ; yet , had that Plot taken effect , scarce any of You had been this day in being , to have sate there now , but had long since been covered and buryed under the ashes of confusion . Thinke now , whether such a preservation deserve lesse at Your hands , than to give Your selves to your Great Deliverer , for so Great a Deliverance , whereby three Nations destinated at once to Death , received no lesse than a joyfull resurrection from the Dead , and were again born at once . Therefore , let not this Great mercy seeme small in Your eyes . And , remember too , that you may have as much need of God another time : nay , you know not what need you may have of him this present Parliament . You cannot be ignorant of the many murmures and more than whisperings of some desperate and devilish conception suspected to be now in the womb of the Jesuiticall faction : And , how neere it may be to the birth , or how prodigious it may prove being born , I take not upon me to divine : but this we are all sure of , that what ever it be which they are big withall , it shall not want the least graine of the utmost extremitie of malice and mischiefe that all the wit , power , and industry of Hell it self can contribute unto it ; and , that they labour , as a woman in travaile , to be speedily delivered of it . What dangers , and what cause of feare there may be at the present , I leave to your Wisdome to consider . But this be confident of , if Deliverances already received can prevaile with you for a Covenant , that Covenant will be your securitie ; for it will certainly engage all the power and wisdome of the Great and only wise God of heaven and earth to be on your side for ever . So that if God himself have power enough , wisdome enough , and care enough , you cannot miscarry ; no weapon that is formed against you shall prosper , no plot , no gates of hell shall prevaile against you . And , if he have goodnesse enough , mercy enough , bowels enow in him , he will then also , raine down aboundance of trueth , righteousnesse , justice , peace and plentie upon all Corners of the Land from whence , and on whose errand , You are now come together . Therefore it becomes you , above all others , to be first in a Covenant . 2. Consider that , till we do this , there cannot be such a full enjoying of God , as otherwise there might be . Indeed , the perfect fruition of God is not to be expected till we come to heaven , but yet we might have much more of God , even in this life , than now we have , could we be perswaded to such a Covenant with him . Whatsoever experience we have of him now in any deliverance bestowed , it would be doubled , if , upon the deliverance received , we would thus be joyned to him . Nor is this a notion or conceit only , but a reall trueth . For , marke what He saith to his people , Hos. 2. vers. 19 , 20. I will marry thee unto me for ever , I will betroath thee unto me in righteousnesse , and in Iudgement , and in loving kindnesse , and in mercies , I will even marry thee unto me in faithfulnesse , and thou shalt know the Lord . He that enters into Covenant with God , is betroathed , yea even married to him : And how married ? even to the partaking of all his goods , of all he hath , yea of himself , and of all that he is . As the wife may say , Vbi tu Caius , ego Caia ; and , as Laban sometimes , of Iacobs wives , children , and cattell , These daughters are my daughters , and these children are my children , and these cattell are my cattell , and all that thou seest are mine : So a man once married to the Lord by Covenant , may without arrogancy say , this righteousnesse is my righteousnesse , this judgement is my judgement , this loving kindnesse , these mercies , this faithfulnesse which I see in thee , and all that thou hast is mine , for my comfort , supply , support , direction , salvation , and what not ? And take notice of that phrase , Thou shalt know the Lord . Did they not know him before ? Yes ; but never in such a manner , with such a Knowledge , at least in such a measure . They shall now know him in such neere , familiar , sweet and ineffable expressions of his deerest , deepest , choycest conjugal love , as they never tasted , nor could taste of before . We know how it is with a wife married to a loving husband . They loved one another before marriage , and many expressions of a speciall love passed betweene them , but they never enjoyed one another fully till the marriage was solemnized . Then , there is not only a more intimate manifestation of fervent , intire , loyall , chaste love ; but a further enlarging and stretching out of mutuall affections to each other , than they could possibly have beleeved they should ever have reached unto , till now experience assure them of it . And even thus it is between us and God . Is he Good in deliverances ? have we tasted of his love already ? Oh how great would his goodnesse be , how full of grace , mercy , bountie ; and , how would he communicate even whole rivers of all these to that Soule that would once come up to him , and close with him in an everlasting Covenant ! All the wayes of the Lord are mercy and trueth , unto such as ( make , and ) keep Covenant with him , Psal. 25. 10. 3. Consider that what ever worke God calls You to , Yee will never buckle thoroughly to it , till you have entred into Covenant with him . An apprentise boy when he goes to a Master upon tryall onely , his minde is now on , then off againe ; sometimes he could like the trade , by and by his minde hangs after his Mother at home , or after some other course of life , and he never sets close to his businesse , till he be bound . When once the Indentures be sealed , and he enrolled , he knowes there is now no more time to deliberate , but he must fall to his busines , or else take what happens for his idlenesse and negligence . So is it with a wife ; if she be but onely promised , or betroathed to a man , she may come to his house , and cast an eye up and downe ; but it is rather to observe , than to act : she may perhaps cast out a word now and then somewhat freely also ; but she never sets her selfe to guide the house , or to doe any thing to purpose , till she be married : then , she careth for the things of the world ; that is , with all possible diligence looking to , and managing of the businesse of the family committed to her , how she may please her husband : all her thoughts , care , diligence run this way ; she makes it her businesse that she must stick unto , and daily manage as a part of the marriage Covenant . And thus also it will be with you . You have much worke under your hands , and are likely to have more ; and I hope you desire to doe all in truth of heart , for God , and not for ends of your owne : but let me tell you , this will never be done throughly till once you be marryed to him by solemne Covenant . Then , will you care indeed for the things of the Lord , how you may please the Lord , in every cause , in every Answer to any Petition , and in every Vote of any Bill , or sentence . You would then think , when you come to manage , debate , vote , any Question , I am the Lords , not mine owne , not my friends ; will this I doe , stand with my Covenant ? will it please God ? will it be profitable for the State ? is it agreeable to Justice and equitie ? Then , on with it , no man shall divert , or take me off . But , till then , one will entreate for his friend , another for his ; one will make you one way , another would draw you another way ; and they are both your friends , and you knowe not how to deny either : and thus are you even torne in peeces betweene them , in so much as you sometimes resolve to be absent , or to sit still and say nothing ; or , to gratifie him that hath most power with You , be the Cause what it will . But when once the Covenant is sealed , all this will be at an end ; You will quickly stop your eares against all perswasions that may hinder Justice and Reformation ; and , when this is known , men will soone forbeare also to trouble You with such solicitations . Againe fourthly ; Wicked men stick not at a Covenant with death and hell it self , so they may but satisfie their Lusts ; though they know the end thereof will be damnation . Oh then shall not we much more make a Covenant with our God to do his will , which will be beneficiall and comfortable both here and hereafter , and procure a full torrent of his mercies , bountie , grace , and eternall life , to flow in upon us ! 5. Consider that the Devill himself will have a Covenant from all his vassals that expect any extraordinary matters from him ; else , he will not be engaged to be at their Command . There is not a Witch that hath the Devill at her beck , but she must seale a Covenant to him , sometimes with her bloud , sometimes by other rites and devices , and perhaps he must suck her too ( as in those hellish bargaines you know they use ; ) and then , he is for her , during the time agreed upon . And shall we think God will be so cheap , as to be ( with reverence be it spoken ) at our Command , to help , direct , assist , deliver and save us , who will not do so much for him as Witches and Sorcerers will do for the Devill ? In the 45 of Isay , vers. 11. there is a strong expression this way ; Thus saith the Lord , the Holy one of Israel , and his Maker , aske of mee things to come concerning my sonnes , and concerning the work of my hands Command ye mee . It is not to be thought that God complementeth with his people , but is free and heartie in the expression of what they shall really find him . But marke ; it concernes his Sonnes ; that is , those that are truely in Covenant with him . This priviledge is for none else . So that the way to have God at Command , ( with humilitie be it used ) is to be his sonnes and daughters by Covenant . For , to whom it is said , I will be their God , and they shall be my people , to them is it spoken , I will be a father unto you , and ye shall be my sonnes and daughters , saith the Lord Almightie , 2 Cor. 6. 18. And to them he saith also , Command ye me . 6. Consider that it is the proper and chiefe businesse of a Fast , to enter into Covenant with God . You see it to be the practise of the Church in Nehemiah's time . And where this hath been omitted , the Fast hath been lost . God never accounted any of those foure annuall solemne Fasts before mentioned , that were so long in use among the Jews , to be fasts unto him ; but calles them fasts to themselves , Zach. 7. 5 , 6. Why , but because they looked no further in their Fasts , but to afflict their soules for a day , to bow down their heads as a bullrush , and to spread sack-cloth and ashes under them , and there an end . But they lost all their labour , getting nothing from God but a chiding , and contempt . And in trueth , when will we thus joyne our selves to the Lord , if not at a Fast ? Then , are our hearts in more than ordinary tune for such a work , when we are brought to set our sinnes before us , and humbly to confesse , bewaile and renounce them ; when we have taken some paines with our Soules to soften , and melt them before the Lord ; especially if then they be in any measure raised up towards Him with any apprehension of his love in the pardon of so many and great sinnes , even when the Soule is most cast down for them . Then , I say strike through the Covenant , or it will never be . If you let slip this opportunitie , you may perhaps never obtaine the like while you live ; but either your selves may be cut off , or your hearts shut up in desperate hardnesse , like unto Pharoah , whom every deliverance , and new experience of Gods favour in taking off new evils , hardened more , and made worse . 7. In the last place ( and let it not have the least force of perswasion ) remember and consider that this day , even this very day , the 17. of November , 82. yeeres sithence , began a new resurrection of this Kingdome from the dead , our second happy Reformation of Religion by the auspitious entrance of our late Royal Deborah ( worthy of eternall remembrance and honour ) into her blessed and glorious Reigne ; and that , from thenceforth Religion thrived , and prospered under her Government with admirable successe , against a whole world of oppositions from Popish factors at home and abroad : So as the very Gates of hell were never able to extinguish that Light , which God by her meanes hath set up amongst us . Consider I beseech you , that it is not without a speciall Providence that this your meeting was cast upon this very day ( for , I presume , little did you think of the 17 of November , when you first fixed on this day for your Fast ; ) that , even from thence , one hammer might be borrowed to drive home this nayle of Exhortation ; that the very memory of so blessed a work begun on this very day , might throughly inflame you with desire to enter into a Covenant ; and so , to go forward to perfect that happy Reformation , which yet in many parts lyes unpolished and unperfect . Oh suffer not that doore of hope by Her set open this day , to be again shut , for want of a Covenant . If you would indeed honour Her precious memory ; yea , honour God and your selves , and not only continue the possession of what she ( as a most glorious Conduit pipe ) hath transmitted to us , but perfect the work ; set upon this duty of joyning your selves to the Lord in an everlasting Covenant that shall not be forgotten . And so have you the Motives . 2. I shall now shut up all with some few Directions to help us in it . And here , passing by what hath been already spoken touching the preparatives to it , the Substance of it , and the properties required in it , I shall only give you these sixe subsequent Directions . 1. Give a Bill of divorce to all your Lusts , or kill them out-right . This Covenant is a marriage-Covenant , and there is no marrying with God , so long as your former husband , your base corruptions , your swearing , riot , drunkennesse , uncleannesse , pride , oppression , and what ever else your soules know to be the plague of your own hearts , remaine alive and undivorced . For the woman which hath an husband , is bound by the Law to her husband so long as he liveth : but , if he be once dead , she is free from that Law , Rom. 7. Therefore send these packing , in the first place . A wise man will never marry a strumpet , nor with any woman , that hath another husband : his wife that shall be only his own , none else shall have interest in her . Much lesse then , will the Holy and Jealous God admit of any Spouse that is wedded to any lust , and so continueth . Say then , what wilt thou now do ? wilt thou still keep thy darling lust ? Hast thou been a swearer , and so thou wilt be ? a drunkard , an uncleane person , an oppressour , a prophane Esau , and wilt be so still ? Know , that God will none of thee , but abhorres all such as thou art . He will admit none into Covenant but such as touch not the uncleane thing , but separate from it . To them only it is , that he promiseth , I will be their God , and they shall be my people . 2. More especially purge out and cast away ( as a Menstruous cloth ) all Idols and Idolatry in particular . All our Lusts are lothsome to his stomach , but nothing is so abominable to his Soule , as Idolatry . This is that spirituall whoredome which meritoriously dissolves the marriage bond where it is already knit , and lies as a barre in the way to a Covenant with God , where yet it is not made . This was it for which the Lord proceeded so severely , first against the ten Tribes , and then against the residue , as you all know . For this , the Land spewed them out . And where ever God promiseth to recall them , he usually premiseth this , ( which should first be done ) From all your Idols will I cleanse you , Ezek. 36. 25. Ephraim also shall say , What have I to do any more with Idols ? Hos. 14. 8. and all shall cast them away with detestation , saying , Get thee hence , Isay. 30. 22. Every Idol is that great Image of Iealousy , which the Lord can by no meanes endure , and which will certainly be the destruction of King and People , where ever it is entertained , especially if againe received in , after it hath been once ejected . A sad example whereof we have in Iudah , where , after Iosiah had taken away all the abominations out of all the countries that pertained to Israel , and made all that were present in Israel to serve the Lord onely , the Act of Resumption of Idols and Idolatry by the succeeding Kings ( although it is probable they did it onely secretly like those in 2 Kin. 17. 9. ) became the ruine of those Kings , and Kingdomes . Beloved , let me speake freely , for I speake for God , and for all your safeties . You cannot be ignorant of the grosse Idolatry daily encreasing among us , and committed not ( as adultery ) in Corners onely , but in the open light ; people going to , and coming from the Masse in great multitudes , and that as ordinarily , openly , confidently as others go to and from our Chnrches . And I doubt not but some of you doe know the number of Masses to exceed that of Sermons . Whose heart bleeds not over this prodigious growth of Popery and over flowing of Popish Masses ? Who knowes not , that in the Masse is committed the most abominable Idolatry that ever the Sunne beheld in the Christian world ? Who remembers not with indignation and horror , how often that insatiable Idol hath bathed it selfe in the bloud of many of our Ancestors and Progenitors ? And can any be so silly as to beleeve , that it will rest satisfied till it swim againe in our bloud also ; unlesse we will joyne with Idolaters , and so perish in Hell ? For what ever some men talke of the possibility of the salvation of some persons in that Church , ( as they call it ) yet it is agreed on all hands , among us , that , for those of our owne Nation and once of our owne Church where the light hath so long shined in so much brightnesse , so as they have both received & professed it ; if they shall ( whether to gratifie a Parent , a wife , husband , friend , Master &c. ) put out their owne eyes , and returne backe to Babylon from whence they were once set free , their case is very desperate and dismall , and it had been better for them never to have knowne the way of righteousnesse , then after they have knowne it to turne from the holy Commandement once delivered unto them . Therefore I beseech you to take care of these above others . Nor speake I this , onely to prevent a publique toleration , ( which I hope , through the care of our Pious King , and your diligence , our eyes shall never see ) but to put on Authority to the utter rooting out of that abomination , although committed in secret ; and with connivence onely . If then you will not halt betweene Two opinions , if you will be thorough for God , and follow him fully , downe with all Idols and Idolatry through the Kingdome , so farre as the making of the Lawes yet more strict and full for that purpose , may effect it . Till then , you may , if you will , talke of a Covenant , and thinke to doe great matters : but that Great God who is so jealous of his glory in that , above all other things , will abhorre all Covenants with you . And if you , having now such opportunity and power , shall not throughly cleanse the Land of these spirituall whoredomes so boldly facing and even out-facing the glorious Gospell professed among us ; be sure , that , in stead of a blessing upon your Consulations and proceedings , you will draw downe a Curse that will cleave to you , and goe home with you , and featter like poyson over all parts and Corners of the Kingdome , till all be consumed and become a desolation . You all I thinke , agree upon the necessity of a great Reformation . Where should you begin then , but where God ever begins ? Looke into the Stories of Asa , Iehosaphat , Hezekiah , Iosiah , and even of Manasseh himself , ( the grosseft Idolater and most bloudy Tyrant that ever reigned in Iudah ) when once God had throughly humbled him ; and you shall ever finde that they began their grand Reformation at Idols , and Idolatry committed with them . I speake not this to backe or countenance any tumultuous or seditious spirits that have lately been stirred up to doe things without Commission ; but to You , whom God hath duely called to the worke , and indispensibly requires it at your hands . 3. Execute true Iudgement and Justice . Loose the band of wickednesse , undoe the heavy burdens , let the oppressed goe free , and break every yoke of the oppressor . This is a maine part of an acceptable Fast , and therefore must be performed of all that will enter into Covenant with God . And this was part of Gods Answer to the Jewes enquiring of the Prophet whether they should continue their solemne Fasts ? Zach. 7. Therefore herein deale impartially and throughly , for hereby the Throne it felfe is established . It is true , a difference must be put between those that are only led on in evill wayes by others , and those that are leaders of others : but it becomes not me to prescribe to you in this case , your own wisdome will teach you that . Only I am to pray you , that if you shall find any escapes to have been made in the Ordinary Courts of Justice , in the condigne punishment of Murder , and Idolatry , take notice of them , and there be sure to strike home , as Samuel did where Saul himselfe had been too indulgent . There is nothing makes you such faire Images of God ( in the relation you now stand ) as due execution of Justice and Judgement . Therefore , if you will indeed enter into a Covenant , let this be done . 4. Do your best to draw as many others as you can the same way . Parents and Masters are bound to take care that their children and families do feare , and serve God , as well as themselves . And You who now appeare before him in behalf of the kingdome , as you must enter into a Covenant for them as well as for your selves , so must you do your utmost that they also for themselves may passe under the same Covenant , with you . The representative Body of Israel that stood before the Lord to make a Covenant , in Deut. 29. 15. made it not only for themselves and such as were present , but for all that were absent also ▪ And Iosiah when he entred into a Covenant himself , he not only caused all that were present of Iudah at the house of the Lord , to stand to it , 2 Chron. 34. 32. But he made all Israel to serve , even to serve the Lord their God , vers. 33. that is , to strike a Covenant with him . Therefore take care that all others , when you returne home , may make a Covenant before the Lord to walk after him in all his Commandements : that God may be set up more and more , and the hearts of all men may be lifted up in the wayes of the Lord to take hold of his Covenant also . If you do not this , you do nothing : for more is required at your hands , than of private persons , who yet are bound to call upon others ( as the men in my Text ) saying , Come and let us joyne our selves unto the Lord in an everlasting Covenant . 5. Would you have this to be done , namely , that all should appeare before God in Zion , for this purpose ? Then set up Way-markes to direct them thither . Take speciall care that the Ordinances of God be set up , and held up , in more puritie , and plentie . Down at once with all inventions and fancies of men , which corrupt and adulterate the pure worship of God . Let none but He be worshipped , and let no worship be thrust upon him which himselfe hath not prescribed . Herein especially ( yet still within your bounds ) be zealous , and quit your selves like men . Above all , take better order for the more frequent , and better performance , and due countenancing of that now ▪ vilified ( but highly necessary ) Ordinance of Preaching , which , albeit it be Gods own arme and power unto salvation , is yet brought into so deep contempt ( and by none more than by those who should labour most to hold up the honour of it ) that it is made a matter of scorne , and become the odious Character of a Puritan , to be an assiduous Preacher . Yea , so farre have some men run mad this way , that it is held a crime deserving Censure in the highest Ecclesiasticall Court in this Kingdome , to tell but a few Clergy men out of a Pulpit , that it is an essentiall part of the Office of a Bishop , to Preach * . Some of you know that I belye them not . And is it not then high time to vindicate the honour of Preaching from those virulent and scurrilous tongues and pens , that have of late daies ( more then ever ) blasphem'd this Ordinance ; and , to take more pitie of the many darke and barren parts of this Kingdome , where many scarce have a Sermon in seven yeeres ; nay some ( as divers of worth do credibly report ) not in their whole lives ? Hath not God himselfe said plainly , a Where there is no vision the people perish ? Is it not his own complaint , b My people are destroyed for lack of knowledge ? And how so ? thus ; for a long season Israel had been without a teaching Priest , and without the Law , 2 Chro. 15. 3. And mark too , that while they had no teaching Priest they were without the true God also . For , there is no coming at the true God , in the ordinary way , but by a teaching Priest . c How shall they heare without a Preacher ? And d it pleaseth God by the foolishnesse of preaching to save them that beleeve : and e faith comes by hearing . Wherefore I dare pronounce , that while so many thousands within the Kings Dominions , especially in England , Wales , and Ireland , are still suffered to sit in such darknesse and in the shadow of death , and so to perish for ever for want of constant , sound , profitable Preaching , it is impossible that they should be capable of a Covenant with God ; or , that it may be truely said , that the maine body of these Kingdomes are in case to make a Covenant with him ; unlesse you , the Representative Body thereof , take more care than ever yet hath been taken in this behalfe . I know the many plea's of many idle droanes and mercilesse men to excuse and defend an unpreaching , or seldome-preaching Ministry ; but all their fig-leaves are too short to cover their own shame , and the nakednesse of those poore perishing people whom such men make naked , to their own destruction also . To tell us , that preaching indeed is necessary for the planting of a Church , but not so afterwards : is nothing but to bewray their owne sottish ignorance . Is not the word preached , the milk and food whereby men are , and must be continually nourished to grow up in the body of Christ , as well as the Seed whereof they are first begotten unto Christ ? And can men that are born , and living , live safely , or at all , without continuall supply of food convenient for them ? What fearefull trifling is this in a businesse of such high Concernment ! Good Iehoshaphar , when his heart was once lift up in the wayes of the Lord , tooke other order : for , he sent not only some of the prime Levites and Priests , who taught in Iudah and had the Book of the Law of the Lord with them , and went about through all the Cities of Iudah and taught the people , 2 Chron. 17. 8 , 9. but with them , he sent divers of his Princes and chiefe Officers , Benhail , Obadiah , and sundry others , to see that this work should be effectually done , vers. 7. yea ( as our late Translation hath it ) he sent to them to teach in the Cities of Iudah : that is , that they should take as much care of the businesse , by putting on the Priests and Levites , as if they themselves in person were bound to do all the worke . And hence it was , that God gave this testimony of Iehoshaphat , that he walked in the first wayes of his father David , vers. 3. that he had riches and honour in abundance , vers. 5. and that the feare of the Lord fell upon all the Kingdomes of the Land round about Iudah , so that they made no warre against Iehoshaphas , vers. 10. So that , beside the spirituall benefit , a Preaching Ministry is one of the best advantages to secure a State ; it is ( you see ) not only an hedge , but walles and Bulwarks unto any Kingdome . And yet , as many of our blind guides and Idol Shepheards care not to erect Preaching where there is none , so doe they all they can to cheat and defraud those of it who doe or would enjoy it , sometimes by pulling it downe where it is set up , and ( to fill up the measure of their wickednesse ) glorying in it , when they have done ; sometimes by striking out the teeth of it , that if men will needes preach , yet it shall be to little purpose ; onely a frigid , toothlesse , saplesse discourse , never piercing deeper than the eare . If the Preacher come home to convince the Conscience of particulars that need reformation , ( which yet was the old course , and should be so still ) the Preacher is either derided as worthy of nothing but contempt , or else censured as indiscreet , rash , factious , and seditious . And least men should surfeit of preaching , how be all Sermons , in the afternoones of the Lord's dayes , cryed downe , as the markes of Iudaizing Puritanisme , and as a burden intolerable to the people ! Indeed , it is true , that when Authority first commanded the afternoones Sermon to be converted into Catechising , there was not onely no hurt done , but a wise and needfull course prescribed for the best edifying of popular Auditories . But as some have handled the matter , it is now become a great hindrance to edification . If a Minister would carefully and solidly open the severall heads of Catechisme , confirme them by Scripture , and bring them home by some short and familiar application most sutable to vulgar eares and Capacities ; I hold it simply the most profitable exercise ( at least for one part of the day ) that can be set up for the increase of sound knowledge and Piety : and pity it is that this is so much neglected . But this , say our new Masters , is worse than preaching . Therefore they enjoyne all to keep onely to the bare Questions and Answers of the Chila's Catechisme . And if any presume to adde any exposition or instruction , he is by some hurried from post to pillar , and censured as a pernitious Malefactor . And as they have thus thrust all preaching ( be it but Catecheticall ) out of the Church in the afternoones of the Lords day , so have they shut divers able , godly , discreet Pastors out of their owne Pulpits on the weeke dayes , even in Populous Townes , where the Ministers were willing to bestow their paines , ( and so for many yeares with great fruit and comfort to the whole Country had done ) gratis , for the refreshing of many hungry Soules who had no preaching at home in their owne Parishes , and dare not stirre thence on the Lords day to seeke it abroad . Nay , some of your Cathedrall Men are come to that passe , that when any Sermon ( such as it is ) is preached in the Cathedrall or Collegiate Church , no Sermon must then be preached in the Parish Church or Churches adjoyning , meerely to uphold the pompe and State of the Greater Church , and for feare of lessening the Auditory , or diminishing the honour of the Preacher , ( who many times deserves little enough ) where as not a fourth part of the Congregation ( by this meanes defrauded of Preaching in the Parish Church ) can possibly come within hearing , or ken of the Cathedrall Pulpitman . Oh Beloved ! are these , wayes to set forth Christ to the people for their salvation , to display God , in all his glorious Attributes and Perfections , and to bring them within view of the beauties and Excellencies of God in his Covenant and Communion with his people , so as to draw them to a Covenant ! Nay hence , hence it comes to passe that God is extremely dishonoured , his Name blasphemed , his day abominably prophaned , and his people run headlong ( like beasts to the Shambles ) by droves , to Popery , Anabaptisme , Familisme , Atheisme , and what not , that may cast , and lock them under the hatches of everlasting damnation . — Quis talia fando , Temperet a lachrymis ? — I know that some of those Step-fathers and hard-hearted Wretches , who be indeed the chiefe ( if not the onely ) cause of all this , blush not to attribute the daily falling off of multitudes from our Church , to over-much Preaching : but this is as rationall , as was his mad opinion touching Saint Paul , that much learning had made him mad . These are crying Abominations , that will cry as loud against you , as now they doe against the Authors of them , if you reforme them not . Wonder not at my length , and heate in this point . It is a matter of greatest Consequence , and of all other most proper for a Preacher to be zealous in . And give me leave to tell you , that this must be put in the head of the Catalogue of your weightiest Consultations at this time , if you desire ever to draw the people of this & the minions into any Covenant and Communion with God , or to setle any thing for the good of your selves and countryes . King Iames indeed took commiseration of the grosse ignorance of multitudes in the North parts of this Kingdome , and sent some Preachers at his owne charge among them . A Pious and a Noble worke ! But what through the unsetled wandrings , idlenesse , the superficiall and unprofitable performances of some of these Preachers , and what through the supine negligence of some in Authoritie who should have looked better to those itinerary Ministers , most of that labour and charge was little better than lost . For , some of you know , that in no parts of the Kingdome hath there been such an increase of Papists , as in those very Corners , where that sleight meanes was used to reduce men from Popery . I beseech you therefore by all the mercies of God , by all the Bowels of Christ in shedding of his deerest bloud for those precious Soules , who now , even by thousands and millions miserably perish in their ignorance and sins , that you would carefully reforme , or cast out all idle , unsound , unprofitable , and scandalous Ministers ; and provide a sound , godly , profitable and setled Preaching Ministry in every Congregation through the Land and the annexed Dominions ; and , to take no lesse care for their diligent and constant performance of their dutie both in life and Doctrine , as also for their liberall maintenance , ( that may be still capable of improvement , as the times grow harder , and commodities deerer ) that both themselves who preach the Gospel , and all theirs also , may cheerefully and comfortably live of the Gospel . And let us once see Zion built up , by your industry , in perfect beautie . Lastly , When you set upon this great businesse of a Covenant , see that you do it out of love to God , and with all your heart : else , it will come to nothing . If you would to Zion , your faces must be set , and setled thitherward . If you would make a Covenant , you must not be unwilling , afraid , ashamed to be accounted such Covenanters , but do it with a steddy , open , undaunted countenance and resolution . You must love the name of your God to be his servants , Isay 56. 6. You have seen how Asa and all his Kingdome did it ; they both entred into Covenant , and they swore it , with all their heart , and sought him with their whole desire , and he was found of them , and gave them rest round about . Thus if you do , God shall be set up , Religion advanced , your grievances removed , you shall heare no more such complainings in our streets . All blessings shall follow , not your selves alone , but the whole Kingdome , in our King and his Government , in your Consultations and proceedings , in the publique , setled , and glorious Peace , and prosperitie of both Church and State . The blessings of the Earth , in the Citie , the field , your bodies , posteritie , in all your goings out and comings in ; The blessings of heaven in the meanes of Grace , the beginnings and growth in grace , the light of Gods countenance which is better than life ; and , after all , even the fulnesse of both grace and glory in the full , cleare , and eternall fruition of God himselfe in the highest heavens , shall all compasse , and Crowne you for ever . Provided alwayes , that when once this Covenant is made , you take care that it never be forgotten , but heeded , minded , and performed ; that as you close with God , so you may alwayes continue with him . Then shall this whole nation and the children which are yet unborne praise and blesse the Lord for ever for this Parliament , and your endeavours in it . But I feele my self spent , and therefore must desist , yet with this hope , that my Reverend fellow-labourer designed for the other part of this worke , will begin where ▪ I leave , and set on with more strength what my weakness is not able to performe . FINIS . Errata . Pag. 30. lin. 28. read arct . pag. 45. lin. 2. 1. sit . errors in the pointing , correct , or pardon . Notes, typically marginal, from the original text Notes for div A30262e-200 Psalm . 82. * This was our joynt & earnest suit to You , in Preaching ; and we now again beseech You to set your hearts and hands to this work , as Benhail , Obadiah and other Princes in Iudah did . 2 Chr. 17. 7 , 8 , 9. Acts 20. 32. The Summe of both Sermons . Notes for div A30262e-940 The Preface , shewing the reason of the choice of this Subject . The Preface . Notes for div A30262e-1180 The Introduction to the maine Discourse . Introduction . Ier. 25. 11. 29. 10. Isay 49. 24. Jer. 51. 59. Omne malum ab Aquilone . 2 Chron. 36. 22. Actus . Modus . Finis . The maine Observation or Doctrine . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quod fit . That it is so . Proved . 1. More generally . Exod. 19. 5. &c. 1. That it is so , in the generall . The first solemne Covenant which they passed into , was after their deliverance out of Egypt . Vers. 1. A second Covenant , about fortie yeeres after the first , when they came neere to Canaan and shortly after were to enter into it . * As Moses drew the people into a Covenant before their entrance into Canaan ; so did Ioshua also , after they were possessed of it , Iosh. 24. 25 , 26. So did Iehoiada , upon the deliverance of Iudah from the tyranny of that bloudy monster Athaliah , 2 King. 11. 17. 2 Chron. 14. a In 3. Reg. 15. qu. 11. The Vulgar hath it in the Text , ne esset Princips in Sacris Pri●pi . b Lyra is peremptory for this , ibid. c Hom. against peril of Idol . par . 3. Rom. 1. 21 , 22 , 23 , 24 , &c. Wisd. 14. 23 , &c. to vers. 28. Minut. Foelix in octavio Athan . orat . cont. Idol . Tertull . in Apolog. cap. 15. B. Hall contempl. . in Asa. Lorinus in Levit. 18. p. 536 , Idem in Num. 16. pag. 572. Aliuque complures . 1. That it is so . * Some suppose her to have been his Grand-mother , others say she was his own Mother , of the same name with his Grandmother , which is more probable , because Scripture stiles her so . * Yea , sometimes upon consideration of Gods Judgements felt , or feared . 2 Chro. 29. 10. 2 Chro. 34. 31 , 32. 2. In speciall . 1. That it is so , in speciall . Vers. 31 , &c. 2. How it is so . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Quomodo sit . How this is to be done . In a three-fold respect . 1. Of the disposition requisite to strike a Covenant with God . Whereunto is required 1. The asking the way to Zion . 2. How this is to be done . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to beseech or pray . 2. In regard of the manner . That is , 1. With intention of Spirit . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He will no longer turne aside hither and thither , and goe about their villages and Cities . Tit. Bost . in Luc. 9. 2. With charitie towards others . 2. The Substance of the Covenant . Both in respect , 1. Of the matter . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. In regard of the forme . Isay. 44. 5. Neh. 9. ult. * 2 Chro. 34. 31. 3. The Properties of the Covenant , which are two . 1. It must be everlasting for continuance . 2. It must be heeded , and not forgotten . Prov. 2. 17. Psal. 78. 10. Eccles. 5. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cu● sit . The Grounds , why it is so . These are of 2 sorts . viz. 1. Why , for any deliverance in generall . 1 God at such times gives clearest evidence of his readinesse to enter Covenant with us . 3. Why it is so , in the generall . 2. God is content to be bound first . 3. In deliverances God more especially manifesteth his fidelity in the Grand Covenant . Psal. 107. Levit. 26. 41 42. Ier. 31. 20. 4 No complete deliverance and happinesse , without a Covenant . 3. Why it is so See Iudges 10. from vers. 9. to vers. 17. 2 Why , for deliverance from Babylon , in speciall . 1. Babylon hath ever been the sorest enemy . 3. Why it is so , in speciall . 2. Such a deliverance implyes more than ordinary breach of Covenant on our parts , for which God formerly put us under such a yoke . * cap. 11. 18 , 19 , 20. Application Threefold 1. Vse , of Reproofe . Of foure sorts of men , viz. 1. Of such as think a Covenant needfull in trouble , but not after deliverance . Hosea 5. 15. 2. Of such as having means of deliverance think it enough to rid out of the way the instruments of their evils . Amos 5. 24. Isay. 14. 28. See 2. King. 28. 8. 3. Of such as thinke extraordinary Fasting and Praeyer sufficient , without a Covenant . Isa. 59. 11. Isa. 64. 6 , 7. 4. Of such as are convinced of the necessity of a Covenant , yet come not up to it . Hos. 13. 14. 2. Vse . Information , touching the chiefe cause why Reformation and full redresse of our evils goes on so slowly . Judg. 9. 23 , 24. Ezra 1. 1 , 2. Ezra . 2. Ezra . 3. 6. Vers. 8. Vers. 10. Ezra . 4. 1. Ezra 7. 7. Neh. 1. 1. Neh. 9. ult. and 10. 29. * Quarto mense Vrbs fuit expugnata , quiato autem fuerat excisum Templum & consumptum incendio : septimo mense interfectus tandem sint Godolias , qui st●lerat cum residua plebe qui collecta fuerat ab ejus manu . Iejunium autem decimi mens●● putant fuis●● institutum post urbem obs●ssam . Ergo jejunium mensis decimi , tempore alio praecessit , Calvin . in Loc. Non , quod haec omnia in eodem acciderunt anno , sed diversis annorum intervallis ▪ 3. Vse , of Exhortation . 3. Vse , Exhortation . Isa. 60. 1● . 18. Gen. 17. 10. Psal. 50. 5. Exod. 19. Deut. 29. Motives to a Covenant , 1. Our many Deliverances . Motives . 2. There can be no full enjoying of God , without a Covenant . Gen. 31. 43. 3. No buckling to the worke God calls us unto , without a Covenant . 4. Wicked men Covenant with Hell . Isay. 28. 5. The Devil himselfe will do no great matters for his vassals without a Covenant . 6. This is the proper worke of a Religious Fast . Nehem. 9. Isay 58. 7. This very Day began the second Reformation of Religion . Meanes how to enter into Covenant . 1. Give a Bill of Divorce to all your Lusts. 2 Cor. 6. 2. More especially cast out all Idols and Idolatry . Psal. 5. 4. Meanes . Ier. 44. 4. 2 Kin. 17. 2 Chro , 34. 33. 2. Pet. 2. 2 Kin. 17. 9. 3. Execute true Iudgement . Isa. 58. 6. 4. Draw others also . 5. Set up Way-markes to Zion . * But ab initio it was not so . The third part of the Hom. against the perill of Idolatry , speaking of the Bishops of the Primitive times , saith , that They were then Preaching Bishops , and more often seene in Pulpits than in Princes Palaces , more often occupied in his Legacy , who said , Go yee into the whole world , and preach the Gospel to all men , than in Embassages and affaires of Princes of this world , pag. 59. edit. 1623. a Prov 29. 18. b Hos. 4. 6. c Rom. 10. 14. d 1 Cor. 1. 2. e Rom. 10. 17. 1 Pet. 2. 2. Ephes. 4. Iam. 1. 18. 1 Pet 1. 23. When a Covenant is to be made , do it with all the heart ; and forget it not when it is made . 2 Chro. 15. 15. 
A32016	----	Gods free mercy to England presented as a pretious and powerfull motive to humiliation : in a sermon preached before the honourable House of Commons at their late solemne fast, Feb. 23, 1641 / by Edmvnd Calamy ... Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A32016 of text R19544 in the English Short Title Catalog (Wing C253A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 142 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A32016 Wing C253A ESTC R19544 12442463 ocm 12442463 62122 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32016) Transcribed from: (Early English Books Online ; image set 62122) Images scanned from microfilm: (Early English books, 1641-1700 ; 249:E133, no 18) Gods free mercy to England presented as a pretious and powerfull motive to humiliation : in a sermon preached before the honourable House of Commons at their late solemne fast, Feb. 23, 1641 / by Edmvnd Calamy ... Calamy, Edmund, 1600-1666. [6], 50 p. Printed for Christopher Meredith ..., London : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- O.T. -- Ezekiel XXXVI, 32 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A32016 R19544 (Wing C253A). civilwar no Gods free mercy to England. Presented as a pretious, and powerfull motive to humiliation: in a sermon preached before the Honourable House o Calamy, Edmund 1642 26861 169 5 0 0 1 0 69 D The rate of 69 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-11 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Ben Griffin Sampled and proofread 2005-01 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Gods free Mercy TO ENGLAND . Presented as a Pretious , and Powerfull motive to Humiliation : IN A SERMON Preached before the Honourable House of Commons , at their late solemne Fast , Feb. 23. 1641. By EDMVND CALAMY , B.D. and Preacher at Aldermanbury London . JOEL 2. 12 , 13 , 14. Therefore also now saith the Lord , Turne ye even to me with all your heart , and with fasting , and with weeping , and with mourning : and rent your heart , and not your garments , and turne unto the Lord your God : for he is gracious and mercifull , slow to anger , and of great kindnesse , and repenteth him of the evill : Who knoweth if he will returne and repent , and leave a blessing behind him , even a meate-offering , and a drink-offering unto the Lord your God ? Published by Order of the House of Commons . LONDON , Printed for CHRISTOPHER MEREDITH , at the Crane in S. PAVLS Church-yard , 1642. TO THE HONORABLE HOVSE OF COMMONS Assembled in Parliament . AMong all the Mercies which God hath vouchsafed to bestow upō this Kingdome by your helpe , the procuring of a Monethly Fast , from his Royall Majesty ( during the warres of Ireland , and the unsetled condition of England ) is not the least . For by this meanes the Churches of England are set in a monethly posture of warre to fight with Prayers and Teares ( which are the Churches weapons ) against all the enemies of our peace and prosperity : And may very fitly resemble the Tree of Life , mentioned Revel. 22. 2. which yeelded her fruite every Moneth , and the leaves of the tree were for the healing of the Nations . I doubt not but through Gods blessing , this Monethly Fast will prove an England-and-Ireland-healing Fast , if it be celebrated as it ought to be , with weeping , mourning , and brokennesse of heart for sin , and from sin . Great is the efficacy , and omnipotency of prayer and fasting : So great , as that it would require rather a large volume than a short Epistle to expresse it . And therefore I purposely wave it , as a theame in which a child cannot want eloquence , & in which I should sooner know where to begin , than where to make an end . As the Jewes had their Monethly Feast , which they called their New Moones , in which the Word was preached , their shops shut up , & special sacrifices offered up to God : And as they had their Feast of Trumpets , in which they blowed their trumpets all day long ( especially in their first New Moone ) from Sun-rising , till night : So , Blessed be God , we now enjoy our Christian New Moones , and Evangelical Feast of Trumpets . We have not o●…ely our Monethly Sacrament Feast to refresh our soules withall , in most of our congregations , ( which would be as the hidden Manna , Revel. 2. 17. an unspeakeable consolation to the Religious party , if you would be pleased ( most , noble Senators ) to appoint by your authority some spirituall railes ( as you have taken away other kind of railes ) to keepe away all dogs and swine from polluting that holy Ordinance ) but we have also our New Moone F●…st , in which the Word is preached , trading ceaseth , and Sacrifices of prayer , praises , and almes , are tendred up to God , in the name of Jesus Christ . We have our Feast of Trumpets , in which our godly Ministers throughout the whole Kingdome lift up their voices as a Trumpet , and all the whole day ▪ are either the mouth of the people to God , or Gods mouth to the people , shewing unto England their sinnes , and to the people of this Land their transgressions , and calling them to humiliation , and reformation . From hence it comes to passe , That ( if Englands just feares , and Irelands miseries should so long continue by reason of our sinnes ) we are likely to be blessed by the providence of God , bringing good out of evill , with twelve Nationall , solemne , publike Fasts every yeare , which ( if rightly kept ) will be as the twelve Gates of the New Jerusalem , spoken of , Revel. 21. Every fast will be as a Gate to let us in , into a part of the New Jerusalem of Mercy , and happinesse promised to the people of God , here upon earth . And there is one thing more , which addes much to this new monethly mercy , and that is , That notwithstanding your most weighty and important affaires , you are pleased to keepe this Fast , your selves in your own Persons , after a most solemne and religious manner every Moneth . Which pious example no doubt will be a notable incouragement to all the Kingdome to follow so good a President , and a mighty provocation to the religious and solemne observance of it . It is said expresly of the King of Niniveh ( though a Heathen ) that he came from his Throne , laid his robes from him , and that his Nobles and people from the greatest of them to the least put on sackcloth . And , as Chrysostome well observeth , Their sackcloth prevailed more with God , then all their purple robes : Quod non poterat Diadema , id saccus obtinuit . Such a famous example doe you hold forth , who are the chiefest of our Tribes ; to which I doubt not but the lowest of our people ( unlesse they will bee worse than Heathens ) will cheerefully conforme . This insuing Sermon was preached at your last Monthly Fast , and it is now by your command exposed to publique view . There is nothing in it , that makes it worthy the Printing , but onely your kinde acceptance of it ; which is as a Royall stampe upon some inferiour metall to make it currant . It is the property as of God in Heaven , so also of all earthly gods who are truly noble , not onely to give great gifts worthy of the givers , but also to accept of poore and small gifts , though unworthy to be given , when given with a thankfull heart , as of a * handfull of water , a cup of cold water , a poore widowes mite , a little goates haire , and semblably of this following discourse , which now becomes publike under your Patronage . The Lord grant it may accomplish that for which it was Preached ! That Englands mercies may be a motive , and a meanes of Englands humiliation and Reformation . And that by confessing our sinnes with a happy confusion of face ( as the Text requires ) wee may prevent that unhappy confusion , which is otherwise likely to come upon us . The same Almighty God multiply all his gifts and graces upon you , be a Sunne and a shield unto you , appearing alwaies in the Mount of straits , causing all Mountaines to become a Plaine before you , & inabling you to consummate all those good things which you have begun to doe for this Church and State . So prayeth your much obliged spirituall Servant , EDMVND CALAMY . Die Veneris 25. Febr. 1641. IT is this day ordered by the House of Commons , That no man shall Print the Sermons Preached at the last Fast day before the House of Commons by Mr. Calamy and Mr. Marshall , besides themselves , for the space of these two moneths , without the particular licence and approbation of the said House of Commons . H. ELSYING Cler. Parl. D. Com. These are to give notice , that I appoint C. Meridith to Print my Sermon . EDM. CALAMY . A SERMON PREACHED AT A FAST Before the Honorable House of COMMONS . EZEK. 36. 32. Not for your sakes doe I this , saith the Lord God , be it known unto you : be ashamed and confounded for your owne waies , O house of Israel . WE are here met this day to keep a day of humiliation , to out-cry the cry of our sinnes by the cry of our Prayers , and teares , to wrastle with God , with our hearts , and with the devill : With God for a blessing upon England & Ireland ; with our hearts , to get and keep them in a frame sutable to the worke ; with the devill , least he steale away the benefit of this day . Now as the Wiseman saith , Who knowes what a day may bring forth ? Who knows what a mercy such a day as this may bring forth ? Who knows what a rare successe this day may have throughout all England ? The Lord give a blessing unto it . To help you in the work of this day , I have chosen this Text . It is the skill of a workeman , not only to make good work , but fit worke . A garment is not well made , though never so good , if not fit made : This hath been my care to choose a fit text . It cannot be denyed but that God hath done much for England , and that England hath done much against God . Now my purpose is to lay the sins of England against God in one scale , and the mercies of God to England in the other scale , and to call upon you this day to be humbled , and ashamed , and broken in heart before the Lord , that ever you should sinne against such a God . There are but two wayes to breake a stony heart : As there are two wayes to cure a stone in the bladder : either by cutting out the stone , or by dissolving it with soft medicines ; So there are but two wayes to cure a stony heart : either by the heart-cutting threatnings of the Law , or by the heart-melting mercies of the Gospell ; I have this day chosen the latter way . I will not carry you up to Mount Eball , or Mount Sinai : But to the Mount of Blessings . And I shall labour by the heart-dissolving mercies of the Gospell to breake your stony hearts : It is the duty of a Minister to follow God in his providence . When God sends judgements upon a Nation , then must we preach judgements to that Nation ; But when he sends mercies , then must we preach mercy : Now God hath brought England into the schoole of mercy , and hath placed it in the highest forme , and hath made it Captaine of the schoole . And it is my duty to teach you what lessons you are to learne in this schoole . This Text holds forth one lesson , which is the proper lesson for this day , and that is , to be confounded and ashamed , that ever we should sinne against such a God . I read in the second of Judges , that there came an Angell of the Lord from Gilgall , to the people of Israel in Bochim , and preached a Sermon of mercy , in which he commemorates , First Gods kindnesse in bringing them out of Egypt , and into Canaan ; and secondly , Their unkindnesse in disobeying of God : And all the people when they had heard this Sermon , lifted up their voyces and wept , in so much as the very place was called Bochim , that is , Weepers . This Angell was not an Angell properly so called , but a Minister , as most thinke : And therefore he is said to come from Gilgall , not from heaven : The Rabbines say it was Pbine has the sonne of Eleazar : God hath sent me hither this day as his Angell upon the same Embassage , I am to reminde you of Gods merci●…s to us : And of our ingratitude against him : O that it might have the same effect : That we may all of us lift up our voyces and weep , and that the Church may be called a Bochim , a place of weepers ! In the words themselves we have foure parts , 1. A mercy supposed : in these words , I will do this : which intimates , That God had promised to do something for the house of Israel . 2. The Author of the Mercy proposed : in these words , I will do this saith , the Lord God . 3. The false reason of this mercy deposed , by way of proclamation in these words , Not for your sakes do I this , be it knowne unto you O house of Israel . 4. The true use of the mercy imposed : in these words , Be ashamed and confounded for your owne wayes , O house of Israel . 1. The mercy supposed : I will do this : If you looke backe into the Chapter you shall find , that God promises many rare and great mercies to the house of Israel , Mercies in Folio , Mercies unspeakable : God promises to gather them out of all Countries : And to bring them backe to their owne land ; To cleanse them from Idols : And from all filthinesse : To sprinkle cleane water upon them : To give them a new heart , and a new spirit : And to take away their hearts of stone , and to give them a heart of flesh : And to multiply all outward blessings upon them , &c. Observe from hence ; That God doth sometimes shew mercy to a Nation when it least deserves it , and least expects it . This is apparent out of the text : When Ezekiel wrote these words , the house of Israel was in the house of bondage , Captive in Babylon . Their condition was so desperate in regard of their misery , that Ezekiel compares them to dry bones in the grave , chap. 37. And God demands of Ezekiel : Can these drie bones live ? He answers : O Lord God thou knowest : for my part I know not . Their estate was hopelesse , and helplesse : And it was as desperate in regard of sinfulnesse , as appears in the 17 , 18 , 19 , 20. verses of this Chapter : When they were in their owne land , they were as abominable before the Lord as the uncleannesse of a menstruous woman : And when they came into Babylon , they were so wicked , as that the holy name of God was prophaned by them while the Babylonians out of scorn & contempt said , These a●…e the people of the Lord , and are gone forth out of his land : And yet behold God doth here promise to performe rich and unexpected mercies to such an undeserving Nation . My desire is that this Doctrine may be a Looking-glasse for this Nation , in which we may behold the severall miracles of mercy that God hath bestowed upon us : A Nation not worthy to be beloved , and yet beloved above all Nations of the world ; God hath made us like Saul , taller by the head in mercies than all other Nations : There was indeed a time when this Island was called Albion , ab albis Rupibus ; but at that time it was black , and defiled , worshipping of stockes and stones , even the Devill in stead of God : We had our Druides , our Flamines and Archiflamines ; We offered our Sonnes and daughters alive in sacrifice , Non ad honorem , sed ad injuriam religionis : Our religion was Tristissimum superstitionum Chaos , as Cambden saith : but it pleased God , presently after the death of Christ to send the Christian Religion among us : Christ made haste to convert England ; Some say that James the brother of John , some S●…mon Ze●…tes , some that Peter and Paul , but all agree that Joseph of A●…imathea preached the Gospell here , and here he died : And that which makes much for the mercy of God to this happy Island ; the first Christian King that ever was in the world , was King Lucius a Britaine ; and the first Christian Emperour was borne in England , even Constantine the Great : And when wee came afterwards to be wofully drowned with Popish heresies and Idolatry ; the first King that ever shooke off subjection to Antichrist , after he was discovered by Luther , was King Henry the eighth ; and the first King that ever wrote in Print that the Pope was Antichrist , was King James of famous memory ; God hath made us not only Protestants , but reformed Protestants ; We have enjoyed the Gospell of peace , and the peace of the Gospell for almost an hundred yeares : In this Century God hath multiplied deliverances upon deliverances ; we have had our 88. and our Gunpowder deliverances , but as Benjamins messe did exceed all his brethrens , and as Josephs shease was lifted up above the sheaves of his brethren ; so the mercies of these two last yeares do farre exceed all the mercies that ever this Nation did receive since the first Reformation , mercies that deserve to be ingraven in every one of our hearts : And if Achilles was happy in Alexanders judgement , because he had a Homer to record his fame : It would no doubt be a great honour to this Kingdome , if it had a better Homer to Chronicle the passages of these late yeares : Give mee leave to name , and but to name some few of them . First , The bappy Pacification between●… Scotland and England ; God hath freed us from Civill warres , which of all warres are most uncivill ; from intestine warres , warres that would have eaten out our owne bowels ; from warres of Protestant with Protestant , which of all warres are most cruell : Odia proximorum sunt acerrima . Secondly , The mighty turne that God hath made in this Kingdome for the better ; for wee were all upon the Tropicks turning to Popery , as some that are most moderate do now confesse : The ill affected party had got a mighty faction , men in authority & power ; pits were digged for the Righteous ; Gallowses provided for Mordecai , because hee would not bow to Haman ; dens of Lions for Daniel , because he would not leave praying ; fiery furnaces for the three children , because they would not worship the golden Image ; dungeons for Jeremy , because he would preach the truth with boldnesse ; We were like firebrands in the fire ; like birds in the snare ; but God Almighty hath made a blessed turne of things for the better : the enemies are throwne into the dens & dungeons they prepared for the godly , the pits they digged for others they themselves are fallen into ; the enemies of the Church hang downe their heads , and the godly begin to lift them up ; Our Isaacs are delivered , and the Rammes are caught in the bush , and as the Wiseman saith , The Righteous is delivered out of trouble , and the wicked commeth in his stead ; The wicked shall be a ransome for the righteous , and the transgressours for the upright . Thirdly , The Protestation against all Popery and Popish Innovations ; next to that Protestation from which we beare the name of Protestants the greatest mercy ; God hath brought a great deale of good to this Kingdome by it . Fourthly , The great hope we have of a reformation of the Church and State . We may now say in some good measure , as it is Canticles 2. 11. The winter is past , the raine is over and gone , the flowers appeare on the earth , the time of the singing of birds is come : You know the birds sing early in the morning at the break of day , and the flowers appeare at the beginning of the Spring ; Blessed be God , here is a faire spring towards , the day begins to dawne , Reformation begins to blossome , and we hope that the winter of adversitie is past and gone , unlesse our new sinnes do provoke God to repent of the good he intends to do unto us , as hee dealt with Saul for his new transgression , after hee had thought to have established him King , 1 Sam. 13. 13 , 14. Fifthly , The many grievous yoakes that God hath freed us from , so many , as that the day would hardly suffice to repeat them : God hath delivered us from Civill yoakes , and from Spirituall ; from Monopolies ; from the late Canons mounted up against all good men , but now turned against themselves ; from the Star-Chamber , and from the terrible High Commission , that wrack and torture of conscience , and conscientious men ; which was appointed like the dogs in the Capito●…l , to scare away theeves , but hath for the most part barked onely at honest men ; from those two terrible Oathes , the Oath ex Officio , and the Oath of the late Canons , whereby the Prelaticall party thought for ever to rivet themselves into the Kingdone , and to be above the hurt of the King and Parliament ; this Oath is now made the great Canon to shoot them downe . Sixthly , The discovery of the secret underminers that have for these many yeares laboured to blow up our Religion , and under the name of Puritan to scare all men from being Protestants : God hath done to us as he did to Ezekiel , he hath opened a doore in the wall to behold all the trecheries that are plotted in secret , & there is nothing devised against Church or State , but God raises up one E●…isha or other to discover it ; in so much as we may say of England , as Balaam of the Israelites , Surely there is no ●…nchantment against England , neither is there any divination against the Houses of Parliament . Here are six mercies : Now there are also divers circumstances with which these mercies are apparelled , that are as remarkeable as the mercies themselves ; as we say of some things , that the curious workmanship of them is more worth than the things themselves , ( as in a Watch or Clocke ) so these circumstances are as glorious and as observable ( if not more ) than the mercies themselves ; and these are likewise six . First , for God to doe all this for England , and to doe it in a legall way , in a Parliamentary way . This is the first Circumstance . It was that which our enemies did much threaten that wee should never see Parliament more , but blessed be God , we doe see it to our great joy and comfort . It was the happines of England that in her first reformation she was acted by authority : Our reformation began from the head , and not from the feet : And it is now no little blessing , That this second reformation beginnes from the heads of our Tribes in the old and good way of a Parliament , and not by a popular tumult . Secondly , to doe it in a peaceable way : It is with us as it was in the building of Solomons Temple ; Here is no noise of hammers , or axes , but all in a quiet way : Whereas other Nations have travailed through blood to a reformation , All things are managed among us without blood-shed , blessed be God . Thirdly , to doe it in a praying way ; not by the weapons of war , but by the weapons of the Church , Prayers and Teares ; In stead of fighting , we have Fasting , and in stead of the enemies drummes , we have Aarons bels sounding in our eares : Our people have prayed up a reformation . Fourthly , to doe all this for us , when we were in a most desperate condition ; when all our faithfull Ministers with one lippe preached desolation and destruction , when thousands had left us as Rats & Mice doe a house when it is ready to fall , when we lay among the pots fullyed with superstition ; for God then to begin to make us , as the wings of a Dove covered with silver , and her feathers with yellow gold ; to make us a glorious Church , to purge out our drosse , and whatsoever gives just offence , and to make us white as the snow in Salmon ; ( It is reported of Salmon , That it is an high hill shadowed with trees , darke , and full of pits , but when the snow is upon it , it is white . Our condition was like the hill of Salmon , we were in darke and dismall condition , full of pits and snares , but God is making us white as the Snow in Salmon , and all on the suddaine contrary to all expectation is opening a doore of hope for us , when we were in the valley of Achor . ) This is an admirable circumstance . Fiftly , to doe all this , for such a sinfull Nation as England : a Nation which hath ingrossed all those sins for which God hath destroyed other Nations , as namely , Contempt of the Gospell , Countenancing of Idolatry , loathing of Manna , Crying downe Preaching 〈◊〉 the Idoll of England , preaching against Preaching : Teaching for good doctrine , That Bishops and tithes are Jure Divino , and yet the Lords day is but Jure human●… : crying up the holines of Churches , and at the same time crying downe the frequency of Preaching in these Churches : exalting the holines of places , and at the same time depressing the holinesse of persons , and the holines of the Christian Sabbath : A nation guilty of Apostasie , Opposition to Reformation , Bitternesse against the people of God , loaded with blood-guiltinesse , blasphemies , adulteries , oppression , drunkennes , covetousnes , and such like sinnes . Sixthly , And to doe all this for such a Nation , and not for other Nations ; Not for Germany , not for Ireland . Although we drinke as deepe of the cup of sinne as they , yet that God should give us no cup , but a cup full of mercy to drinke off ; to make us like Goshen , when all other Protestant Nations are plagued as Egypt , O what a rare Circumstance is this ! These mercies , and these circumstances are so great and so wonderfull , as that , if I had as many tongues as haires on my head , they would not all suffice to set out the praises of God for them : And indeed I can hardly forbeare from turning this day of humiliation , into a day of thanksgiving . Surely God requires a thousand thousand Hallelujahs ; And that we should blesse him upon a thousand stringed Instrument : Here is fewell enough . The Lord kindle a great fire in every one of our hearts , to burne out all our lusts : to infiame our cold hearts with the love of such a God : and to make us ashamed and confounded that ever wee should sinne against him . The second part of the Text is the Author of these mercies , in these words : I will doe this saith the Lord God . Here I observe , That the deliverances that come to a Nation , come from Jehovah Adonai . Nationall mercies come from the God of Nations ; And that all the world may take notice that mercies come from God , he ordinarily doth two things . First , he delivers Nations at su●…h times , and when they are in such straites , as that none but a God can deliver them . Thus he delivered his people out of Egypt , when they were in their worst estate , Cum duplicant●…r lateres , tunc venit Deus : thus he delivered his people out of Babylon , when they were as dry bones in the grave past hope ; this is a time fit for a God to worke , as it is Deut. 32. 36. The Lord shall judge his people , and repent himselfe for his servants , when he seeth that their power is gone , and that there is none shut up , or left . Hee delivers Nations by such wayes and such meanes that none but a God can doe . First , By little meanes : Thus he tels Gideon , The people that are with thee are too many for me to give the Midianites into their hands , lest Israel vaunt themselves against me , saying , Mine owne hand hath saved me ; and therefore he brings the Army from 32 thousand , to ten thousand , and from ten thousand , to three hundred ; and afterwards delivers them without the helpe of these three hundred , by Trumpets , Pitchers , and Lamps : Thus he delivered Israel from a huge hoast of Philistims , by the help of Jonathan and his Armor-bearer : And in 2 Kings 3. 22 , 23. he makes a fancy to be the foundation of a great victory , the Sun shines upon the water , and the Moabi●…es conceive it to be the blood of the Israelites , and by this fancy were vanquished . Secondly , By unlikely meanes : Thus God preserved Noah by an A●…ke , wherein he was buryed , as in a darke sepulcher ; dwelling among wilde beasts , floating on the waters without a Pilot to guide him ; onely the Text saith , God shut him in , and by his power kept him from sinking : Thus God made the Jaylor ( an unlikely Instrument ) to wash the stripes of Paul and Silas , and Revel. 12. 16. he makes the earth to helpe the Woman , that is , the basest and the most unlikeliest of the people . Thirdly , By contrary meanes : Thus Jonah was preserved from drowning by a Whale , and was kept vivus in sepulchro ; thus Joseph was made Lord of Egypt by being cast into prison , and the blinde man cured with clay and spittle , a way more likely to put out his eyes than to cure him . Fourthly , Without any meanes at all : And thus God delivered his people out of Babylon ; For when God turned againe the captivity of Sion ( saith David ) they were like unto them that dreame ; now men know not what they shal dreame of when they go to bed ; we dreame of strange things , wee doe not study our dreames ; such was their deliverance out of Babylon , a strange , uns●…ught , 〈◊〉 for deliverance , just as a dreame : now God doth all this , that it might appeare , that deliverances come not from secondary causes , but from his owne arme and power . Let this Doctrine be an other Looking-glasse for this Nation ; Englands mercies come from the God of England , we may truely say with David , If the Lord had not beene on our side , if the Lord had not beene on our side when men rose up against us , they had swallowed u●… up quicke , and the streames had gone over our soules : There is not onely the finger of God , but the hand , even the right hand ; the a●…me , even the strong arme of Jehovah , the onely wonder-working God in Englands mercies ; and this will appeare , If either you consider the mercies themselves ; Or the time when we received them ; Or the manner how we received them . First , If we consider the mercies themselves , they are so super-superlative , as that we may say of them , as Protog●…es did of a curious line which he saw drawne in a Painters shop ; None but 〈◊〉 could draw this line ; so none but a God could doe such great things : These mercies declare the glory of God , and these deliverances s●…ew forth his handy workes ; workes worthy of a God . Secondly , If we consider the time when we received them , for God suffered us to be at the very pits brinke , and betweene the very teeth of the Lions , as Daniel was , and like Isaac ready to be slaine even Tantum n●…n , and then he came from heaven to help us , O beatos articulos temporis ! O happy articles of time ! When my enemies came up against me , saith David , then ( and not before ) God fought for me . Thirdly , The manner how God hath brought about these mercies is so rare , as that we may not onely say ( as David to the Woman ) Is not the hand of Joab in all this ? but we may certainely conclude , The hand of God is most conspicuous in all Englands mercies ; Never since the first day of the creation of the world , when God brought light out of darknesse , hath God more appeared in the workes of his providence in bringing good out of evill , than in these last yeares , wherein he hath suffered the enemies of the Church and State to dig pits , and then he hath caught them in the pits that they themselves have digged ; In the net which they bid is their owne foot taken ; the wicked is snared in the workes of his owne hand . Higgaion . Selah . As Christ whipped out the buyers and sellers by a whip made of their owne cords , which they brought to tye their beasts withall ; so God hath whipped out the enemies of this Church and State , by whips of their owne making ; He hath taken them by their owne iniquities , and hath held them with the cords of their owne sinne : Goliah is killed with his owne sword ; H●…man hanged upon his owne G●…llowes : All that our enemies have done these many yeares hath beene but as the weaving of a spiders web , and the hatching of Co●…atrice egges , for they have consumed their bowels by what they have weaved , and they are destroyed by the egges which they have hatched ; God hath delivered us not onely by little meanes , by unlikely meanes , but by contrary meanes ; he hath brought unity out of division : The indeavours to divide the Nations of England and Scotland , have beene the meanes of their farther union : ( we have indeed a saying , Omne malum ab Aquilone ; but we may well turne it , and say , Omne bonum ab Aquilone , for Scotland hath beene the cause of a great deale of good to England ) God hath brought liberty out of oppression : If things had not beene so bad , they would not now have beene so good ; if mans wickednesse had not beene so evident , Gods goodnesse had not been so transparent ; God hath made our enemies Preservatives , to be their Destructives , and hath ruinated them by what they thought to be established ; their very rising hath beene their ruine ; and by indeavouring to bring themselves too high , they have overgrasped themselves , and almost lost all ; In all those things wherein they dealt proudly , God was above them : God hath made all our Destructives to be our Preservatives ; and by those wayes by which they thought to destroy us , they have preferred us ; and all this hath beene done not so much by the wisdome of the Parliment , nor by the graces of his Children , as by the very lusts and pride of the Adversaries : This is the Lords doing , and it is marvellous in our eyes : and we may safely say with David , Surely the wrath of man shall praise thee , and the remainder of wrath shalt thou restraine . Give mee now leave ( right Honourable ) to make two uses of these two Doctrines : If these mercies come from God , Let God have the glory of all his mercies . And glory with all his mercies . Let God have the glory of all his mercies ; let us say with David , Not unto us O Lord , not unto us , but unto thy name wee give the praise : Not unto us , because not by us ; let us give the praise , and the whole praise to God : The nature of man is wonderfull prone to sacrifice to his owne net , and to ascribe the glory of deliverances to himselfe ; Nebuchadnez z●…r spake and said , Is not this great Babell that I have built , by the might of my power , and for the honour of my Majes●…y ? and Moses himselfe spake unadvisedly with his lips , when he said , Shall we bring water out of this Rocke , & c ? as if he had done it by his owne power : and therefore let us take heed of this sin . There are two things in every mercy . First , the comfort and benefit of the mercy . Secondly , the praise and glory of the mercy . Now God giveth us the comfort and benefit , but the praise and glory he reserveth to himselfe : this is like Potiphars wife , that Joseph must not meddle withall : Z●…latur Deus propter gloriam . This I speak the rather , because I preach to them whom God hath made one of the Instruments of all our mercies ; You are the golden pipes through which these mercies come to us , and you must be as golden pipes , in suffering the praise to passe through you , not reserving any to your selves : you must sing the Angels song , Glory be to God on high , in earth peace ; and say with Bernard , Mihi plaeet distributio Angelica , Gratanter accipio quod re●…inquis , relinquo quod retines , abjuro gloriam , ne amitterem pa em . It was that which the King of Sweden did often complain of , and much bemoan , saying , That God would surely take him out of the wor●…d before his worke was done , because people did idolize him and ascribe too much unto him . May we not give praise and thankes to the Parliament that hath taken such indefatigable paines for our good ? Yes certainly , but not as to the first Authors and Fountaines , but onely as to the Messengers of the good things we e●…joy ; as when a great Lord sends a gift by his servant , we may thanke the servant for his paines in bringing the gift , and give him a reward for his paines , but the whole praise for the gift is to the Lord that sent it ; so it is here , the great God hath made you ( right Honorable ) his Servants , and Embassadors to bring great blessings to us ; And we thanke you for your cost , and care , and paines , and the Lord reward you a thousand fold ; But the mercies are not yours , but Gods ; And therefore , Not unto you , not unto you , but unto God be all the praise . You must be as carefull to appropriate all the glory to God as Joab was to preserve the glory of David , when he sent for him , to come to Rabbah and take it least if Joab had taken the City , it should have beene called by his name . Let not the wise man glory in his wisdome , neither let the mighty man glory in his might , nor let the rich man glory in his riches , but let him that gloryeth , glory in the Lord . It was the last speech of dying Chrysostome ; Glory be to God from all creatures . Let the Jesuites at the end of their Bookes subscribe ; Laus Deo , & beatae Virgini ; Praise be to God , and the blessed Virgin ; Let this be the badge of the Beast : But let every true Protestant subscribe ; Soli Deo gloria , to God onely be praise ; for so Christ hath taught us , Thine is the Kingdome , the power and the glory ; And therefore to him onely be glory . And as we must give God the glory of his mercies , So we must give glory to God with all his Mercies . We must improve Englands mercies to the glory of the God of England ; England is an Island incompassed about with foure Oceans : An Ocean of water : And of late yeares an Ocean of dangers : And now I am sure with an Ocean of sinnes ; and an Ocean of mercies . O let us adde one Ocean more , an Ocean of service , and obedience ; as God hath done singular and extraordinary things for us , so let us do some singular and extraordinary service for God . He hath made England a miracle of mercy ; let England be a miracle of obedience : A Christian in England must not onely servire Deo , sed & adulari , as Tertullian saith : He must be rich in good works as God hath beene rich in mercy . We must eight wayes improve Englands mercies . First , let us make these mercies , Motives to obedience and service . As God made the deliverance out of Egypt a motive to the keeping of the ten Commandements , I am the Lord which brought thee out of the Land of Egypt , out of the house of bondage , therefore thou shalt have none other Gods but me : Thou shalt not make to thy selfe any graven Image , &c. So let us make Englands mercies a Motive to the keeping of Gods Commandements . I beseech you by the mercies of God offer up your bodies a living ●…rifice , holy and acceptable unto God , which is your reasonab●…●…vice ; ●…et the great turne of times move us to turne to God : Let us not take Gods name in vaine , after so many mercies ; Let us not prophane Gods day , commit whoredome , make our lusts our lawes , our money our God , after so many mercies . Secondly , let us make these mercies , as so many cords and bonds to tye us fast to God and his will . Gods mercies , saith Austine , are like to a Needle , that sowes two peeces together that are rent and torne asunder . Man and God by nature are separated , but his benefits and mercies must be used as Needles to sow them together , and to knit them to God in obedience . It is Gods promise , I will draw thee unto me with the cords of love . Now God hath reached out many cords of love to this Kingdome , O let these golden cords draw us unto him : Let us not be like Sampson that burst all his cords in sunder . I read of a man in the Gospell whom no cords could binde , but I read also he was possessed with a devill : It is a signe that the spirit of the devill is in you , and not the Spirit of God , if these Cable robes of mercy will not draw you to the obedience of Gods will . Thirdly , let us make these mercies as so many Memorandums to put us in minde of our duty : As Ahashuerus on a certaine night when he could not sleep , called for the Chronicles , and there was read to him a good deed that Mordecai had done , and presently he asked what honour and dignity had beene done to Mordecai for this ? So must we make a Catalogue of Gods mercies , and keepe them by us , and be ever and anon reading of them , and saying What honour hath God had for all my honour and riches and other mercies received from him ? And when we begin to forget a duty , then run to our Catalogue . As God commanded Moses to keepe the pot of Manna , for a Memento to put the Israelites in minde of his great mercy in giving them Manna : so must our hearts be as the Arke to keepe Gods mercies , to put us in mind of God , and our service to him when we are ready to forget him . Fourthly , let us make these mercies Looking-glasses to see God in , and not wals to separate betweene us and God : God never appeared more in his wisdome , power , goodnesse , and mercy then in these dayes : And not to see God in good workes of his providence , is a curse , and will bring a curse : That it is a curse appeares Jeremy , 17. 5 , 6. Cursed be the man that trusteth in man , and maketh flesh his Arme , and whose heart departeth from the Lord ; for he shall be like a heath in the desart , and shall not see when good ●…mes : And that it brings a curse appeares Psal. 28. 5. Because they regard not the workes of the Lord , nor the operation of his hands ; he shall destroy them and not build them up . Fiftly , let us make these mercies as so many footstools to raise us up to higher mercies ; Let us use these mercies reflexively : not terminatively : And say as good Fulgentius did , when he saw the glory of Rome , Sitalis est Roma terrestris , qualis est Roma caelestis ? If Gods mercies be so rare here in the valley of teares , what are they in the mountaine of joy ? Sixtly , let us make these mercies as so many bridges to lead us over to better mercies : to such mercies , which are at Gods right hand , and in his right hand ; and which are the mercies of his right hand . All temporall mercies are the mercies of Gods left hand , which he gives to many whom he will put at his left hand at the day of Judgement . Spirituall mercies are the mercies of his right hand , and mercies in his right hand , For his right hand is full of righteousnesse : Let us be earnest Petitioners for those mercies , which whosoever hath , shall be placed at the right hand of Christ , at the day of Judgement ; and shall be made partakers of those everlasting pleasures , which are at Gods right hand . Let us not be like that woman , that when ●…er husband sent her a jewell as a token of his love , to put her in minde of him , fell in love with the jewell and forgot her husband . Let us not make these mercies our God , but bridges to lead us over unto God . Seventhly , let us make these mercies as so many Cordials to comfort us in all distresses : and if God at any time should bring this Nation into new straites and dangers ; Let us say as Manoahs wife did unto Manoah , If the Lord did intend to destroy England , surely he would never have bestowed so many mercies upon England . Eightly , let us make these mercies as so many meanes , and instruments of service ; Let us serve God with our health , wealth , and parts ; Let us serve him , Cheerefully , liberally , thankefully , fruitfully , lest God send upon us that curse threatned , Deut. 28. 47 , 48. Because thou servedst not the Lord thy God with joyfulnesse , and with gladnesse of heart , for the abundance of all things : Therefore shalt thou serve thine enemies which the Lord shall send against thee , in hunger , in thirst , in nakednesse , in want of all things : And he shall put a yoke of iron upon thy necke untill he hath destroyed thee : Let us rend our hearts and not our garments , and turne to the Lord , for he is gracious : O give thankes unto the Lord , for his mercy endureth for ever : There is mercy with thee O Lord , and therefore thou art to be feared : Let us feare to sinne against a God of such mercy ; Let us admire these mercies , and admire him for his mercies : And say with David , Who am I O Lord , and what is mine house that thou shouldest bring me hitherto ? and is this the manner of man O Lord God ? And let us pray that excellent prayer , Domine da gratitudinem cum misericordia , nolo misericordiam sine gratitudine ; Lord give us thankefull hearts with thy mercies , Lord give us obedient hearts with thy mercies , Rather let us be without mercy , than not to have grace to glorifie thee with thy mercies . The third part of the Text is , the false reason of the mercy deposed , and that by way of Proclamation ; Be it knowne unto you O House of Israel , that it is not for your sakes that I doe this ; Nec per vos , nec propter vos ; Neither by you , nor for you ; It is I , that doe it , saith the Lord ; and for my owne names sake I doe it ; Not for your sakes . This Proclamation is very often inculcated for feare lest men should ascribe mercies to their owne merits , which all are very apt to doe . It is said in the 22. verse of this Chapter ; Say unto the House of Israel ; Thus saith the Lord , I doe not this for your sakes O House of Israel , but for my holy names sake , which you have prophaned among the heathen whither you went ; Thus Ezekiel 20. 44. And you shall know that I am the Lord , when I have wrought with you for my names sake , not according to your wicked wayes , nor according to your corrupt doing●… , O ye house of Israel , saith the Lord ; Thus also , Deuteronomy 9. 4. Speake not thou in thine heart ( for many will thinke so in their hearts , though ashamed to speake it with their tongues ) after that the Lord thy God hath cast them out from before thee , saying , For my righteousnesse the Lord hath brought me to possesse this Land ; But for the wickednes of these Nations the Lord doth drive them out from before thee ; This is repeated againe at the 5 verse , that it may not be forgotten ; Not for thy righteousnes , or for the uprightnes of thy heart dost thou goe to possesse the land , &c. This is also againe repeated verse 6. Understand therefore , that the Lord thy God giveth thee not this good land to possesse it for thy righteousnes , for thou art a stiffenecked people ; And in the 7. verse he cals upon us to remember it , and not forget it . Hence observe , That Nationall mercies come from free grace , not from free will ; Not from mans goodnes , but Gods goodnes . My desire is , that this Doctrine may be a third Looking-glasse for England . If any shall aske , How it comes to passe , that England hath beene like No●…s A●…ke , safe and secure , when all other Nations have beene drowned with a sea of blood : Why England is like Gideons dry fleece , when all other Nations are like his wet fleece bedewed with miseries and lamentations : No other answer can be returned ; but Gods free grace and mercy : I will have mercy upon whom I will have mercy : May I not doe what I will with mine owne ? May not a man that hath two debtors equally indebted to him , spare the one and not the other , as he pleaseth ? Be it known unto you , O house of England , It is not for your sakes , for you are a stiffe-necked people , but for my holy names sake . But doth not God indent and Covenant with a Nation , upon its repentance , to shew mercy , how then is Gods mercy free ? Repentance it selfe is of Gods free grace , 2 Tim. 2. 25. In meeknesse instructing them that oppose themselves , if God peradventure will give them repentance . Repentance is Gods free gift , and therefore Christ is said to be exalted by God , to be a Prince and a Saviour , for to give repentance to Israel and forgivenesse of sins . Repentance is not the cause for which God spares a Nation , but onely a qualification of that Nation which God will spare : Repentance denotes the Persons whom God hath freely promised to pardon , but not the c●…se for which he promises to pardon ; as the Gnomon in the Diall is not the cause why the Clocke goes right or wrong , but onely an Indication whether it goe right or wrong . If Englands mercies come from Gods goodnesse and not our righteousnesse , let us not thinke our selves more righteous than Ireland , because wee are not wallowing in blood as Ireland ; Thinke you , saith Christ , that those eighteene upon whom the tower in Silce fell , are sinners above all men that dwell in Jerusalem ? I tell you nay : I that am the Judge of the world , I tell you nay . The nature of man is prone to censure Germany and Ireland as horrible sinners above others , but I tell you nay , saith Christ . When the Barbarians saw the Viper skip upon the hand of Paul , they concluded presently , Sure●…y this man is a murtherer ; but they were Barbarians , and in this they acted the part of Barbarians . It is a barbarous action to censure them that are punished by God , to be the greatest of sinners . Judicia Deinm sunt t●…mere discutienda , sed formidoloso silentio vener and a saith Gregory . Be it knowne unto you , O England , it is not for your righteousnesse you are spared , not because you are better , but because I love you better ; not for your sakes doe I this , saith the Lord , for if Ireland be sinfull , England hath a great share in this sinfulnesse , because it hath taken no more care to bring those Popish Rebels to the knowledge of the Gospe●… of Jesus Christ . Let England say as Lysima●…hus did , ( who was on a suddaine called forth out of a house , where he was at supper , ( by his good Genius , as the Heathen say , ) and as soon as ever he was out of doores , the house fell down and killed them all which were within ) Good God , saith he , to what evill am I reserved ! So let Eng●…and say , Good Lord to what super-transcendent judgement am I reserved , if I repent not . And this makes way for the second use . If Englands mercies come from free grace , let not England presume upon Gods mercies , as i●… intailed upon them and their posterity : for it is as free for God to take away his mercies , as it was free to give them ; And thus Christ tels the Jewes in the forementioned place , I tell you n●…y , but except ye repent ye shall likewise perish ; and so they did within forty yeares after , with a severe destruction . And so doe I say to England , Except England repent , England also shall perish ; let not England be high minded but feare . God hath a devouring sword for England , as well as Ireland : And therefore let England this day humble it selfe in dust and ashes , for though God deferre Englands judgement , longer than Irelands , or Germanies , yet as sure as there is a God in Heaven , unlesse wee repent , we also shall perish : Gods forbearance is no acquittance : It is one thing to forbeare a debtor , and another thing to acquit a debtor : The longer God is fetching about his hand , the heavier will the blow be when he strikes . What so calme as the Sea ? but yet when a storme comes , what so tempestuous ? What so blunt as iron ? but when it is sh●…rpned , what more sharpe ? None so patient and mercifull as God , but yet when he begins to strike , and his anger is kindled , how unexpressible is his fury ? Consider this you that forget God , lest he teare you in pieces , and there be none to deliver you . If free grace hath preserved England , let England blesse God for free grace , and say , as it is Lament . 3. 22. It is the Lords mercy that we are not consumed , because his compassions faile not ; not because our sinnes faile not , for our sins are as many as our mercies , but because his compassions faile not : It is the Lords mercie that we sinfull men and women are not consumed ; O give God the glory of free grace , as it is expressed , Malachi 3. 6. I am the Lord , I change not , therefore you sons of Jacob are not consumed : Not because you have not changed your God , not because you are good and righteous , but because I am unchangeable , therefore you sons of Jacob are not consumed . Let us say as David , We have not got our peace and plenty by our owne sword , neither hath our owne arme saved us , but thy right hand , and thy arme , and the light of thy countenan●…e , because thou haddest a favour unto us . If thou art converted , blesse God for free grace : For who made thee to differ from another ? and what hast thou which thou hast n●…t received ? and if thou didst receive it ; why dost thou glory as if thou hadst not received it ? Let us ascribe all our Deliverances and all our mercies , the mercie of the Pacification , the mercy of Reformation , the mercy of the Union of both Houses of Parliament , the discovery of all plots and treasons against this Church and State , our freedome from all our yoaks , and all the good things that God hath done for us unto free grace , and say as God to Zerubbabel , Not by might no●… by power , but by my Spirit , saith the Lord of hosts . Who art thou , O great mountaine , before Zerubbabel ? thou shalt become a plaine , and he shall bring forth the head stone thereof with shouting , and crying , Grace , grace unto it : Let grace , grace be our constant acclamation . If free grace hath preserved England , not free will , Let England maintaine free grace above free will . I find in history , that Pelagius the greatest enemie to free grace that ever the world had , was borne in England ; and I am sure that England of late yeares hath been too great a friend to Pelagianisme , under the name of Arminianisme . Bradwardine an Englishman complains of his time , ( as Hierome before had done of Arianisme ) That almost all the world was gone after the errour of Pelagius , and he cries out , Exurge Deus , & judica causam tuam : I am confident , that this complaint , and this prayer might justly have been taken up in reference to England these few yeares past : for there was A mighty faction risen up in the Church ( so I dare now call it , blessed be God ) who advanced free will above free grace , and subjected the power of grace to the power of free will : which faction prevailed so farre , as that whosoever was not an Arminian , was e●…mine , A doctrinall Puritan ( as hee was then termed . ) The Universities were poysoned with this doctrine , and all , preferment stre●…med this way . We were come to that height , that the doctrine of Arminianisme was accounted the doctrine of the Church of England . And therefore , I beseech you ( right Honourable ) to take this into your most serious consideration : Place free grace in its throne ; advance free grace , that hath so much advanced you : roote out Arminianisme ; settle our doctrine ( not only our discipline ) that there may be no shadow of plea in it for an Arminian . King James of famous memory , in a Declaration written to the States of Holland , cals Arminius , the enemy of God : and a booke of Bertius , of the Apostasie of the Saints , A blasphemous booke , whose very Title makes it worthy the fire : and he perswades the Low Countries betimes to roote out those heresies and schismes , which if they suffered to have the reines , would bring the curse of God upon them , infamy through all the Reformed Churches , and a perpetuall rent and distraction in the whole body of their State . I speake to wise men , consider what I say . And certain it is , if temporall deliverances be the fruits of Gods free grace , much more are spirituall and eternall . Therefore we are said to be justified freely by his grace , and to be Elected according to the good pleasure of his will ; and whereas the Apostle saith , that the wages of sinne is death , he doth not adde , the wages of grace is eternall life , but the gift of God is eternall life , through Jesus Christ our Lord . It is not free will , but free grace that puts the difference between Jacob and Esau ; It is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . It is an excellent saying of Augustine , Timeo ego animae meae salutem aliqua ex parte libero arbitrio committere , Iam afraid to commit the least Iota of my salvation to free will : and the same Father doth much and often commend a saying of Cyprian , In nullo gloriandum , quoniaem nostrum nihill est , We must glory in nothing , because nothing is ours . Bernard most sweetly , Horreo quicquid de meo est , ut sim meus , I abhorre whatsoever is mine , that I may be mine . Bucer likewise hath these words , Si v●…l tantillum boni a Deo non est , Deus non est , if the least beame of holinesse be in us without the efficacious worke of Gods grace , he is no longer a God . Now surely the act of assenting to the offer of grace , is the chiefe worke of conversion ; And the Arminians deny this to be effectually , inseparably , and inevitably from God , which is to ungod God , in the opinion of Bucer . If Englands mercies come from free grace , let England serve God freely . God loves a free people , a free-will offering : let the service of God come freely from us ; God gives us freely , let us give freely to Ireland , The Papists upbraid us Protestants ( I know not how truly ) that there was never any Law made for rates for the reliefe of the poore , till the reformation of Religion ; in times of Popery they gave freely without compulsion . It is for the hardnesse of our hearts that there needs such a law : let us be ashamed to ●…e out-striped by Papists in our free serving of God . I deny not , but that it is lawfull for a man with Moses to have an eye to the recompence of reward ; but there is a great deale of difference betweene Amor mercenarius , and amor mercedis , betweene mercinary love , and the love of the reward : Mercinary love is to serve God onely for reward , this is meretricious love , this is to serve our selves , not God ; this is to make use of God , to enjoy our selves ; but the love of the reward , is to make Heaven a motive of our service , but not the last , nor the greatest . A right Christian loves Heaven for God , not God onely for Heaven . He that loves God onely for heaven , loves God for that which is inferiour to God . Chrysost●…me hath an excellent saying , If God should command me to obey him , & afterwards throw me into hell , yet I would obey him . This is my Heaven to be obedient , this is my meat and drinke to do the will of God . Merces amoris amor , He that loves God , that loved us freely , will love him freely . The fourth and last part of the Text , is the true Use we are to make of Gods mercies , contained in these words , Be ashamed and confounded for your owne wayes O house of Israel . The words in the Hebrew are both of the same signification ; be ashamed and ashamed . Erubescite & rubore afficiamini , So Junius : blush for shame , and be confounded with shame , for your owne wayes , that is , for your owne evill wayes , and for your doings that are not good ( as it is expounded in the former verse ) O house of Israel . Give me leave to alter the persons , and in stead of the House of Israel to put in the house of England , and so it will suit most excellently to this Assembly here gathered together this day . For the House of Commons is the house of England representatively . Let us then read the words thus : Be ashamed and ashamed , for your owne evill wayes , O you house of England . That the contemplation of Gods free mercy to Nations and persons ought to be a mighty incentive , and a most effectuall argument to make them ashamed , and ashamed , ashamed for sinne for the time past , and ashamed to sinne for the time to come . This is a motive that the Prophet Ezekiel doth often use , Neverthelesse , I will remember my covenant with thee , and I will establish unto thee an everlasting covenant , then shalt thou remember thy wayes , and be ashamed , &c. That thou mayest remember , and be confounded , and never open thy mouth any more , because of thy shame , when I am pacified toward thee , for all that thou hast done , saith the Lord of hosts . That is , when I shall be graciously reconciled unto thee in Jesus Christ , then thou shalt be confounded and ashamed for thy evill doings . As also Ezek. 20. 41 , 42 , 43. I will bring you out from among the people , &c. And ye shall know that I am the Lord , when I shall bring yee into the land of Israel , &c. And there shall ye remember your wayes , and all your doings , wherein yee have beene defiled , and yee shall loath your selves in your owne sight , for all your evils that ye have committed . So also in the verse before my text . Then shall yee remember your evill wayes , and your doings that were not good , and shall loath your selves in your owne sight for your iniquities , and for your abominations . Then : that is , when I shall bestow my mercies upon you , Tken shall ye loath your selves for your iniquities . And this is the argument ( Right Honourable ) which I spread before you this day to help forward the worke of humiliation . It is a day of deep mourning and lamentation , a day wherein it is no hypocrisie to appeare to men to weep . It is no signe of an effeminate man , but of a penitent man to weep this day . It is not vain glory , but Gods glory to be heard sighing and groaning . This is sweet musicke in Gods eares . Woe be to that man that is not humbled in a day of humiliation : woe be to us if the day breake up before our bearts be broken ! Now the motive which I will bring to perswade you to loath your selves for your abominations , and to be ashamed and confounded for your owne evill doings , is from The many rare and great mercies that God hath bestowed upon the Nation in generall , and upon our persons in particular . And there is great reason why the mercies of God should make us ashamed for sin , and ashamed to sin . Because to sin against God after mercy is a sin of such a crimson die , as that it must needs make us blush , if any grace be in our hearts . The greater the sin is we commit , the greater is our shame to commit it . Now it is a sinne of a very high nature to sinne after mercie , for these reasons . Because every new mercy we receive from God , is a new kindnesse ; and the more kindnesse we sinne against , the more unkind it is to sinne , and the more shame to be so unkind to that God that is so kind to us . Caesar tooke it very unkindly at the hands of Brutus , upon whom he had bestowed so many favours , when hee came to stab him : What thou my son Brutus ! God takes it very unkindly when a Nation upon whom hee hath bestowed great mercies , commits great sinnes . And therefore he expostulates with the Jewes ; What iniquitie have your Fathers found in mee , that they have gone farre from mee , &c. Why are your Fathers so unkind ? Neither say they , Where is the Lord that brought us up out of the land of Aegypt ? Thus also he complaines , Jerem. 31. 32. They have broken my covenant although I was a husband unto them . It is a self-confounding sinne , to be unkind to a kind God . Because every new mercy is a new obligation to obedience ; and the more obligations we sin against , the more shame it is to commit the sin . As to sinne against a mans father and mother , is a greater sinne than to sinne against a mans brother and sister , because wee are more obliged to our parents than to our brethren and sisters . Hee that kills his father ( saith Cicero ) commits many sins in one , he kils him that begat him , and brought him up , &c. So to sin against God after mercy , is to commit many sins in one : it is to break as many bonds , and to sin against as many obligati●…ns , as we have receiv●…d mer●…ies . Because every new mercy we receive from God is a new talent , ( for mercies are talents , betrusted with us by God as stewards , for which we must give a severe and strict account at the day of Judgement ) and the more talents we sin against , the greater is our sin , and the more shame to commit it . To whom much is given , of him much shall be required . If the man that had but one talent , when he came to give up his account , was confounded & made speechlesse , and bound hand and foot , and cast into hell fire for not improving it ; What shame and confusion of face , and how many hels do they deserve that have received not onely one , five , or ten , but many hundred talents of mercies , and do not onely not improve them , but mis-improve them to the service of sin and Satan ? Because to sin after mercy , is a sin of formall unthankefulnesse ; There is mat●…riall unthankefulnesse in all sin , because every sin is committed against God that is our Creator , Preserver , and Rede●…mer ; but to sin against mercy , is to be formally unthankefull . Now unthankfulnesse is a sin that will make any ingenuous man ashamed to be guilty of it . Indeed it is the Epito●… of all sin . Ingratum si dixeris , omnia dixeris . The whole duty of man saith Augustine , consists in this , Vt anim●… non sit ingrata Deo , to take care that our soules be not unthankfull to God ▪ and therefore an unthankfull man neglects the whole duty of man . Unthankfulnes is a sin that mak●… th●… times perilous . It is a sinne for which God gave over the Heathen to a reprobate mind : Because when they knew God , they did not glorifie him as God , but became unthankefull , &c. theref●…e God gave t●…em up to their owne hearts lusts , &c. And if God dealt thus with the Gentiles for sinning against the mercies onely of creation , how severely will he punish us that sin against creating mercies , redeeming mercies , and against mercies of all kinds ? For it is a certaine rule , The more mer●…y we receive from God , the greater is the unthankefulnesse to sinne against such a God . The Romans made a Law , that if a Master did free a servant from bondage , & afterwards that servant proved unthankefull , the master had power to re-inslave ●…im . The great God hath freed this Nation from Egypt , and Babylon , from the Gun-powder treason , and from many slaveries . Now if we prove unthankfull after all these mercies , wee may justly expect to be re-inslaved . It is a sinne of formall injustice ; for every deliverance doth bind over the delivered , to the service of the deliverer ; so saith the Apostle , You are not your owne , for ye are bought with a price , therefore glorifie God with your bodies , and with your spirits , which are Gods ; and so also , Luk. 1. 74. That we being delivered out of the hands of our enemies might serve him without feare , in holinesse and ●…ighteousnesse , &c. Among the Romans the parties delivered , were the servants of the deliverers . And therefore to breake Gods Commandements after deliverance , is to be guilty of the horrible sin of injustice . Thou art not onely unthankefu●…l , but unjust , which is a brand that will confound any man . It is a sin so great , that God himselfe stands amazed at it , that any man should be so impudent as to commit it . Esay 1. 2. Heare O Heavens , and give ●…are O earth , for the Lord hath spoken , I have nourished and brought up children , and they have rebelled against mee ; The Oxe knowes his owner , and the Asse his Masters crib , but Israel doth not know , my people do not consider ; Ah sinfull Nation , a people laden with iniquity , &c. This is a sinne that makes us worse than the Oxe or the Asse : A sin that makes a Nation that is guiliy of it , not onely sinfull , but laden with iniquity , as an Asse with a burden . Thus also God calls to the Heavens , Jeremy 2. 12. Be astonished O ye Heavens at this , and be horribly afraid , be ye ve●…y desolate , saith the Lord ; Why ? what is the matter ? For my people have committed two evils , they have forsaken m●… the fountaine of living waters , and hewed them out cisternes , broken cisternes , that will hold no water . This is a sin that breakes the very heart of God : and it had need breake our hearts to commit it . I am broken , saith God ( of his people Israel ) for their whorish heart . If God be broken with it , it is time for us to be broken with it . It is a sin so great , as that it puts a great aggravation upon every sin ; It makes the least sinne of us in England , greater than the greatest sin of the Heathens ; of the Christians in Germany , and Ireland ; yea than the sin of the devils themselves . 1. Greater than the sins of the Heathen , because we sinne against greater mercie ; Tribulation and anguish upon every soule that doth evill , first upon the Jew , then upon the Gentile : Why first upon the Jew ? Because the Jewes received more mercies than the Gentiles . I may justly adde , First upon the Christian , then upon the Jew , then upon the Gentile , because the Christian hath received more mercy from God , than either Jew or Gentile . You only have I knowne of all the Nations of the earth , therefore I will punish you for all your iniquities ; because you sin against more light , more grace , and therefore your sin is more ungracious . 2. This makes the least sinne of us in England greater than the greatest sin of Germanie , or of Ireland , because God hath dealt more mercifully with us , than with them : therfore Christ saith , Woe be to thee Chorazin , woe be to thee Bethsaida ; for if the mightie works which have been done in thee , had beene done in Tyre and Sidon , they would have repented long agoe in dust and ashes . But I say unto you , it shall be more tolerable for Tyre and Sidon at the day of of judgement , than for you . If Bohemia , and the Palatinate had had the mercies and deliverances , that we have had , they would have repented in dust and ashes , therefore it shall be easier for them at the day of judgement , than for us . And thou Capernaum which h●…st beene exalted to heaven , shalt be brought downe to hell , &c. God hath listed us up in mercies to heaven ; therefore we must looke for the lowest hell , if we abuse them . 3. This makes the sins of England greater than the sin of the Devils , though not simply , yet in three respects . 1. The Devils never sinned against the blood of Jesus Christ ; Christ never dyed for them , but he dyed for us . For verily hee tooke not on him the nature of Angels , but he tooke on him the seed of Abraham . 2. The Devils never sinned against Gods patience . God was not patient towards them , but as soone as ever they sinned , hee cast them into hell . Deus non expectabat Angelos , as Bernard saith : but we sinne against the blood of Christ , and the patience and long-suffering of God , which is very great towards mankind . 3. The Devils never sinned against any example . For they were the first that sinned , and were made the first example ; but wee have had divers examples of Gods wrath against sinne , the example of the Devils , and of the punishment of the old world , of Sodom and Gomorrah , & many hundred such like , and yet we sin notwithstanding al these examples . In these three respects to sin against the mercies of God , is more than diabolicall . It is a sinne that takes away all excuse , and will so confound a man at the day of Judgement , that it will make him speechlesse . This is excellently set out in the 9 chapter of Ezra , the 6 , 7 , 8 , 9 , & 10. verses , O my God , saith Ezra , I am ashamed and blush to lift up my face to thee , O my God : for our iniquities are in●…reased over our heads , &c. For we were bondmen , yet our God hath not forsaken us in our bondage , but hath extended mercy to us , &c. And now O our God , what shall we say after this ? for we have forsaken thy Commandements . What excuse shall we bring ? What shift shall we plead ? What shall we say ? That is , we have nothing to say . This interrogation is an emphaticall negation . Had I not come unto you , saith Christ , ye had had no sinne , but now ye have no excuse . Had not God shewne such mercies to England , it might have had some Apology to plead for its contempt of the Gospel , for its pride , for its adultery , and drunkennesse , but now it hath no excuse . To sinne after mercy shuts up all defence . What shall we say after this , O our God ? for we have forsaken thy Commandements . This Doctrine is a blacke bill of indictment against all those that are not ashamed to sinne against God , notwithstanding the mercies they have received from God . God hath done mighty things for this Nation , he hath heaped deliverance upon deliverance ; We have had more deliverances than there are Commandements . And yet notwithstanding are there not many of us that sinne in the midst of mercies ? That are like the Horse and Mule that have no understanding ? Psalme 32. As a Horse , the more it is pampered , the more it kickes against the rider ; so there are many , the more they are fed to the full with mercy , the more they rebell against the God that feeds them ; Like unto the thicke vapours , which are first exhaled by the Sunne , and afterwards when they come into the Aire , stop the light of the Sunne from shining upon us . There are many such vapours whom God hath exalted , and lifted up in ●…nour above others , that make no other use of their honour , but to darken the glory of God , and to hinder the light of God from shining upon us . Let conscience speake ; Are we not as proud , as covetous , as blasphemous , as adulterous , as ungodly as ever , notwithstanding all that God hath done for us ? May I not say to you as Moses to the Israelites ; Doe ye thus requite the Lord , O ye foolish people and unwise ? Is not he thy father that bought thee ? Hath he not made thee , and established thee ? Is not he the God that hath multiplyed mercies upon us ? The Lord humble us this day for this sinne . There are divers sorts of men come under this reproofe . 1. Such as sinne notwithstanding mercies . 2. Such as sinne under mercies , at the same time when God is shewing mercy unto them . Of these David speakes , Our Fathers understood not thy wonders in Egypt , they remembred not the multitude of thy mercies , but provoked him at the Sea , yea even at the Red Sea . This was a great aggravation . They sinned at the very place where they were delivered , and at the very time when they were delivered , at the Sea , even the Red Sea : And as it is at the 13. verse , They soone forgat his workes ; the word in the Hebrew is , they made haste to forget his workes . This is our condition : God hath brought us into the schoole of mercy , but are there not many among us that turne this schoole of mercy into the schoole of iniquity ? that remaine irreformable in a yeare of Reformation , that not onely hate to be reformed , but hate the very Reformation it selfe ? that sinne under mercies , even under mercies ? 3. Such as sinne with the mercies of God , that like the Spider , sucke poyson out of those flowers out of which a Bee suckes honey ; that sucke their damnation out of those mercies , out of which the godly sucke their salvation ; that make a golden calfe of the jewels of mercy , and sacrifice their sonnes and daughters unto devils ; that turne the grace of God into wantonnesse ; that improve their honours , learning , wealth , parts , to make themselves more active to sinne against God , to be Ingeniose nequam , facundi , sed malo publico . As Basil saith of Eve , That God gave her to be a helper to Adam , and made her of the rib of Adam , but the devill tooke this rib , and made a dart of it , and with this dart shot at Adams heart , and wounded him to death , Per costam petit cor , so God hath bestowed mercies upon us to helpe us to serve him more chearefully , more liberally , but there are many that play the devils part , and that take these mercies , and make darts of them to shoot against God , and his cause : Non ho●… quae situm mun●…s in us●… . There are thousands in the world that are worser for the mercies they receive from God , that are like unto a dunghill , the more the Sunne of mercy shines upon them , the more they stinke and putrifie in all sin . And as the clay is hardned by the Sunnes shining upon it , so there are many , the more health , the more wealth , the more honour , the more mercy they receive from God , the more they harden their hearts against God ; like Elies two sonnes , the kindlier their father dealt with them , the worser they were ; like Absalom , that as soone as ever his Father received him into Jerusalem , then he began to conspire against him . Of these David speakes , Because there are no changes in their lives , therefore they feare not God , because they meet with no crosses ; and Psalm . 73. 5 , 6 , 7 , 8 , 9. Because they are not plagued like other men , therefore pride compasseth them about as a chaine , they have more then ●…eart can wish , therefore they speake wickedly and loftily , and set their mouthes against the Heavens , &c. like Dionysius , that because he prospered in his voyage by sea , after he had robbed a Temple , boasted and said , Behold , how the gods love sacri●…edge ! I beseech you ( Right Honorable ) let us examine whether we be not guilty of these sinnes , ●…or they are such sinnes which we are all very prone to commit . Hezeki●… though a good King , yet he sinned after mercy ; when he was recovered of his sicknesse , his hea●…t was lifted up with pride . Lots Wife also , as soone as ever she was delivered out of Sodome , began to Apo●…tize . N●…y L●…t himselfe after he had received so great a mer●…y , and had seene so fearefull a judgement , yet when he came to Z●…r he was drunke , and committed incest , which he never did while he was in Sodome . And Noah also when he came out of the A●…ke was made drunke , which he never was when he lived among the wicked in the old World . And David also , when delivered from all his enemies , then he said in his prosperity he should never be moved , and then he lay with Bathsheba , and murdered Uriah . And therefore if we be guilty of this sinne , Let us be deepely humbled for it before the Lord this day . There is no sinne that doth more provoke God to anger , or sooner cause him to destroy a Nation , and to destroy it utterly , than this sinne : To sinne after mercy ▪ under mercy , and with mercies . So it is said Ezra 9. 13 , 14. Seeing thou O God hast given us su●…h a deliverance as this , should we againe breake thy Commandements , and joyne in affinity with the people of these abominations ? wouldst thou not be angry with us , till thou hadst consumed us , so that there should be no remnant nor escaping ? To sinne after mercy , and with mercy , procures universall and utter destruction . Because I called , and ye refused , I have stretched out my hand , and no man regarded , I also will laugh at your calamity , I will mocke when your feare commeth , &c. God is never more angry than when he laughs . Quod Deus loquitur cum risu , id tu legas f●…etu . We have never more cause to weepe , than when God laughs . Zach. 7. 13 , 14. Therefore it is come to passe , that as he cryed and they would not heare , so they cryed and I would not heare , saith the Lord of Hoasts , but I scattered them with a whirlewind among all the Nations , whom they knew not ; thus the laud was desolate after them . There are divers reasons ( besides the reasons before named ) why this sin ( to sin with the mercies of God ) should be such a God-provoking , such a Land-destroying sin ; which I the rather mention , that they may be forcible helps to humiliation , which is the proper worke of this day . Because mercy in it selfe is so rare and excellent a jewell , bestowed upon England purposely to serve God withall , that to abuse it to the dis-service of God , must needs be a God-provoking sin : for these rules in Divinity are very cleare . 1. The greater the person is we sin against , the greater the sin ; as to offer an affront to a King , is a greater offence than to injure a common Gentleman . 2. The better the person is against whom we sin , and the more good we expect from him , or have received from him , or the more need we have of him , the greater is the offence to offer wrong unto him . Now mercy is the greatest and chiefest of Gods attributes . In themselves Gods attributes are all equall , but in regard of our necessities , as oyle swims above all other liquors , as the Eagle is the chiefe of birds , the Lion of beasts , gold of metals , so mercy is the chiefe of all Gods attributes , and therefore to sin with mercy must needs be a horrible sin . Mercy is an attribute that we al stand in need of ; the best of men need mercy as well as the worst of men . Mercy it is the best friend we have , & indeed the only friend in Gods bosome to plead for us , it is the only Orator , and Embassador to intercede for us , it is the only fiery chariot to carry us up to heaven . When Justice pleads against us at Gods barre , we have no refuge but to his Mercy-seat . And therefore to abuse so deare a friend as mercy , and so great a friend as mercy , and such a pretious friend , and such a necessary friend , must needs make us ashamed , if not past shame , and must needs provoke God to anger , though he be full of mercy ; especially if we consider the superlative mercies that God hath bestowed upon England ; for this is another rule in Diuinity : The more elevated , and the mo●…e distinguishing any mercy is , the greater the sin , to abuse it to sin . Corruptio optimi pessima , the best things abused , prove the worst sins . Because he that sins with the mercies of God , fights against God with his owne weapons , which must needes provoke God . Suppose a man should come into a Smiths shop , and take up the Smiths owne hammer , and knocke him on the head , this were to commit a double sin , not onely to kill the Smith , but to kill him with his owne hammer . Such a double sin are they guilty of , who the more wit they have , the more they plot against God , and the more health , and honour , and wealth , the more they despise God and his Commandements , with their wealth and honour . If a Chirurgeon should freely bestow paines and charge to cure a man of a lame hand , and he should as soone as ever he is cured kill this Chirurgeon with his cured hand , this were a horrible ingratitude , and a provoking sin . Thus do they , that when they are delivered from sicknesse and made whole , fall presently to sinning against God with their health . This sin is so great , that the Apostle cries out , Shall I take the members of Christ , and make them the members of an Harlot ? God forbid ; the word in the Syriake is , God forgive : God forbid , God forgive , I should be so vile and wicked . Because he that sinneth with the mercies of God , turnes the greatest good into the greatest evill , and brings darknesse out of light , which is a worke proper to the devill . It is Gods worke to bring light out of darknesse , good out of evill , but it is the devils worke to bring evill out of good . Now to sin with Gods mercies , is to bring the greatest evill out of the greatest good ; To bring the darknesse of sinne out of the light of mercy . It is to act a devill , which God must needes abhorre , and which will certainely bring u●… to the devill . To sin with mercy is to make mercy to be our adversary . And if mercy plead against a Nation , then looke for speedy destruction . Mercy is our best friend ( as you have ●…eard ) but when we sinne against it , we turne our chiefest friend into our bitterest enemy , and mercy it selfe cryes to God against us , and the cry of mercy cryes louder against us than the cry of justice . As poyson when it is mingled with sweete Wine , the Wine puts strength into the poyson , and makes it more powerfull : so the sweet mercies of God , when they are mingled with our sins , put strength into our sins , and make them more powerfull to destroy us . In the tenth of Judges 11. God brings in his deliverances to plead against the people of Israel . Did not I deliver you from the Egyptians , and from the Amorites , and from the c●…ildren of Ammon , and from the Philistines , the Zidonians also and the Amalekites ? &c. Yet you have forsaken me , therefore I will deliver you no more . When justice pleads against a Nation , there is mercy to flye unto : but if mercy ( because it is abused to sinne ) become our enemy , there is no way but everlasting ruine . To sinne with the rare and choyce mercies of God ( such as the mercies of England are ) is a sin of such transcendent unkindnesse , as that God cannot but destroy su●…h a Person , 〈◊〉 such a Nation that is guilty of it . When David was used unkindly by Nabal , upon whom he had bestowed many courtesies , how did this unkindnesse provoke David to anger ? in somuch as he said , Surely in vaine have I kept all that this fellow hath in the Wi●…dernesse , so that nothing was missing of al that appertained unto him , and he hath requited me evill for good : so , and more also doe God unto the enemies of Da●…id , if I leav●… of all that pertaine to him by the morning light , any that pisseth against the Wall . Thus is the great Jehovah enraged when we sinne with his favours . God will say , In vaine have I adorned thee with all the Jewels of my mercy , which thou as a swine hast trampled under thy feete . In vaine have I given thee learning , and riches , and my Gospell , &c. for thou hast requited me evill for good , therefore in destroying I will certainely destroy thee . Thus also we reade in the 2 Sam. 10. When David sent a kind Embassage to King Hanun , to comfort him after his fathers death , and he despised and abused the messengers , shaving off the one h●…lfe of their beards , and cutting off their garments in the middle , &c. this did so far incense David , as it made him destroy them al after a rigid manner . Gods mercies are like Davids messengers messages of love . God lookes we should improve these messages to his glory . But if we despise them , and abuse him with them , he will utterly destroy us . O consider this , you that forget God , You that undervalue his mercies , You that contemne his mercies , You that sin with his mercies . How angry was Christ with Peter , because he would not suffer him to wash his feete ? he seemes to be more angry with him than when he denyed him , because he refused an act of Christs love . Christ tooke it unkindly , at Peters hands . When God comes in love to us , and offers to wash us , and to reforme us , if we refuse to be washed , and choose rather to wallow in the mire of sin and superstition , this will provoke God more than if we did flatly deny him . We would have healed Babylon , but she is not healed , forsake her , and let us goe every one into his owne Countrey , for her judgement reacheth unto Heaven , and is lifted up even to the skies . Which words tell us , That those that sin with mercies , shall be lifted up as high in judgement as they are in mercy . Thus it is likewise said Ezekiel 24. ver. 13. Because I have purged thee and thou wast not purged , thou shalt not bee purged from thy filthinesse any more , till I have caused my fury to rest upon thee . Oh that the Lord would give us hearts to lay these things to heart ! Oh let us be ashamed and confounded , ashamed , and ashamed , that ever we have sinned , after mercies , under mercies , and with mercies . And indeed when I consider seriously how the mercies of England are abused by England , I am possessed with exceeding great feare , lest all our mercies should be but forerunners of some greater miseries , and all our preservations , reservations to some greater destruction . For though the times are changed , yet our people are not changed ; though the times be better , yet the men that live in these times are not better . The Sodomites were delivered by Abraham , but because they sinned after their deliverance , their preservation was but a reservation for a greater destruction by fire and brimstone . Lots wife was delivered out of Sodom , but because she looked backe towards Sodom , her preservation was but a reservation to be turned to a pillar of salt . Pharaoh was often delivered by the prayer of Moses , but because he hardned his heart after deliverance , his preservation was but a reservation , till he was drowned in the Red Sea . The people of Israel had deliverance upon deliverance , but because they continued to sin after deliverance , God at last destroyed them with a wofull destruction . The Lord open our eyes to consider these things , and to be confounded and ashamed for our evill doings , and to loath our selves for our former abominations , and to be humbled exceedingly for our sins against mercy , that God may continue his deliverances to us , and our posterity after us , as long as the Sun and Moone endureth . Seeing God hath done such rare things freely for this Nation , Let us be exhorted to subscribe to the obedience of this Text , and not onely be hu●…bled for what is past , but ashamed and confounded for the time to come , to sin willingly against so mercifull a God . Let an argument from mercy prevaile with you . It is a great objection against some kinde of Preachers , that they preach nothing but hell and damnation . This Objection cannot be brought against me this day . Behold I come with an Olive branch of Peace in my mouth . I come as a Barnabas , not as a Boanerges , as a Minister of the Gospell , all apparelled with rich mercy . It is a great mercy that we have mercies to breake our hearts withall . What would Germany give , if they had these mercies ? What would Ireland doe for God , if they had these mercies ? O let mercy melt us . This was Nathans argument to David , Thus saith the Lord God of Israel , I annointed thee King over Israel , and delivered thee out of the hand of Saul , and I gave thee thy Masters house , and the house of Israel , and of Judah , and if that had beene too little , I would moreover have given unto thee such and such things . Wherefore hast thou despised the Commandement of the Lord to doe evill in his sight ? Thou , for whom I have done so much : Wherefore hast thou despised the Commandement of the Lord ? This made David cry out , I have sinned against the Lord . Me thinkes I heare God saying unto us here present , I have delivered you from many dangers , I have recovered you from many sicknesses , I have heaped many favours upon you , and if this had not beene enough , I would have done such and such things , wherefore have you rebelled against me ? O that this might affect our hearts . Observe how Davids mercy wrought upon Saul , 1 Sam. 24. 16 , 17 , 18. David had gotten Saul at an advantage , and spared him when he might have destroyed him , this did so work upon Saul , that he lift up his voyce and wept &c. Nothing ever moved Saul so much , as the kindnes of David towards him . So when we consider how neare we have beene to destruction , and how often God hath spared us , when he might have destroyed us ; let us lift up our voyces and weepe for our sins against such a God . Observe how Mephibosheth was affected with Davids mercy , in 2 Sam 9. David had cause to be revenged upon the house of Saul , but he freely shewed kindnesse to Mephibosheth , restoring him all his fathers lands , and causing him to eate bread at his Table continually . And this Mercy did so melt his heart , that he cryes out , What is thy servant , that thou shouldest looke upon such a dead Dog as I am ? O let the contemplation of Gods love towards us , make us to loath our selves for our abominations , and say , What am I , a dead Dog , an impure Swine , an uncleane Leper , that the Lord my God should doe so much for me ! Beloved in the Lord , it is my comfort that I preach this day to those that are Noble and ingenuous . My humble suite is , That you would appeare to be such indeed and in truth . An ingenuous spirit is more wrought upon by love , than feare . This Fast might have beene in blood , the Land might have beene in confusion this day . Let the goodnesse of God drive you to repentance . Let the love of Jesus Christ constraine you to obedi●…nce . There is a constraining power in love . Though a stubborne and slavish spirit is more wrought upon by judgements than mercies ; yet a gracious and godly heart is more wrought upon by mercies than judgements . And indeed in its owne nature , Mer●…y workes more powerfully , more kindly , more inwardly and deepely than judgements . 1. Mercy workes more powerfully than judgements . And therefore the Apostle Paul , beseecheth us by the mercies of God ; he doth not say , I beseech you by the judgements of God : And in 2 Cor. 7. 1. Having these promises , let us cleanse our selves from all the defilements both of flesh and spirit . He doth not say , having these threatnings , let us cleanse our selves , &c. Let a Cart loaded goe over a River frozen with Ice , the Cart breakes the Ice , but it remaines Ice still ; but let the sun shine upon the River , and it will melt the Ice , and dissolve it into water , so as nothing of the Ice shal remaine . The Judgements of God may break a hard heart , but it will remain hard still , as a Rocke broken in peeces remaines a Rocke ; But the Sun-shine of Gods mercy , and the consideration of Gods love to us in Christ will breake the heart to powder , and make it not onely a broken heart , but a soft and contrite heart . Have you not seene a Malefactor at his condemnation and place of execution , when without hope of mercy , carrying himselfe desperately , and obdurately in sinne , and afterwards , when informed that there was a pardon provided for him , hath beene exceedingly melted and broken in heart , at the consideration of the graciousnesse of the King towards him ? 2. Mercy workes more kindly and sweetly than judgements . As a thicke Cl●…ud that is melted by the Suns shining upon it , distills downe sweetly into a fruitfull showre , but the cloud that is broken with a thunderbolt makes a mighty cracke , and teares the cloud in peeces : So the mercies of the Gospel doe kindly worke upon the heart , opening it , as it did the heart of Lydia , and sweetly melting it into teares after a blessed and comfortable manner : But the thunder-bolt of Gods judgements makes an earth-quake , and a heart-quake , as it did upon the Gaoler , Act. 16. As the blustering winds teare up the Trees by the rootes : So doe the judgements of God rend and teare the heart quite in peeces , but mercies will kindly dissolve it . 3. Mercies will worke inwardly . Take a piece of gold , beate it with a hammer never so much , and yet you shall never separate the drosse from the gold by beating of it ; but put the gold into the furnace , and the fire will separate the drosse from it . The hammer of the Law will batter and bruise the soule , but the drosse still remaines in it ; but the fire of the Gospell , the furnace of Gods love will separate a man and his lusts , and purge out the filth that is inwardly got into the soule . The Sun by its hot beames made the Traveller , ( as it is in the Fable ) put off his Cloke , when the blustering winde made him gird his Cloke faster about him . Thus you see how mercy workes more powerfully , more kindly , more inwardly . Oh that it might appeare in our hearts this day , that this doctrine that I preach , is true . I read that Caesar upon a certaine time with a booke in his hand was hearing of Cicero pleading , and was so taken with his eloquence and listened so attentively , that he let fall his booke . Oh that the Lord would so affect you with the consideration of Englands mercies , that your sins may fall away from you , as Caesars book did from him . That you that write , may blot your bookes with your teares , and you that look upon me may look with teares in your eyes . Let us shed penitent teares this day , for the sins of many yeares . Let us study the duty of this Text , let us be ashamed and ashamed for our sins . There be many men , saith Chrysostome , that are ashamed of what they should not be ashamed , and not ashamed of what they should be ashamed : are ashamed to confesse their sins , but not to act their sins , not ashamed to be seene at a Play-house , but ashamed to be seene at Gods House upon a weeke day , ashamed of Christ and his cause , ashamed to be accounted precise , but not ashamed to be wicked and ungodly . And as the same Author saith , many men are not ashamed to sin , but ashamed to be known to sin , not ashamed to commit adultery , but to be knowne to commit it , not ashamed to be sinners , but to be called sinners , not ashamed to be covetous , but ashamed to be called covetous . This shame comes from the Devill , and will bring us to the Devill . Let us pitch the act upon the right object . Let us be ashamed of our evill ( and not of our good ) doings . Shame is the daughter of sin . If there had not beene sin , there never had beene any shame . But God hath appointed the daughter to devoure the mother . As the Worme eates up the tree that bred it , so let shame devoure sinne . There is no creature capable of sh●…me but man . Bruit beasts are capable of feare and sorrow , but not of shame : God forbid any here present should be so bruitish as to be past shame . To sinne and not to be ashamed of it , is Limen inferni , the next doore to damnation . The Heathen hath a saying , Erubuit , salva res est . As long as there is shame , there is hope . O let us be confound●…d and ashamed , and let Mercy be the Midwife to bring forth this shame and sorrow . The Apostle commands us , That if our enemies hunger , we should feed them , if they thirst , we should give them drinke , and in so doing we shall heape coales of fire upon their heads . The meaning is , That this mercy will be like a heape of hot coales , either to melt their hearts and make them our friends , or if they persist in their enmity , to adde fewell to thei●… torments in hell . God hath heaped many hot coales of fire upon our heads , O let this fire burne up our drosse , and melt our hard hearts lest if we continue obstinate , these Coales of fire serve to adde to our burning in bel . I read in the ninth of Daniel : When Daniel saw that the time was come wherein God had promised to deliver Israel out of Babylon , this mercy made him fast , and mourne , and confesse his sins with shame and confusion of face , &c. We hope the time is come , yea the set time , wherein God intends to shew mercy to England ; O let us pray , and mourne , and weepe , and take shame for our scarlet abominations . If we were sure that God would perfect what he hath begun and consummate our hopes , this would mightily disswade us from ever sinning against God . It is an argument sufficient that there is a possibility , though not a certainty . This was enough to worke upon the Ninivites : Let us cry mightily to God , and every man turne from his evill way . Who can tell if God will turne , and repent , & c. ? Who knowes but that God may reare us up a glorious Church ? E●…ra blesses God , that be had given them a little reviving in their bondage . We must doe as the servants of Benhadad : Bebold ( say they ) We have heard that the Kings of Israel are mercifull Kings , let us put sack-cloth upon our loynes , and ropes upon our heads , per adventure he will save thy life , &c. And when they came to the King , they did diligently observe whether any thing would come from him , and did hastily catch at it , &c. So must we diligently observe and catch at the very first appearance of mercy , and lay hold upon the very first opportunity ; I read , Zach. 4. 10. Who hath despised the day of small things ? The Prophet speakes of the rebuilding of Jerusalem , which at the first was so small , that Sanballat , Tobiah , and the rest of the enemies of Gods Church laughed them to scorne and said , What doe these feeble Jewes ? will they fortifie themselves ? will they make an end in a day ? will they revive the stones , out of the heapes of the rubbish which are bu●…nt ? even that which they build , if a Fex come up , he shall even breake downe their stone wall , &c. Yet notwithstanding they did go on , and build , and finish the worke , and all the mountaines of opposition , became a plaine before them ; And therefore let us not despise the day of smal things . It is with the friends of the Church as with the enemies of the Church , when the Churches enemies begin to fall before Gods people , they shall certainely fall . As Hamans wise men told him , if Mordecai be of the seed of the Jewes , before whom thou hast begun to fall , thou shalt not prevaile against him , but shalt surely fall before him . ( Marke those words ; if he be of the seed of the Jewes , that is , of the people of God . ) And when they fall , they fall by degrees , as it is , Exod. 14. First , God troubled the Egyptians , then he tooke off their wheeles from their Chariots , then he drowned them in the Red Sea . So it is with the friends of the Church . If they begin to rise before the enemies of the Church , they shall certainely rise , and be advanced higher and higher . And therefore when a little crevice of light appeares , when God doth but begin to looke towards us , as he did upon Peter , let us weepe bitterly , that ever we should sin against such a God . When a Cart is in a quagmire , if the Horses find it comming , they will pull the harder . God is now drawing neere to us in mercy , we have been in a deepe-quagmire , like Jeremy in his Dungeon , and God is beginning to pull us out . O let the free mercy of God , and his unparalleld love , breake our hearts for , and from sinne . If this be true , then all our Ministers will be found lyars , for they have prophesied the certaine ruine and desolation of England . Jonah was no lyar when he preached , Yet forty dayes and Niniveh shall be destroyed , because he was to be understood conditionally . So are all our threatnings to be understood with an , If , &c. We Ministers preach what God in his ordinary way is wont to do , & what God in his word hath threatned to a Nation guilty of such sins as ours are . But God hath dealt with England , not according to his ordinary rule , but according to his Prerogative . England ( if I may so speake with reverence ) is a Paradox to the Bible . The Bible tels us what sinnes will make a Nation ripe for destruction , and we finde these sinnes in our Nation . But if God will leave his ordinary road , and except us from the generall rule , and miraculously save us by Prerogative , and free grace , who can hinder a free agent ? This is a rare act of his Prerogative , & the more mercy there is in it , the more ought we to be confounded for our apostasies , whoredomes , abominations , and rebellions against this God . Men , brethren and fathers , if all that I have said this day , wil not worke upon your hearts , give me leave to name some other kind of mercies unto you . For I am all for mercy this day . 1. Consider , What a mercy it is for God to make you men , when he might have made you toads . I doubt not but you have heard the story of the two Bishops , that being riding to the Councell of Constance , and espying by the way a poore Country man weeping , turned towards him , and asked him , why he wept , he answered , I weepe to see t●…is toad ( that lay upon the ground before him ) because I never blessed God sufficiently , for that he made me a man and not a toad . This answer made them goe away astonished and ashamed for their owne unthankfulnesse . And it may justly worke the like effect in us . 2. Consider , What a mercy it is to be not onely a man , but a rich man , a Gentleman , Knight , or Lord , &c. There is none here , but such whom God hath lifted up above thousands in outward mercies . What a shame is it for a poore Cobler to doe more service for God , than it may be some of you doe , that have received so much from God . May not Christ say to you as he did to the Jewes ? I have done many great workes among you , for which of these doe you stone me ? I have done many great things for you , I have given you health , wealth , credite , wit , and honour , and for which of these is it that thou blasphemest my name , and despisest my Sabbaths , and refusest to obey my Commandements ? It is said of Heliogabalus , that he provided silken halters to hang himselfe withall , and ponds of sweet water to drowne himselfe withall , gilded poysons to poyson himselfe withall . O let not your honors and riches , &c. be silken halters to strangle your soules ! let not your pleasures be ponds of sweet water to drown your soules ! let not your preferments be gilded poysons , to poyson your soules ! Say as Nabal did ( but in a better sense ) shal I take my health which God hath given me , to sin against my God with it ? God forbid . Shall I take the wit that God hath given me , to plot against God and his cause with it ? God forbid . 3. Consider , the patience of God towards us . This is an argument that should drive us to repentance , Rom. 2. There is no sin , but it is committed in the very bosome of God . For God fils Heaven & earth , and sees all your curtaine abominations . And he is able to destroy you , he is just , and must wound the bairy scalpe of those that goe on in their wickednesse , and he is a holy and a pure God , that hates your iniquities from his very heart . And yet behold how patient this God is towards you ! At such a time , when thou wert in the act of adultery , he might have sent thee to hell in the very act , he might have made thy tongue to rot , the last oath thou sworest . Nothing with-held him but pure mercy . O let this melt our hearts . What a mercy is it to be out of hell ? Many in hell have not sinned the sinnes that we have done . It is his free grace that we are delivered . We might have been weeping in hell at this instant : And then our teares should have beene our hell , but now they will prove our heaven , if God worke them in us . 4. Consider , the Lord Jesus Christ , and his love in dying for thee . If thy heart be as hard as an Adamant , the blood of this scape Goate will soften it . There were five men met together , that asked one another what meanes they used to abstaine from sinne . The first answered , That he continually thought upon the certainty of death , and the uncertainty of the time of death , and that made him live every day , as if it were his last day . The second meditated of the severe account , he was to give at the day of judgement , and of the everlasting torments of hell , and this kept him from sin . The third , of the vilenesse and loathsomenesse of sin , and of the excellency and beauty of grace , and this made him abhorre sinne . The fourth , of the everlasting rewards and pleasures provided for those that abstaine from sinne , and this prevailed with him . The fifth and the last , continually meditated of the Lord Jesus Christ , and of his love , and this made him ashamed to sin against God . This last is the greatest motive of all . If the pacification betweene the two Nations of England & Scotland will not affect us , let the great pacification that Christ hath made for thee between God and thy soule move thy heart to be ashamed to offend God . It is the greatest argument I can use , to say , For Jesus Christ his sake be ashamed and confounded for your evill waies . 5. Consider , the long enjoyment of the Gospel , the powerfull and plentifull preaching of it , joyned with peace and plenty . And let us mourne for our Gospel sins for our unprofitablenes , and unfruitfulnesse under such fruitfull meanes , that we have beene like a barren ground which no plowing will make good . Let us mourne for our unbeliefe , and impenitency . Let Gospel sins produce Gospel sorrow . Teares are made onely for sin . If we mourne our eyes out for worldly losses ; we cannot profit our selves . But if we weep for sin , this will quench the fire of hell . There are 2 sorts of sins , and 2 sorts of curses : legall sins & Gospel sins , legall curses and Gospel curses : Legall sins will bring legall curses ; But Gospel sins ( unlesse there be Gospel sorrow ) will bring a Gospel curse , which is above al legal curses . Of this curse the Apostle speaks 1 Cor. 16. 22. If any man love not the Lord Jesus Christ , let him be Anathema Maranatha : that is , accursed for the present , & reserved for the vengeance which Christ will render to all unbelievers , when he comes to judgement . This is curse upon curse . And this is the curse due to them that abuse mercies . The Lord deliver us from this curse . 6. Let every man consider the personal mercies that God hath bestowed upon him in particular , & take all these mercies , & lay them to his heart , & they wil dissolve the stone in his heart ; let our hearts be as wax , & these mercies as the sun to melt them into godly sorrow . Make a double Catalogue : One of thy sins ; The other of Gods mercies to thee , & binde them about thy heart to bring it into a religious frame . Thus I have named six other mercies . My humble suit is , That you would p●…nder & consider seriously what hath been said unto you . Consider what I say , saith the Apostle , and the Lord give you understanding . The Thessalonians had never understood what Paul had said , if they had not considred it . No more shall we profit by this Sermon , if we do not consider what hath bin said . And this consideration must have foure ingredients . 1. We must consider these mercies distinctly , and deliberately . If a man hath a sweet Cordiall in his mouth and swallow it downe whole , he wil not taste the sweetnes of it , but if he chew it by degrees , it wil be very pleasant to his taste . So these mercies will doe us no good , if we swallow them down without serious meditation . But if we chew them and consider them distinctly and deliberately , one mercy after another , they will exceedingly affect us . 2. We must consider them with reflexion upon our selves , and application to our selves . As it is reported of Plato that when he did walk in the streets , if he saw any man disordred in his speech , or any other way he would say to himselfe : Num ego talis ? Am I such a one as this is ? So must we say , Num ego talis ? Have I abused these mercies ? Have I sinned with these mercies ? And as the Apostles severally asked Christ , Master , is it I ? So m●…t we aske our hearts , Am not I the man that ought to be ashamed , and ●…nfoundid for my sins against mercies ? 3. We must consider these mercies in as neere a propinquity as we can possible . It is a true saying of the Philosoper , Things that are seen far off , are as if they were not : A great man a far off seems little or nothing : An enemie a farre off , or a serpent a farre off , doth litt●…e trouble us . So it is with mercies . If we looke upon them at a distance they will seeme little , and little affect us , but if we take them neere to us , they will seeme ( as they are ) very great , and will mightily worke upon us . 4. Consider these mercies devoutly with prayer unto God to make them heart-melting mercies . Pray to Christ to looke upon thee , as he did on Peter ; The Cock crew once and Peter wept not , the Cock crew twice , and Peter wept not , because ( saith Ambrose ) Christ did not looke upon him . But as soone as ever Christ looked upon him , then he wept , Aspexit Christus & flevit . We Ministers are as the crowing of Peters Cocke , we cannot make you ashamed and confounded for your evill doings , unlesse Christ looke upon you . The Lord Jesus in his mercy cast his eye upon us this day , that we may all of us goe out and weep bitterly , as Peter did . The very brute beasts have bin wrought upon by mercie . Some write ( though others contradict it ) of the Elephant , that because it wants joynts it cannot kneele , & if it once fall it cannot rise , and therefore when it sleeps it sleepes leaning upon a tree . Now the hunts-man observing upon what tree it sleeps , desirous to take it , comes in the day time , and sawes that tree almost asunder , and when the Elephant comes to leane upon it , the tree falls , and the Elephant with it ; Then comes the hunts-man , and lifts up the Elephant , which he takes so kindly , that ever after he followes the hunts-man where ever be pleaseth . This story may be applyed divers wayes . When we were all fallen in Adam by eating the fruit of the forbidden tree , unable to rise againe , Jesus hath lifted us up from hell : O let this mercie melt us into obedience . When we were all falne of late yeares in this Kingdome into a desperate condition : God by the King and Parliamant hath raised us up to a hope of better dayes . O let us be ashamed to be disobedient to this God . There is another famous story of one Androdus dwelling at Rome , that fled from his Master into the wildernesse , and tooke shelter in a Lions Den ; The Lion came home with a thorne in his foot , and seeing the man in the den reached out his foot , and the man pulled out the thorne ; which the Lion tooke so kindly , that for three yeares he sed the man in his den . After three yeares the man stole out of the den , and returned backe to Rome , was apprehended by his Master and condemned to be devoured by a Lion . It hapned that this very Lion was designed to devour him ; The Lion knowes his old friend , and would not hurt him . The People wondred at it , the man was saved , and the Lion given to him , which he carried about with him in the streets of Rome . From whence came that motto , Hic est homo medicus leonis : hic est leo hospes hominis . Beloved in the Lord , the great God by the help of you , and the House of the Lords hath plucked many thorns out of our feet . O let us not now bring forth thornes and briers . Let not our hearts be drie and barren as the thorny ground . Let us not kicke against God with our feete while be is plucking out the thornes that trouble us . Let us not be worse than the brute beasts . But if all this will not prevaile , suffer me I beseech you to remind you under new expressions of what hath beene before said , and to offer some new motives unto you . 1. If the beginnings of hope that now appeare , and these inclinings of better dayes will not work upon us to bumble us for , and from sin : God will take away all our hopes , & all his mercies from us , and give them to a Nation that will make better use of them . And as I said in my last Sermon which I preached before this Honourable assembly ) he will repent of the good things which he intended to bestow upon us . Remember what I hinted before of Saul , that if hee had tarried for Samuel , God would have established the kingdome unto him , But now , saith Samuel , thy Kingdome shall not continue . How do we know but that if we humble our selves , and enter into covenant to be G●… people , and seeke the Lord with all our heart , but that God may establish us to be his choice people for ever ? But if we harden our hearts against God and his wayes , God will say unto us t●…is day , I thought to have made you a happy kingdome , but now your happinesse shall not continue . 2. When God hath done much for a Nation , and that Nation sinnes with his ●…ercies , God will not onely take away his mercies , but will send curses instead of blessings . For so it is said , Josh. 24. 20. If yee seeke the Lord , and serve strange gods , then will he turne and do you hurt and consume you , after he hath done you good . God may out of his free mercy prorogue , and demurre our ruine , but be will never remove it , till our Nationall sinnes be removed . 3. If God should heale us , help us , and lengthen out our tranquillity , and make a reformation among us , yet it would be but a lame cure , if we be not confounded and ashamed for our evill wayes . It will be but a skinning over of our disease , and a daubing of us up with untempered morter , a smothering of the fire , which will breake out the more afterwards . But a perfect cure can never be expected from God , till th●…re be a Nationall humiliation , and refo●…mation . 4. Adde lastly , if God should shew us mercy , this mercy will be accursed unto us , if we be not humbled and reformed . A mercy abused is no mercy . Mercy turned to sinne , takes away the comfort of the mercy , and turneth the mercy into a curse ; As the raine , that falls upon the Sea , is made salt by the salt water . And that which falls upon moorish grounds , breeds Toads and Serpents : So all the goodnesse and mercies of God falling upon wicked , impenitent , and irreformed hearts , breed nothing but the ver●…●…f sinne and iniquity . Mercy is like the water of jealousie , of which ●…e read Numbers the fifth : If the woman was innocent , it made her fruitfull , but if guilty it made her rot . So the mercies of God if we be good , make us more fruitfull . It is Maximum & aptissimum motivum & medium obedientiae . But when they fall upon a wicked spirit , they make him the more rotten , and the more wicked . The Lord blesse these considerations unto you . For the conclusion of all , I will do two things . 1. I will name some particular sinnes , which are most opposite to the mercies God hath done for England , and beseech the representative House of England , to be confounded and ashamed to commit such sinnes any more . 2. I will name some speciall and heroicall Uses which you are to make of Gods mercies , besides this in the Text . 1. I will name some particular sins , &c. 1. Be ashamed , O house of Egland , to forget the mercies you have received from God . It is a great mercie that we have mercies to remember , and if wee refuse to remember Gods mercies , God will take order that we shall have no mercies to remember . Let not the brand of the chiefe Butler be justly fastned upon us , Yet did not the chiefe Butler remember Joseph , but forgot him . 2. Be ashamed , to contenme and despise the mercies you have received from God . There are many like the Israelites in Babylon ; that liked their habitations in Babylon so well , that when Cyrus gave them leave to goe to Jerusalem , they would not leave Babylon to goe to Jerusalem . So there are many that like their former condition under the innovation so well , that they had rather continue in Babylon still , than accept of the reformation offered . That begin to say of Mannah , We have nothing but this Mannah ; and to wish for the Garlicke and Onions of Egypt againe . This is a grievous abomination . God was very angry with the Israelites for this sin , he sent plagues upon plagues among them for it . And when at last they brought an evill report upon the land of Canaan , and ( as David saith , Psal. 106 ) despised the holy land , refusing to go into it , God was so provoked with this sin , that he would not pardon it , but set them back again 40. yeares , and destroyed their carkasses in the wildernesse . Would to God I could not say , that there are some among us , that raise up an ill report upon the reformation intended , as if the Parliament had a purpose to bring in an Anarchie , to reduce every thing into its first Chaos , to leave every man to do what is good in his owne eyes , as when there was no King in Israel : And upon this false rumour they despise the blessed Canaan that we are going into . Oh let us be ashamed and confounded to commit this sinne . This will make God carry us backe againe to the wildernesse . 3. Be ashamed to distrust God and his power in time of great difficulty , having received so many and so great deliverances . We are for the most part like the children of Israel , who although they were by a mighty hand brought out of Egypt , and through the red Sea , &c. yet upon every strait they began presently to murmure , and to thinke of making a Captaine to returne to Egypt , never considering the iron bondage they endured in Egypt . God hath brought us out of the Egyptian bondage , and carried us through a red sea of dangers , and yet when wee meete , though but with the news , of any Giants or Anakins , we begin presently to distrust , and to say : Can God prepare a table in the wildernesse ? can God make a way through the hoasts of the Phi●…istines ? And some of us begin to wish that things had remained as at first . This is a horrible sinne after so many mercies . As Austin saith of Jesus Christ , He that will not beleeve in Christ after so many miracles , without a new miracle , he himselfe is a great miracle . So he that will distrust God , after so many miraculous mercies , is himselfe a miracle of unbeliefe . How often hath God appeared in the mount these two last yeares , as if he had resolved to take up his dwelling there ? How many mountaines of opposition have melted before you , as mountaines of snow before the Sun ? Be ashamed , be ashamed O house of England , to distrust God after so many mercies . 4. Be ashamed to be cowardly and faint hearted in the cause of God , that hath so mightily appeared for us . I remember the storie of Nehemiah , Chap. 6. It is there said , That when the enemies heard that the worke of the building of the Temple prospered beyond their expectations , th●…y accused Nehemiah of treason against the King , and when that plot did not succeed , they bore him in hand as if some Assassinat had conspired his death . And all this was done to make him afraid . But he was above all feare ( shall such a man as I fly ? ( saith he ) shall such a man as I feare ? ) and finished the worke , insomuch as that when the enemies heard thereof they were much cast downe , for they perceived that this worke was wrought of God . Remember that the fearfull are put , not onely among unbeleevers , murderers , whoremongers , sorcerers , Idolaters , &c. but in the forefront of them all . Be not afraid to incounter difficulties . When Peter came up to the iron gate , it opened to him of its owne accord . 5. Be ashamed to abate and coole in the worke of the Lord . God will spue out a lukewarme Christian . When Moses let downe his hands Amaleck prevailed ; if you coole but a little , the adversaries will waxe hot . There are many that labour to cast water upon your zeale , but remember the cause is Gods , and say with David , It is before the Lord , I will be more vile still . The people of God will honour you , though Michol scoffe at you . It is a great mercie that God hath kept us from blood . God hath left our blood in our veines , let it boyle up in the cause of God . 6. Be ashamed to injure the instruments by which God conveyes these mercies unto us . When Corah and his company rebelled against Moses and Aaron , then came the plague . As we must not idolize , so we must not injure the golden pipes , through which these mercies flow unto us . 7. Take heed of being ashamed of the cause of Christ . God hath not beene ashamed to appeare for us , let us not be ashamed to appeare for him . Remember that thundring speech , Mark . 8. 38. Whosoever shall be ashamed of mee and my words , in this adulterous and sinfull generation , of him also shall the Sonne of man be ashamed , when he comes in the glory of his Father , with the holy Angels . It is not enough not to be ashamed of Christ in a good generation , but we must not be ashamed of him in an adulterous and sinfull generation . 8. Let us neither pride our selves in our mercies , nor waxe wanton in our mercies . It is recorded in the French History , that when the Protestants of France began to grow wanton of their peace and prosperity , and began to affect a vaine and frothy way of preaching , the●… came the cruell massacre upon them . 2. I will briefly name some speciall and heroicall Uses , which we are to make of Gods mercies , besides this use in the Text . 1. Do something , O house of England , for the honour of the Lords day , which hath beene much prophaned , not onely in our practises , but in our Doctrines . Christ Jesus hath two dayes , The day of the Lord , which is the day of judgement , And the Lords day . If you looke to appeare with comfort at the day of the Lord , honour the Lords day ; There is a day of the Lord , for those that abuse the Lords day . Do something to make this day more honourable by way of spirituall satisfaction . 2. Do something to purge the Land more and more of the innocent blood of the Martyrs in Queene Maries dayes , by the Lawes that were then established . Oh that in our publike Fasts a clause might be interlaced , To command the Land to be humbled for that bloody sinne , that so the Nation might be freed from the guilt of that blood . This will be an heroicall worke , worthy of a people endeared to God by such mercies . 3. Do something for the reformation of Gods house . Mistake mee not , I do not forget to remember with thankfulnesse , what you have already done , but goe on , I beseech you , to perfect what you have begun to do . And consider what some say of Solomon , That it was his great fault , that he bestowed more time in building of ●…is owne house , than he did in building the house of God . He was but seven yeares in building the house of God , and thirteen years in building his owne house . And it is observed he never prospered after . The Scripture seems to give a little hint of this . For it is said in the 1 King. 6. 38. So was he seven yeares in building the house of the Lord . And in the next verse it is added , But Solomon was building his owne house thirteene yeares . This ( but ) may seeme to be a secret kind of reproofe . O let not the like blame be cast upon you ! Make haste to repaire the ruines of Gods house . And be sure to repaire it according to the Word of God , not according to humane policie . Let mee desire you never to forget the story of David , who when he went to bring home the Arke ▪ with great joy , because he brought it not home in due order , but suffered it to be carried in a Cart , when God had commanded it should be carried upon the Priests shoulders , there was a great breach made , and a great stop of the worke . As it is expresly said , 1 Chr. 15. 13. Because he did it not at the first , therefore the Lord our God made a breach upon us , for that wee sought him not after the due order . A reformation made according to the rule will abide , when all others will molder away , and the blessing of God will be upon it , and upon the maker of it . 4. Do something for the setting up of a Preaching Ministrie throughout the Kingdome ; That the light of the Gospell of Jesus Christ may shine in the dark corners of the Land . And provide a competent maintenance for the Ministrie , for feare lest scandalōus Livings , make scandalous Ministers . 5. Do something to purge out all the defilements that are in the pure worship of God , that the pure and holy God may be worshipped with pure worship , purely , by pure worshippers . 6. Do something for bleeding Ireland , Pitty Ireland that 〈◊〉 the mercies we enjoy . Pray for Ireland . Underwrite for Ireland . This designe now on foot is a worke of great piety , a meanes to roote out Popery for ever out of Ireland , and it may prove as profitable as pious . Send speedy aid , and the Lord blesse it when it is sent . And thus I have finished my Sermon . It is reported of Ignatius , that when he heard a clocke strike , he would say , Here is one houre more now past , that I have to answer for . Give me leave to tell you , you have heard a Sermon of two houres , and therefore you have two houres more to answer for . The Lord enable us to give up a good account of this dayes meeting . Let us pray down●… a blessing fro●… heaven upon what we have heard . For though the mercies of God be most free , as I shewed you in my third Doctrine , yet God must be enquired of by the bouse of England , to do●… these mercies for them , as it is expressely set downe in the 3●… . verse of this Chapter . Prayer doth not merit mercie , but fits us fo●… mercie . If we will have mercie , we must bring vessels to hold it , and no vessels will hold mercy but broken hearts . This is a Paradoxe in nature , but not in grace . Deus non infundit oleum misericordi●… , nisi in v●… contritun●… . And where should we goe for a broken heart , but to the heart-maker ? Let us pray unto God to fit ou●… Nation for more mercies , and then to bestow them upon us . FINIS . Notes, typically marginal, from the original text Notes for div A32016e-140 Vincit invincibilem ligat omnipotentem . 2 King. 4. 23. Amos 8. 9 Numb. 29 〈◊〉 H●…b Antiqu●…ty . Esay 58. 1. * 〈◊〉 Art●…xes . Notes for div A32016e-1210 Prov. 27. 1 Part. 1. Vers. 24. 25. 26. 30. Doctr. 1. Ezek. 37. Vers. 17. Prov. 11. 8 Prov. 21. 18 Psal. 63. 13. Psal 63. 14. 2 Part. Doctr. 2. 2. Judg. 7. 2. 1 Sam 14. Gen. 7. 16. Act 16 Psal. 12●… ▪ Psal. 126. Psa●… . 9. 16 Prov. 5. 22. Esay . 59. Exod. 1●… . 11. Ps. 67. 10. Vse . 1. Vse 2. Vse 1. P●…al . ●…15 . Dan. 4. 30. Quest . Answ. 2. Sam. 12. 28. Vse 〈◊〉 Englands mercies must bee made , Moti●…a obedientia . Rom. 12. 〈◊〉 〈◊〉 Memorandums of duti●… . Ester . 5. Specula 〈◊〉 . 〈◊〉 Footstooles of obedience . Bridges to obedience . Psal. 48. 10. Psal. 16. 11. Cordialls of comfort Judge . 13. 23. Media & instrumenta obedientiae . Joel 2. 13. Psal. 137. 〈◊〉 Sam. 7. 18. Part 3. Ezek. 36. 22. Doct. 3. Quest . Answ. 1. Acts 5. 31. 2. Vse . 1. Luk. 13. Ac●… . 2●… . Vse . 2. Use 3. Psal. 44. 3. 1 Cor. 4. 7. Zach. 4. 6 , 7. Use 〈◊〉 . Eph. 2. Eph●… . 1. Rom 6 23. Rom 9. Use 5. 4 Part. D●…ct . 4. Ezek. 16. 61 , 62 , 63. Ezek. 20. 41 , 42 , 43. Ezek. 36. 31. Reas. 1. Jer. 2. 5. Jer. 31. 3●… . 〈◊〉 2. 〈◊〉 . 3. . 〈◊〉 T●…m 3 1 R●… . 〈◊〉 . 21. 27. 〈◊〉 . 5. 1 Cor 6. 19. R●…s . 6. Ez●…k . 6 ▪ 9. R●…as 7. Rom. 2●… . 〈◊〉 3. 2. Math. 11. 21 , 22. Heb. 2. 16. Reas. 8. Vse 1. Deu●… . 32. 6 Ps 10●… . 7. Ps. 109. 13 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Psal. 55. 19 2 Chro. 36 22. Psal. 30. 6. Prov. 1. 24 Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. 1 Sam 25. 21 , 22. Ier. 51. 9. Gen. 14. ●…se 2. 2 Sam. 12 〈◊〉 , 8 , 9. Rom. 12. 1 Rom. 1●… . 20. Daniel 9. Object . Answ. Ionah 3. 7 8 , 9. Ezra 9. ●…0 〈◊〉 Kings 20 31 , 32 , 33. Neh. 4. 2 , 3 Ester . 6. 13 Object . 2. Answ. 1. Answ. 2 2 Thes. 4. Jet. 18. 10 1 Sam. 13. 14. Josh. 24. 20. Num. 5. 〈◊〉 ●…0 23 Num. 14. Psal. 106. Neh. 6 , Rev. 21. 8. Act. 12. Mat. 8 38. 1 King. 6. 38 1 King. 7. 1. 1 Chr. 15. 13. Ezek. 36. 37. 
A42091	----	The fast: As it was delivered in a sermon at St. Margarets in Westminster, before the honorable House of Commons upon Wednesday the 12th. of June 1661. being the day appointed by His Majesty and the Parliament, for a solemn humiliation upon the late abundance of rain, and the danger of famine, and pestilence likely to ensue thereby. / By Tho: Grenfield A.M. Preacher to the Honorable Society of Lincoln's-Inne. Grenfield, Thomas. 1661 Approx. 68 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42091 Wing G1937A ESTC R30320 99834868 99834868 39477 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42091) Transcribed from: (Early English Books Online ; image set 39477) Images scanned from microfilm: (Early English books, 1641-1700 ; 1794:9, 2922:8, 2977:26, 1462:13) The fast: As it was delivered in a sermon at St. Margarets in Westminster, before the honorable House of Commons upon Wednesday the 12th. of June 1661. being the day appointed by His Majesty and the Parliament, for a solemn humiliation upon the late abundance of rain, and the danger of famine, and pestilence likely to ensue thereby. / By Tho: Grenfield A.M. Preacher to the Honorable Society of Lincoln's-Inne. Grenfield, Thomas. The second impriession [sic]. [7], 26 [i.e. 30], [1] p. Printed for Henry Brome at the Gun in Ivy-lane, London, : 1661. With a preliminarly license leaf. Numerous errors in pagination. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fast-day sermons -- 17th century. Sermons, English -- 17th century. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Emma (Leeson) Huber Sampled and proofread 2007-12 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Jovis 13 die Junii Anno Regni Caroli Secundi Regis 13. ORdered , that the Thanks of this House be returned to Dr. Earl Dean of Westminster , and Mr. Grenfeild Preacher to the Society of Lincoln's-Inne , for the Sermons they Preached yesterday , and that they be desired to print their Sermons : And Mr. Smith is desired to return the Thanks of this House to Mr. Dean Earl , and Mr. Pryn to Mr. Grenfeild . Will : Goldesbrough Cler. Dom. Com. THE FAST : As it was delivered in a SERMON At St. Margarets in Westminster , before the Honorable House of Commons upon Wednesday the 12th . of June 1661. being the day appointed by His Majesty and the Parliament , for a Solemn Humiliation upon the late abundance of Rain , and the danger of Famine , and Pestilence likely to ensue thereby . By THO : GRENFIELD A. M. Preacher to the Honorable Society of Lincoln's-Inne . The Second Impriesson . Luc. 22. 28 , 29. You are they which have continued with me in my temptations : And I appoint unto you a Kingdom , as my Father hath appointed unto me . Vbi malos praemia sequuntur , haud facilè quisquam gratuitò bonus est . Salust . ad Caesarem . Suum cuique tribue , Hoc fac & vives . LONDON , Printed for Henry Brome at the Gun in Ivy-lane , 1661. To the Honourable the House of COMMONS , Now in Parliament Assembled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gentlemen , YOU have desired me to Print my Sermon , and I desire you to Practise it ; because , 't is never so well printed as when 't is practised : And give me leave to tell you , that if I could order you so well , as you can order me , you should practise it as well as I print it : Neverthelesse , I will perform my part . Our present age has been an age of wonders , I offer only three ( and those the greatest of them ) to your consideration : We have had the best of Princes barbarously murthered ; A banisht Prince miraculously restored ; And a loyal people ( as yet ) but badly requited . To the first of these you owe your solemn sorrows , for the second your constant thanks , and to the third your just compassions . For these I was willing to obey your commands , for these I chose my Text , for these I have pleaded , and for these I have done what I never did before , I have printed what was pleaded for them , that , in case they miss of any other or better remembrance , ( as they have done hitherto ) yet they may meet with some slender one at least upon a paper . 'T is confest , you have done your duty well and handsomely to the two first of these wonders , by answering them both , with proportionable and becomming affections ; you have mourned soundly for the first , and reforced lustily at the second : These things you ought to have done , yet not to leave the other undone ; undone it is as yet , and so are they for whom it should be done ; and they can say it from as profound an experience , as any part of Mankind , Eccles . 8. 14. There is a vanity , which is done upon the earth , that there be just men , unto whom it hapneth according to the work of the wicked : Again , there be wicked men , to whom it hapneth according to the work of the righteous . It is this Subject , I am now upon , a very poor one , yet a very good one , and a very good one , because a very Loyal one , and if Novelty makes any thing acceptable ( as it does ) then this paper may challenge your acceptance , because it treats of a Subject never ( as yet ) thought upon , of a Subject never handled by any , but very coursly , very wrongfully . It is now in your power to do them right , that have suffered wrong , and to feed and relieve these hungry ones , and the honour of the Action will be this , that hereby you wil be followers of God : For , the Lord executeth judgment for the oppressed , he giveth food to the hungry , he looseth the prisoners , and raiseth them that are bowed down , Psal . 146. 7 , 8. Be ye therefore merciful even as your heavenly Father is merciful : As he is now , he is merciful both to the just , and to the unjust ; be merciful to both you may , but , to be merciful to the unjust only , and not to the just also , this is cruelty ; if honest men may not have the preference in your mercy , you cannot do lesse , then let them go sharers with others , that have far less ( if at all ) deserv'd it . 'T is very possible , ( and , I fear , very probable , ) that many years may not bring forth such a Temper , and Complexion of Parliament , as this is , in which you sit : for 't is a thing as full of Hazard , as the project of the great Elixir , which misses a hundred times , before it hits once ; your children to many Generations may sadly desire to see one of the days of such a Convention , and yet not see it : Therefore , behold , now is the accepted time ; behold now is the day of salvation : To day therefore ( after so long a time ) whilst it is said , to day ; harden not your hearts ; if you do , and ( with Esau ) sell your own , and others birth-rights , afterwards , when you would inherit the blessing , you will be rejected , though you se●k it carefully with tears . You love , and are for Loyalty , I know you are ; and if you be , then cherish what you love : let that tree have the most , and best care and water , the best soil and fence , which gives you the fruit you most love . It was a crueltie no where to be found ; but in a Nero , Ardet Roma , dum cythara canit : And shal we ( as Israel , Amos. 6 , 4 , 5 ; 6. ) lye upon beds of Ivory , and stretch our selves upon our Couches , and eat the lambs out of the Flock , and the Calves out of the midst of the stall ? shall we chant to the sound of the Viol , and invent to our selves instruments of Musick ? shall we drink wine in bowles , and anoint our selves with the chief oyntments , and not be grieved for the Affliction of Joseph ? If so , what will follow ? even the judgment we now fear , ver . 7. the banquet of them that stretched themselves , shall be removed . I am apt to think , that David blusht , when , having obtained rest from all his Enemies round about , and sitting quietly in his house , he told the Prophet , 2 ▪ Sam. 7. 1 , 2. See now , I dwell in a house of Cedar , but the Ark of God dwelleth within curtains ; and they were very course ones too , for they were made of Goats hair : Such a blush would become you , and you will never look so handsomly as when this brings up the Reds into your Cheeks , to consider , that the Lord hath given you rest , and hath set you down peaceably in your houses ; and yet all this while , these Men ( like the Arke ) remain clad in course and torn garments , and though the foxes have holes , and the birds of the Air have nests , yet these men have not a place where to lay down their heads . — pudet haec opprobria nobis Et dici potuisse , & non potuisse refelli . Methinks , 't is enough to make you shake , and sweat again , to consider how open you lye to the just complaints of these poor souls , if they should bespeak you in the language of the Apostle , ( then in a case much like theirs now ) 1 Cor. 4. 8. &c. Now ye are full , now ye are rich , ye have reigned as Kings without us , and we would to God , ye did reign , that we also might reign with you : For we think , that God hath set forth us last , as it were men appointed to death ; for we are made a spectacle unto the world , and to angels , and to men : we are fools , but ye are wise ; we are weak , but ye are strong ; ye are honourable , but we are despised : even unto this present hour we both hunger , and thirst , and are naked , and are buffeted , and have no certain dwelling place : And labour , working with our own hands ; being reviled , we blesse ; being persecured , we suffer it ; being defamed , we intreat : we are made as the filth of the world , and are the off-scouring of all things unto this day . And if this be their Case , ( as indeed it is , ) then , how just and ingenuous will it be for you , to consider it : And remember , that if it be just and good with God , that our light afflictions , which are but for a moment , should work for us a far more exceeding , and eternal weight of glory : then certainly he will not take it well at your hands , if their heavy afflictions , which have been for many years , should work nothing for them , but a far more exceeding and insupportable weight of want and misery . I have forgot the Name , but I remember the Vertue of that great Commander , who when his Army was much distrest in point of Aquation , and a bottle of water was presented to himself by one of his Souldiers , he flung it on the ground , and this after it , God forbid , that I should drink , when my poor Souldiers are perishing with thirst : And the kindnesse of Alexander ( if Curtius may be creàted ) was as great as himself , who in a cold frosty night sitting by a great fire in an open field , and espying a poor Souldier upon an out-gard ready to drop down dead with the Cold , ran to him , took him up in his Arms , brought him to the Fire , set him in his own Chair , rubb'd and chafed him with his own hands , and with much ado brought him to life These wise men knew this to be the way , to oblige an Army to them . I leave this with you , to apply , and to divine what I mean by it ; and withal , you may do well to remember , how many of your own families received both their Honours and Estates from the Norman service : That just Prince thought it his duty to requite his Souldiers , and if you would know the English of Miles , Eques , Comes , &c. which you now wear about your Eschutcheons , they are flowers which grew up out of that Field , far unlike those weeds , which now spring from a service as ingenuous and just as that for which the Herauldy is so much altered , that they yet wear no other badg , then Pedes , Pauper , Famelicus , for being Loyal to their Prince . Methinks , 't is not so handsome , to see a Nation ( that was lately Gules all over ) now to stand checker'd Argent and Sable , and to behold our late great Mercy of our Soveraigns Restauration , like that Pillar Exod. 14. 20. Cloud and darknesse to some , but light to others ; nor are Things well in Tune , when ( as at the building of the second temple , Ezra 3. 13 ) we cannot discern the noise of the shout of joy , from the noise of the weeping of the people , when one part ( the more antient and righteous ) may weep it out with the Poet , — Haec ego , — tulit alter honores , Sic vos non vobis — And another ( more novel and criminal , ) shall triumph it with an O quàm bonum jucundum , &c. Oh how pleasant and profitable a thing it is to fight against our Soveraign ! whereas the truth is , Justice can never speak better sense , then when it doth upbraid such demeriting persons with that Sarcasm of the Apostle , Rom. 6. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? what fruit would you have from those things whereof you are now ashamed ? For the end of such things is Death . And let no man recriminate this addresse , from the intemperance and debauchery of the Persons , for whom 't is made . I remember the check and aspersion , given of old by the Pharisees to Christ , who censured him for eating with Publicans and Sinners , when he had no where else to go : 'T is a very hard piece of Justice , to censure and condemn men for eating and drinking in publick houses , when they have no Houses left them of their own , to eat and to drink in . If there be Oaths and Atheism , &c. more visible among them , then others , it will lye very much at the doors of their Oppressors . David had lost almost all his Religion by the contemplation of the good successe of evil men , Psa . 73. Do them right , and try what they will be , surely those consciences , which have worn about them such deep impressions end resentments of Loyalty and Honour all this while , ( and that at so great a disadvantage ) must in charity be hoped to have other good principles of Morality also , which though perhaps they lye now in a swound , yet they may be awakened into practise by your just Encouragements ; and 't is ten to one , but you will thereby restore them , not only to their Rights and Fortunes , but to their wits and vertues . A breath from your lips is able to quicken this field of dry bones into an Army of Vertuoso's . I will not prescribe to your Wisedoms what to do for them nor adventure at reasons of State , why something must be done : There are many and great ones , but you can give them to your selves ; they are those of Religion , which I offer you , and if Justice and Charity be your duties , and the Compasse of your Actions , then this is . If you will do no more for them , yet remember them , give them ( at least ) a place in your Annals and Records ; God has ( among many other Books ) a book of Remembrance , Mal. 3. 16. and in this Book he records the sufferings of good men , Psal . 56. 8. Their tears are put up in his bottle , and written in his Book . And it seems by that passage concerning Mordecai , Hest . 6. 1 , 2 , 3. that it was the manner of the Eastern Princes to record the services and sufferings of good Subjects to posterity , as soon as they were done or suffered : And there were Scribes among the Jews ( if my conjecture fail not ) whose peculiar office it was to do this ; and truly the example of Ahasuerus there , deserves to be commended to the practise of Princes , ver . 1. he was reading one night in his book of Records , and found the good service of Mordecai , in discovering a Treason against his Person . v. 2. and then puts a question ( and it is Questio rege digna ) what honour and dignity hath been done to Mordecai for this ? v. 3. 't was answered , there was nothing done for him . But it was not long ere something was . If these and the following lines , may have the happiness to move you to put the some question for our Mordecai's , What hath been done for them ? and upon finding , that as yet nothing is done for them , to put it further to the question , What shall be done for them ? God shal have his will , I my end , they the comfort , and you the honour of so just and brave an Action . Which shall ever be the Prayer of your most devoted Servant in the things of God and his Righteousness . THOMAS GRENFEILD . Lincol'ns Inne , July 6. 1661. ISAY 58. 5 , 6 , 7. 5. Is it such a fast that I have chosen ? a day for a man to afflict his soul ? is it to bow down his head as a Bull-rush , and to spread sackcloth and ashes under him ? wilt thou call this a fast , and an acceptable day to the Lord ? 6. Is not this THE FAST that I have chosen ? to loose the bands of wickedness , to undo the heavy burdens , and to let the oppressed go free , and that ye break every yoak ? 7. Is it not to deal thy bread to the hungry , and that thou bring the poor that are cast out to thy house , when thou seest the naked that thou cover him , and that thou hide not thy self from thine own flesh ? YOU are met this day upon a very great and important work , and you have summon'd hither a poor and weak man to assist you in it ; one that had more need to be fasted for , then able to direct others , one who is ( as at no time able , so ) at this time not willing to dresse out the busi●esse before us with Elocution ; and the rather , because as it is the custom of Mourners , to dispoile their garments of all Ribbonds and other dresses when they Mourn ; so I think , if plain garments be fashionable there , a plain Sermon will be seasonable here . This people ( here concerned in the Text ) were a Nation much addicted to outward and formall duties , and among others to this of Fasting ; the second verse before the Text , will describe you this ; And how punctual and ceremonious they were in it , the 5. verse ( which is part of the Text ) does decypher : It seems , this formality ran down the whole current of that generation : for when I look almost home to the end of it ( in the dayes of Christ ) I find the same humour stirring amongst the Pharisees , of whom Christ sayes , Mat. 6. 16. that when they fasted , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is ( as one interprets it ) they would look like Scythians ; and they did ( as is observed in the Text before mentioned ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , they either cover'd their faces with black-hoods , or else ( as one accutely observes it out of Antiquity ) they used a paint or fucus to make them seem sad and mortified ; and the great errour of them was , to think , that when this was done , the Fast was over . Now the businesse of this Text ( with the cohaerents ) is to reprove , and with reproving to reject , this formality of fasting , and to commend and teach the true reality of it . And ( indeed ) these are the parts of the Text. First , a formal fast reproved and rejected , v. 5. Secondly , a reall fast prescribed and accepted , v. 6. And both these are done in the way of expostulation , which argues a more then ordinary vehemency in what is spoken . First , an expostulation in the Affirmative , vers . 5 , Is it such a fast ? which is an ardent Negation , signifying that by no means it is not at all such a fast . Secondly , an expostulation in the Negative , v. 6 , 7. Is not this the fast , &c. Intimating a most vigorous Affirmative : Certainly , assuredly , this is the fast that I have chosen . So that in the first , all formalities of a fast ( when they go alone ) are rejected ; these Jewish formalities in the Text , to afflict the soul , to bow down the head like a Bull rush , &c. And on the same score our Christian formalities of fasting all the day , meeting in the House of publick Worship , making long Prayers , and hearing five or fix Sermons , one on the neck of another ; these ( I say ) when they go alone , are rejected ; and our own observation can testifie , they have been so . And in the second , the real , proper , genuine duties of an ac●ptable Fast are prescribed and directed : and those are two . First the duty of Justice unto men oppressed , v. 6. Secondly , the duty of Charity of men ejected , v. 7. And this is the fast that God hath chosen : That , which ( without any violence ) is deducible from the Text , may be reduced to these three Particulars , within which I shall confine all I have to say . First , that fasting is a duty . Secondly , that God in some cases does reject it . Thirdly , what must be done to make it acceptable . 1. I begin with the first . That fasting is a duty , this is plain in the Text ; where though we have rejectionem modi , yet not rei , of that manner of fasting , not of fasting it self , ver . 4. We have not a peremptory , Non jejunabitis , but a non sic jejunabitis ; and in the 5. verse it is only tale jejunium , not a fast at large , but such a fast that has nothing but formalities , and mediate duties in it vocem & praeterea nihil , a cymbal-fast , that makes a noise and hath no charity ; this Good rejecteth . And the reason is because to the moral goodnesse of an action , there is required not only the matter and bulk of the fact , the manufacture and outward body of it , but many circumstances to make it good . St. Aug. observes it in the point of delivering up Christ unto death , how much the end and intention in an act does diversifie the act it self ; Pater tradid●t filium ( saith he ) Judas Dominum , Christus serpsum , one and the same act ( viz ) the giving up of Christ was mercy in God , love in Christ , but treason in the Apostate : So here , as the Apostle sayes of the law , 1 Tim. 1. 8. that it is good if a man use it lawfully ; so is the duty of fasting , good or evil , as it stands qualified by the end and intention of the persons . In the 4. verse before the Text the fast was evil , because the intention was so , The fast for strife and debate , &c. and verse 6. and 7. of the Text , the fast is allowed to be good and acceptable , if it stand associated with the duties of Justice and Mercy , Clear it is then , that fasting is our duty , and the more clear , because we have occasion for it . The first : one is judgement impending or incumbing , at the door , or in the house . Isa . 22. 12. Israel was in danger of an Invasion , and in that day ( saith the Prophet ) did the Lord call to weeping and mourning . Though we read not of any Prophet , that by word of mouth required the people to it , yet there was vox virgae , Mic. 6. 9. the Rod had a tongue , there was a Summons in the present Providence , there was a Hanibal ad portas , the Persian was at the gates . And lest the Call of Providence should be thought not loud enough , we have an expresse summons from the Word to this duty , Ioel 2. 15. 16 , 17. the 15. ver . gives us the Precept , Sanctifie a fast , &c. the 16. verse summons the Persons , and those are all concerned , the people , congregation , young and old , &c. And the 17 verse gives us the duty , Prayer ; Spare thy people , O Lord , &c. and this was the practise of Israel who like a flock of sh●ep , though in times of safety and peace , they wandred abroad securely in their several pastures ; yet when the Dog , or Woolf drew near , they ran together to this Duty . Secondly , another occasion to this duty , is some important enterprise or undertaking , that has danger and difficulty in it : Thus did Hester , who going to pacifie the anger of Ahasuerus towards the Jews , and to gain his favor ( a thing dangerous , and difficult to be had from so great a Prince ) bids the people fast for this , and not eat nor drink three days , night or day ; and ( I said she ) and my maidens will fast likewise , and so will I go to the King , ( though it be not according to Law , ) and if I perish I perish ; And as the enterprize was great , so the fast made it prosperous : Thus the Apostles , being to ordain , and send abroad Ministers to the Gentiles , ( an affair of greater danger and difficulty , ( and importance too ) than the former ) they prayed unto the Lord and fasted , and having so done , they laid their hands on Barnabas and Saul , and sent them away , Acts 13. 2 , 3. which practise of theirs ( methinks ) give no mean warrant to the observation of our Ember weeks , preparatory to the Laying on of hands . The things must be great and good ; and when so , they must be fasted for ; not for strife and debate , nor to smite with the fist of wickednesse , not for a prosperous Rebellion , or Regicide ( for that 's the English of the former , ) such fasts are to be fasted for , and fasted from , and the late signal confutations given out by Providence upon such fasts , are evidence enough , we ought not to fast for such things . And indeed as all other service , so this of fasting , ( as the Apostle styles it ) Rom. 12. 1. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service . For first ▪ God expects from us , a demeanour suitable to our condition ; and as he was justly condemn'd , that came without a wedding garment to the feast , so may he no lesse that wears it at a fast . Hosea 11. 10. We are required to walk after the Lord in his dispensations , and when he shal roar like a Lyon , then ought we ( like good children ) to tremble ; 'T is a piece of most intolerable insolence , for men to laugh and sport themselves when God frownes : this in Israel was so offensive , that , Isai . 22. 14. because , when God call'd to weeping and to mourning , there was found amongst them joy and gladnesse , eating flesh , and drinking wine ; &c. therefore that iniquity should not be purged from them till they dyed : It seems to be a most unpardonable , and killing iniquity ; it adds wings to the leaden feet of vengeance , and sets on work her iron hands ; it makes her come faster , and strike deeper ; it was this that brought in the deluge upon the antient world , Matth. 24 , 38. because they were eating and drinking , &c. therefore the flood came , and took them all away . Secondly , a discreet observation of judgments ( either near us or upon us , ) will naturally beget such a temper of mind in us , as will produce this duty ; For in the way of a natural operation , when we are in pain , in fear , in danger , or under any sort of discontent , we weep , we cry , we pray , we fast ; when he flew them ( saith David ) then they sought him . Damocles ( though set down at a plentiful Table ) yet could not eat bit , because of the Sword , that was so subtilly hung over him ; where ever there is a prospect or fear of a judgment , it will produce this ; 't is true , if a man were a beast ( and they are little lesse that do so ) void of fore-sight and consideration , he might be allowed to graze on though it thunders , and like the swine eat his meat as lustily an hour before his throat is cut , as at any time before ; And let not our Hilariors take it ill , that I cannot range them amongst any other sort of Cattel : For to be senselesse and sensual at the approach of judgments , is for want of judgment ; the very Heathens themselves ( when in this Condition ) were not strangers to this duty : Nineveh fasted from the King to the Beggar , and from the Beggar to the Beast for the threat that Jonas gave them : And this also makes it a reasonable service . Thirdly , the reason of this duty further appears , in that the very outward act of fasting doth qualifie and dispose a man unto those other duties , that are more material ; for if Prayer , Confession , Contrition , are duties that do much conduce to deliverance and mercy ; and if it be Gods usual method never to take us up till he finds us on our knees ; when are ' we so fit for these duties , as when we fast ? For the corruptible body ( as you have it Wisd . 9. 15. ) presseth down the Soul , and the earthly Tabernacle weigheth down the mind that museth upon many things . Now we have many things to muse upon in this duty , and fasting unclogs the soul , and takes off that mire and dirt that hangs about the wings of the mind , whereby it mounts much higher in all spiritual acts ; And therefore the caveat of Christ is good , Luke 21. 34. Take heed to your selves , lest at any time your hearts be over-charged with surfeiting , and drunkenesse ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is ) ne ingraventur , lest your hearts be made heavy . Intemperance takes off the wheels of the Soul , and makes it drive heavily . A duty then it is , in that there are just occasions of it , and strong reasons for it : but let it be never so much a duty , and never so often done , yet in some cases God rejects it . And this translates me over into the second particular , which is to make inquiry in what cases , and for what causes , God does reject the fastings and humiliation of men . Rejected they are , it seems , sometimes : For in thever ▪ before the Text we find an expresse prohibition : You shall not fast as you do this day ; and though it may seem strange to find a Yea and a Nay in God , to command and inhibit the same thing ; to make it sometimes a duty , and yet charge it as a fin ; there must be some reasons for this , and it nearly concerns us to inquire what they are . First , then God rejects our fastings , when he finds nothing else but form and outward solemnity in them : It is the saying of Christ , Luke 16. 15. That which is highly esteemed among men , is abomination in the sight of God. What is highly esteemed among men you may find it 1 Sam. 16. 7. Man looketh on the outward appearance , but God does not , he cannot indure an out-side when it goes alone . Here in the Text God abhors their humiliation for this very reason , in that they made it up with a bundle of Ceremonies , gestures , cryings aloud , forbearing meat , looking sad , and wearing sack-cloth , and so did only Histriones agere personate a fast , and were no more concerned in 't , than the Actors are concerned in the matter of the plot , Secondly , God rejecteth our humiliations , when they are set on work meerly for the removal of judgments , or the attainder of mercies ; to fast meerly for the one , as St. James tells us , that there is a faith of Devils , so we may call this the fast of Devils : that eternall humiliation and contrition that is now practis'd in Hell , and those Howlings , Weepings , and gnashings of Teeth , that are there among the damned , are the result and effect of their never-dying torments . And to fast meerly for the attainder of the other , is no better then the fast of dogs and swine , who howl and make a noise because their Trough is empty ; and God gives it no better name , when he tels them , Hos . 7. 14. That They did not cry unto him with their heart , but howled upon their beds and assembled themselves for Corn and Wine : It is therefore the proper errand of an humbled people to confesse their sin , and to beg pardon and grace , and let providence take care for the rest ; especially , when it stands encircled in a promise , that if we seek these first , ex abundanti , all other things shall be added to us . It concerns us of this Nation to consider this , and rightly to state the reason of our humiliations : for we have had fastings for judgments ( and have on this day , ) but not one as yet for sin . Thirdly , 't is not every fasting for sin that God accepts , but in some cases does reject it , though it be for sin ; And that is , when we humble our selves for such sins , which lye in our own power to reform and remove : There is the same Non-sense and Absurdity in this case , as when an able lusty fellow lies in a ditch and cries , God help . We have a pregnant instance of Gods rejection of our fastings in this case , in that of Joshua , Josh . 7. 6. A sin was committed by Achan and concealed and the people for that sin were defeated more then once by the men of Ai ; Joshua a publick Magistrate ( upon this ) fell to his humiliation , rent his cloaths , fell to the Earth upon his face ; put dust upon his head and prayed ; But all this God rejects , and in the 10. verse gives a smart check unto it , get the up , wherefore lyest thou thus upon thy face ? and in the 13 verse calls him out to practise , Up , sanctifie the people , and made a diligent enquiry after the accursed thing ; God hath given the Magistrate a Sword , and he must not bear that Sword in vain . When sin and prophanesse abound in a Nation through the Magistrates neglect or Cowardice , 't is not his nor our fasting will remove it ; because he hath a more effectual means in his hands to do it : And in Gods account such a fast is as ridiculous as if an husband man coming into his Vineyard , and finding it ore-run with Bryars and Thorns , should fling aside his pruning hook and fall to his prayers , that God would weed them out . Fourthly , God rejects the fastings of men when they except and reserve the practise of some beloved bosom sins unto themselves ; this is noted with a more then ordinary indignation , Jer. 7 , 9 , 10 , 11 , Will you steal , murther , and commit adultery , and swear falsly , &c. and come and stand before me in this house which is called by my name , and say , we are delivered to do all these abominations ? is this house which is called by my name , become a den of robbers in your eyes ? behold I ( even I ) have seen it , saith the Lord. We may English it thus , will you come and fast before the Lord for fear of Famine and Pestilence , and put exceptions to Rebellion , Regicide , Oppression , and the detainder of other mens bread ? Is this the fast that I have chosen ? one such Dalilah is enough to destroy the strongest Samson ; one such Agag , is sufficient to undo the tallest Saul ; one excepted sin , will make void the best of fasts and as long as Achan , with his wedge and garment lay undiscovered , unbrought out , let not Israel except to prosper ; such a day as this ought to be a day of slaughter , and if God at another time will deal impartially with us for our sins , then it concerns us now to deal impartially with them , and not to roul any one ( no not the most beloved one , ) as a sweet morsel under the tongue , for fear it prove as the book which was given to Saint John to eat , though sweet in the mouth , yet bitter in the belly . I have known the whole work of a Chirurgion defeated , by such a partiality as this ; and , because he searched not at the bottom , though he skinn'd it over to the eye , the wound did fester and suppurate , and he was forced to begin again : If you will make suant work in your fasting , bring out the bottom of your sins , do not keep back a part , and this may heal the land . Fiftly , The fastings of men are rejected , when they will not be convinced of some sins that they are so indeed , as in the case of shedding innocent blood , when we have shed it , and call it justice ; fast while you will in this perswasion , God will not accept it , 't is plain enough Isa . 1. from the 10. to the 15. ver . In the 10. ver . God gives his own people very sad names , Rulers of Sodom , and people of Gomorrha ; and in the following verses , he gives all their services a very sad reception : To what purpose is the multitude of your sacrifices unto me ? I delight not , &c. Who hath required this at your hand , to tread my courts ? incense is an abomination to me , the new Moons and Sabbaths , and the calling of assemblies I cannot away with , it is iniquity even the solemn meetings my soul hateth them , they are a trouble unto me , I am weary to hear them ; and when ye spread forth your hands , I will hide mine eyes from you ; yea when you make many prayers , I will not hear . A strange dislike ! and were there not a reason given for it , never enough to be wondred at , That God should abandon the very service that he does command , and what 's that reason ? God that does nothing without the highest reason gives you his in the bottom of the 15. ver . ( and indeed it is like some cholerick distemper in the bottom of the stomack , which makes us vomit up all we eat , ) Your hands are full of blood : When bloud is upon a Nation unacknowledged , unrepented , it mars all the services of it . Lastly , God does reject the fastings of men when they are undertaken to promote bad ends , and wicked purposes : such a fast was that of Jezabel , 1 Kings 21. 9. She proclaimed a fast , that under the colour of a trespass against that proclamation , she might obtain the life and vineyard of Naboth : And the fastings of Israel are here rejected in this Chapter , because they were undertaken to promote strife and debate , and prosperously to smite with the fist of wickedness : And in the 3 ver . more especially the reason is given , because in the day of your fast you finde pleasure , that is , ( as the vulgar renders it , ) invenitur voluntas vestra , You bring with you your own wills , desires , designs , and hope to carry them on by fasting ; and , as it follows , you exact all your labours , Omnes debitores vestros repetitis , You beg of God a prosperous vengeance upon those you think have wrong'd you ; such low and base ends do no more justifie a fast then when a Robber prays for an advantageous Encounter , or a Pirate for a fair wind at Sea ; If we thus bring in the tables of Money-changers into the house of God , and come here to truck with him , for the grant of our own desires , he will over-throw those tables , and scourge out such Merchants : If we fast to satisfie our own ambition , cruelty , or covetuousnesse , we pervert the end of this duty , by bringing that hither to be cherished , which should be brought hither to be slain ; and truly ( if I might have leave to give my judgment , ) I cannot understand why so great a defeat has been given out from God , upon those many humiliations ( seemingly to me very solemn and serious , ) which were acted by this Nation , and especially in this place , for these last 20. years , insomuch as we might expostulate as this people did in the 3. ver . Wherfore have we fasted , and thou seest not ; wherefore have we afflicted our Souls and thou takest no knowledge ? I say , I can give no reason for such disappointment , but this , we proposed base and degenerate ends in our fastings , we fasted to devour the comforts of other men with a better stomack , and to make our selves rich by their ruine . You see then that the fastings of men may be rejected , and you have seen in what cases , 't will now be seasonable to put such a question , as he did in the Gospel , Good Master , what good thing must I do that I may obtain eternal life ? so here , what good thing must we do , to make our fasting acceptable unto God ? The answer to this , you will have in the third particular upon which I am now entring . The proper ingredients therefore of a Fast to make it acceptable are not for to seek , for you may quickly find them in the 16 , & 17. ver . of Isa . 1. Cease to do evil , learn to do well . First , Cease to do evil , then do we fast indeed when we fast from sin ; 't is not our witholding meat from the body but our withdrawing all sorts of supplements from our lusts , that makes a fast ; The lusts of our hearts have wide mouths and craving stomacks ; Ambition , would never cease aspiring , till it perch on the circle of the world ; Covetuousnesse would ingrosse all the riches of the Indies ; Revenge , would glut it self with the blood of others ; and it is the work of those that fast , to tye up these , and keep them short , to lay siedge to them , and intercept their provisions , the best way to k●ll them , is to starve them out ; That expression of the Apostle is very apt , Gal. 5. 24. They that are Christs have crucified the flesh : now , crucifixion is to fasten and bind down a living creature to that which is crosse and contrary to it . Our lusts are those living creatures , and to crucifie them is to feed them with contraries ; Pride , would have a Crown of Gold give it a Crown of thorns ; Luxury , would have the generous wine , give it vinegar mingled with gall : 't is no fasting except this be done , and therefore Saint Bernard , doth elegantly upbraid a fast that is kept without this , Carnem non commedis , sed comedis fratrem , à vino abstines , sed ab inju●iis tibi non temperas ; 't is a sad fast to forbear bread and meat , and the while to devour the flesh and blood of thy brother . Secondly , Learn to do well , this indeed is the very glory and accomplishment of a fast . But what that doing well is , that 's the question : To Worship God is to do well , to hear , to pray , is to do well , but yet this is not the doing well here required ; yea , this doing well is rejected and spurned at of God , if there be no other sorts of well-doing going with it ; and what that is you have in the 17. ver . of Isai . 1. Relieve ( or righten ) the oppressed , judge the fatherlesse , plead for the Widdow . T is clear then that the duties of Justice and Mercy are not only the Ornaments , but the essentials of a fast ; they are made so in the Text , where there are any bands of wickednesse they must be loosed , any heavie burdens they must be undone , any oppressed ones they must go free , any yoke it must be broken , any that are hungry thy bread must be dealt unto them , any that are poor and cast out they must be brought to thy house , any naked thou must cover him ; and good reason , for in the bottom of the verse , he is thine own flesh , at what widenesse soever we are differenced by other things in the world , yet the poorest man alive is thy own flesh , and in all thy acts of mercy to him , thou art merciful to a part of thy self ; This is the fast , and how importunately the Spirit of God harps upon this string , and points us ( as it were with the finger ) to this , even to this sort of duty , you may further see in Zach. 7. 9 , 10. where , after a reproof given to their formal fastings , verse 5. a rule is subjoyned for them what to do : Execute true Judgment , and shew Mercy and Compassion every man to his Brother , and oppresse not the Widdow , nor the Fatherl●sse , the Stranger , nor the poor , and let none of you imagine evil against his Brother in your heart . It is a strange preference , and much to be wonder'd at , which God gives to the duties we owe to man , before those we owe to himself ? methinks it were enough to say , that the second Commandement is like unto the first Math. 22. 39. but to say , first go and be reconciled to thy Brother , and then come and offer thy gift ; to say , I will have Mercie rather then Sacrifice , as Gods goodness in this to be wondred at , so mans duty from this is to be concluded on , that our works of Mercy , Justice , Charity , must be done by us with as great a zeal , and with a greater earliness , then those very services which we do to God. There is now left nought remaining to trouble your patience with , but my application and your practise . You are here mett in the house of God , and what to do ? to fast ; and for what ? the suspicions and fears of a famine like to come upon us , from our late abundance of Rain , threatning to spoil the Fruits of the Earth . 'T is very well , that any thing will drive us home to God ; but yet it is observ●ble how early we are in this duty ; we fast for a judgement that is not yet upon us , further then the fear and suspition of it : It would be much more ingenuous to be early and quick in fasting for the sins of the Nation , as we are for the dangers of it : those ( I am sure ) are ripe enough and ready for the sickle ; we are much beyond the Suspicions of sin , we are under the Commissions of it ; and yet , as yet , we have had no fast for these . It would very much beautifie the beginnings of this blessed revolution , and fortunate change of things we live under , to begin with such a fast as this : but , it seems , we love our bellies very well , and , as some followed Christ for the loaves , so we fast for fear we shall want the loaves ; we fast for fear that we shall fast . But since it is so , that the work of this day stands stated to my hands , upon this bottom , it will be convenient before I can direct you how to be rid of this judgement , to give you my judgement whence it comes : For assuredly 't is no brutum fulmen , no arrow shot at rovers , no accident slipp'd out of the womb of chance without any signification in it : no , no ; as God is the highest Reason , so all that he does comes from it , and is guided by it ; his very judgements themselves are reasonable judgements : and therefore though many things come forth from God , the causes of which shall not be known untill the day of the revelation of his righteousness ; yet in the generall he bids us believe , and would have us know , that he hath not done without cause all that he hath done , Ezek. 14 23. Well then , a reason for this judgement there is , and what is it ? to tell you that it is Wickednesse in the general , is to fling an whole loaf at your head , and not to cut it for you ; but yet the Psalmist tells us so , Psal . 107. 34. He turneth a faithfull land into barrenness for the wickednesse of them that dwell therein , and as God told Adam , Gen. 3. 17. that the ground was cursed for his sake ( that is , for his sin , ) so if our ground now be like to undergoe a Curse , it is for our sins ; And for what sins ? Certainly , for some sins above others ; for , as the Clouds send down no other waters then what the Earth sends up ; so there is something comn up from us before God , that has drawn down our present judgements on us . There have been divers interpretations past on this late abundance of Rain ; The Star-gazer charges it upon some notable configuration in the Heavens , but yet ( as our late Astrologers confessed they could not read our late revolution , and blessed return of the King in any conjunction of the Planets , but gave it clearly up to be a Miracle : ) so if you now examine their Almanacks , you shall not finde a word fore-telling all this foul weather ; which makes me think , it is more then a naturall ▪ it is a judicial effect . And therefore others ( that are no good friend to our present welfare ) will adventure to make a malicious glosse upon the present judgement , and whisper it , at least in corners , that it is for the Kings coming in , for our importunate desires of his return , and for our great rejoycings at his presence : And they observe ( with some pleasure to themselves ) the great Rain that fell at the first treatment of his Majestie in the City , the great Rain and Thunder upon the day of his Coronation , and the great Rains that have continued ever since , and they make bold with Scripture to prove this to be the cause of the judgement , from 1 Sam. 12 17. where Samu●l tells the people thus : I will call unto the Lord , and he shall send thunder and rain : that ye may perceive and see that your wicednesse is great , which ye have done in the sight of the Lord , in asking you a King. But I question not , but this interpretation is too private and wide enough : Therefore to come nearer home , What may the sins be ? Truly the Nation stands now guilty of such sins , that I could find in my heart rather to pray for a famine then to pray against it ; For as fasting in the way of a physicall operation is good to cure many diseases , so there be many sins ( especially those of pride and luxury ) which famine would be an excellent means to remove , by removing the food and fomentations of them . What our sins are , may be read in the very face of the Judgement ; that , as the Hetrurians of old erected a Colledge of wise men to be their fulminum interpretes , their Expositers of Thunder-bolts ; and as Physicians now by the signature they observe in a plant , will guess shrewdly , what it is wholsome for , and hurtfull to : So there is a signature in the present judgement , and by the Features and Complexion that is in it we may Calculate its Nativity , and judge whence it comes . First , then , what think you of the sin of Sabbaoth-breaking ? a sin now more frequent , impudent , and unpun●sh●d , then in those late black days , in which greater sins were counted none at all ; This blessed day is now as much mangled and broken , as once the Lord and Master of it was ; and as the Poet deriding the immoderate dresses of a girle , told her that she was minima pars sui , so is this day , so divided , and loaden with affairs and sins , that it is now become the least part of it self , and you may seek for a Sabbaoth , in a Sabbaoth , and yet not find it . And whereas it is an holy day , now other days are innocent to this , those we spend upon our callings , this upon our sins , and now do but see how this judgment is fitted to this sin , Lev. 26 34. where Moses tells the people that the land should enjoy her Sabbath , and lie desolate : because the men of the land will not keep their Sabbaoths , therefore the land it self shall keep hers ; and such a Sabbaoth is now l●ke to be kept for this year by a great part of our land . Secondly , next what think you of the sin of swearing ? a sin whereby the devil cheats a man more then by any , by being damned for it , and getting nothing by it : never did bullets fly thicker in the hottest battel , then oaths now in this wicked City ; you cannot passe the streets , but your ears will be box2d by an oath at every step , and 't is a wonder to me , if these arrows which are shot bolt up right and levell'd point-blanck at God , do not recoyle upon the heads of those that shot them ; but how this sin does more particularly contribute to the judgment we now fear , you may see Jer. 23. 10. where we are told that because of Oaths ( Curses ) the land mourneth . There is a sort of ground which husbandmen do call weeping ground , and 't is barren and good for little ; we have such now , whole Counties lie bathed in the tears of Heaven , and that because of Oaths ; for if by them we pull God out of Heaven , and tear him in pieces between our teeth , if we use his name so vainly as if there were no such being , 't is no marvell if the Clouds tumble down upon us , when we leave none in Heaven to govern and hold them up : He that thinks or lives as if there were no God , shall be cared for here , as if there were none . Thirdly , what think you of the sin of Adulterie ? whether this may not beget a Famine , Jer. 5 , 7 , 8. When I fed them to the full , they then committed Adultery , and assembled themselves by Troops in the Harlots houses , they were as fed horses in the morning , every one neighed after his neighbours wife , shall I not visit for these things saith the Lord ? and what is the visitation for these things ? you shall find it verse 17. a famine , this that we fear , though coming another way , yet from the same sin ; They shall eat of thine harvest , and thy bread which thy Sons and Daughters should eat , they shall eat of thy flocks and thy herds , they shall eat of thy Vines and thy Fig-trees ; &c. and it is a pun●shment both just and proper , if thou borrow strength from the creature to squander it away upon unlawful beds , 't is fit that God should take the creature from thee : If a stallion grow unruly , tye him up to an empty rack . Fourthly , what think you of Intemperance ? a sin that brings forth this suspected judgment , both physically and judically too . Physically 't is no marvel if there be a scarcity when we fill our Tables to such a height to feed a few , as will suffice for many ; committing a miracle contrary to that of Christs , who fed 5000 , with five loaves , and we feed but five with some scores of dishes . And judicially this judgement lies much at the door of this sin , to wit the Luxury of man , for if you marke it , this plague of Rain hurts not the grasse so much as the grain , the horse and oxe are provided for well enough , nay the Country man tells me that Cattle are like to be gainers by 't , it is because they are temperate ; but 't is the Luxurious and debauched part of mankind that are like to be the losers , in that Wheat and Barley are the greatest sufferers in this deluge : and he that told me that the Barrels of Beer and the Buts of Wine were seen to swim about the Cellars here in Town , made me presently think , It was to punish our Drunkennesse ; For as a Father spils the Wine and breaks the Cup when he sees his child but in danger to be fluster'd ; so God does language it in this judgement , that it was our Luxury that brought it , by destroying the Tooles and Utensils of that sin . Fifthly and lastly , I will mention one sin more which ( I fear ) hath contributed somewhat more than the rest to this judgememt , and that is our publick defayler in the duties mentioned in the Text , The want of Justice and Charity ; and indeed ( to tell you the truth ) I chose this Text , and have spoken all this while upon it , onely to introduce what followes ; and give me leave to be very plain and home with you . There is a party yet alive in England ( if they be alive and indeed 't is as much as they are ) that have been , and do still own the name of , true English-men ( for the rest live only by an Amnesty , and are English-men but of one year old ; ) but these I am speaking for are true old English men , and great sufferers for being so : in that , they live and are let pass , not onely without reward , but restitution ; not only without respect of others , but the recovery of their own . Astrologers have amused the World of late with reports of strange and wonderfull Conjunctions ; never were there such strange and monstrous couples as are now seen marching together in England , Loyalty and rags , Loyalty and lice , Loyalty and hunger , Loyalty and a prison : Poor Loyalty ! the flower and credit of every good Christian , how hardly art thou used , to be unequally yoked with such as these ! his complaint in the Gospel about wages was nothing , in comparison to that which these can make , Matth. 20. 12. These last have wrought but one hour , and thou hast made them equal unto us , which have born the burden and heat of the day : but these men can say , We have born the burthen and heat of the day , and have not received a penny for it ; but they received it who did nothing , if not worse than nothing . 'T is a smart and a true one of him that said , It seems a hard piece of justice , that the price of publick freedom ( when restored ) should be the ruine only of such as did assert it . 'T is the fashion of this Town to give you once a week their bill of Mortalitie , and to instance the several diseases by which they dyed : but I find not this disease mentioned , So many dyed with the sense of a d●s-regarded loyalty . With a little pains I could present you with a black Bill of at least a hundred Gentlemen that dyed in and about this Town by no other disease but this , and want ; and yet ( as Job ) though they saw no deliverance , they still held fast their integrity , and carryed it with them to be regarded and rewarded in another World : I could shew you whole Cart-loads of old shooes and mouldy bread , all the houshold-stuff that is left ▪ to these poor Gibeonites ; I could tell you ( from a very good hand ) of a stout Royalist , that ( like Lazarus ) came into our Hall & carefully gather'd up the parings of bread ; which not only the men , but the mice and dogs had left ; ( for our City dogs are so sinely fed , that they scorn to eat that , which he was glad to find . ) And 't is this endangers a famine , and provokes it ; there is a signature in the very judgment , like Adonibezeck , Judges 1. 7. As I have done , so God hath requited me ; so God goes about this way to make you and them all of a piece , by tasting the same sauce with them , and by letting you to feel what 't is to be in want ; methinks , t is the very language of Heaven , If you wil not help them , the Earth shall not help you : God will reduce your fair fields and fatned selves to the same leannesse with them , and then 't will be in fashion to want when great men wear it . Let me give you my just fear ; that as the present unkindnesse ( if not injustice ) to this sort of men is very great , so I do believe you will never thrive , neither in Creatures nor in Councels , nor in any undertakings till this be amended : For 't is a crying sin , if St. James be to be believed , who tells us , James 5. 4. That the hire of the labourers , which is kept back by fraud , cryeth , and with that loudnesse , that it enters into the ears of the Lord of Sabbath ; and what does this cry obtain ? Miseries , verse 1. and what Miseries ? Your Riches are corrupted , and your Garments moth-eaten , your Gold and Silver is canker'd , and the rust of them shall be as a witness against you , and shall eat your flesh as it were fire : And as nothing thrived in Israel as long as Achan sate abrood on his stollen wedge and garment , so though we gild over our Plunders and Sequestrations with the specious title of the just acquists of war , yet let not England hope to prosper till there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 3. 21. a restitution of all things . It is this just and most advantageous work which I commend with the greatest seriousnesse to your care and Councell ; that as you have been indifferently severe in the vindictive part of justice , so you would shew your selves men in the restorative part of it , and fill up your office in both parts of it by punishment of evil doers , and the praise of them that have done well , 1 Pet. 2. 14. If you would stand free from the judgment you fear , do this and it will prove an Antidote : He commend to you but this one instance for your warrant and incouragement , 2 Sam. 21. in the 1. verse we read of a famine that was in the days of David , and David enquired of the Lord , and his answer was , It is for Saul and for his bloody house , because he slew the Gibeonites : No part of the H●story tells me that he slew them , which makes me think he only used them hardly , encreas'd their Servitude , and made their lives a burthen to them , and indeed this is a piece of murder ; and for this there was a famine . Have we no such Gibeonites among us ? that are as yet thought good for nothing else , but to cleave wood and carry water , to do the drudgery and mean offices of the Nation ? we have , what need we be at the cost to Trade so far as the Indies for Blacks and Slaves when we have enough at home ? neither let us any more upbraid the Mahometan cruelty for making Vassals of strangers , and binding such only to the oar whom they knew not under any other notion , then of a just prize of War ; we make Slaves among our selves , and that of those who have been at the greatest charge for our liberty . Have we not a people endeavoured to be suppressed and destroyed by our late Saul ? Did any thing but bonds , and chains , and blocks , and halters , abide them here at home ? and was any place but a Jamaica , a Poneropolis provided for them abroad ? And as yet , these ( the just heirs and owners of relief ) are not relieved : 'T is not a further vengeance on their enemies that they desire , nor the hanging up of the Sons of Saul ; what will the blood of others do them good ? if they loved that , they would never have been so prodigal of their own , what then ? let our David send for them as David did for these , and debate the matter with them , as he did , verse 3. What shall I do for you , and wherewith shall I make the attonement , that you may blesse the inheritance of the Lord ? This inheritance of the Lord ( the Land of our Nativity ) is like ( it seems for this year at least ) to go without a blessing ; let the same words be heard from the lips of our David , and let the same question be put in your Councels , what shall we do for you ? T is quickly answer'd in the Text , which sets me down where I first set up : Loose the bands of wickednesse , undoe the heavy burdens , let the oppressed go free , break every yoak , deal your bread to the hungry , bring the poor that are cast out to your houses , cover the naked , and hide not your selves from your own flesh ; and though it may seem a work of cost , it is not without reward , ver . 8. &c. Then shall your light break forth as the morning and your health shal spring forth speedily , and your righteousness shal go before you , and the glory of the Lord shal gather you up , Then shal you call and the Lord shal answer , you shal cry , and he shal say , here I am : Then shal the Lord guide you continually , and satisfie your soul in drought , and make fat your bones , and you shal be like a watered garden , and like a spring of water , whose waters fail not . And you shal build the old wast places , you shal raise foundations for many generations , and you shal be called the repairers of the breach , and the restorers of paths to dwel in . Which Duties that ye may do , and which Mercies that you may obtain , the Father of mercys grant through the Mercies and Mediation of our Lord Jesus Christ , to whom be glory for ever and ever . Amen . FINIS . A Catalogue of some Books Printed for Henry Brome , at the Gun in Ivy-lane . THe alliance of Divine Offices , exhibiting all the Liturgies of the Church of Engl. since the Reformation , by Hamon L'estrange , Esq ; in fol. The Souls Conflict , being eight Sermons preach'd at Oxford , and so much recommended by Dr Hewit , in 8. Dr. Browns Sepulchrall Urns and Garden of Cyrus , in 8. Two Essayes of Love and Marriage in 12. The Royal Exchange , a Comedy in 4 by R. Brome . Five new Playes , by R. Brome , never before printed , in 8. Poems by the Wits of both Universities in 8. Crums of Comfort , 44. times Printed , in 24. A treatise of Moderation , by Mr. Gaule in 8. St Bonaventure's Soliloquies , in 24 Mr. Baxters Treatise of Conversion , in 4. The Common Law Epitomiz'd with Directions how to prosecute and defend personal actions , very usefull for all Gentlemen , to which is annexed the nature of a Writ of Errour , and the General proceedings thereupon , in 8. Golden Remains , by that most Learned R S●war● D D. Dean of Westminster and Clerk of the Closet to King Charles the first , being the last and best Monuments that are likely to be made publick , in 12. Mr. Sprat's Plague of Athens , in 4. Jews in America by Mr. Thorowgood , in 4. The Royal Buckler , or a Lecture for Traytors , in 8. A view of some late Remarkable Transactions , leading to the happy Government under our gracious Soveraign King Charles the Second , by R. L'estrange Esq ; in 4. All the Songs on the Rump , in 8. The Pouttracture of his sacred Majesty King Charles the Second , from his Birth 1630. till this present year 1661. being the whole story of his escape at Worcester , his travils and troubles . The Covenant discharged by John Russell , in 4. The Complear Art of Water-drawing , in 4. Mr. ●●ys his Translation of the 6th Book of Virgil in 4. Mr. Walwin's Sermon on the happy return of King Charles the Second . A perfect Discovery of Wirchcraft , very profitable to be read of all sorts of people , especially Judges of Assize before they passe sentence on condemned persons for witches , in 4. A short view of the Lives of the Illustrious Princes , Henry Duke of Gloucester , and Mary Princes of Orange deceased , by T. M. Esq ; in 8. Aeneas his Voyage from Troy to Italy an Essay upon the third Book of Virgil , by J Boys Esq ; in 8. The Holy Cheat● proving from the undeniable practises of the Presbyterians , that the whole design of that party is to enslave both King and People under the colour of Religion , by R. L'estrange Esq ; FINIS . 
A43126	----	A sermon preach'd before the Honourable House of Commons at St. Margarets Westminster, upon December the 11th, 1695 being the solemn day of fasting and humiliation for imploring the blessing of Almighty God upon the consultations of this present Parliament / by William Hayley. Hayley, William, 1657-1715. 1696 Approx. 33 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A43126 Wing H1211 ESTC R25421 08951761 ocm 08951761 42083 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43126) Transcribed from: (Early English Books Online ; image set 42083) Images scanned from microfilm: (Early English books, 1641-1700 ; 1286:22) A sermon preach'd before the Honourable House of Commons at St. Margarets Westminster, upon December the 11th, 1695 being the solemn day of fasting and humiliation for imploring the blessing of Almighty God upon the consultations of this present Parliament / by William Hayley. Hayley, William, 1657-1715. 28 p. Printed for Jacob Tonson, London : 1696. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fast-day sermons. Sermons, English -- 17th century. 2003-02 TCP Assigned for keying and markup 2003-03 Apex CoVantage Keyed and coded from ProQuest page images 2003-04 John Latta Sampled and proofread 2003-04 John Latta Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A SERMON Preach'd before the Honourable House of Commons , AT St. MARGARETS WESTMINSTER , Upon December the 11th , 1695. BEING The Solemn Day of Fasting and Humiliation , for Imploring the Blessing of Almighty GOD upon the Consultations of this Present PARLIAMENT . BY WILLIAM HAYLEY , D. D. Rector of St. Giles's in the Fields , and Chaplain in Ordinary to His Majesty . LONDON , Printed for Iacob Tonson , at the Iudges-Head in Fleetstreet , 1696. A FAST-SERMON BEFORE THE House of Commons . EZRA VIII . 21. Then I proclaimed a Fast there — that we might afflict our selves before our God , to seek of him a right way , for us , and for our little ones , and for all our substance . THE Words are a part of the Relation , which Ezra the Scribe gives of his Conduct , in leading back a Remnant of Israel from their Captivity . They had been , since the time of Nebuchadnezzar , who carried them from their own Country , Sojourners in a strange Land , Subjects to a Foreign Prince , and deprived of the Protection of their Laws , the Glory of their Temple , and the Exercise of their Religion : But it having pleased God , after some years Chastisement , to turn their Captivity , and to put it into the Heart of Cyrus , to grant , and of Darius to confirm , the Restauration of their Temple , a part of that unfortunate People were now resettled in Ierusalem and the Cities of Iudah . And by the favour of Artaxerxes , another Portion of them were to be led by Ezra , to a Re-establishment in their own Country , and to the Enjoyment of their ancient Laws and Religion . They were now assembled together at the River Ahava , in the Borders of Assyria ; joyful in their deliverance from a Foreign , and their prospect of their Native Land ; but however great the Blessing , and how sweet soever their Hopes were , they were not unmix'd with Fears and doubtful Apprehensions , for they were to pass thro' People that were Enemies to their Name and Nation ; and they had reason to expect all the Opposition their Malice could make , and all the Obstructions their Spite could contrive , to disturb their Journey , and prevent their Settlement . And for this Reason their wise Conductor look'd upon it as the most prudent and rational Course he could take , and what was like to procure the most certain success to his Expedition , to begin the undertaking with a solemn Approach to God in Fasting and Praying , that the same Goodness which had begun their Deliverance would perfect it , and direct them to the taking of such measures , and the using of such means , as the Divine Wisdom saw most conducing to the safety of their March , and to their Re-establishment in their Land. Then I proclaimed a Fast there — that we might afflict our selves before our God , to seek of him a right way for us , and for our little ones , and for all our substance . We cannot easily hear this Story , without reflecting on some kind of Parallel that runs between it , and our own past and present Circumstances ; how near we our selves were brought to a sort of Captivity , even in our own Land. There lay before us the dismal Prospect of Slavery in our Persons , Consciences , and Estates , and what made it yet more grievous , in this very Island , a place , which God had bless'd with a long Possession of a just Liberty , and well regulated Government . We saw a strange Worship eager to extirpate our purer Religion , our Laws just submitting to an Arbitrary Sway , and both Church and State , by the Artifice of our Enemies abroad , and the Violence of those at home , upon the Brink of Subjection to a Foreign Power . It hath pleased God to Bless us with the grateful Surprize of a Deliverance from these great Evils , to turn our steps , and to set us on our way toward Settlement and Peace , and the Establishment and Security of our Religion and Laws . And we are now here before him , to beg a Blessing upon the Counsels of those , who are studying and and consulting upon the best Methods for the furtherance of so great Ends , and therefore we ought to imitate , and to exceed , if possible , the Humiliation of this Jewish Remnant in our Fast , and their Devotion in our Prayers to the God of Heaven , who has brought us thus far ; considering that we now make our Addresses , not for a handful of our Countrymen , but for our whole Nation ; for the Security and Happiness immediately of Three-Kingdoms , and by Consequence of all the reform'd Churches , and the greatest part of the States of Europe . And we are concerned ( as these Iews were ) for our selves , for our little ones , and for all our substance . I. For our selves ; who have asserted our Native Rights and Liberties , and therefore must be the most unfortunate of all Men , if at last we come to lose them ; who have stood up for the Reformed Religion , and the Preservation of our Church , as it is happily established amongst us ; and who therefore can with less Patience see Error and Superstition invade our Temples , and corrupt our Brethren , the Temples of the living God. And who have personally exasperated the Enemies of both our Liberties and Religion ; have thwarted their Projects , baffled their Hopes , and turned the Mischief they designed us upon their own Heads ; and therefore , should they ever prevail , must expect the highest Degrees of their Rage , and the redoubled Violence of their Malice and Cruelty . II. For our little ones , whose Trustees and Guardians we are , to whom we ought with our Blood to conveigh the Rights and Privileges that accompany it ; that as we have been instrumental in giving them Life , we may be likewise so , in handing down to them those things , without which Life would scarce be desirable : For whom , if we have any natural Tenderness , we must be concerned both for their Souls and Bodies , that the one be not blinded with Ignorance or Error , and led out of the Way of Salvation ; and that the other be not enslaved to the Will of those , who seek only their own Grandeur , and have no regard to publick Good. Lest , if we be wanting in our care for Posterity , we be justly reproached as unsensible of the common Tendency of human Nature , and unworthy of those Rights , which the Vigilance and Courage of our Ancestors have continued to us . III. For our substance , which makes this Nation considerable in the World , and furnishes us with means for its Preservation ; which our Enemies have long envied ; which they would have devoured at once , had not Providence over-ruled them , but which they continue with all their Policy still to undermine . And it must be confessed , that they have been but too successful in it , by obstructing our Commerce abroad ; and wicked Men among our selves have contributed to the same end , in disturbing that at home , and robbing the Publick by the Corruption of our Coyn. And these are Evils of so dangerous a Consequence , that it becomes as necessary for us by our Counsels to countermine and stop the Progress of them , as by our Arms , to oppose that Power which appears against us in the Field . That we may secure those Advantages which God has given us above our Neighbours , and that we may not forfeit the Kindness of Heaven by our own Remissness and want of Care ; or betray the Favour of Nature and Providence , which seem to have designed us for a Rich and a Powerful People . These are all very great and weighty Articles , and therefore it highly becomes us to behave our selves under them , as Persons that have a Sense of their Importance ; and to begin there , where Reason , and Piety , and the Words of my Text lead us ; to invoke the Assistance of Heaven for our Counsellors , and those that watch over us , To fast , and afflict our selves before our God , and to seek of him a right way , for us , and for our little ones , and for all our substance . Now in Order to this end , I shall in my Discourse upon these words , propose to my self this following Method . 1st , To shew that the best means to procure Success upon our Counsels and Endeavours , is to seek to God for his Blessing . 2dly , That solemn Fasting is a very proper Method to be used in such Addresses to God. 3dly , I shall reflect how much we of this Nation are particularly obliged to a devout performance of this Duty . 4thly , I shall enquire what conduct will be proper for us , in order to obtain that Blessing which we seek of God in this Solemnity . 1. I begin with the first . To shew that the best means to procure Success upon our Counsels and Endeavours , is to seek to God for his Blessing . This is a Truth that plainly results from the very first Principles upon which all Religion is built ; That there is a God of infinite Power who governs the World , and can dispose all Things in it to such Ends as are agreeable to his good Will and Pleasure ; That Human Policy and Strength are of no moment when they come in opposition to his Providence ; and that , as the Wise Man expresseth it , There is no Wisdom , nor Understanding , nor Counsel against the Lord , and that this God has a particular Care of those who serve him Faithfully ; who call upon him with Devout Hearts , direct their designs to his Glory , and depend on his assistance in the Execution of them . Now though this Supreme Governor of the World may , if he please , alter the Course of Nature , for the effecting his Purposes , and hath frequently made use of a miraculous Power , for the Assistance or Deliverance of his Servants ; has rendred the wisest Counsels , and the most powerful Means , fruitless and abortive ; yet he generally conveys his Blessing by the more common Methods of his Providence , directing those who are the Defenders of Truth and Iustice , by the Influence of his good Spirit , to the wisest Counsels , and the most proper Methods , and infatuating the Enemies of his Church and People ; carrying them headlong to rash , or rendring them deaf to wise Counsels , as he did particularly to that of Achitophell . Thus Eliphaz remarketh in the 5th of Iob , 13 , &c. He taketh the Wise in their own Craftiness , and the Counsel of the froward is carried headlong ; they meet with darkness in the day time ; and grope at noon day as in the night , but he saveth the poor from the Sword , from their mouth , and from the hand of the mighty . 'T is true , the Spirit of God does not act always in the conveying his Direction and Assistance , in so palpable a manner , as that whereby we see Second Causes produce their Effects ; and therefore Men , who live and act by Sense , do generally not regard it ; and are not much affected with Discourses concerning it . But whoever will reflect a little seriously ; that 't is impossible for a Creature to be Independent , that God can no more cease to Govern the World , than he can cease to be God ; that he cannot Govern his Creatures , if he do not Influence them ; that those who depend on their own Policy and Strength , without any Regard to his Will , affront his Majesty , reject his Government , proceed in Opposition to him , and justly provoke him to punish and disappoint them : Whoever , I say , makes but these and such like Reflections , which are obvious enough to any Man that will give himself Leisure to consider , will be apt to conclude , That 't is the most rational and prudent , as well as the most religious Way , to begin at Heaven in all his Consultations and Designs , and to beg Light from that God , who Foresees Things that are hid to our short-sighted Judgments , and whose Goodness , as well as the common Methods of his Government , obliges him to have a peculiar Care of those that seek him , and put their Trust in his Mercy . And therefore we find it is the Advice of the greatest Master of Wisdom , Prov. 3. 6 , 7. Be not wise in thine own eyes ; fear the Lord and depart from evil ; in all thy ways acknowledge him , and he shall direct thy paths . 2. I proceed now to my Second General ; That Solemn Fasting is a very proper Method to be used in such Addresses to God. We have but two Ways to express our Thoughts and the Inclinations of our Minds , either by Words , which are made common Signs of them by Art and Agreement , or by such Actions as naturally flow from them ; and both of these are very proper Expressions of our Sentiments , and therefore such as become our Devotions . For God is the Author of Decency and Order , and his Service is then most decent and orderly , when 't is unaffected and agreeble to Nature ; and therefore such Gestures or Actions are proper in his Worship , which do naturally flow from , or by Custom are used to accompany such a Disposition of Mind , as we ought to be in when we make our Approaches to him . Thus Kneeling becomes us at our Prayers , because 't is the usual Posture of Supplicants ; Singing of Hymns is decent in Thanksgiving , because Songs and Musick are fit attendants on Praise and Joy ; and Fasting is extreamly proper for a Solemn Humiliation before God , for the begging Pardon of our Sins , and Assistance in our Difficulties , because it is a natural Expression of Sorrow , and a deep Concern , and is productive of humble Thoughts in our selves , and devout ones towards God. And therefore we find that it has been the constant Practice ; not only of the Churches of God , but even of the Heathens themselves , to use solemn Fasts upon extraordinary Applications to Heaven ; and that so Universally , that it may justly enough be reckoned a part of Worship , which the common Sense of Men , and Nature it self has prescribed . And 't is highly fit and decent , that upon such Solemn Occasions our Fasting should be attended with all the Publick Demonstrations of Seriousness and Concern , such as a Gravity in our Discourse and Behaviour , a ceasing from the Business of our particular Callings , abstaining from Ornaments , Recreations and Places of Civil Concourse , and spending the Day in the Publick Devotions of the Church , and in the Retirements of our Closets . For though a Private Christian may Fast , ( as he may Pray ) without any of this Pomp , and discharge the Duty in his own Breast ; yet to make it publick , there is no other way but an outward Solemnity ▪ and a Community cannot hold a Fast but by such an appearance . Neither is this a bare empty Shew and Formality , but 't is of real Use ; the Minds of Men are more apt to be Grave and Serious , when there is no appearance of Jollity to divert them : And Men are drawn off from the thoughts of Worldly Business , and fix'd upon Pious Meditations , when they see their Neighbours thronging to the Temple , when there is no Commerce in the Shops nor Hurry in the Streets . But such a face of things , as shews that Men are about the more Serious Business of another World. Thus have I done with my two first Heads . That the best Means to procure success upon our Counsels and Endeavours , is to seek God for his Blessing , and that Solemn Fasting is a very proper Method to be used in such Addresses to God , which I have discoursed of very briefly , just to represent the rational Grounds of our present Assembly ; but I forbear insisting longer upon them ; partly , because a moderate Degree of Natural Light , and a common Sense of the Obligations of our Holy Religion , will convince a Considering Man of the Truth of them ; and partly , because the very Solemnity of the Day , the Piety of the King in enjoyning , of this Honourable House in requesting , and of all the Congregations that joyn in the Devout Celebration of it , shew that it is the general Persuasion of both the Governors and the Body of our People , that the Occasion of this Solemnity is important , the Duty rational , and the Manner decent . 3. I come now therefore to bring the matter something nearer to our selves , by considering under my third General , how much we of this Nation are particularly obliged to a Devout Performance of this Duty : And this I shall shew , by reflecting upon what we have already received , and what we yet want ; The former of which will discover the Encouragement God has given us to trust in him , and the Latter , the Necessity of having recourse to him . ( 1. ) What we have already received . Now the Main and Body of the Blessing God has already vouchsafed us , is the unexpected Deliverance of our Nation from an utter ruine , ready to befall our Laws , our Liberties and our Religion , from Calamities , the greatest that can happen either to Wise Men , or Good Christians ; an Arbitrary Government , and an Idolatrous Worship : And this wonderful Mercy has been sweetned and improv'd by many concurring Circumstances that attended it ; it was wrought for us by the Hand of Providence , without the blood of our Inhabitants , or the dismal Ravages of our Country , by an Intestine War ; it surprized us when we had lost even our hopes , and came whence the most Vigilant of our Enemies never suspected it . It has been maintain'd against Superior Force and United Counsels abroad , and against turbulent Spirits and divided Parties at home ; and it has pleased God wonderfully to preserve to us the Instrument he has made use of for this great end , and to deliver him from open Force and private Conspiracies ; to give such success to his Arms , as to put a stop to a Power generally thought Irresistible , to convince us by a late Signal Demonstration , that it is declining , and to give us a rational Prospect of what we so much desire , the Settlement and Establishment of this Deliverance by an Honourable and a secure Peace . These are very moving Encouragements to make our Addresses to that God , who has done so great things for us , and should persuade us to all possible Demonstrations of Duty and Gratitude , though we had nothing more to expect ; but his Wisdom has thought fit to keep us yet in expectation , and under a Necessity of having recourse to him for our own Interest , which may further influence us to a Devout attendance on his Mercy ; and this will appear by reflecting , ( 2. ) Upon what we yet want . It has pleased Almighty God to deliver us from a state of Misery , into which we were just falling ; but he has not yet blessed us with a state of Confidence and Security , which we still wish for , and labour after . The Rod does not seem to be wholly out of our sight ; we are frequently in Fears and doubtful Expectations , and solicitous under the Apprehension , that what we dread may still return , and that the Evil is rather put off for a time , than fully subdu'd . The Force of our Enemies is yet too considerable , to be trusted where there is so little Justice to manage it , and we cannot think we have any tolerable degree of Security , whilst the Peace of our Land , and of all Christendom shall depend upon the bare Will of one single Person , and of one , whose Faith in Treaties and Compacts has not yet been accounted Inviolable . We are not free from Domestick Enemies , who endeavour to disturb our Peace , and obstruct those Counsels and weaken those Hands , that work for the Publick Safety ; and we have very considerable difficulties to struggle with , to secure our Commerce , and heal those Grievances that disturb the Minds of our People , and render them less active , or less united in the Support of our Government . And besides , what gives the most dismal Prospect is , that we labour under a very great Corruption of manners , and our National Vices are so very heinous , and so plainly visible , that it gives us just fears , that if Providence be now expecting what our fruitfulness will be under past Mercies , in order to determine the Event of things ; it is like to be ( which God avert ) rather what is wish'd for by our Enemies , than our selves . These are things of the most weighty Consequence , and in which we are all most nearly concern'd ; and therefore 't is with very good reason , that we are now assembled to humble our selves deeply under the Sense of our Corruption , the last of the Evils I mentioned ; that we may be in the fitter preparation to implore the Blessing of God , upon those Counsels , which are employ'd for obviating of the rest . Let us then out of a deep Sense of our manifold Provoca 〈…〉 r selves before the Throne of Grace , and confess with shame that we are a Sinful People , and unworthy of that Mercy that watches over us , that we have merited the Severity of God's Wrath , and that 't is of his undeserved Grace that we are yet in a Capacity to send up our united Prayers for our Preservation . This Humiliation may prevail with a Merciful God , to hear our Cry , and graciously to answer our Addresses , by Blessing the Consultations of this present Parliament , and by directing them to such means , as may prove most effectual for the removing our Pressures , and securing our Happiness and Peace . Now that we may not obstruct the Gracious Designs of Providence for our Good , nor by want of a due Management of our selves , prevent God's granting our requests ; let us 4. Enquire what conduct will be proper for us , in order to obtain that Blessing which we seek of God in this Solemnity ; and that ( 1. ) more Particularly with relation to our Counsellors themselves , and ( 2. ) in General with respect to the whole Nation , for whose safety they consult . I. Now to prepare our Counsellors themselves for this Blessing , it seems very requisite ; 1. That they would reflect that in our present Circumstances we depend upon their Wisdom and Prudence , as well for the security of those advances which God has already enabled us to make , as for such a further Progress , as may secure us against those Evils , which we have lately felt , and still fear . That the Crisis is such , that they can scarce act within the Limits of Indifference , but must either gain the Honour of Perfecting , or the Reproach of Spoiling the most Glorious Attempt , that has been known in this Part of the World , may be in any Generation . And that they would for this reason conscientiously use their best Endeavours to answer the Expectation of their Country , and convince the World that they have not been the Authors of idle Prayers ; but that they would apply their most serious Thoughts , and their utmost Diligence ) to further what they pray for , and to find out such Means as may be by God's Blessing most effectual , for the accomplishing the great work we are engaged in . 2. That they would consider that should there any Mischief flow from an unfaithful Discharge of their Duty , they must be one day accountable for it ; and that , not only to their Country , whose Experience will at last give Judgment upon their Counsels , but to God himself , who is a severe Revenger of all Breach of Trust , and whose subordinate Ministers all they are , who are employed in the Government or Direction of a People . Such a Reflection as this will be apt to discover , that it is a sinful , as well as an imprudent thing , to govern those Debates by the Tendency or Interest of a Party , which are designed for the publick Peace and Welfare , or to clog and retard those good Provisions which are of evident necessity , by distant Surmises , or present Delays ; and that 't is the Duty of all such as consult in our publick Councils , to do it with that Uprightness and Sincerity , as becomes those who are fully perswaded , that there is a God who sees the Spring of their Advice , and will Judge them accordingly , that they who take Counsel as well as they who sit in Judgment do it for the Lord and not for Men , and that 't is of him they must at last receive their final Censure or Reward . 3. As a Natural Consequence of such reflexions , that they would resolve to have respect to the Glory of God , and the Publick Good , in all their Debates , that they would endeavour to divest themselves of all those Passions that usually trouble , and retard their Work , and cast away the thoughts of Private Interest , Ambition , or Resentment from their Consultations ; that they would set themselves with Calmness , Industry , and Application to the Dispatch of those Important Matters that lie before them , and that they would have a Just regard to his Providence who advances them to this Charge ; and to the end for which they Assemble ; and so , not guide themselves by Humane Passions , but steer that Even and Unbyass'd Course , to which the Honour of God , the Obligations of Conscience , and the Happiness of their Country direct them . Such Reflections and Resolutions , highly become Persons in so Honourable a Station , and upon so Important a Conjuncture ; and blessed be God , there is a fair Appearance that they have been consider'd , and have had a due Influence , by the happy beginning which shews it self in the Weight and Unanimity of the first Debates and Votes of this Session . These give us very promising Presages of a happy Progress , and a comfortable hope that God will hear our present Prayers , and continue and improve the same good Dispositions to a joyful Conclusion : Which that we may not obstruct by our own Unworthiness , I proceed , II. To consider in the last place what Conduct more generally becomes us of this Land , in order to influence Heaven to give a Blessing to the Consultations of this present Parliament . Now the great Preparation that God requires of us , to fit us for this , or for any other Mercy , is to amend our Lives ; if our Fast have not this Influence upon us , it will have no Influence upon Heaven , except it be to hasten the Judgments which we pretend to deprecate . For how can we expect that God should remember it , to make us happier , if the thoughts of it are lost to us , when the performance is over , and we never reflect upon it to make our selves better ? This every single Person should apply to his Conscience , and immediately begin the private Reformation of his own Life , in order to promote the publick One. But the more General one , is a proper consideration in this Solemnity , and our Corruptions are so general , that there is scarce any serious Man , but sees the Necessity of it , and wishes for it ; God is visibly and universally provok'd among us , by National Vices and Publick Wickedness , which good Men daily see the encrease of , but know not how to remedy . We have lost the Seriousness and the Sobriety of our own Ancestors , and out-do our Neighbour Nations in Vices and Follies ; Religion and Virtue are almost every where Neglected or Derided , and even Honour and Humanity fallen to a very low Ebb. Base Interests and Shameful Pleasures have so generally obliterated the Sense of Publick Good , even among those , whose distinction should make them value it , that 't is hard to say where there was to be found in any Age , a more depraved and degenerate People : 'T is too plain we do not deserve the Mercies we pray for , God grant our Unworthiness do not so far prevail , as to hinder their descending . 'T is without doubt a very fit Consideration , for those who have the Government of us , to seek for some means or other to oppose those growing Corruptions that disgrace us on Earth , and render us unacceptable to Heaven . That boldness wherewith Atheism attacks the very Being of a God , that Liberty which Deists take to despise , and sometimes to ridicule the Mysteries and Revelations of our Holy Religion , and that general Prophaness and Contempt of things Sacred , which is a Publick Demonstration of the decay of Piety among us . But these are too weighty to be distinctly handled in the remaining part of my present Discourse , I shall therefore leave them to your Private Reflections , and shall now only instance in two or three Particulars , more immediately relating to our Present Circumstances , in which many among us seem to behave themselves unworthy of the Deliverance God has wrought for us ; and these I shall briefly caution against , and so conclude . 1. The first is an Insensibility of what God has already done for us , and a Forgetfulness of our former State ; what we would then have given , and what we would have suffer'd to have purchas'd one much short of the present . The thoughts of these things are among too many vanished with the Condition that suggested them , and now no Pressures are thought comparable to the present . 2. Impatience in the Expectation of that Settlement which we so much desire ▪ we are weary of waiting God's leisure , and fancy the Fruit is too long in ripening ; we press faster than the Nature of things will bear , and are angry that all those Evils are not remov'd in a few years by the Conduct of our present Prince , which our own Stupidity suffer'd to grow , almost past Cure , in the many ones of his Predecessors . 3. Murmuring and Discontent at the Charge and the Losses that attend our Deliverance , and must be felt before it be perfectly Established : Whereas it ought to be consider'd that so great a Birth must have some Pangs , and that the Nature of the thing is such , that it cannot be perfected without some Trouble , some Charge , and some Misfortunes too . But that the Production will abundantly recompence what we suffer ; and our Pains would soon be forgotten for Joy , if it were once fully brought forth , and in our Arms. These and such like Dispositions are very unbecoming the Circumstances we are now in , and may justly provoke God to blast his Favours , to those that behave so unworthily under them : And therefore let us out of a due Sense both of what we have deserv'd , and what we have receiv'd , praise God that we are now a People , and wait patiently for what his Goodness has still in store for us . Let us reflect that it is not a small thing , that the Torrent of our Enemies Conquests has a stop to it , and that the Tide is turned upon them ; that we are out of fear of their Invasions , and at Peace among our selves , that our own Nation is free from the Ravages and Distractions of War , and that our Enemies Cities , and Coasts , and Frontiers now feel those Severities which they exercised in many Places , and threatned in more . These are plain Signs of the care that Providence has had of us , and the Blessings it still designs for us , if we do not by our own Murmuring and Impatience stifle that in the Birth . Let us then be asham'd of being insensible of God's Protection , even while we feel it ; and subsist by it ; and let not our Impatience for what is to come , destroy the Sense and Memory of what is past ; let not our thoughts crowd faster than the Nature of Human Affairs will permit , but let us thankfully enjoy what we have , bless God for the Hopes he gives us of better , and with steady Endeavours and Dependance on his Providence wait for its arrival . Neither let us diminish the Value of our Deliverance , by Murmuring at the Expence and Troubles that attend it , but let us ●●●●owledge that God's Judgments have been 〈◊〉 in what we have suffered , and that the P●●●● we have paid , how great soever it be , is 〈…〉 er than the Mercies it has purchased ; 〈◊〉 no Difficulties make us undervalue the Advantages we enjoy , or the Blessings we expect ; o 〈…〉 e ma●●● Pretence to thwart the good 〈◊〉 of 〈◊〉 , by rendring us negligent , unactive , or qu●●●●lous ; but let us conclude , that we do not ●●●serve to share in the Happiness , if we do not think our Charge well applied , and our 〈◊〉 well employ'd in promoting it . In one Word , Let us prep 〈…〉 a Serious Conversion for the 〈◊〉 we wish for , but do not deserve , and 〈◊〉 patient Continuance in 〈◊〉 incline ●●e God of Heaven to 〈◊〉 〈◊〉 〈◊〉 to preserve the Instrument of our Deliverance , and Compleat his Work , to give the Direction of his Spirit to those that Con●●●● , and Success to the Arms of those that Fight for us , and to Crown all at last with an Honourable , a Secure , and a Lasting Peace , which , with Grace to make a good use of it , may GOD in his due time Grant. FINIS . 
A42766	----	A sermon preached before the Honourable House of Commons at their late solemne fast Wednesday, March 27, 1644 by George Gillespie. Gillespie, George, 1613-1648. This text is an enriched version of the TCP digital transcription A42766 of text R24966 in the English Short Title Catalog (Wing G757). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 120 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42766 Wing G757 ESTC R24966 08704503 ocm 08704503 41601 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42766) Transcribed from: (Early English Books Online ; image set 41601) Images scanned from microfilm: (Early English books, 1641-1700 ; 1260:8) A sermon preached before the Honourable House of Commons at their late solemne fast Wednesday, March 27, 1644 by George Gillespie. Gillespie, George, 1613-1648. [2], 42, [2] p. Printed by Robert Bostock, London : 1644. "Published by order of the House." Reproduction of original in the Union Theological Seminary Library, New York. eng Bible. -- O.T. -- Ezekiel XLIII, 2 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A42766 R24966 (Wing G757). civilwar no A sermon preached before the honourable House of Commons at their late solemne fast Wednesday March 27. 1644. By George Gillespie minister a Gillespie, George 1644 22964 137 55 0 0 0 0 84 D The rate of 84 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Emma (Leeson) Huber Sampled and proofread 2005-03 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Preached before The Honourable House OF COMMONS At their late solemne Fast Wednesday March 27. 1644. BY GEORGE GILLESPIE Minister at Edinburgh . Published by Order of the House . PSAL. 102. 6. When the Lord shall build up Zion he shall appeare in his glory . LONDON , Printed for Robert Bostock , dwelling at the Kings head in Pauls Church-yard . Anno 1644. TO THE READER . DIvine providence hath made it my ●…ot , and a Calling hath induced me ( who am lesse then the least of all the servants of Christ ) to appeare among others in this Cloud of publike Witnesses . The scope of the Sermon is , to endevour the removall of the obstructions both of Humiliation and Reformation ; two things which ought to lye very much in our thoughts at this time : Concerning both I shall preface but little . Reformation hath many unfriends , some upon the right hand , and some upon the left : While others cry up that detestable indifferencie or neutrality , abjured in our solemne Covenant , in so much that a Gamaliel and b Gallio , men who regarded alike the Iewish and the Christian Religion , c are highly commended , as examples for all Christians , and as men walking by the rules not onely of Policy , but of Reason and Religion . Now let all those that are either against us , or not with us , doe what they can , the right hand of the most High , shall perfect the glorious begun Reformation : Can all the world keep downe the Sunne of Righteousnesse from rising or being risen ? can they spread a vaile over it ? And though they digge deep to hide their counsels ; is not this a time of Gods over-reaching and befoolling all plotting wits ? they have conceived iniquity , and they shall b●…ing forth vanity : d they have sowne the wind , and they shall reap the whirlewind : Wherefore wee e will wait upon the Lord that hides his face from the house of Iacob , and will look for him : And f though he slay us , yet will we trust in him . g The Lord hath commanded to proclaime , and to say to the daughter of Zion , Behold thy salvation commeth : h Rejoyce with Ierusalem all yee that mourn for her ; For i behold now is the accepted time ; behold now is the day of salvation : But I have more to say : Mourn , O mourne with●…erusalem all yee that rejoyce for her ; k This day is a day of trouble , and of rebuke and of blasphemy ; for the children are come to the birth , and there is not strength to bring forth : It is an interwoven time , warped with mercies , and woofted with judgements ; Say not thou in thine heart , the dayes of my mourning are at an end : Oh wee are to this day an unhumbled and an unprepared people ; and there are among us , both many cursed Achans , and many sleeping Jonahs , but few wrestling Jacobs , l even the wise Virgins are slumbring with the foolish : Surely unlesse wee bee timely awaked , and more deeply humbled , m God will punish us yet seven times more for our sinnes : and if he have chastised us with whips , he will chastise us with Scorpions : and he will yet give a further charge to the Sword , n to avenge the quarrell of his Covenant . In such a case I cannot say according to the now Oxford Divinity , That Preces & Lachrymae Prayers and Teares , must be our only one shelter and fortresse , and that wee must cast away defensive armes as unlawfull in any case whatsoever , against the supreame Magistrate ; ( that is , by interpretation , they would have us doe no more then Pray , to the end themselves may do no lesse then Prey : ) Wherein they are contradicted not only by Pareus , and by others that are eager for a Presbytery , ( as a o Prelate of chiefe note hath lately taken , I should say mistaken , his marke ) but even by p those that are eager Royalists : ( Pardon me that I give them not their right name ; I am sure when all is well reckoned we are better friends to royall authority then themselves . ) Yet herein I doe agree with them , that Prayers and Tears will prove our strongest weapons , and the onely tela divina , the weapons that fight for us from above . q O then fear the Lord ye his Saints ; O r stirre up your selves to lay hold on him ; s Keep no silence and give him no rest , till he establish , and till he make Jerusalem a praise in the earth . O that we could all t make Wells in our dry and desertlike hearts , that we may u draw out water , even buckets full , to quench the wrath of a sin-revenging God , the fire which still burneth against the Lords inheritance . God grant that this Sermon be not as water spilt on the ground but may x drop as the raine , and distill as the dew of heaven upon thy soule . A SERMON , PREACHED Before the Honourable House of COMMONS : At the late solemne Fast , March 27. 1644. EZEK. 43. 11. And if they be ashamed of all that they have done , shew them the forme of the House , and the fashion thereof , and the goings out thereof , and the commings in thereof , and all the formes thereof , and all the Ordinances thereof , and all the formes thereof , and all the lawes thereof : and write it in their sight , that they may keep the whole forme thereof , and all the Ordinances thereof , and doe them . IT is not long since I did , upon another day of humiliation , lay open Englands disease from that Text , 2 Chron. 20. 33. Howbeit the High Places were not taken away , for as yet the people had not prepared their hearts unto the God of their Fathers . Though a the Sunne of Righteousnesse be risen , with healing in his wings , yet the land is not healed , no not of its worst disease , which is corruption in Religion , and the iniquity of your holy things . I did then shew the symptomes , and the cause of this evill disease . The symptomes , are your high Places , not yet taken away , many of your old superstitious ceremonies to this day remaining , which though not so evill as the High-places of Idolatry , in which Idoll●… were worshipped , yet are parallel to the High-places of Will worship , of which we reade , that the people ( thinking it too hard to be tied to goe up to Jerusalem with every sacrifice ) did b sacrifice still in the High places , yet unto the Lord their God only : pleading for their so doing , antiquity , custome , and other defences of that kinde , which have been alledged for your Ceremonies . But albeit these be foule sports in the Churches face , which offend the eyes of her glorious Bridegroome , Jesus Christ , yet that which doth lesse appeare , is more dangerous , and that is the cause of all this evill , in the very bowells and heart of the Church ; the people of the land , great and small , have not as yet prepared their hearts unto the Lord their God : mercy is prepared for the land , but the land is not prepared for mercy ; I shall say no more of the disease at this instant . But I have now chosen a Text , which holds forth a remedy for this malady , a cure for this case . That is , that if we will c humble our uncircumcised hearts , and accept of the punishment of our iniquity ; If we be d ashamed and confounded before the Lord this day for our evill wayes , if we judge our selves as guilty , and put our mouth in the dust , and cloath our selves with shame , as with a garment ; If wee repent and abhorre our selves in dust and ashes , then the Lord will not abhorre us , but take pleasure in 〈◊〉 , to dwell among us , to reveale himself unto us , to set before us the right patterne of his owne House , that e the Tabernacle of God may be with men , and pure Ordinances , where before they were defiled and mixed ; f He will cut off the names of the Idolls out of the land , and cause the false Prophet , and the unclean spirit to passe out of the land , and g the glory of the Lord shall dwell in the land . But withall we must take heed , h that we turn not againe to folly , that our hearts start not aside , i like a deceitfull bowe , that we k Keep the wayes of the Lord , and doe not wickedly depart from our God . Thus you have briefly , the occasion , and the sum of what I am to deliver from this Text . The particulars whereof , I shall not touch , till I have in the first place resolved a difficult , yet profitable question . You may aske , what House , or what Temple doth the Prophet here speak of : and how can it be made to appeare that this Scripture is applicable to this time ? I answere , l some have taken great paines to demonstrate , that this Temple , which the Prophet saw in this vision , was no other then the Temple of Solomon , and that the accomplishment of this vision of the Temple , City , and division of the Land , was the building of the Temple and City againe , after the captivity , and the restoring of the Leviticall worship , and Jewish Republike , which came to passe in the dayes of Nehemiah and Zorobabel . This sense is also most obvious to every one that readeth this Prophecie . But there are very strong reasons against it , which make other Learned Expositers not to embrace it . For 1. The Temple of Solomon was 120. cubits high . The Temple built by Zorobabel , was but 60. cubits high . Ezra 6. 3. 2. The Temple of Zorobabel m was built in the same place where the Temple of Solomon was , that is in Jerusalem , upon mount Moriah . But this Temple of Ezekiel was without the City , and n a great way distant from it . Chap. 48. verse 10. compared with verse 15. The whole portion of the Levites , and a part of the portion of the Priests , was betwixt the Temple and the City . 3. Moses his greatest Altar , the Altar of Burnt-offerings , was not half so big as Ezekiells Altar : o compare Ezek 43. 16. with Exod. 27. 1. So is Moses Altar of Incense , much lesse then Ezekiells Altar of Incense , Exod. 30. 2. compared with Ezek. 41. 22. 4. There are many new ceremoniall Lawes , ( different from the Mosaicall ) delivered in the following part of this vision , Chap. 45. and 46. as p Interpreters have particularly observed upon these places . 5. The Temple and City were not of that greatnesse , which is described in this Vision : for the measuring Reed containing sixe cubits of the Sanctuary ( not common cubits ) Chap. 40. 5. which amount to more then 10. foot ; the utter wall of the Temple being 2000. Reeds in compasse , Chap. 42. 20. was by estimation foure miles , and the Citie , chap. 48. 16. 35. six and thirty miles in compasse . 6. The vision of the holy waters , chap. 47. issuing from the Temple , and after the space of 4000. reeds , growing to a river which could not be passed over , and healing the waters and the fishes , cannot be literally understood of the Temple at Jerusalem . 7. The Land is divided among the twelve Tribes , chap. 48. and that in a way and order different from the division made by Joshua , which cannot be understood of the restitution after the captivitie , because the twelve Tribes did not return . 8. This New Temple hath with it a New Covenant , and that an everlasting one , Ezek. 37. 26 , 27. But at the return of the people from Babylon there was no new Covenant , saith q Irenaeus , onely the same that was before continued till Christs comming . Wherefore we must needs hold with r Hierome , s Gregory , and other latter Interpreters , that this vision of Ezekiel is to bee expounded of the spirituall Temple , and Church of Christ , made up of Jewes and Gentiles ; and that not by way of allegories only ( which is the sense of those whose opinion I have now confuted ) but according to the proper and direct intendment of the vision , which in many materiall points cannot agree to Zorobabels Temple . I am herein very much strengthned while I observe t many parallel passages betwixt the vision of Ezekiel and the Revelation of Iohn ; and while I remember withall that the Prophets doe in many places fore-tell the institution of the Ordinances , Government and Worship of the New Testament , under the termes of Temple , Priests , Sacrifices , &c. and do set forth the deliverance and stability of the Church of Christ , under the notions of Canaan ; of bringing back the captivity , &c. God speaking to his people at that time , so as they might best understand him . Now if you aske , how the severall particulars in the vision may be particularly expounded , and applyed to the Church of Christ ? I answer , the Word of God , the River that makes glad the Citie of God , though it have many easie and knowne Foords , where any of Christs Lambs may passe thorow , yet in this Vision and other places of this kind , it is a great deep , where the greatest Elephant ( as he said ) may swim . I shall not say with the Jewes , that one should not read the last nine Chapters of Ezekiel , before he be thirty yeers old : Surely a man may be twice thirty yeers old , and a good Divine too , and yet not able to understand this Vision . Some tell us , that no man can understand it without skill in Geometry , which cannot be denyed : but there is greater need of Ecclesiometry , if I may so speak , to measure the Church in her length or continuance through many generations ; in her breadth or spreading through many Nations ; her depth of humiliation , sorrowes , and sufferings : her height of faith , hope , joy , and comfort , and to measure each part according to this pattern here set before us . Wherein , for my part , I must professe ( as Socrates in another case ) Scio quod nescio . I know that there is a great mystery here which I cannot reach . Only I shall let forth unto you that little light which the father of ●…ights hath given me . I conceive that the Holy Ghost in this Vision hath pointed at foure severall times and conditions of the Church ; that wee may take with us the full meaning , without addition or diminution . Observing this rule , that what agreeth not to the Type , must be meant of the thing typified ; and what is not fulfilled at one time , must be fulfilled of the Church at another time . First of all , it cannot be denyed , that he points in some sort at the restitution of the Temple , worship of God , and City of Jerusalem , after the captivitie , as a type of the Church of Christ : for though many things in the vision do not agree to that time , as hath been proved , yet some things doe agree : this as it is least intended in the Vision , so it is not fit for me at this time to insist upon it . But he that would understand the forme of the Temple of Jerusalem , the severall parts , and excellent structure thereof , will find enough ( b ) written of that subject . Secondly , this and other prophecies of building againe the Temple , may well be applyed to the building of the Christian Church by the Master-builders the Apostles , and by other Ministers of the Gospel since their dayes : Let us heare but two witnesses of the Apostles themselves applying those prophecies to the calling of the Gentiles ; the one is Paul , 2 Cor. 6. 16. For ye are the Temple of the living God , as God hath said , I will dwell in them and walk in them , and I will be their God , and they shall be my people . The other is James , who applyeth to the converted Gentiles that prophecie of Amos , After this I will return and will build again the Tabernacle of David , which is fallen down ; and I will build again the ruines thereof , and I will set it up , Act. 15. 16. But there is a third thing aimed at in this prophesie , and that more principally then any of the other two , which is the repairing of the breaches and ruines of the Christian Church , and the building up of Zion in her glory , about the time of the destruction of Antichrist , and the conversion of the Jewes ; and this happinesse hath the Lord reserved to the last times , to build a more excellent and glorious Temple then former generations have seen . I meane not of the building of the materiall . Temple at Jerusalem , which the Jewes doe fancie and look for ; But I speak of the Church and people of God ; and that I may not seeme to expound an obscure Prophesie too conjecturally , which many in these dayes doe , I have these Evidences following , for what I say . 1. If Paul and James , in those places which I last cited , doe apply the prophesies of building a new Temple to the first fruits of the Gentiles , and to their first conversion , then they are much more to be applyed to the fulnesse of the Gentiles , and most of all to the fulnesse both of Jewes and Gentiles , which we wait for . Now if the fall of them x ( saith the Apostle , speaking of the Jewes ) be the riches of the world , and the diminishing of them the riches of the Gentiles , how much more their fulnesse ? And y again , If the casting away of them be the reconciling of the world ; what shall the receiving of them be , but life from the dead ? Plainly insinuating a greater encrease of the Church , and a larger spread of the Gospel , at the conversion of the Jewes , and so a fairer Temple , yea another world in a manner to be looked for . 2. The Lord himselfe in this same chapter , vers. 7. speaking of the Temple here prophesied of , saith , The place of my Throne , and the place of the soles of my feet , where I will dwell in the midst of the children of Israel for ever , and my holy name shall the house of Israel no more defile , neither they nor their Kings &c. Which as it cannot be understood of the Jewes after the Captivity , who did againe forsake the Lord , and were forsaken of him , as Hierome noteth upon the place ; so it can as ill be said , to bee already fulfilled upon the Christian Church , but rather that such a Church is yet to be expected in which the Lord shall take up his dwelling for ever , and shall not be provoked by their defilements and whoredomes , againe to take away his Kingdom , and to remove the Candlestick . 3. This last Temple is also prophesied of by z Isa. 2. 2. And it shall come to passe in the last dayes , that the mountaine of the Lords house shall be established in the top of the mountaines ( even as here Ezekiel did see this Temple upon a very high mountaine , chap 40. 2. ) and shall be exalted above the hils , and all Nations shall flow unto it , &c. a And they shal beat their swords into Plough shares , and their speares into pruning books : nation shall not lift up sword against nation , neither shall they learn war any more . Here is the building of such a Temple as shall bring peaceable and quiet times to the Church , of which that Evangelicall Prophet speaketh in b other places also . And if we shall read that which followeth , Isa. 2. 5. as the Chaldee Paraphrase doth . And the men of the house of Jacob shall say , Come yee , &c. then the building of the Temple there spoken of , shall appeare to be ioyned with the Jewes conversion ; But howsoever , it is ioyned with a great peace and calme , such as yet the Church hath not seen . 4. We find in this vision , that c when Ezekiels Temple shall be built , Princes shall no more oppresse the people of God , nor defile the name of God , chap. 45. 8. and 43. 7. which are in like manner ioyned , Psal. 102. 15 , 16. The heathen shall fear the name of the Lord and all the Kings of the earth thy glory , when the Lord shal build up Zion , he shall appeare in his glorie , verse 22. when the people are gathered together , and the Kingdomes ( understand here also Kings as the Septuagints doe ) to serve the Lord . Which Psalme is acknowledged to be a Prophesie of the Kingdome of Christ , though under the type of bringing back the Captivity of the Jewes , and of the building again of Zion at that time . The like Prophesie of Christ , wee have Psal. 72. 11. All Kings shall fall down before him , all nations shall serve him . But I aske , have not the Kings of the earth hitherto for the most part , d set themselves against the Lord , and against his Christ ? And how then shall all those Prophesies hold true , except they be co-incident with Revel 17. 16 , 17. And that time is yet come , when God shall put it in the hearts of Kings to hate the whore ( of Rome ) and they shall make her desolate and naked , and shall eate her flesh , and burne her with fire . It is foretold that God shall doe this great and good work , even by those Kings , who have before subiected themselves to Antichrist . 5. That which I now draw from Ezekiels vision , is no other but the same which was shewed to John , Rev. 11. 1 , 2. a place so like to this of Ezekiel , that we must take speciall notice of it , and make that serve for a Commentary to this ; And there was given me ( saith Iohn ) a Reed like unto a Rod , and the Ange●…stood , saying , Rise and measure the Temple of God , and the Altar , and them that worship therein . But the Court which is without the Temple leave out , and measure it not : for it is given unto the Gentiles , and the holy City shall they tread under foot forty and two moneths . This time of two and forty moneths , must be expounded by Revel. 13. 5. where it is said of the Beast , power was given unto him , to continue forty and two moneths : which according to the Computation of Egyptian yeares ( re●…koning thirty dayes to each moueth ) make three yeares and a halfe , or 1260. days , and that is ( e ) the time of the witnesses prophecying in Sackcloth , and of the womans abode in the wildernesse . Now lest it should bee thought that the treading downe of the holy City by the Gentiles ( that is , the treading under foot of the true Church , the City of God , by the tyranny of Antichrist and the power of his complices ) should never have an end in this world , the Angel gives Iohn to understand that the Church , the house of the living God , shall not lye desolate for ever , but shall be built again , ( for the measuring is in reference to building ) that the Kingdome of Antichrist shall come to an end , and that after 1260 yeares , counting dayes for yeares , as the Prophers doe . It is not my purpose now to search when this time of the power of the beast , and of the Churches desolation did begin , and when it ends , and so to find out the time of building this new Temple : onely this much I trust I may say , that if we reckon from the time that the power of the Beast did begin , and withall consider the great revolution and turning of things upside downe in these our dayes , certainly the work is upon the wheele : the Lord hath pluckt his hand out of his bosome , he hath whet his sword , he hath bent his bow , he hath also prepared the instruments of death , against Antichrist : so saith the Psalmist of all Persecutors , Psal. 7. 12 , 13. but it will fall most upon that capitall enemy . Whereof there will be occasion to say more afterward . Let me here only adde a word concerning a fourth thing which the holy Ghost may seeme to intend in this Prophesie , and that is the Church triumphant , the new Ierusalem , which is above , unto which respect is to bee had ( as Interpreters iudge ) in some parts of the vision , which happily cannot bee so well applyed to the Church in this world . Even as the new Ierusalem is so described f in the Revelation that it may appeare to be the Church of Christ , reformed , beautified , and inlarged in this world , and fully perfected and glorified in the world to come : and as many things which are said of it , can very hardly bee made to agree to the Church in this world ; so other things which are said of it , c●…n as ●…dly be applyed to the Church glorified in heaven , as g where it is said , Behold the Tabernacle of God is with men , ( having come downe from God out of heaven ) and hee will dwell with them and they shall bee his people , and God himselfe shall be with them , and be their God . h Againe , And the nations of them that are saved , shall walke in the light of it : and the Kings of the earth doe bring their glory and honour into it . But now I make haste to the severall particulars contained in my Text , I pray God i saith the Apostle ) your whole spirit , and soule , and body be preserved blamelesse . And what he there prays for , this Text rightly understood and applied may work in us , that is , gracious affections , gracious mindes , gracious actions . In the first place , a change upon our corrupt and wicked affections . If they be ashamed of all that they have done , saith the Lord . Secondly , a change upon our blind minds , Shew them the forme of the house , and the fashion thereof , &c. Thirdly , a change also upon our actions , That they may keep the whole forme thereof , and all the Ordinances thereof and doe them . For the first , k the word here used is not that which signifieth blushing through modesty , but it signifieth shame for that which is indeed shamefull , filthy , and abominable , so that it were impenitency , and an aggravation of the fault not to be ashamed for it . I shall here build onely one Doctrine , which will be of exceeding great use for such a day as this . If either we would have mercy to our selves , or would doe acceptable service in the publike Reformation , we must not onely cease to doe evill and learne to doe well , but also be ashamed , confounded , and humbled for our former evill wayes . Here is a two-fold necessity , which presseth upon us this duty , to loath and abhorre our selves for all our abominations , to bee greatly abashed and confounded before our God . First , without this we shall not find grace and favour to our owne soules . Secondly , wee shall else miscarry in the worke of Reformation . First , I say , let us doe all the good we can , God is not pleased with us , unlesse we be ashamed and humbled for former guiltinesse . Be zealous and repent l saith Christ to the Laodecians , be zealous in time comming , and repent of your former lukewarmnesse . What fruit had yee then in those things whereof now yee are ashamed ? m saith the Apostle to the Saints at Rome , of whom n he saith plainly , that they were servants to righteousnes , and had their fruit unto holinesse ; but that is not all , they were also ashamed while they looked back upon their old faults ; which is the rather to bee observed , because o it maketh against the Antinomian error , now a foot . It hath a cleare reason for it , for without this , God is still dishonoured , and not restored to his glory . O Lord p ( saith Daniel ) righteousnesse belongeth unto thee , but unto us confusion of faces . Those two go together . We must be confounded , that God may be glorified . Wee must bee judged , that God may be iustified : our mouthes must be stopped , and laid in the dust , that q the Lord may be just when he speaketh , and cleare when he judgeth . And as r the Apostle teacheth us , that if we judge our selves , we shall not be judged of God ; and by the rule of Contraries , if we judge not our selves , we shall be judged of God : So say I now , if wee give glory to God , and take shame and confusion of faces to our selves , God shall not confound us , nor put us to shame . But if we will not be confounded and ashamed in our selves , God shall confound us , and powre shame upon us . If we loath not our selves , God shall loath us . Nay let me argue from the manner of men , as s the Prophet doth , offer it now unto the Governuor , will he bee pleased with thee , or accept thy person ? Will thy Governour , nay thy neighbour who is as thou art , after an injury done to him , bee pleased with thee , if thou doe but leave off to doe him any more such injuries ? VVill he not expect an acknowledgement of the wrong done ? Is it not t Christs rule , that he who seven times trespasseth against his brother , seven times turne again , saying , I repent ? u David would hardly trust Ittai to goe up and downe with him , who was but a stranger ; how much more if hee had done him some great wrong , and then refused to confesse it ? And how shall wee think , that it can stand with the honour of the most high God , that wee seem to draw neare unto him , and to walk in his wayes , while in the mean time we do not acknowledge our iniquitie , and even accuse , shame , judge and condemne our selves ? Nay x be not deceived , God is not mocked . This is the first necessity of the duty which this Text holdeth forth . The Lord requireth of us not onely to doe his will for the future , but to be ashamed for what we have done amisse before . The other necessity of it ( which is also in the Text ) is this , that except we be thus ashamed and humbled , God hath not promised to shew us the pattern of his house , nor to reveale his will unto us . Which agreeth well with that Psal. 25. 9. The meek will he teach his way : and vers. 12. What man is he that feareth the Lord ? him shall he teach in the way that he shall chuse , and vers. 14. The secret of the Lord is with them that feare him , and hee will shew them his Covenant . There is sanctification in the affections , and here is humiliation in the affections , spoken of as necessary means of attaining the knowledge of the will of God . Let the affections be ordered aright , then light which is offered , shall be seen and received ; but let light be offered , when disordered affections doe overcloud the eye of the minde , then all is in vaine . In this case , a man shall be y like the deaf Adder , which will not be taken by the voice of the charmers , charming never so wisely . Let the helme of reason be stirred , as well as you can imagine , if there be a contrary winde in the sailes of the affections , the ship will not answere to the helme . It is a good argument : hee is a wicked man , a covetous man , a proud man , a carnall man , an unhumbled man . Ergo , he will readily miscarry in his judgement . So Divines have argued against the Popes infallibility . The Pope hath been , and may be a profane man . Ergo , he may erre in his judgement and decrees . And what wonder , that they who receive not the love of the truth , be given over z to strong delusion , that they should beleeve a lie ? It is as good an argument . Hee is a humbled man , and a man that feareth God . Ergo ( in so far as he acteth and exerciseth those graces ) the Lord shall teach him in the way that he shall choose . I say , in so farre as he acteth those graces : because when he grieves the spirit , and cherisheth the flesh , when the child of God is more swayed by his corruptions , then by his graces , then he is in great danger to be given up to the counsell of his own heart , and to be deserted by a the holy Ghost , which should leade him into all truth . But we must take notice of a seeming contradiction here in the Text . God saith to the Prophet in the former verse , Shew the house to the house of Israel , that they may be ashamed of their iniquities . And Jerem. 31. 19. Ephraim is first instructed , then ashamed . And here it is quite turned over in my Text ; If they be ashamed , shew them the House . I shall not here make any digression unto the debates and distinctions of School-men , what influence and power the affections have upon the understanding and the will . I will content my self with this plain answer . Those two might very well stand together : light is a help to humiliation , and humiliation a help to light . As there must be some work of faith , and some apprehension of the Love of God , in order before true Evangelicall repentance , yet this repentance helpeth us , to beleeve more firmly , that our sinnes are forgiven . The soul in the pains of the new birth , is like b Tamar travelling of her twins , Pharez and Zarah : faith like Zarah , first putting out his hand , but hath no strength to come forth , therefore draweth backe the hand againe , till repentance like Pharez have broken forth ; then can faith come forth more easily . Which appeareth in that woman , Luke 7. 47 , 48. shee wept much , because she loved much , she loved much , because shee beleeved , and by faith had her heart enlarged , with apprehending the rich grace , and free love of Christ to poore sinners : this faith moves her bowells , melts her heart , stirres her sorrow , kindles her affection . Then , and not till then , she gets a prop to her faith , and a sure ground to build upon . It is not till shee have wept much , that Christ intimates mercy , and saith , Thy sins are forgiven thee . Just so is the case in this Text . Shew them the House , saith the Lord , that they may be ashamed ; Give them a view of it , that they may think the worse of themselves , that they want it , that they may be ashamed for all their iniquities , whereby they have separate betwixt their God and themselves , so that they can not c behold the beauty of the Lord , nor enquire in his Temple . And if , when they begin to see it , they have such thoughts as these , and humble themselves , and acknowledge their iniquities , then goe to , and shew them the whole Fabrick , and Structure , and all the gates thereof , and all the parts thereof , and all things pertaining thereto . I suppose I have said enough for confirmation and cleering of the Doctrine concerning the necessitie of our being ashamed and confounded before the Lord . I have now a fourefold application to draw from it . The first application shall be to the malignant enemies of the Cause and People of God at this time , who deserve Jeremiahs black mark to be put upon them . d Were they ashamed when they had committed abomination ? nay , they were not at all ashamed , neither could they blush . When he would say the worst of them , this is it ; e Thou hadst a whores forehead , thou refusedst to be ashamed . There are some sonnes of Belial risen up against us , who have done some things , whereof , I dare say , many Heathens would have been ashamed : yet they are as farre from being ashamed of their outrages , as Caligula was , who said of himself , that he loved nothing better in his own nature , then that hee could not be ashamed ; nay , f their glory is their shame , and if the Lord doe not open their eyes to see their shame , their end will be destruction . Is it a light matter to swear and blaspheme , to coine and spread lies , to devise calumnies , to break Treaties , to contrive trecherous plots , to exercise so many barbarous cruelties , to shed so much blood , and ( as if that were too little ) to bury men quick ? Is all this no matter of shame ? And when they have so often professed to be for the true Protestant Religion , shall they not be ashamed to thirst so much after Protestant blood , and in that cause desire to associate themselves with all the Papists at home and abroad , whose assistance they can have , and particularly with those matchlesse monsters ( they call them Subjects ) of Ireland , who ( if the computation fail not ) have shed the blood of some hundred thousands in that Kingdome ? for our part , it seems , they are resolved to give the worst name to the best thing , which wee can doe , and therefore they have not been ashamed to call a Religious and Loyall Covenant , a traiterous and damnable Covenant . I have no pleasure to take up these and other dunghills : the Text hath put this in my mouth which I have said . O that they could recover themselves out of g the gall of bitternesse , and bond of iniquity . O that we could hear that they begin to be ashamed of their abominations . h Lord when thy hand is lifted up , they will not see ; but they shall see and be ashamed , for their envie at thy people . i The Lord shall appear to your joy , and they shall be ashamed . But now in the second place let me speak to the Kingdom , and to you whom it concerneth this day , to be humbled , both for your own sins , and for the sins of the Kingdom , which you represent . Although your selves whom God hath placed in this honourable station & the Kingdom which God hath blessed with many choice blessings , be much and worthily honoured among the children of men , yet when you have to do with God , and with that wherein his great Name and his glory is concerned , you must not think of honouring , but rather abashing your selves , & creeping low in the dust . Livius k tels us that when M. Claud. Marcellus would have dedicate a Temple to Honour and Vertue , the Priests hindered it , quod utri Deo res divina fi eret , sciri non posset ; because so it could not be known , to which of the two Gods , he should offer sacrifice : farre be it from any of you , to suffer the will of God , and your own credit , to come in competition together , or to put back any point of truth , because it may seem peradventure some way to wound your reputation , though when all is well examined , it shall be found your glory . You are now about the casting out of many corruptions , in the government of the Church , and worship of God . Remember therefore it is not enough to cleanse the house of the Lord , but you must be humbled for your former defilements wherewith it was polluted . It is not enough that England say with Ephraim in l one place , What have I to do any more with Idols ? England must say also with Ephraim in m another place , Surely after that I was turned I repented ; and after that I was instructed I smote upon my thigh : I was ashamed and even confounded because I did bear the reproach of my youth . Let England sit down in the dust , and wallow it selfe in ashes , and cry out as n the Lepers did , Unclean , Unclean , and then rise up and cast away the least superstitious Ceremony , o as a menstruous cloth , and say unto it , Get thee hence . I know that those who are not convinced of the intrinsecall evill and unlawfulnesse of former corruptions , may upon other considerations go along and joyne in this Reformation . For according to p Augustines rule , men are to let go those ecclesiasticall customes , which neither Scriptures , nor Councels bind upon us , nor yet are universally received by all Churches . And according to Ambrose his rule to Valentinian , Epist. 31. Nullus pudor est ad meliora transive ; It is no shame to change that which is not so good , for that which is better . So doth q Arnobius answer the Pagans , who objected the novelty of the Christian Religion ; you should not look so much , saith he , quid reliquerimus , as quid secuti simus : be rather satisfied with the good which we follow , then to quarrell why we have changed our former practise . He giveth instance , that when men found the art of weaving clothes , they did no longer clothe themselves in skins , and when they learned to build Houses , they left off to dwell in rocks and caves . All this carrieth reason with it , for Optimum est eligendum . If all this doe not satisfie , it may be r Nazianzens rule move some man ; when there was a great stirre about his Archbishoprik of Constantinople , he yeelded for peace : because this storm was raised for his sake , he wished to be cast into the Sea . He often professeth , that he did not affect riches , nor dignities , but rather to be freed of his Bishoprick . We are like to listen long , before we heare such expressions either from Arch-bishop or Bishop in England , who seem not to care much who sink , so that themselves swim above . Yet I shall name one rule more , which I shall take from the confessions of two English Prelats . s One of them hath this Contemplation , upon Hezekiahs taking away the brazen Serpent , when he perceived it to be superstitiously abused : Superstitious use , saith he , can marre the very institutions of God ; how much more the most wise and well grounded devices of men ? t Another of them acknowledgeth , that whatsoever is taken up , at the iniunction of men , and is not of Gods own prescribing , when it is drawn to superstition , commeth under the case of the Brazen Serpent . You may easily make the assumption , and then the conclusion concerning those Ceremonies , which are not Gods institutions , but mens devices , and have been grossely and notorlously abused by many to Superstition . Now to return to the point in hand , if upon all or any of these or the like principles , any of this Kingdom shall joyn in the removall of corruptions out of the Church , which yet they do not conceive to be in themselves and intrinsecally corruptions in Religion ; In this case , I say ( as u the Apostle in another place ) I therein do rejoyce and will rejoyee , because every way Reformation is set forward . But let such a one look to himselfe how the Doctrine drawn from this Text falleth upon him , that he who onely ceaseth to do evill , but repenteth not of the evill , he who applieth himselfe to reformation , but is not ashamed of former defilements , is in danger both of Gods displeasure , and of miscarrying in his judgement about Reformation . It is farre from my meaning to discourage any , who are with humble and upright hearts , seeking after more light then yet they have . I say it only for their sake , who through the presumption and unhumblednesse of their spirits , will acknowledge no fault in any thing they have formerly done in Church matters . I cannot leave this application to the Kingdome , till I inlarge it a little further . There are foure considerations which may make England ashamed and confounded before the Lord . 1. Because of the great Blessings which it hath so long wanted . Your flourishing estate in the world , could not have countervailed the want of the purity and liberty of the Ordinances of Christ . That was a heavie x word of the Prophet , Now for a long season Israel hath been without the true God , and without a teaching Priest , and without Law . It hath not been altogether so with this Land , where the Lord hath had not onely a true Church , but many burning and shining lights , many gracious Preachers and Professors , many notable defenders of the Protestant cause against Papists , many who have preached and written worthily of practicall Divinity , and of those things which most concern a mans salvation . Nay , I am perswaded , that all this time past there have been in this Kingdome many thousands of his secret and sealed ones , who have been groaning under that burthen and bondage which they could not help , and have been y waiting for the consolation of Israel . Neverthelesse , the Reformation of the Church of England hath been exceedingly deficient , in Government , Discipline and Worship ; yea , and many places of the Kingdom , have been without a teaching Priest , and other places poisoned with false Teachers . It is z said , that all the house of Israel lamented after the Lord , when they wanted the Ark twenty yeeres . O let England lament after the Lord , untill the Arke be brought into the own place of it . 2. There is another cause of this great humiliation , and that is the point in the Text , to be ashamed of all that you have done . Sinne , Sinne is that which blacketh our faces , and covereth us with confusion as with a Mantle : and then most of all when we may read our sinne in some judgement of God which lyeth upon us . Therefore the Septuagints here in stead of being ashamed of all that they have done , ( a ) read accept their punishment for all that they have done . Which agreeth to b that word in the Law : If then their uncircumcised hearts be humbled ( The Greek readeth there ashamed ) and they then accept of the punishment of their iniquity . This is now Englands case , whose sinne is written in the present Judgement , and graven in your calamity as c with a pen of iron , and with a point of a Diamond : to make you say , d The Lord our God is righteous in all his workes , which he doeth : for we obeyed not his voice . Did not the land make Idoll Gods of the Court , and of the Prelaticall Clergy , and feared them , and followed them more then God , and obeyed them rather then God , so that their threshold was set by Gods threshold , and their posts by Gods posts , as it is said v. 7. ( I speak not now of lawfull obedience to Authoritie . ) Is it not a righteous thing with the Lord , to make these your idols his rods to correct you ? Hath not England harboured and entertained Papists , Priests and Jesuites in its bosome ? Is it not just , that now you feel the sting and poison of these vipers ? Hath there not bin a great compliance with the Prelates , for peace sake , even to the preiudice of Truth ? Doth not the Lord now iustly punish that Episcopall peace , with an Episcopall warre ? Was not that Prelaticall government first devised , and since continued to preserve peace and to prevent Schismes in the Church ? and was it not Gods iust iudgement that such a remedy of mans invention should rather increase then cure the evill ? so that Sects have most multiplyed under that Government , which now you know by sad experience . Hath not this Nation for a long time taken the Name of the Lord in vaine , by a formall worship and empty profession ? Is it not a iust requitall upon Gods part , that your enemies have all this while taken Gods Name in vain , and taken the Almighty to witnesse of the integrity of their intentions for Religion , Law and Liberty , thus perswading the world to beleeve a lye ? What shall I say of the Book of Sports , and other prophanations of the Lords day ? This licentiousnesse was most acceptable to the greatest part , and they e loved to have it so . Doth not the great famine of the Word , almost every where in the Kingdom , except in this City , make the Land mourn on the Sabbath , and say , f I do remember my faults this day ? Yea doth not the Land now enioy her Sabbaths , while men are constrained not only to cease from sports on that day , but from labouring the ground , and from other works of their calling upon other dayes ? What should I speak of the lusts and uncleannesse , gluttony and drunkennesse , chambering and wantonnesse , prodigality and lavishnesse , excesse of riot , masking and balling and sporting , when Germany and the Palatinate , and other places were wallowing in blood , yea when there was so much sinne and wrath upon this same Kingdome ? Will not you say now , that for this the Lord God hath caused g your sun to go down at noon , and hath turned your feasts into mourning , and all your songs into lamentation ? Or what should I say of the oppressions , injustice , cousinage in trading and in Merchandise , which your selves know better then I can do , how much they have abounded in the Kingdome ? Doth not God now punish the secret injustice of his people , by the open iniustice of their enemies ? Doe ye not remember that mischiefe was framed by a Law ? and now when your enemies execute mischief against Law , will you not say , Righteous art thou O Lord , and iust are thy iudgements ? One thing I may not forget , and that is , that the Lord is punishing blood with blood , the blood of the oppressed , the blood of the persecuted , the blood of those who have dyed in Prisons , or in strange Countries , suffering for righteousnesse sake . h He that departed from evill did even make himselfe a prey . There was not so much as one drop of blood spilt upon the Pillory , for the testimony of the Truth , but it cryeth to Heaven ; for precious is the blood of the Saints . Doth not all the blood shed in Queen Maries dayes cry ? And doth not the blood of the Palatinate and of Rochel cry ? And doth not the blood of soules cry ? which is the loudest cry of all . God said to Cain , k The voyce of thy Brothers blood cryeth unto me from the ground , the Hebrew hath it , thy brothers blouds ; which is well expounded both by the Chaldee Paraphrase , and the Jerusalem Targum , the voyce of the blood of all the generations and the righteous people which thy Brother should have begotten , cryeth unto me . I may apply it to the thing in hand , The silencing , deposing , persecuting , imprisoning , and banishing , of so many of the Lords VVitnesses , of the most painfull and powerfull Preachers ; and the preferring of so many , either dumbe dogges , or false Teachers , maketh the voice of bloods to cry to heaven , even the blood of many thousands , yea thousands of thousand soules , which have been lost by the one , or might have been saved by the other . God will require the blood of the children which those righteous Abels might have begotten unto him . There is beside all this , more Blood-guiltinesse which is secret , but shall sometime be brought to light . O Blood , blood ; O let the Land tremble , while the Righteous Judge l makes inquisition for blood . O let England cry , m Deliver me from blood-guiltinesse O God . But you will say peradventure , Many of these things , whereof I have spoken , ought not to be charged upon the Kingdome , they were onely the acts of a prevalent Faction for the time . I Answer , First , God will impute them to the Kingdome , unlesse the Kingdome mourne for them . n God gives not a charge to the destroying Angel , to spare those who have not been Actors in the publike sinnes and abominations , but to spare those onely who cry and sigh for those abominations . Secondly , VVhen the Ministers of State , or others , having authority in Church or Common-wealth , take the boldnesse to doe such acts , the Kingdome is not blamelesse ; for they durst not have done as they did , had the Land but disclaimed , discountenanced , and cryed out against them . It is marked both o of John Baptist , and p of Christ , and q of the Apostles , that so long as the people did magnifie them , and esteeme them highly , their enemies durst not doe unto them , what else they would have done . A third consideration concerning the Kingdome is this . Notwithstanding of all the happinesse and Gospell blessings which it hath wanted in so great a measure , and notwithstanding of all the sinnes which have so much abounded in it : r yet the servants of God have charged it with great presumption , that the Church of England hath said s with the Church of Laodicea , I am rich and increased with goods , and have need of nothing . It hath bin proud of its Clergy , learning , great revenues , peace , plenty , wealth , and abundance of all things . And as the Apostle t chargeth the Corinthians , yee are puffed up , and have not rather mourned , that the wicked ones might be taken away from among you . And would God this presumption had taken an end when God did begin to afflict the Land . It did even make an Idoll of this Parliament , and trusted to its owne strength and Armies ; which hath provoked God so much , that he hath sometimes almost blasted your hopes that way , and hath made you to feele your weaknesse even where you thought your selves strongest : God would not have England say , u Mine owne hand hath saved me . Neither will he have Scotland to say , My hand hath done it : But he wil have both to say , His hand hath done it , when we were lost in our own eyes . God grant that your leaning so much upon the arme of flesh bee not the cause of more blowes . God must be seen in the worke , and he will have us to give him all the glorie , and to say x Thou hast wrought all our works for us . O that all our presumption may be repented of , and that the land may be yet more deeply humbled . Assuredly God will arise and subdue our enemies , and command deliverances for Jacob : but it is as certaine , God will not doe this , till we be more humbled , and ( as the Text saith ) ashamed of all that we have done . Fourthly , there is another Motive more Evangelicall : let England be humbled even for the mercy , the most admirable mercy which God hath shewed upon so undeserving , and evill deserving a Kingdome . See it in this same Prophecy : y I will establish my Covenant with thee , and thou shalt know that I am the Lord That thou maist remember , and bee confounded , and never open thy mouth any more , because of thy shame , when I am pacified toward thee for all that thou hast done , saith the Lord God . And z again : Not for your sakes doe I this , saith the Lord God , be it knoun unto you : be ashamed and confounded for your owne wayes O house of Israel . O my God a saith Ezra , I am ashamed and blush to lift up my face to thee . And what was it that did so confound him ? you may find it in that which followeth : God had shewed them mercy , and had left them a remnant to escape , and had given them a naile in his holy place , and had lightned their eyes . And now , b saith he , O our God , what shall we say after this ? for we have forsaken thy Commandements . Let us this day compare ( as he did ) Gods goodnesse and our own guiltinesse . England deserved nothing , but to get a bill of divorce , and that God should have said in his wrath , Away from me , I have no pleasure in you : but now hee hath received you into the bond of his Covenant , he rejoyceth over you to doe you good , and to dwell among you , his Banner over you is love . O let our hard hearts be overcome and be confounded with so much mercy , and let us be ashamed of our selves , that after so much mercy , we should be yet in our sinnes and trespasses . There is a third application , which I intend for the Ministerie , who ought to goe before the people of God in the example of Repe●…tance and humiliation . You know the old observation , Rarò vidi Clericum poenitentem , I have seldome seen a Clergie man penitent . As Christ c saith of rich men , I may say of learned men , it is easier for a Camell to goe through the eye of a needle , then for a man that trusts in his Learning to enter into the Kingdome of heaven . He will needs maintaine the lawfulnesse of all which he hath done , and will not bee ( as this Text would have him ) ashamed of all that hee hath done . Yet it is not impossible with God to make such a one deny himselfe , and that d whatsoever in him exalts it selfe against Christ , should bee brought in captivity to the obedience of Christ . Among all that were converted by the Ministerie of the Apostles , I wonder most at the conversion of a great company of Priests , Acts 6. 7. I doe not suspect ( as e two learned men have done ) that the Text is corrupted in that place , and that it should be otherwise read . I am the rather satisfied , because there is nothing there mentioned of the Conversion of the high Priest , or of the chiefe Priests , the heads of the four and twenty Orders , which were upon the Councell , and had condemned Christ : the place cannot be understood , but of a multitude of common or inferiour Priests : Even as by proportion in Hezekiah's Reformation , f the Levites were more upright in heart than the Priests . And now many of the Inferiour Clergie ( as they were abusively called ) are more upright in heart , unto this present reformation then any of those who had assumed to themselves high degrees in the Church . The hardest point of all is , so to embrace and follow reformation , as to be ashamed of former prevarications and pollutions . But in this also the holy Ghost hath set examples before the Ministers of the Gospel . I read 2 Chron. 30. 15. The Priests and the Levites were ashamed , and sanctified themselves , and brought in the burnt-offerings into the House of the Lord . They thought it not enough to be sanctified , but they were ashamed that they had been before defiled . A great Prophet is not content to have his Judgement rectified , which had been in an errour , but he is ashamed of the errour he had been in . g So foolish was I , saith hee , and ignorant , I was as a beast before thee . A great Apostle must glorifie God , and humbly acknowledge his owne shame . h For I am the least of the Apostles , saith he , that am not meet to be called an Apostle , because I persecuted the Church of God . And shall I add the example of a great father ? i Aug : confesseth honestly , that for the space of nine yeers , he both was deceived , and did deceive others . Nature will whisper to a man , to looke to his credit : But the Text here calleth for another thing , to look to the honour of God , and to thy own shame , and yet in so doing thou shal●… be more highly esteemed both by God , and by his children . Now without this , let a man seem to turn and reform never so well , all is unsure worke , and built upon a sandie foundation . And whosoever will not acknowledg their iniquity , and be ashamed for it , God shall make them bear their shame , according to that which is pronounced in the next Chapter , verse 10 , 11 , 12 , 13 , 14 , 15. against the Levites , who had gone astray , when Israel went astray after their Idolls : and according to that Malach. 2 , 8 , 9. Ye have corrupted the Covenant of Levi , saith the Lord of Hosts , Therefore have I also made you contemptible and base before all the people . The fourth and last application of this doctrine , is for every Christian . The Text teacheth us a difference betwixt a presumptuous , and a truly humbled sinner . The one is ashamed of his sinnes , the other not . By this mark , let every one of us trie himself this day . It is a saving grace to be truly and really ashamed of sinne . It is one of the promises of the Covenant of grace , k Then shall ye remember your owne evill wayes , and your doings that were not good , and shall loath your selves in your owne sight , for your iniquities , and for your abominations . Trie then , if thou hast but thus much of the work of grace in thy soul , and if thou hast , be assured of thy interest in Christ and in the New Covenant . A reprobate may have somewhat which is very like this grace ; but I shall lay open the difference , betwixt the one and the other , in these particulars . 1. To be truly ashamed of sinne , is to be ashamed of it as an act of filthinesse and uncleannesse . The childe of God , when he comes to the throne of grace , is ashamed of an unclean heart . though the world cannot see it . A naturall man at his best looketh upon sinne , as it damneth and destroyeth the soule , but hee cannot look upon it , as it defiles the soul . Shame ariseth properly from a filthy act , though no other evill be to follow upon it . 2. As wee are ashamed of acts of filthinesse , so of acts of folly . A naturall man may iudge himself a fool in regard of the circumstances or consequents of this sinne , but he is not convinced that sinne in it self is an act of madnesse and folly . When the childe of God is humbled l hee becomes a foole in his own eyes , hee perceives he hath done like a mad foole ; Therefore hee is said then to m come to himself . 3. The childe of God is ashamed of sinne n as an act of unkindnesse and unthankfulnesse to a sweet mercifull Lord : though there were no other evill in sinne , the conscience of so much mercy and love so farre abused , and so unkindly recompensed , is that which confoundeth a penitent sinner . As the wife of a kinde husband , if she play the whore ( though the world know it not ) and if her husband , when he might divorce her , shall still love her and receive her into his bosome ; such a one , if she have at all any sense or any bowels of sorrow , must needs bee swallowed up of shame and confusion for her undutifulnesse and treachery to such a husband . But now the Hypocrite is not at all troubled or afflicted in spirit for sinne as it is an act of unkindnesse to God . 4. Shame , o as Philosophers have defined it , is the feare of a just reproofe : not simply , the feare of a reproofe , but the feare of a just reproofe ; that is servile , this filiall . The childe of God is ashamed of the very guiltinesse , and of that which may bee justly laid to his charge : the Hypocrite not so . p Saul was not ashamed of his sinne , but he was ashamed that Samuel should reprove him before the Elders of the people . Christs adversaries were ashamed , Luke 13. 17. not of their errour , but because their mouthes were stopped before the people , and they could not answer him . A hypocrite is ashamed , q as a thiefe is ashamed when he is found ; mark that , when he is found : a thiefe is not ashamed of his sinne , but because he is found in it , and so brought to a shamefull end . 5. When the cause of God is in hand , a true penitent is so ashamed of himselfe , that he feares the people of God shall be put to shame for his sake , and that it shall goe the worse with them , because of his vilenesse and guiltinesse . This made r David pray , O God , thou knowest my foolishnesse , and my sinnes are not hid from thee : let not them that wait on thee , O Lord God of hosts , be ashamed for my sake : let not those that seek thee be confounded for my sake , O God of Israel . The sorrow and shame of a hypocrite ( as all his other seeming graces ) are rooted in self-love , not in the love of God : he hath not this in all his thoughts , that he is a Spot or Blemish in the body or Church of Christ , and therefore to be humbled , lest for his sake God be displeased with his people ; lest such a vile and abhominable sinner as he is bring wrath and confusion upon others , and make Israel turne their back before the enemy . O happy soule that hath such thoughts as these . I have now done with the first part of the Text , wherein I have beene the larger , because it most fitteth the work of the day . The second followes , Shew them the forme of the house , &c. Before I come to the Doctrines which doe here arise , I shall first explaine the particulars mentioned in this part of the Text , so as they may agree to the spirituall Temple or Church of Christ , which in the beginning I proved to be here intended . First , wee finde here the forme and fashion of a house , in which the parts are very much diversified one from another : there are in a formed and fashioned house , doores , windowes , posts , lintels , &c. There is also a multitude of common stones in the walls of the house . Such a house is the visible ministeriall Church of Christ , the parts whereof are partes dissimilares , some Ministers , and Rulers , some eminent Lights ; others of the ordinary rank of Christians , that make up the walls . If God hath made one but a small pinning in the wall , he hath reason to be content , and must not say , why am not I a post , or a corner stone , or a beame ? Neither yet may any corner stone despise the stones in the wall , and say , I have no need of you . Secondly , the Prophet was here to shew them the goings out of the house , and the commings in thereof . These are not the same , but different gates ; it is plaine , chap. 46. 9. When the people of the land shall come before the Lord in the solemne feasts , hee that entreth in by the way of the north-gate to worship , shall goe out by the way of the south-gate , &c. he shall not returne by the way of the gate whereby hee came in . And that not only to teach us order , and the avoiding of confusion ( occasioned by the contrary tides of a multitude ) but to tell us further , that s no man having put his hand to the plough , and looking back , is fit for the kingdome of God . Wee must not goe out of the Church the way that we came in , ( that were a doore of defection ) but hold our faces forward till we go out by the doore of death . Thirdly , the Text hath twice all the formes thereof : which I understand of the outward formes , and of the inward formes ; which two I finde very much distinguished by those who have written of the forme and structure of the Temple . The Church is exceedingly beautified , even outwardly , with the Ordinances of Christ ; but the inward formes are the most glorious : t For behold the kingdome of God is within you : and it commeth not with observation . u The Kings daughter is all glorious within ; yet even her clothing is of wrought gold . x When the Angel had made an end of measuring the inner house , then hee brought forth Ezekiel by the east-gate ( which was the chiefe gate by which the people commonly entred ) and measured the utter wall in the last place . Gods method is , first to try the heart and reines , then to give to a man according to his works , Ier. 17. 10. So should we measure by the ●…eed of the Sanctuary , first , the inner house of our hearts and minds , and then to measure our utter walls , and to judge of our profession and externall performances . Lastly , the Prophet is commanded to write in their sight all the ordinances thereof , and all the lawes thereof : for the Church is a house , not only in an Architectonick but in an Oeconomick sense : It is Christs Family governed by his own Lawes ; and a y Temple which hath in it them that worship , it hath the owne proper lawes of it , by which it is ordered . Aliae sunt leges Caesarum , aliae Christi , z saith Hierom ; Caesars lawes and Christs lawes are not the same , but diverse one from another . a Schoolmen say , that a law , properly so called , is both illuminative , and impulsive : illuminative , to informe and direct the judgement ; impulsive , to move and apply the will to action . And accordingly there are two names in this Text given to Christs lawes and institutions : b one which importeth the instruction and information of our minds : c another which signifieth a deep imprinting or engraving ( and that is made upon our hearts and affections ) such as a pen of iron and other instruments could make upon a stone . It is not well when either of the two is wanting : for the light of truth without the engraving of truth , may bee extinguished : and the engraving of truth , without the light of truth , may be obliterate . All these I shall passe , and only pitch upon two Doctrines which I shall draw from this second part of the Text : One concerning the will of Gods commandement , what God requireth of Israel to doe ; Another concerning the will of Gods decree , what he hath purposed himselfe to doe . The first is this ; God will have Israel to build and order his Temple , not as shall seeme good in their eyes , but according to his owne patterne only which he sets before them . Which doth so evidently appeare from this very Text , that it needeth no other proofe : for what else meaneth the shewing of such a patterne , to be kept and followed by his people ? Other passages of this kinde there are which doe more abundantly confirme it . The Lord d did prescribe to Noah both the matter , and fashion , and measures of the Ark . To Moses he gave a patterne of the Tabernacle , of the Ark , of the Mercy-seat , of the Vaile , of the Curtaines , of the two Altars , of the Table and all the furniture thereof , of the Candlestick and all the instruments thereof , &c. And though Moses was the greatest Prophet that ever arose in Israel , yet God would not leave any part of the work to Moses his arbitrement , but straitly commandeth him ; e look that thou make them after their patterne which was shewed thee in the Mount . When it came to the building of the first Temple , Solomon was not in that left to his owne wisedome ( as great as it was ) but f David the man of God gave him a perfect patterne of all that he had by the Spirit . The second Temple was also built g according to the commandement of the God of Israel , by Haggai and Zachariah . And for the New Testament , Christ our great Prophet , and only King and Law-giver of the Church , hath revealed his will to the Apostles , and they to us , concerning all his holy things : and we must hold us at these unleavened and unmixed ordinances , which the Apostles from the Lord delivered to the Churches . h I will put upon you , saith he himselfe , none other burthen ; but that which ye have already , hold fast till I come . I know the Church must observe rules of order and conveniency in the common circumstances of Times , Places , and Persons ; but these circumstances are none of our holy things : they are only prudentiall accommodations , which are alike common to all humane Societies , both Civill and Ecclesiasticall ; wherein both are directed by the same light of nature , the common rule to both in all things of that kinde ; providing alwayes , that the generall rules of the Word bee observed . i Doe all to the glory of God . k Let all things be done to edifying . l It is good neither to eat flesh , nor to drink wine , nor any thing whereby thy brother stumbleth , or is offended , or made weak . m Let every man bee fully perswaded in his owne minde . To him that esteemeth any thing to be uncleane , to him it is uncleane . The Text giveth some clearing to this point . There is here shewed to the house of Israel a patterne of the whole structure , and of the least part thereof , and all the measures thereof ; yet no patterne is given of the kinde , or quantity , or magnificence of the severall stones , or of the instruments of building . The reason ; n because the former is essentiall to a house , the latter accidentall : the former , if altered make another building ; the latter , though altered , the building is the same . Therefore where we have in the Text , the formes thereof , the Septuagints read , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the substance thereof . But to cleare it a little further , I put two characters upon those circumstances which are not determined by the word of God , but left to be ordered by the Church , as shall be found most convenient . First , they are not things sacred , nor proper to the Church , as hath beene said ; they are of the same nature , they serve for the same end and use , both in sacred and civill things : for order and decency , the avoiding of confusion and the like , are alike common to Church and Commonwealth . Secondly , I shall describe them as o one of the Prelates hath done ; who tells us , that the things which the Scripture hath left to the discretion of the Church , are those things , which neither needed , nor could be particularly expresse . They needed not , because they are so obvious ; and they could not , both because they are so numerous , and because so changeable . I will not insist upon questions of this kinde , but will make a short application of the Doctrine unto you ( Honourable and Beloved ) you may plainly see from what hath beene said , that neither Kings , nor Parliaments , nor Synods , nor any power on earth , may impose or continue the least Ceremony upon the consciences of Gods people , which Christ hath not imposed . Therefore let neither antiquity , nor custome , nor conveniency , nor prudentiall considerations , nor shew of holinesse , nor any pretext whatsoever , plead for the reservation of any of your old Ceremonies , which have no ground nor warrant from the word of God . Much might have beene said for the high places among the Jewes , as I hinted in the beginning : and much might have beene said p by the Pharisees for their frequent washings , which as they were ancient , and received by the traditions of the Elders , so they were used to teach men purity , and to put them in minde of holinesse : Neither was their washing contrary to any Commandement of God , except you understand q that Commandement of not adding to the word , which doth equally strike against all Ceremonies devised by man . r A little leaven leaveneth the whole lump : and a little leak will endanger the ship . Theeves will readily digge through a house , how much more will they enter if any posterne be left open to them ? s The wilde beasts and boares of the forrest will attempt to break downe the hedges of the Lords Vineyard , how much more if any breach be left in the hedges ? If therefore you would make a sure Reformation , make a perfect Reformation ; lest Christ have this controversie with England , Neverthelesse I have somewhat against thee , Rev. 2. 4. And so much of our duty . The second Doctrine concerneth Gods decree , and it is this : It is concluded in the Counsell of heaven , and 〈◊〉 hath it in the thoughts of his heart , to repaire the br●… of his house , and to build such a Temple to himselfe , as is shadowed forth in this vision of Ezekiel . For the comparing of this verse with vers. 7. in this same Chapter , and with Chap. 37. 26 , 27. will easily make it appeare , that this shewing of the patterne , and all this measuring , was not only in reference to Israels duty , but to Gods gracious purpose towards Israel : According to that Zechar. 1. 16. Therefore thus saith the Lord , I am returned to Jerusalem with mercies : my house shall bee built in it , saith the Lord of Hostes , and a line shall be stretched forth upon Ierusalem . Now this vision cannot be said to be fulfilled in Zorobabels Temple , as I proved before : Only here take notice , that the second destruction of the Temple by the Romans , was worse then the first by the Babylonians : That desolation was repaired ; but this could never be repaired , though t the Iewes did attempt the building againe of the Temple ; first under Adrian the Emperour , and afterward under Iulian the Apostate ; the hand of God was seene against them most terribly by fire from heaven , and other signes of that kinde . And about the same time ( to observe that by the way ) the famous Delphick Temple was without mans hand , by fire and earthquake , utterly destroyed , and never built againe ; To tell the world , that neither Judaisme , nor Paganisme should prevaile , but the Kingdome of Iesus Christ . Where then must we seek for the accomplishment of Ezekiels vision , I meane for the new Temple , in which the Lord will dwell for ever , and where his holy Name shall be no more polluted ? Surely we must seek for it in the dayes of the Gospel , as hath beene before abundantly proved . But that the thing may be the better understood , let us take with us , at least , some few generall observations , concerning this Temple of Ezekiel , as it representeth what should come to passe in the Church of Christ . First of all , there is but one Temple , not many shewed to him : which is in part , and shall bee yet more fulfilled in the Church of the new Testament ; according to that Zech. 8. 9. And it shall be in that day , that living waters shall goe out of Ierusalem . Which is the same that we have Ezech. 47. 1. Then followes ; And the Lord shall be King over all the earth : in that day shall there be one Lord , and his name one . The like promise we finde elsewhere ; u I will give them one heart , and one way . It is observed , that for this very end of uniformity , the Heathens also did erect Temples , that they might all worship the same Idoll God in the same manner . The plague of the Christian Church hitherto hath beene Temple against Temple , and Altar against Altar . x But thou O Lord , how long ? Secondly , Ezekiels Temple and City are very large and capacious , as I shewed in the beginning ; and y the City had three gates looking toward each of the foure quarters of the world . All this to signifie the spreading of the Gospell into all the earth . Which is also signified by z the holy waters issuing from the threshold of the Temple , and rising so high , that they were waters to swimme in . God hath said to his Church ; a Enlarge the place of thy Tent , and let them stretch forth the curtaines of thine habitations : spare not , lengthen thy cords , and strengthen thy stakes ; for thou shalt break forth on the right hand and on the left . b A great encrease of the Church there was in the Apostles times : but c a farre greater to be yet looked for . d Though the enemy did come in like a flood , the spirit of the Lord hath lift up a standard against him . e The Sea saw it and fled , Jordan was driven back . But when the Gospel commeth , like a noise of many waters ( as the Prophet calls it vers . 2. signifying an irresistible encrease ) it is in vaine to build bulwarks against it . God will even break open f the fountaines of the great deep , and open the windowes of heaven : and the Gospel will prove a second flood which will over-flow the whole earth , though not to destroy it ( as Noahs did ) but to make it glad : g for the earth shall bee filled with the knowledge of the glory of the Lord , as the waters cover the Sea . Thirdly , in this Temple , beside the Holy of Holies , h were three Courts ; the Court of the Priests , the Court of the people , commonly called Atrium Israelis ; and without both these Atrium Gentium , the Court of the Heathen , so called , because the Heathen , as also many of those who were legally uncleane , might not only come unto the mountaine of the house of the Lord , but also enter within the utter wall ( mentioned Ezech. 42. 20. ) and so worship in that utter Court , or Intermurale . Unto which did belong ( as we learne from i Josephus ) the great East porch , which kept the name of Solomons porch , in which both Christ himselfe did preach , Io. 10. 23. and the Apostles after him , Act. 5. 12. by which meanes the free grace of the Gospel was held sorth even to Heathens , and Publicans , and uncleane persons , who were not admitted into the Court of Israel there to communicate in all the holy things . k For the sonne of man came to seek and to save that which was lost . This utter Court of the Temple is meant , when l it is said that the Pharisees brought a woman taken in adultery , into the Temple and set her before Christ . Now all this will hold true answerably of the spirituall Temple : For first , as m the uncircumcised and the uncleane were not admitted into the Temple among the children of Israel ; so all that live in the Church of Christ , are not to be admitted promiscuously to every ordinance of God ▪ especially to the Lords Table ; but only those whose profession , knowledge and conversation , after triall , shall be found such as may make them capable thereof : yet as Heathens and uncleane persons did enter into the utter Court , and there heare Christ and his Apostles ; so there shall ever be in the Church a doore of grace and hope open to the greatest and vilest ●…nners , who shall seek after Christ , and n ask the way to Zion , with their faces thitherward . Secondly , there shall be also somewhat answerable to the Court of the children of Israel . o God can raise up even of the stones , children to Abraham : he will not want a people to trade in the Courts of his house , and to enquire in his Temple . Thirdly , and as in the Typicall Temple there was a Court for the Priests , so hath the Lord promised to the Church ; p Thy teachers shall not be removed into a corner any more , but thine eyes shall see thy Teachers . And againe ; q I will give you Pastors according to my heart , which shall feed you with knowledge and understanding . Fourthly , and as there was a secret and most holy place , where the Ark was , and the Mercy-seat , and where the glory of God dwel●… so Christ hath his owne r hidden ones , s the children of the marriage chamber : t who with open face beholding as in a glasse the glory of the Lord , are changed into the same image , from glory to glory , even as by the Spirit of the Lord . There is also a time comming , when God will open the secrets of his Temple , and make the Ark of his Testament to be seene , otherwise then yet it hath beene ; which shall be at the sounding of the seventh trumpet , Revel. 11. 15 , 19. The fourth thing wherein Ezekiels Temple representeth the Church of Christ , is in regard of the great strength thereof . u It stood upon a very high mountaine . The materiall Temple also in Ierusalem , as it is described by Iosephus , was a very strong and impregnable place . Interpreters think , that Cyrus was jealous of the strength of the Temple ; and for that cause gave x order that it should not be built above threescore cubits high , whereas Solomon had built it sixscore cubits high . The Romans afterward when they had subdued Iudea , had a watchfull eye upon the Temple , and placed a strong garrison in the Castle Antonia ( which was beside the Temple ) the Commander whereof was called , y the Captaine of the Temple : And all this for feare of sedition and rebellion among the Jews when they came to the Temple . Now the invisible strength of the spirituall Temple is clearly held forth unto us by him that cannot deceive us . Upon this rock , z saith he , ( meaning himselfe ) will I build my Church , and the gates of hell shall not prevaile against it . The Princes and powers of the world are more jealous then they need of the Churches strength ; and yet ( which is a secret judgement of God ) they have not beene afraid to suffer Babylon to be built in her full strenth . a There were they in great feare where no feare was : for when all shall come to all , it shall be found , that the Gospel and true Religion is the strongest bulwark , and chiefe strength for the safety and stability of Kings and States . Lastly , the glory of this Temple was very great , insomuch that b some have undertaken to demonstrate , that it was a more glorious peece then any of the seven miracles of the world , which were so much spoken of among the Ancients . But the greatest glory of this Temple was , that the glory of the God of Israel came into it , and the earth shined with his glory , vers. 2. Christ c the brightnesse of his fathers glory , walking d in the midst of the seven golden candlesticks , is and shall be more and more the Churches glory . Therefore it is said to her , e Arise , shine , for thy light is come , and the glory of the Lord is risen upon thee . Surely as it was said of the new materiall Temple , in reference to Christ ; so it may be said of the new spirituall Temple , which yet we look for . f The glory of this latter house shall be greater then of the former , saith the Lord of hosts , and in this place will I give peace , saith the Lord of hosts . Christ will keep the g best wine till the end of the feast : and h he will blesse our latter end more then our beginning . That which I have said from grounds of Scripture , concerning a more glorious , yea more peaceable condition of the Church to be yet looked for , is acknowledged by i some of our sound and learned Writers , who have had occasion to expresse their judgement about it . And it hath no affinity with the opinion of an earthly or temporall kingdome of Christ : or of the Jewes their building againe of Jerusalem , and the materiall Temple ; and their obtaining a dominion above all other Nations : or the like I shall now bring home the point . There are very good grounds of hope , to make us think that this new Temple is not farre off : And ( for your part ) that Christ is to make a new face of a Church in this Kingdome , a faire and beautifull Temple for his glory to dwell in : And hee is even now about the work . For first , the set time to build Zion is come , when the people of God take pleasure in her stones , and favour the dust thereof , Psal. 102. 13 , 14 , 16. The stones which the builders of Babel refused , are now chosen for corner stones ; and the stones which they choosed , doe the builders of Zion now refuse : Ier. 51. 26. They shall not take of thee a stone for a corner , nor a stone for foundations . Those that have any thing of Christ and of the Image of God in them , begin to creep out of the dust of contempt , and to appeare like starres of the morning . Nay to go further then that , the old stones the Iewes , who have beene for so many ages lying forgotten in the dust , those poore k Outcasts of Israel have of ●…ate come more into remembrance , and have beene more thought of , and more prayed for then they were in former generations . Secondly , are there not great preparations and instruments fitted for the work ? Hath not God called together for such a time as this , the present Parliament , and the Assembly of Divines , his Zorobabels , and Iehoshua's , and Haggaies , and Zachariahs ? Are there not also hewers of stones , and bearers of burdens ? much wholsome preaching , much praying and fasting , many petitions put up both to God and man ? the Covenant also going through the Kingdom as the chief preparation of materials for the work ? Is not the old rubbish of Ceremonies daily more and more shovelled away , that there may bee a clean ground ? and is not the Lord by all this affliction humbling you , that there may be a deep and a sure foundation layd ? Thirdly , the work is begun and shall it not be finished ? God hath layd the foundation , and shall he not bring forth the head stone ? Zechar. 4. 7. 9. Christ hath put Antichrist from his utterworks in Scotland , and he is now come to put him from his inner works in England . His work is perfect , l saith Moses . I am alpha and omega , m saith Christ , the beginning and the ending . n Shall I bring to the birth , and not cause to bring forth , sayth the Lord ? shall I cause to bring forth , and shut the womb , sayth thy God ? I may adde three other signes whereby to discern the time , from Revel. 11. 1. the place before cited . First , Is there not now a measuring of the Temple , Ordinances and worshippers , by a reed like unto a rod ? the reed of the Sanctuary in the Assemblies hand , and the rod of Power and Law in your hand , are well met together . Secondly , there is a Court which before seemed to belong to the Temple , left out and not measured : o from him that hath not shall be taken away even that which hee hath . The Samaritans of this time , who p serve the Lord , and serve their own Gods too , and do after the manners of Idolaters , have professed ( as they of old to the Jewes , Ezra 4. 2. ) that they would build with you , that they will bee for the true Protestant Religion as you are , that they will also consent to the reformation of abuses , for the ease of tender consciences . But God doth so alienate and separate betwixt you and them , by his overruling providence , discovering their designes against you , and their deep engagements to the Popish party ; as if he would say unto them , you have no portion , nor right , nor memoriall in Ierusalem , Neh. 2. 20. Or as it is in the Parable concerning those who had refused to come when they were invited ; yea had taken the servants of Christ , and entreated them spitefully , and killed them ; the great King hath said in his wrath , that they shall not taste of his supper , and hee sends forth his Armies , to destroy those Murtherers , and to burn up their City , Mat. 22. 6. 7. Luk. 14. 24. Surely a what they have professed concerning Reformation is scarce so much as the Pope did acknowledge , when Reformation did begin in Germany . However , as it is our hearts desire and prayer to God for them that they may be saved , so we are not out of hopes , that God hath many of his own among them , unto whom he will give b repentance to the acknowledging of the truth . Lastly , the time seemeth to answer fitly : The new Temple is built when the 42 Moneths of the Beasts raigne , and of the treading down the holy City , ( that is by the best Interpretation 1260 yeares ) come to an end . This computation ( I conceive ) should begin rather before the foure hundreth yeare of Christ , then after it , both because the Romane Emperour ( whose falling was the Popes rising ) was brought very low before that time , by the warres of the Gothes and other barbarous Nations and otherwise , which will appeare from History . And further because c Pope Innocentius ( who succeeded about the yeare 401 ) was raised so high that he drew all appeals from other Bishops to the Apostolicall Sea , according to former Statutes and Customes , as hee saith . I cannot pitch upon a likelier time , then the yeare 383 at which time ( according to the common calculation ) 〈◊〉 generall Councell at Constantinople ( though Baronius and some others reckon that Councell in the yeare 381 ) d did acknowledge the Primacy of the Bishop of Rome , only reserving to the Bishop of Constantinople the second place among the Bishops : Did not then the Beast receive much power , when this much was acknowledged by a Councell of 150 Bishops , though setting in the Fast , and moderated by Nectarius Archbishop of Constantinople : Immediately after this Councell , it is aknowledged by e one of our great Antiquaries , that the Bishop of Rome did labour mightily to draw all causes to his own Consistory , and that he doth scarce read of any Heretick or Schismatick condemned in the Province where he lived , but straight he had his recourse to the Bishop of Rome f . Another of our Antiquaries noteth not long before that Councell , that Antichrist did then begin to appear at Rome , and to exalt himselfe over all other Bishops . Now if wee should reckon the beginning of the Beasts reign about the time of that Councel , the end of it will fall in , at this very time of curs : But I dare not determine so high a point : Gods work will ere it be long , make a clearer Commentary upon his word : Only let this bee remembred , we must not think it strange , if after the end of the 1260 yeares , Antichrist be not immediately and utterly abolished , for when that time is ended he makes warre against the Witnesses , yea overcommeth and killeth them : But that victory of his lasteth only three dayes and a halfe , and then God makes as it were a resurrection from the dead : and a tenth part of the great City fals before the whole fall , See Revel. 11. 3. 7. 11. 13. Whether this killing of the Witnesses ( which seemeth to be the last act of Antichrists power ) be past , or to come , I can not say ; God knowes . But assuredly , the acceptable yeare of Israels Jubilee , and the day of vengeance upon Antichrist , is comming , and is not farre off . But now is there no other application to be made of this point ? Is all this said to satisfie curious wits , or at the best , to comfort the people of God ? Nay , there is more then so : it must be brought home to a practicall use . As the assurance of salvation g doth not make the child of God the more presumptuous , but the more humble : neither doth it make him negligent h , but deligent in the way of holinesse , and in all the acts of his spirituall warfare ; so that i every man that hath this hope in him , purisieth himselfe : So answerably , the assurance of the new Temple , and of the sweet dayes to come , serveth for a twofold practicall use ; even as David also applieth Gods promise of Solomons building the Temple , 1 Chron. 22. 10. for thus hee speaketh to the Princes of Israel , ver. 19. Now set your heart and your soule to seek the Lord your God , arise therefore and build yee the sanctuary of the Lord God : And this is beside the charge which he giveth to Solomon . First , then yee must set your heart and your soule to seek God , forasmuch as you know , it is not in vaine to seek him for this thing k . When Daniel understood by books that the 70 yeares of Jerusalems desolation were at an end , and that the time of building the Temple againe was at hand : then he saith , I set my face unto the Lord God to seek by prayer and supplications , with fasting , and sackloth and ashes : O let us doe as he did ; O let us l Cry mightily unto God , and let us with all our soule , and all our might , give our selves to fasting and prayer ; Now if ever , m the effectuall fervent prayer of a righteous man availeth much . Secondly , and the more actively you must goe about the bunesse . n Be yee stedfast , unmoveable , alwayes abounding in the work of the Lord , forasmuch as yee know that your labour is not in vaine in the Lord : What greater motive to action then to know that you shall prosper in it ; o Arise therefore and bee doing . And so I am led upon the third and last part of the Text , of which I shall speak but very little . The Doctrine is this , Reformation ends not in contemplation , but in action : The pattern of the house of God is set before us to the end , it may be followed ; and the ordinances thereof to the end they may be obeyed : p Give me understanding , saith David , and I shall keep thy law , yea , I shall observe it with my whole heart : q If yee know these things , saith Christ , happy are yee if yee doe them : The point is plaine , and needeth no proofe but application . Let me therefore ( Honourable Worthies ) leave in your bosomes this one point more ; Many of the Servants of God who have stood in this place ( and could do it better then I can ) have been calling upon you to go on in the work of Reformation . O be s not slothfull in businesse : and forget not to do as you have been taught . Had you begun at this work , and gone about the building of the House of God , as your first and chiefe businesse , I dare say , you should have prospered better . It was one cause ( among others ) why t the children of Israel ( though the greater number , and having the better cause too ) did twice fall before Benjamin ; because while they made so great a businesse , for the villany committed upon the Levites Concubine , they had taken no course with u the graven Image of the children of Dan , a thing which did more immediately touch God in his honour . But I am confident errours of this kinde will be now amended , and that you will by double diligence redeem the time . I know your trouble is great , and your cares many in managing the warre , and looking to the safety of the kingdom , yet mark what David did in such a case . Behold , in my trouble ( a sayth he ) I have prepared for the House of the Lord an hundred thousand talents of Gold , and a thousand thousand talents of silver , and of brasse and iron without weight . David did manage b great wars with mighty enemies , the Philistines , Moabites , Ammonites , and Syrians ; beside the intestine warre made first by Abner , and afterward by Absolon ; and after that by Sheba . Notwithstanding of all this in his trouble and poverty ( the word signifieth both ) he made this great preparation for the House of God , and if God had given him leave he had in his trouble built it too ; for you well know , he was not hindered from building the Temple , by the warres or any other businesse , but only because God would not permit him . Set before you also the example of the Iewes , when the Prophets of God did stirre them up to the building of the Temple , Ezra 5. 1. 2. they say not we must first build the walles of Ierusalem to hold out the enemy ; but the Text saith , they began to build the house of God . f They were not full foure years in building the Temple , and finished it in the sixth yeare of Darius ; Now all the rest of his reigne did passe , and all Xe●…xes rei●…re , and much of Artaxerxes Lo●…manus his reigne before the Walls of Ierusalem were built , a for about that work was N●…hemiah , from the twentieth yeare of Arta●…s to the two and thi●…tieth yeare : And if b great Chronologers bee not very farre mistaken , the Temple was finished fourescore and three years before the Wals of Jerusalem were finished . It is farre from my meaning to coole your affection to the Iawes Liberties Peace and safety of the Kingdome : I desire onely to warm your hearts with the zeale of Reformation as that , which all along you must carry on in the first place . One thing I cannot but mention : The Reverend Assembly of ●…ivines may lament ( as Augustine in another case ) Heu , heu , quam trade jestino ! Alas alas , how slowly doe I make speed ! Put since now by the blessing of God they are thus farre ad●…nced that they have found in the Word of God a pattern for Presbyreriall Government over many particular Congregations ; and have found also from the Word that Ordination is an Act belonging to such a Presbytery : I beseech you improve that , c whereto we have already att●… ; till other A ●…s of a Presbytery be agreed on afterward Your selves ●…know better then I doe that much d people is perishing because there is no Vision ; e the harvest is great and the Labourers are few . Give me leave therefore to quicken you to this part of the Work , ●…at with all diligence , and without delay , some Presbyteries be associated and erected , ( in such places as your selves in your w●…edome shall judge fittest ) with power to ordaire Ministers with the con●…rt of the Congregations , and after tryall of the g●…ts , soundnesse and conversation of the men . In o do●… , you shall both please God , and bring upon your selves 〈◊〉 〈◊〉 of many poore soules that are ready to perish : and you shall likewise greatly strengthen the hearts and 〈◊〉 of your Brethren of Scotland , joyned in Covenant and in Arms with you . I say therefore againe , g arise and be doing , and the Lord be with you ; Yea , h the Lord is with you , according to the Word that he hath Covenanted with you , so his Spirit remaineth among you : Feare yee not , but i bee strong in the Lord , and in the power of his might . FINIS . Die Mercurii 27. Martii , 1644. IT is this day Ordered by the Commons assembled in Parliament , That Mr. Nicoll doe from this House give thanks unto Mr. Gillespie for the great paines he took in the Sermon he preached this day at the intreaty of the said Commons , at St. Margarets Westminster , ( It being the day of publike Humiliation , ) And to desire him to Print his Sermon . And it is Ordered that no man shall presume to Print his Sermon , but whom hee shall authorise under his hand writing . H. Elsynge Cler. Parl. D. Com. I appoint ROBERT BOSTOCK to Print this Sermon . GEORGE GILLE●… . Die Mercurii , 27 Martii , 1644. IT is this day ordered by the Commons , Assembled in Parliament , That Master BOND , and Master NICOLLS . do from this Howse give Thanks unto Master BOND , for his great pains he tooke in the Sermon he preached this day at MARGRET WESTMINSTER at the intreaty of this House ( it being the day of Publike Humiliation ) And they are to desire him to print his Sermon . And it is Ordered that none presume to print or reprint his Sermon without being authorised vnder the hand wrighting of the said Master BOND . H. Elsynge Cler. Parl. D. Com. I do appoint Francis Eglesfeild to Print my Sermon . Iohn Bond . Notes, typically marginal, from the original text Notes for div A42766e-170 a Act. 5. 38. 39. b Act. 18. 14. 15 16. 17. c Liberty of Conscience , pag. 34. 35. d Hos 8. 7. e Isa. 8 17. f Iob 13. 15. g Isa. 62. 11. i 2 Cor. 6. 2. Isa. 66. 10. k Isa. 37. 3. l Matth. 25. 5. m Lev. 26. 18 , 21 , 2●… , 28. n Lev. 26. 25. o 1. Armagh Serm. at Oxford March 3. p. 17. 19 , 27. p Gr●…us de j●…re belli ac pacis lib. 1. cap. 4. sect. 7. Haec autem lex de q●…a agimus de n●… resistendo supremis potesta●…i bus ) pendere vi●…etur à volunta●…e eo●…um qui se primùm in soci●…tatem civilem ●…onsociant . à quibus jus 〈◊〉 ad imperantes manat . H●…vero si interrogarentur an vel●…nt omnibus hoc onus imponere , ut mori praeoptent , qu●… nullo casu vi●… superiorum armi●… arcere , ne cio an velle ●…e sint responsuri . Ibid sect. 13. Si Rex p●…rtem habeat summi imperii , partem alteram populus au●…senatus , regi i●… partem non suam involanti , vis justa oppont poterit I might adde the testimonies of Bilson , Bar●…ius , and others . q Psal. 34. 〈◊〉 . r Isa. 64. 7. s Isa. 62 , 6 , 7. t Psal. 84. 6. u 1 Sam. 7. 6. x Deut. 32. 2. Notes for div A42766e-970 Englands disease . a Mal. 4. 1. b 2 Chro●… . 33. 17. c Levit. 26. 41. A remedy for it . d Ezek. 36. 32. e Revel. 21. 3. f Zech. 13. 2. g Psal. 85. 9. h Psal. 85. 8. i Psal. 78. 57. k Psal. 18. 21. Another Temple meant in this vision then that of Jerusalem . l I. Baptista Villallpandus expla●… . Ezek. tom 2. part . 2. lib. 1. Isag. cap. 9. 12. & 13. Corn . a lapi●…e in Ezek. 40. Proved by 8. Reasons . m Ezra 3. 1. 8 & 6. 3. 5. 7. n C. a Lapi●…e , himself reckoneth the City to be 27. miles distant from Temple . o See also Codex Middoth . cap. 3. sect. 1. p Pola●…us & Sanctius . q Lib. 4. cap. 67. r Lib. 13. i●… Ezek. s Hom. 13. in Ezek. The Church of Christ intended . t Compare Ezek. 37. 27. with Revel. 21. 3. Ezek. 40. 2. with Revel. 21. 10. Ezek. 40. 3 , 4 , 5. with Revel. 11. 1. & 21. 15. Ezek. 43. 2. with Revel. 14. 2. Ezek. 45. 8 , 9. with Revel. 17. 16 , 17. & 21. 24. Ezek. 38. 2. & 39. 1. with Revel. 20. 8 Ezek. 47. 12. with Rev. 22. 2. Ezek. 48. 1. to v. 8. with Revel. 7. 4. to v. 9. Ezek 48 31 , 32 33 , 34. with Revel. 21. 12 , 13. 16. Ezek. 40. 4 with Revel. 1. 11. & 4. 1. Foure things holden forth in the Vision . 1. The materiall Temple as a Type . v Codex Middoth cum Commentariis Const. l'Emper●…ur . Arias Montanus in his Libarus . I. Baptista Villalpandus explan. . Ezek Tom. 2. par . 2. & Tom. 3. Tosta●…us in 1. Reg. 6. Lud. Capellus in compendio bist . Iudaicae . Ribera de Templo lib. 1. and others . 2. The Church of the Gentiles 3. A more glorious Church in the latter dayes . Proved by five reasons . x Rom. 11. 12. y Ib. vers. 15. z Isa. 2. 2. a Ib. v. 4. b Isa. 11 9. & 60. 17 , 18. c Polanus in Ezech. 45. Der●…formatione Status civilis agitur , v. 8 , 9 , 10. In quibus praedic●…io est , eti●…m principes et m●…gistratus politicos , adducendos ad obedientiam fidei in Chri●…m , a●… saltem coercendos et i●… officio continendos , ne amplius oppri●…t populum 〈◊〉 . d Psal. 2. 2. 〈◊〉 Rev. 11. 3. & 12. 6. f Rev. 21. 4. Some respect had to the Church Triumphant . g Verse 3. h Verse 24. The Text divided . i 1 Thes. 5. 23. So Phil. 1. 9. 11 , k It is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bosch . but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} calam . Which two , some Hebricians distinguish by referring the former to the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the Latin Verecundia : the latter to the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Latin Pudor . Reformation not enough without humiliation . Proved two wayes . l Rev. 3. 19. m Rom. 6. 21. n Ib. ver. 19. 22. o Vid. Martyr in Rom. 6. 21. p 〈◊〉 . 9. ●…7 . q Psal. 51. 4. r 1 Cor. 11. 31 s Mal. 1. 8. t Luke . 17. 4. u 2 Sam. 15. 19 x Gal. 6. 7. As the affections are , so is the judgement . y Psal. 58. 4 , 5. z 2 Thess. 2. 9 , 10. a Io. 16. 13. An Obiection answered . b G●… . 38. 28 , 29 , 30. c Psal. 27 4. First application to the Enemies . d Ier. 6. 15. & 8. 12. e Ier. 3. 3. f Phil. 3. 19. g Act. 8. 23. h Isa. 26. 11. i Isa. 66. 5. 2 Application to the Kingdome . k Decad. 3. l. 7. In regard of former defilements . l Hos. 14. 8. m Ier. 31. 19. n Levit. 13. 45. o Isa. 30. 22. p Aug. Epist. 119. c. 19. Omnia itaque talia quae neque sacrarum Scripturarum auctori atibus continentur nec in Episcoporum 〈◊〉 statuta inveniuntur , nec consuetudine universae Ecclesiae robora●…a sunt , sed diversorum locorum diversis moribus innumerabiliter variantur , ita ut vix aut omnino nunquam inveniri possint c●…usae , quas in cis instituendis homines secuti sunt , ubi facultas tribuetur , sine ulla dubitatione , resecanda existimo . q Arnob. adv●…rsus Gentes , lib. 2. Cum igitur & vos ipsi modo illos mores , modo alias leges , fueritis secuti , multaque vel erroribus cognitis , vel animad versione meliorum sint a vobis repudiata : quid est a nobis sactum , contra sensum judiciumque commune , si majora & certiora delègimus ? r Greg. Nazia . Orat. 28 , Primariae sedis dignitatem nobis eripienti quam prudentum etiam quispiam aliquando admiratus est : nunc autem cam fugere ut mihi quidem videtur prinae et singu●…ris est prudentiae : propter ha●…c enim r●…s omnes nostrae jactantur ac conc●…tiuntur : propter hanc fines orbis terrae 〈◊〉 & bello flagrant &c U●…inam au em ne ull●…s quidem sedis pri●…ipatus esset , nec ulla loci praelatio , & tyra●…nica praerogat●…va , 〈◊〉 exsolae vir●…ute cog osceremur . V●…e etiam Orat. 27. & 32. & ●…arm . 12. ad Constantinop . s ●…p Hall , lib. 7. contempl. . t ●…p . Andrewes Sermon on Phil. 2. 10. u Phil. 1. 18. Foure considerations , for Englands humiliation . 1. For the great blessings it hath long wanted . x 2 Chron. 15. 3. y Luk. 2. 25. z 1 Sam. 7. 2. 2. For its great sinnes ingraven in the present judgements . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b L●… . 26. 41. c for 17. 1. d Da●… . 9. 14. e Ier. 5. 31. f Gen. 41. 9. g Am●…s 8. 9. 10. h Isai. 59. 15. i Psal. 7●… . 14. k Cen. 4. 10. l Psal. 9. 12. m Psa. 51. 14. An objection answered . n Ezek. 9. 4. o Mat. 14 5. p Mat. 21. 46. q Act. 4. 2●… . 3 For its presumption . r Brightman on Rev. 3. 17. Rogers of faith , chap. 10. s Rev. 3. 17. t 1 Cor. 5. 2. u Iude 7. 2. x Isa. 26. 12. 4 Because of Gods goodnes . y Ezek. 16. 62 , 63. z Ezek. 36. 32. a Ezra 9. 6. b Ib. vers. 10. 3 Application to the Ministerie . Their repentance rare . c Mark 10. 24 , 25. d 2 Cor. 10. 5. Yet examples there bee of it e Casaubon . & Beza . f 2 Chron. 29. 34. g Psa. 7●… . 22. h 1 Cor. 15. 9. i Confess . lib 4. Per idem tempus annor●…n novem , &c. seducebamur et seducebamus , falsi atque fal●…es in varits cupiditatibus , &c. Irrideant me arrog●…tes , & nondum salubriter prostrati et elifi a te Deus mens : ego tamen confite●…r tibi dedecora mea , in laude . 4. Application to every Christian . k Ezek. 36. 31. Five markes of difference betwixt the humiliation of the childe of God , and that of the Hypocrite . l 1 Cor. 3. 18. m Luke 15. 17. n Psal. 130 4. Rom. 2. 4. o Gellius lib. 19. cap. 6. Pudor est timor justae reprehensionis . Ita enim Philosophi definiunt , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p 1 Sam. 15. 15 30. q Ier. 2. 26. r Psal. 69. 5 , 6. Second part of the Text explained . The fashion of the house . The gates . s Luke 9. 62. The formes within and without . t Luk. 17. 20 , 2●… u Psal. 45. 13. x Chap. 42. 15. The laws of it . y Rev. 11. 1. z li●… Epitaphio Fabiol●… . a Suarez . de leg. lib. 1. cap. 5. Cospensis curs . Theol tract. 13. disp. 1. sect. 1. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} torah . from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} jarah , demonstravit , docuit . c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} chok from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} chakak , which is insculpere lapidi vel ligno . The Church tied to Gods owne patterne d Gen. 6. 14 , 15 16. e Exod. 25. 40. f 1 Chro. 28. 11 , 12 , 13. g Ezra 6. 14. h Rev. 〈◊〉 , 24 , 25. Common circumstances & sacred Ceremonies distinguished . i 1 Cor. 10. 31. k 1 Cor. 14. 16. l Rom. 14. 21. m Rom 14. 5 , 14 n Illa qu●…si naturam aedificii substantiamque de●…otant , haec accidentia . Illa si tollas deerit fabrica : haec quamvis desiderentur , manet tamen aedificium . Illa si invertas aut mu●…es , non idem aedificium mane . ●…it , s●…d aliud : hec quamvis tollas , idem manere potest aedisicium : hand secus quam de bomine quaquam , deque ejus vestimentis Philosopheris . Villalpan . tom. 2. part . 2. lib. 1. Isa. cap. 12. o The Bishop of Down , of the authority of the Church , pag. 29. The Application to England . p Mark 7. 2 , 3 , 〈◊〉 , 7. q Deut. 4. 2. & 12. 32. Pro. 30. 6 r Gal 5 9. s Psal. 80. 13. Gods purpose to build such a Temple . t Wolph . lection . memor . Cent. 16. pag. 962. The Churches unity . u Ier. 32. 39. Ezech. 11. 19. x Psal. 6. 3. Her encrease . y Ezech. 48. 31 , 32 , 33 , 34. z Ezech. 47. 1 , 5 ▪ a Isa. 54. 2 , 3. b Col. 1. 6. c Rom. 11. 12. d Isa. 59. 19. e Psal. 114. 3. f Gen. 7. 11. g Hab. 2. 14. Isa. 11. 9. Her different Courts . h Vid. Ioseph . antiq l. 15. c. 14. To stat . in 1. Reg 6. quaest 21. A Montan ▪ de sacr : f●…bric . p. 15. 〈◊〉 Empereur Ann. in Cod. Middoth . cap. 2. sect. 3. i Antiq lib. 20. cap. 8 Suasit ( populus ) regi ut orientalem instauraret porticum Ea Temp i●…xtima claudebat , profundae valli & anguslae imminens &c. Op●… So ●…monis Regis qui primus integrum Tem●…m condidit . Compare this with l. 15. c. 14. k ●…uke 19. 10. l Io. 8. 2 , 3. m Ezech. 44. 9. n Ier. 50. 5. o Mat. 3. 9. p Isa. 30. 20. q Ier. 3. 15. r Psal. 83. 3. s Mat. 9. 15. t 2 Cor. 3. 18. Her strength . u Chap. 40. 2. x Ezra . 6. 3. y Act. 4. 1. z Mat. 16. 18. a Psal. 53. 5. Her glory . b Vi●…p . tom. 2. part . 2. lib. 〈◊〉 . cap. 61. 62. 63. c Heb. 1. 3. d Rev. 1. 13. e Isa. 60. 1. f Hag. 2. 9. g 〈◊〉 2. 10. h Ezech. 36. 11. i Walaeus de opi●…e Chil●…starum , tom. 1. pag. 558. Haec quidem ( 〈◊〉 ●…ab , lonis & deletio hostium ) à nobis expectari , & fortassis non longè absunt succedetque laetior aliquis Ecclesiae status , & amplior . Vide ibid. p. 541. Rivetus Explic. Decal . pag. 229. Posset etiam dici , & fortasse non minus aptè vaticinia de Regno Christi suam babere latitudinem nec semper intelligi debere de eo quod vel cont nuò vel omni tempore fieri debet , sed de aliqua periodo temporis , quae etsi nondum advenerit , adveniet nibilominùs . Fieri enim potest , ut quemadmodum expectatur adhuc Iudaeorum generalis conversie , ita etiam Ecclesia suo tempore ●…a pace fruitura sit , in qua ad literam imp●…ebuntur , quae hujus vaticinii verbis ( Isa. 2. 4. ) signific●…ntur . Others of this kinde might be cited . k Psal. 147. 2. Application to this time . Six signs that God is to build a new Temple in England . l Deut. 32. 4. m Revel. 1. 8. n Isa. 66. 9. o Mat. 25. 29. p 2 King. 18. 33. 34. a In exhortu Evangelicae doctrinae , legatus Hadrian●… Pontificis in Comitiis Nerobergae habitis , publicè confessus est , in doctrina & vita Spiritualium , recessum esse à regula verbi divini : Reformationem Ecclesiae in capitibus & membris esse necessariam : ut hoc confessione cursum Evangelij impediret . Lavater Hom. 9. in lib. Ezrae . b Tim. 2. 25. c Innoc. epist. 2. ad Victricium Rothomag . Majores causae in medium devolutae , ad sedem Apostolicam , sicut Synodus statuit , & beata consuetudo exigit po●… Iudicium Episcopale , referantur . Uide myster. Iniq . Edit. Salmur . 1611 pag. 51. d Can. 5. e Mo●…nay . Myster. ●…iq . pag. 46. f Wolphius lection . memorab . Tom. 1. sag . 113. H●… scilicel tempore jam gliscebat Antichristus Romae . The practicall use hereof . g Ezeth . 16. 63. h Phil. 3. 13. 14. 2 Pet. 1. 10. i Io●… . 3. 3. k Dan. 9. 2. 3. l Ionah 3. 8. m Iam. 5. 16. n 1 Cor. 15. 58. o 1 Cor. 22. 16. We must put in practise what is revealed concerning the pattern . p Psal. 119. 34. q Ioh. 13. 17. s Rom. 12. 11. t Iud. 20. 21. 25 u Iud. 18. 30 , 31 Civill affaires must not hinder Reformation . a 1 Chro. 22. 14. b 2 Sam chap. 5. chap. 8. chap. 10. & 11. c 2 Sam. 2. 8 , 9. d 2 Sam. 15. 10. e 2 Sam. 20. 1. f Ezra . 4. 24. with 6. 15. a N●… . 5 14. b Uide F●…e . ●…ron . f●…l 51. 〈◊〉 5●… . Present nece●…sity of O●…dination . c Phil. 3. 16. d Prov 29. 18. e Luk. 10. 2. ●…ob 19. 13. g 1 Chro. 22. 16. h Hag. 2. 4. 5. i Eph. 6. 10. 
A43318	----	A sermon preached to the honourable House of Commons at their late solemne fast, Wednesday, December 27, 1643 by Alexander Henderson ... Henderson, Alexander, 1583?-1646. This text is an enriched version of the TCP digital transcription A43318 of text R15067 in the English Short Title Catalog (Wing H1439). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 68 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43318 Wing H1439 ESTC R15067 12099697 ocm 12099697 54059 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43318) Transcribed from: (Early English Books Online ; image set 54059) Images scanned from microfilm: (Early English books, 1641-1700 ; 242:E81, no 24) A sermon preached to the honourable House of Commons at their late solemne fast, Wednesday, December 27, 1643 by Alexander Henderson ... Henderson, Alexander, 1583?-1646. [4], 36 p. Printed for Robert Bostock ..., London : 1644. Reproduction of original in Thomason Collection, British Library. eng Fast-day sermons. A43318 R15067 (Wing H1439). civilwar no A sermon preached to the honourable House of Commons, at their late solemne fast, Wednesday, December 27. 1643. By Alexander Henderson, mini Henderson, Alexander 1644 13020 37 10 0 0 0 0 36 D The rate of 36 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-03 TCP Assigned for keying and markup 2004-04 SPi Global Keyed and coded from ProQuest page images 2004-05 Melanie Sanders Sampled and proofread 2004-05 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON PREACHED To the Honourable HOVSE OF COMMONS , At their late solemne Fast , Wednesday , December 27. 1643. BY ALEXANDER HENDERSON , Minister at Edenbrugh . NUM . 21.14 . Wherefore it is said in the booke of the warres of the Lord , what he did in the red Sea , and in the brookes of Arnon . Published by Order of the House . LONDON : Printed for Robert Bostock , dwelling at the signe of the Kings-head in Pauls Churchyard . 1644. Die Mercurij 27. Decemb. 1643. IT is this day Ordered by the Commons assembled in Parliament , that Master Solicitor doe from this House give thankes unto Master Henderson for the great paines he tooke in the Sermon he preached this day , at the intreaty of this House , at Saint Margarets Westminster ; being the day of publike Humiliation ; and to desire him to Print his Sermon . It is also Ordered that none shall presume to Print his Sermon without being authorised under his hand writing . Hen. Elsynge Cler. Parl. D. Com. I appoint Robert Bostocke to Print this Sermon , Alexander Henderson . To the READER . THIS Sermon , such as it is , was preached to the honourable house of Commons at their desire , and is now by their Order printed for thy use , and , by the blessing of God , for thy benefit . The desire & endevor of the Preacher was , according to the scope and nature of the Text , to shew , that after so often renued and long continued humiliation ; and after solemne entring into Covenant with the most high God , The true reformation of Religion , is the readiest meane to turne away the still pressing wrath of God from the Kingdome , And to bring the desired blessings of all sorts upon Church and State ; which yet will prove but uneffectuall , unlesse the Reformation intended by the Honourable Houses of Parliament and the reverend Assembly of Divines be attended & faithfully followed with Renovation and Repentance in the people : Repentance for every knowne Sin ( and how can Sin be unknowne in the midst of so many burning and shining lights ? ) But repentance especially for sinnes 〈◊〉 the matter of Religion , the present Epidenticall disease of this Land , which threatneth changes & Armies of sorrowes ; so it pleaseth the Lord to give more then a taste of the bitter fruits of bad Church-government and a sad representation of the face of the Kingdom , if every man should be left to preach , professe and print what he will . O that my people had harkned unto me , & Israel had walked in my ways ! I should soon have subdued their Enemies , and turned my hand against their adversaries . The haters of God , should have submitted themselves unto him ; but their time should have endured for ever . Hearken therefore unto the voyce of God in the spirituall , plaine and powerfull preaching of his servants ( one of the greatest evidences that the Lord hath a purpose of mercy toward you ) and walke in his wayes . Marke them which cause devisions and offences amongst you ; be wise unto that which is good , & simple concerning evill ; & the God of peace shall bruise Satan under your feet shortly . The Grace of our Lord Jesus Christ be with you . A SERMON Preached at the late Fast , before the Honourable House of Commons . EZRA 7.23 . Whatsoever is commanded by the God of heaven , let it be diligently done , for the house of the God of heaven ; for why should there be wrath against the Realme of the King and his Sonnes ? THE Lord , who is the Father of Spirits , hath a great diversity of influence and operation , upon the minds and hearts of the children of men ; he can send a dream upon Nebuchadnezar , while he is at rest in his house and florishing in his palace , which maketh him afraid and the thoughts upon his bed , and the visions of his head to trouble him a . While Belshazzar the King maketh a great feast to a thousand of his Lords , he can make a hand to write over against the Candlesticke upon the plaister of the Wall , which maketh the Kings countenance to be changed , and his thoughts to trouble him ; so that the joynts of his loynes were loosed , his knees smote one against another , and his wise men and Lords were astonied with him b : he can make Balaam , when he is called to curse the people of God , contrary to his owne intention & the desire of Balaak , to blesse them three times c : He can make Cajephas to prophesie what he understandeth not , that one man should die for the people , and that the whole Nation perish not d : And the Lord can reveale his will to Joseph , Daniel , and his Prophets , concerning things to come for the comfort of his Church e . Againe , the Lord can renue the hearts of his Enemies , and make such a Persecutor , as Paul sometime was , to be a beleever and Zealous Preacher f : He can restraine the impetuous violence of the heart of man ; thus dealt he with Laban , that he durst not speake to Jacob either good or bad g ; he can also and doth indeed overrule the hearts and wayes of his most Malignant and desperate Enemies , whom he neither renueth nor restraineth , and contrary to their Counsels and intentions , bring them mervelously about to his owne ends , as he dealt with Judas , Herod , Pilate , and the people of the Jewes , who devised and did mischiefe against Christ , but God meant it for good , to save his people from their sinnes h . There is yet another way of divine providence and Soveraignty , when the Lord is pleased neither to proceed to farre as to renue , nor doe so little as to restraine , but thinketh meet to change the affections of the heart of man ; whether from particular hatred and opposition , as he dealt with Esau comming against Jacob i , and Alexander the great , marching against Jerusalem k , or from that common and innate hatred that all men naturally beare against the true Religion and Church of God : Of which we have the example of Ahashuerus in the booke of Ester , of Artaxerxes in the booke of Nehemiah , of Cyrus and Darius in this booke , and of the same Artaxerxes in this Text : In whose eyes Ezra did find such favour , and of whom he had as ample testimonie of royall benevolence and bounty toward Jerusalem and the house of God there , as his heart could have wished , and as made him humbly to acknowledge , that the good hand of the Lord his God was upon him , and to blesse the Lord God of his fathers , which had put such a thing in the Kings heart , as to beautifie the house of the Lord God which was at Jerusalem . In the letter of Artaxerxes expressing his munificence , and containing the Commission and instructions given unto Ezra for this purpose ; the clause which I have read is worthy of a starre or finger in the margent , wherein we may perceive , that the King as he had heard and learned not from a flattering Court-Chaplaine , but from faithfull Ezra , beleeveth , that the great wrath of God , shall come not onely upon himselfe , but which was more , upon his Kingdome and Posterity ; if Religion should not be setled , and the house of God ordered with all speed and diligence in every thing , as God himselfe had commanded . If we will looke more distinctly upon the Order not of the words , but of the matter , we shall meet with three particulars fitting the present condition of affaires , and very worthy our gravest consideration : The first is the great evill to be avoyded , even the greatest of all evils , The wrath of God against the Realme of the King and his Sonnes . The second is , the meane which is the chiefest of all meanes , and without which no other meane can be effectuall for averting or preventing of wrath , Whatsoever is commanded by the God of heaven , let it be diligently done , for the house of the God of heaven . The third is , the connexion of the one and the other , or the inference of the effect from the cause : For why should there be wrath ? &c. When that is not diligently done for the house of the God of Heaven , which the God of Heaven commandeth , then is there wrath against the Realme of the King and his Sonnes . Would the Lord , who is so rich in wisdome and can use so many powerfull wayes of dealing with the heart of man , be pleased to put it in the Kings heart , to write such a letter and send forth such an Edict as this is , it would be the opening of a doore of hope ; or as good Schechaniah saith l , there would be now hope in Israel concerning this thing : That the horrible deluge of wrath which now overrunneth this Land , should be aswaged , the Fountains also of the depth , and the windowes of Heaven would be stopped , the Arke would rest , the Dove would come with an Olive-leafe in her mouth , we would all joyn in offering a Sacrifice of thanksgiving , the Lord would smell a savour of rest , and we should see a new world wherin should dwel righteousnesse and peace . Amongst all the great things which the honourable Houses of Parliament have done , there is none more acceptable to God , or more promiseth peace and happinesse to this Land , then that a Church-assembly is called , for searching into the will of the God of Heaven , that whatsoever is commanded by him may be diligently done . The wrath of the Lord hath raged for many yeeres in Germany and is not yet abated , because nothing is done there for Reformation of Religion , and building of the house of God . But there be three things in England which give us hope and promise deliverance . First , Your frequent and continued fasting and humiliation . Secondly , Your entring into a solemne Covenant with God for obtaining mercy . Thirdly , Your begun Reformation , and the course You have taken for perfecting the same , That whatsoever is commanded by the God of Heaven may be diligently done for the house of the God of Heaven . If these three be performed in truth , You may expect a blessing : True humiliation , Covenanting with God , and Reformation , are the Harbingers of peace and happinesse : But when they are not in truth , the hypocrisie threatneth more then the performance promiseth . Concerning the great evill to be avoyded , which is the wrath of the God of Heaven , although it be infinit and above all dimen●ion unmeasurable , as it is in the infinit and incomprehensible God , yet according to our capacity and the matter in hand , it is expressed and set before our eyes in the dimensions thereof . In the m Psalme 103. we have the dimensions of the infinite mercy of God , the height and the depth thereof , according to the height of heaven ; or as the heaven is high above the earth , so great is his mercy toward them that feare him : and like as a father pitieth his children , so the Lord pitieth them that feare him : the breadth as farre as the East is from the West , so farre hath he removed our transgressions from us : and the length , The mercy of the Lord is from everlasting to everlasting to them that feare him , and his righteousnesse unto his Childrens Children . In this place We have the like dimensions of his anger against them that use no● the power which God hath given them , for setling his feare and worship according to his owne will : The height and depth thereof is in the word Wrath , which is a boyling and burning anger , and this is the wrath of God revealed from heaven , and burning to the lowest hell ; The bredth is , where it is not said against the King , but the kingdom of the King ; and the length of it is , the Sons & Posterity of the King to al generations . To speake a word of these three severally : First , we know that the words used in Scripture to denote the wrath of God against his Enemies , doe expresse humane affections and bodily passions , which are not in him who is not like unto man ; But the thing intended is the Lord his most holy dislike and serious detestation of sinne , with his most just and constant will and decree to punish the same : His Comminations and threats declaring his dislike and decree , and his judgements and vengeance which are the executing of his threatnings . This execution of wrath is principally meant in this place , and yet it is not called the wrath of God , but simply ( Wrath ) thereby shewing the greatnesse and immensity of the wrath of God ; that there is no wrath comparable with his wrath , and therefore no wrath so formidable as his wrath . For first , all other wrath of Man or Angell is but the limited wrath of the creature , but his wrath is infinite like himself ; as the man is , so is his wrath , and as God is , so is his wrath ▪ The wrath of a King is like the roaring of a young Lyon , but the roaring of the Lyon of the Tribe of Judah is more terrible ; look how much the Wisdome , the Power , the Justice , the Mercy of God are greater then the Wisdome , the Power , the Justice , the mercy of man , so much is the wrath of God greater then the wrath of man . Secondly , the wrath of God reacheth to the soule as well as to the body ; to Kingdomes as well as to particular persons or Families ; to the posterity as well as to the present generation ; it being accompanied with omnipotency to which all things are alike , easie and faisible . Thirdly , the greatnesse of his anger appeareth in this ; that he is the Lord of Hosts , when the Heavens and the earth were finished , and all the host of them n Gen. 2.1 . then and not before did God the maker of all things take upon him the name of the Lord o , verse 4. After he had made all things by his word , and set them in order , he commandeth and ruleth all by his authority , he hath them all ready to execute his will ; they are all his Host and Souldiers , from the Angels , Sunne , Moone and Starres , unto the smallest Flies and Wormes ; and when he giveth the alarme to the least of them , the greatest on earth are not able to resist . The Use of this may be two-fold : One is against the wicked ; since in these three respects there is no wrath comparable to the wrath of God , no wrath is so much to be feared as his wrath . Vengeance belongeth to me , I will recompence saith the Lord ; and againe , the Lord shall judge his people ; It is a fearfull thing to fall into the hands of the living God p ; although it be much better for the Godly to fill into the hands of God , whose mercies are great and who in judgement remembreth mercy , then into the hands of men whose mercies are cruell ; and it were more tolerable for them to have the pestilence then the sword raging in the Land q yet the wicked shall find that it had beene more easie for them to fall into the hands of men then into the hands of God , who both killeth the body and destroyeth their temporall being , & casteth both soul and body into the fire of hel ; For the Lord whose name is jealous is a jalous God r ; and which is very proper for such as at this time flatter themselves in their owne wickednesse ; The Lord will not spare him , but the anger of the Lord and his jealousie shall smoake against that man , and all the curses that are written in this booke shall lye upon him , and the Lord shall blot out his name from under Heaven s . To which that of the Prophet is very agreeable ; Then shall mine anger be accomplished , and I will cause my fury to rest upon them , and I will be comforted t . The wicked amongst the people of God , who blesse themselves in their owne hearts , saying ; We shall have peace , though we walk in the imaginations of our owne hearts ; are the naturall element for the curses and judgements of God , which are moving to and fro , to lye and rest in , and when the curses and judgements of the Lord come upon them , the Lord is at rest and is comforted , and his people that feare his name and tremble at his judgements , are also at rest and are comforted . Another use is for the Godly , who in some similitude and conformity with the wrath of the jealous God , should stirre up in themselves their zeal and just indignation against false worship , and the contempt of the true worship of his name . When Moses did behold the Idolatry of the people in the golden Calfe , his Zeale was so strong and he so impatient , that he brake the Tables written with Gods owne hand u . I have beene very jealous for the Lord God of Hosts , saith Elias x ; For the Children of Israel have forsaken thy Covenant , thrown down thine Altars , and slaine thy Prophets with the sword . When Paul came to Athens and saw the City wholly given to Idolatry , his spirit was stirred in him , and a Paroxisme like a fit of a feaver did take him y . And when Lot was at Sodome , he vexed his righteous soul from day to day with their unlawfull deeds , his soule was tormented within him z . You must not any longer be lukewarme like Laodicea , neither hot nor cold a , but ( according to the fervent anger ascribed here to God ) fervent in spirit serving the Lord b . When we are lukewarme in the matters of God , then doth the wrath of God wax hot , and when we are fervent and zealous , then doth his anger cease and the fire of his wrath is extinguished . The second is , the object of his wrath , or the bredth unto which it is extended : The Realme of the King : he saith not upon the King , or upon the King of the Kingdome , but upon the Kingdome of the King ; and thus he expresseth himselfe upon two grounds , or for two reasons : The one is ; because he knew that for his fault the people might suffer : The other is ; that he looked more to the suffering of the people , then to any thing that could befall himselfe . No question he had learned from Ezra and others of his spirit ( so good and necessary a thing is it , that Ezraes and Nehemiahs be about Kings , such prove indeed as their names imply , helpers and comforters both to King and people ) that Kingdomes suffers sometimes for the sins of their Kings and Rulers c ; a truth not unknowne unto naturall men . It is also true that Kings sometimes suffer for the sinnes of the people : For the transgression of a Land many are the Princes therof d . If you shall still doe wickedly , saith Samuel to the people e ; yee shall be consumed , both you and your King . But all the debate is in the application ; for Kings many times justifie themselves , that the people suffer not for their sinnes , but for their owne ; and the people are as ready to justifie themselves , that Kings suffer not for their sinnes but for their owne ; and when wrath is upon both , both are ready to stand to their owne defence , and to plead their innocency : But the true determination is , that no man or multitude suffereth but for that sinne , which some way is their owne sinne , and whereof they themselves are guilty . When David numbred the people , & the people were punished , the people were punished for their owne sinnes ; both their former sinnes which the Lord at this time did take occasion to call to remembrance ; and their present sinne in consenting to the numbering of the people ; for had they beene all unwilling as Joab was , and had not consented , they had not sinned . Kings should not be permitted to commit such publike sinnes , but Councell , Parliament , People , and every one according to his place and power should hinder them . It may displease them for the present , but afterward it shall be no griefe nor offence of heart unto them , either that they have shed blood causlesse , or have avenged themselves , as Abigail said to David f ; yet David said truely , it was his sinne , both because it did beginne at him , and he was the principall Agent in it ; and because he gave the provocation at this time , and his sinne was the match that set on fire the wrath of God , which was ready before to be kindled against the people for their sinnes . It is a miserable debate betwixt a King and a people , when in the time of a publike judgement , both of them stand to their owne innocency , and the one accuseth the other of guiltinesse : But it is a sweet contest and promiseth much mercy and comfort : when the Prince saith ; I have sinned and done wickedly , but what hath the people done ? and when the people say , we have sinned and done wickedly , and thereby have drawne wrath upon out selves . Although at this time the Kings Majesty , when he sees so many of the poore people fall to the ground , so much blood spilt , should be moved in his heart to say as David said , I have sinned : Yet yee that are his Subjects , each one in his owne place , should confesse your owne sinnes , and justifie the Lords doing , for yee are guilty ; first , of many sinnes before this time , especially that you have not called and endeavoured so earnestly as yee ought for Reformation of Religion , that every thing might have beene done in the house of God according to his own wil ; but have pleased your selves with , and have rested in the beginnings of a Reformation ; yee have been for the greater part more pleased with things which were not reformed , then the things which were reformed in the worship of God ; and this sinne hath beene the cause of many other sinnes , for where God is not served aright , all other duties are but neglected or performed without sincerity . Secondly , for the present , this is the sinne of the Land , that the people have not according to their power stayed the King from shedding of blood , but many have joyned their Counsels and endeavours to begin and encrease the common misery , and others have not resisted the evill , but suffered the sword to rage , which may make the people justly to say , We have sinned and done wickedly . The third is , the length of this wrath ; for it reaches to the Kings Sonnes and so to the Posterity . The wrath of God endeth not at the persons that have sinned , but is extended to others that descend of them , without respect of persons , and especially for sinnes about the house and worship of God . For the horrid and blasphemous murmuring of Israel , when they repented themselves ▪ of their comming out of Egypt , and said one to another , let us make a Captaine and let us returne into Egypt ; not onely their own carkasses fel in the Wildernes , but their Children which had not murmered , yea which were not yet born must wander in the Wildernesse forty yeers , and beare their whoredomes g In like manner in the seventy yeeres of the captivity of Babylon , the Children that were borne in Babylon , or were carried from their owne Land , suffered in that captivity a world of miseries for the sinnes of their Parents . The examples of the Children of Dathan and Abiram , of the first borne of Egypt ; of the young ones in Sodome , that had not sinned after the similitude of the transgression of Adam ; and many other judgements of God , plucking up root and branch , prove this to be the manner of the Lords proceeding against sinners , and that without respect of persons : The greater the persons be , the more grievous in the justice of God is the punishment ; because the sinnes of great ones are not onely sinnes , but examples of sinning , and proclamations of liberty to inferiours , and therefore I will be glorified in Pharoah and in his servants h , saith the Lord . For the sinne of Saul . in slaying the Gibeonites , there was not onely a famine in the dayes of David , three yeers yeere after yeere , but seven of his sonnes also were hanged up in Gibea . David himselfe was not sp●red , but because he had slaine Vriah the Hittite with the sword of the Children of Ammon ; Nathan said , the sword shall not depart from thine house because thou hast despised me i : And afterward when his sinne was pardoned , because he had given great occasion to the Enemies of God to blaspheme , the Child also that is borne unto him shall surely dye . This course the Lord doth after a speciall manner follow in sinnes about his house and worship ; and therefore in the second command and no other doth the Lord threaten to visit the sinnes of the Fathers upon the Children . The reasons why the Lord doth so ; are first , that all the world may know , how much the Lord abhorreth sinne , especially in matters of his worship . To this purpose it is observable what he saith , Exod. 32.34 . In the day when I visit I will visit their sinne upon them : So often as he punished the people and their posterity for other sinnes he remembred , their sinne of Idolatry , which gave occasion to the saying , That in every plague of Israel there was one ounce of the golden Calfe . Secondly , that men may abstaine from sinnes of this sort , not onely for respect to themselves , but to their posterity , whom they love so ●enderly , and of whom they are often more carefull then of themselves . And this he doth to the third and fourth generation , that both the Parents themselves and others who are witnesses to the sinnes of the Parents , may be sensible of Gods dealing , and know that the Lord is just , and the avenger of sinne . I leave the theologicall discourse in vindicating the justice of God , onely I say ; first , that the Lord punisheth no man with eternall wrath for his fathers sinnes , but the soule that sinneth suffereth in that kind . Secondly , that the ungodly and wicked posterity cannot open their mouth against the justice of God , since they continue in the iniquity of their fathers . Thirdly , that the Godly when they are visited in their bodies , goods , or estates which they have from their Fathers , will find these visitations to be indeed indicia peccati non judicia propter peccatum , and rather medicines and preservatives for their eternall happinesse then wrath for their destruction . And I come to the use ; that in this nicke of time and joynture of affaires , the great wisdome which God hath given you in your publike places , be stirred up and exercised , in taking heed that all the former sinnes of this Land committed by so many Progenitors , be not brought upon this Generation , according to that sore and sad sentence pronounced by the Sonne of God against Jerusalem , Matth. 23.35 . That upon you may come all the righteous blood shed upon the earth , from the blood of righteous Abel , unto the blood of Zacharias , Sonne of Barachias whom yee slew between the Temple & the Altar ; and verse 36. Verily I say unto you , all these things shall come upon this Generation . Yee cannot preserve all particular persons from the judgements due unto them for their own , and for their fathers sinnes ; nor can yee preserve every Family from the wrath which the present and preceding generations have been treasuring up . It appeareth that the Lord hath decreed the destruction of some persons , and the e●tirpation of some Families : But it is in your hands to prevent the desolation of the Church and Kingdome . The Jewes filled up the measure of their Fathers , by crucifying the Sonne , of God when he came amongst them and would have wrought a Reformation , and therefore their habitation was left desolate , and they are no more a Nation nor a Kingdome unto this day : It is true the people were executioners , but the Rulers were the prime Agents . Doe therefore the worke unto which the Lord hath called You , and Yee shall save the Kingdome from this wrath : It is in Your hands as Instruments to make the posterity blessed , and to blesse You for your faithfulnesse . Woe to them that leave their Station in such an exigence ; they doe what they can to bring all the blood and all the sinnes of former times upon this Generation , and to make the Posterity miserable . Let others professe or pretend what they will , I am assured , that such as are faithfull in their places , are upon the right way to save the Kingdome , the King , and the Kings Sonnes from wrath . Now there is nothing more necessary , nothing we should desire more earnestly to know , then by what means this great wrath of the great God may be prevented where it is iminent & feared , or averted wher it is incumbent & felt ; & to what end doth the Lord threaten his wrath , to what purpose doth he make it smoke , and in part to break forth in a flame , but that the means may be used to turn it away , that the fulnesse thereof come not upon us . We will find three sorts of means practised in the books of Ezra and Nehemiah , and of the Prophets their contemporaries . The first was publick fasting and solemne humiliation joyned with Confession of sin , justifying of God in all the evils he had brought upon them , earnest deprecation of wrath , and supplications for a blessing that God would accept of their endeavours , and prosper his work against so many professed and secret Enemies . The second was , a solemne Covenant : For the Princes and Rulers first , and then the people entred into a curse and an oath , to walk in Gods Law , and to observe and do all his commandments , judgements , and statutes . Here there was swearing , subscribing , sealing ; and all means used which could bind their inconstant and fugitive hearts unto God . The third was , the doing of the work of God ; the building of the Temple , the reformation of Religion , the ordring of the worship & service of God , and the reedising of the wals which were ruined & lying in heaps . Their fasting and praying was not sufficient , they behoved to enter into Covenant . Their praying and Covenanting was not enough , nor were they to rest there , They behoved to build and reforme . It hath pleased God to putt in your hearts , to give your selves to frequent fasting and humiliation , onely consider , whether with the acknowledgment of your particular Sins and personall transgressions , yee have beene humbled for publike and Nationall Sinnes , and especially such as have beene committed about the worship of God , and the Government of the house of God . The Lord hath been much dishonoured this way , for this hath he entred in a controversie with the Land ; this therefore would be confessed that God may be resto●●d to his honour by your confession . It feareth me that a great part of the people of the Land are not yet brought to this Confession , but are still fond of a formall Service , and a proud Prelacie ; and therefore as ye are your selves in humilitie to acknowledge this sin as a high provocation , so would all good meanes be used for bringing the people to the sight and sense of it . It is true , there is a secret and reall acknowledgement in the Covenant ; but the Lord requireth a more direct , open , and plain confession ; nor can he be pleased , or his wrath turned away , till that which hath been called and esteemed , for so many yeers , the glory and the beautie of the Church of England , be thus brought low and cast into the dust . It hath pleased the Lord also , to bring you a degree farder : That both the honourable Houses of Parliament , and many others , whose hearts the Lord hath toucht , have entred into a solemne League and Covenant , for performing such duties , as are judged necessarie at this time , for the honour of God , and for the deliverance and preservation of the Church and Kingdom , which no doubt will prove a pretious and powerfull mean of good , if the Name of the most high God , be not by it taken in vain : But take heed , that it be not forgotten by them that have taken it , before it be taken by others ; And therefore two things would be looked unto . 1. That although it should never be taken by others , yet it obleigeth such as have entred in Covenant ; and although the whole Nation , be bound to the same duties , which ye are bound unto , ye have entred into a new Obligation , which , if you shall forget or violate ; will certainly be laid to your charge . Jeremiah reproveth Israel not for the transgression of the Law , which yet commanded the same duties , but for violation of the Covenant . 2. That others be instructed and moved to enter into the same Covenant : for if they who have entred in Covenant shall not consider that it is a perpetuall Covenant never to be forgotten , or ( which God forbid ) shall forget their supervenient obligation , and others shall refuse to enter in Covenant , it will not onely make a division in the Church and Kingdom , but shall be a ready way to bring on a greater wrath , then yet hath been seen or felt : Upon one sort for their perfidy ; and upon the other , for their neglect or obstinacy . There is yet a third mean , without which the former two are not sufficient : And this is , Whatsoever is commanded by the God of heaven , be diligently done for the house of the God of heaven : A dutie which in it self is necessary , and which to us who live under the Gospel , is no other thing , but the reformation and setling of Religion . Wherein we are to consider . 1. the Rule of reformation , which is the Commandment , Decree , or revealed will of God . 2. The extent of this reformation , whatsoever . 3. How or after what manner we should go about the work , diligently . 4. The reasons , which should induce us to this duty : one is , from the greatnesse and soveraignty of God : He is the God of heaven . The other from common equity : It is the house of the God of heaven ; and it is equitable that every man bear rule in his own house . The rule of building the house of God , and of the reformation of Religion , is the same and perpetuall : the commandment of God , and not the commandment of man one or moe , whether they be Civill or Ecclesiasticall persons . It is their part to provide according to their places and callings , to command and direct that the Commandment of God be obeyed . This King commandeth not that his will be done , but what God hath commanded . Neither King nor Parliament can command otherwise . Civill powers have great authoritie , not onely in things civill , but in matters of Religion ; and they sin against God , if they use not the authority which God hath put in their hands , for the good of Religion . To them belongeth Inspection and watching over , not onely Ecclesiastic●s , but Ecclesiastica . Ecclesiasticall persons are subject to Civill authoritie no lesse then others ; and in respect of things Ecclesiasticall or matters of Religion , Eusebius brings in Constantine the great , saying : Vos Episcopi in Ecclesia , ego extra Ecclesiam seu templum Episcopus a Deo constitutus sum : Not that any mortall man whether Pope or Prince , can be properly Head of the Church , or Vice-gerent unto Christ the Mediator in his speciall and oeconomicall Kingdom of Grace : for Princes are Vice-gerents to God , and to his Son Jesus Christ as he is God , in his universall Kingdom of Providence ; and this watching and inspection of Princes and Magistrates , is objective Ecclesiastica , but formaliter civili● , it is about matters of Religion in a civill manner , and in a way sutable to the nature and qualitie of their place and power . The faithfull custody and preservation of Religion , is a part of their office : for they are not onely keepers of the second , but of the first Table of the Law . To them appertaineth the vindication and defence of Religion , against contempt , corruption , and abuses . Religion also expecteth from them the Civill sanction , that the worship of God , and the wholsome constitutions of the Church about Religion , be confirmed and setled by their Laws . Coaction also is theirs , for they by their power are to constrain their Subjects to the duties of Religion , and to coerce and stop them that they do nothing to the contrary . They also may and ought to call Assemblies of the Church , when the case of Religion doth require , praeside as Civill Presidents , and examine Church-Constitutions , not onely as they are Christians for satisfying their own souls , but as Magistrates for the good of the people . And when there is a necessity of reformation of Religion , and the Ministery and Church-men , like the sands of the Sea-shore are covered with a deluge of defection and corruptions , they are by their Authority to endeavour a Reformation . And yet in all this exercise of their power , they are to do nothing but according to the Commandment of God : so David , Jehoshaphet , Hezekiah , Josiah , and other good and religious Princes have done . But when Jeroboam putteth his own commandment in place of the commandment of God , when Ahaz setteth up the Altar of Damascus beside or in place of Gods Altar , when the Kings of Judah and Israel , did worship God , or did command the people to worship God , otherwise then God had commanded , wrath was upon the Kingdom of the King and his Sons . When we consider of this , we have cause both to lament and rejoyce : to lament , that through the working of corrupt Church-men so many things concerning the worship and house of God , should have been pressed upon the people of God , without or against his commandment , if Arminianisme for the soul and life , and Popish Service and Ceremonies for the body of Religion , had been received and admitted , as they were offered and obtruded , our condition had been more lamentable , then it is at this time , notwithstanding all our calamities and miseries . We have also cause to rejoyce , that in the one Kingdom a course hath been taken for doing every thing in the house of God , according to his Commandment , and that in this Kingdom it is ordered , that a wise and holy Assembly of Divines shall search diligently into the Word of God , That whatsoever is commanded by the God of heaven , &c. The extent of this Reformation is , Whatsoever God hath commanded : for what God hath commanded must be done ; what he hath forbidden must not be done , but abolished ; and what is in the nature thereof indifferent must be regulated according to the Commandment of God , which is , no lesse plain and peremptory in our practise of things indifferent , then in other matters . Reformation therefore of Religion must be a through and perfect reformation . The particular reformations which were wrought by the Kings of Judah , are noted , and according to this rule , do they receive a testimony from God . Some onely destroyed the Temples of Baal , some the golden Calves of Dan and Bethel , and some also the groves and high places , and we know what approbation is given to Hezekiah and Josiah . There is a promise made to such a through Reformation . Azariah saith to Asa , Be ye strong therefore , and let not your hands be weak : for your work shall be rewarded : * By this shall the iniquitie of Jacob be purged , and this is all the fruit to take his sin : when he maketh all the stones of the Altar as chalk-stones that are beaten asunder . * The Lord hath promised a more speciall blessing , Isa. 1.26 . I will restore thy Judges as at the first , and thy Counsellors as at the beginning : afterward thou shalt be called the City of righteousnesse , the faithfull City , &c. The reason is , 1. Because God is not honoured by a begun , imperfect , and half-reformation . He is readie to spew out the luke-warme person , family , or people . If we love the Lord with all our heart and strength , we will do every thing that he commandeth : for what is it that hindreth , but that our heart is parted or divided betwixt two ; and that we resolve , to be almost , but not altogether godly . 2. Because a little leaven leaveneth the whole lump , saith the Apostle to the Galathians , reproving them that having run well they did halt and not throughly obey the truth , and telling them , that this perswasion did not come of him that called them . When any known corruption is kept , it becomes a snare , and like a nest-egge , that bringeth us back again . I know this is censured for precisenesse by the world : but we see the best servants of God have been such Precisians . Remember the hoof of Moses , Mordecai his bowing of his knee , Daniel his abstaining from idolatrous meat , and the opening of his window ; Paul his houre and appearance of evill , with many more examples of this kind . They are Precisians indeed , who are liberall in the matters of God , and can find in their hearts to dispence with his commands , his truth and worship : but will not be content to want the least complement of their own worldly honour and dignitie , nor the smallest penny of their gaine and worldly commodity . Although it be true , that some things in Religion be fundamentall , and absolutely necessary unto salvation , and other things not so , yet to be obstinate against revealed truth , or to mis-regard or despise smallest matters of Religion , which are necessarie to be received , if not for themselves , yet for the authoritie of Scripture , ( as some make the distinction ) bringeth as certain a curse and condemnation , as ignorance and errour doth in matters more substantiall . No Nation under the Sun hath more need to take heed to this then England : No persons have reason more to consider this , then the Honourable Houses of Parliament , who have in their hands the work of Reformation at this time . It is better known to this Honourable Audience , then to me ; and yet who is so great a stranger that knoweth it not : that Reformation was begun in the time of two Princes ? But because it was not a through Reformation according to the Commandment of God , Superstition and Idolatry returned again like an inundation . It was again begun and continued in the time of other two Princes ; but because , they set up their rest in the Rudiments and beginnings of Reformation , Idolatry , Superstition , and Heresie have assayed to enter again with ●ew strength and policie . Now the third time the work is begun , and there is a greater stir and shaking for it then before , either now endeavour to carry it through to every point of known perfection , doing whatsoever the God of heaven hath commanded , or look for nothing , but that Superstition and Idolatry , and with it ruine and desolation , shall come upon you as a flood . And therefore , which is the third , go about the work after the manner here prescribed , that is diligently , which implyeth very much . 1 Sincerely , ayming at the right end without simulation . This is to do the work of God , for the honour of God , and good of Religion . And not for our glory or benefit , or for civill ends were they never so publick ; And therefore it calleth not onely for publick , but for pious Spirits . Where this sinceritie is wanting , there may be a businesse and counterfeiting of diligence , but no true diligence or faithfulnesse . 2 Zealously : for true zeal is active , like fire , or like mettall in a horse , or like winde to the sails of a ship , it carrieth us on , and maketh us diligent . 3. Prudently , Prudence considereth both the opportunities and impediments of working , where Prudence is wanting , there may be precipitation , but no true diligence . 4. Speedily , without delay or procrastination . A● vineger to the teeth , and a smoke to the eyes , so is the sluggard to them that send him * . The slouthing and slipping of occasions bringeth despair of doing good in the end , and then our own consciences chide , and others to whom we should have done good , do curse us . Solomons house was not built in lesse then thirteen yeers , but the Temple was built in seven yeers : because , beside the preparation of materials , both the King and the people were more earnest about the one then the other . There is no want of materials at this time , onely speed is required ; and without speed , no di●igence . 5. Constantly ; that no calumny or contradiction , no hope or fear , no trouble or example of others , prevail with you , to leave your station , or desert the work unto the which the Lord hath called you , but that you resolve still to do , and , if the Lord will , to die . Let no man think by deserting the work and forsaking his station , that the work shall cease and he shall prosper . No , thou shalt find thy soul filled with grief and vexation upon two contrary grounds : One is , Thou shalt with a grieved and envious heart behold with thy eyes , the work to prosper , and thou not honoured to have a hand in it . The other is ; Thou thy self shall perish in the end : For as a bird that wandreth from her nest , so is a man that wandreth from his place . Mark and consider what comfort they have found who have deserted this work of Reformation , whether in the one Kingdom or in the other . Thou thinkest , that thou will not hazard thy self for the honour of God : but God saith , he will not honour thee , to have heart or hand in his work , and thou shall run a greater hazard . There be two reasons secretly couched in the words to perswade and provoke unto this duty : The one is from the knowledge of the greatnesse and majestie of God , the other from the conscience of common equitie amongst men . Concerning the first : Artaxerxes was a great King : for in the beginning of his letter , he is honored with the title of King of Kings , as having many mightie Princes under his power ; And in the end of the letter , he hath power of confiscation of goods , imprisonment , banishment , and death : Yet he acknowledgeth one greater then the greatest whom he calleth the God of heaven , thereby to expresse his greatnesse , majestie , and glory , which made him to give forth this Decree , and by which he would move all men to do diligently what he commandeth : For the knowledge and apprehension of the greatnesse and Majestie of God , especially compared with our basenesse , is a powerfull mean , to move us to obey his Commandments , and to go diligently about the affairs of his House . The Lord is great eminently and infinitely above the creature : he is the originall of all created greatnesse , and nothing can be conceived in him , which may be the least diminution of his greatnesse and Majestie . It is not so with men . When he is to give his Law to his people , he first manifesteth his greatnesse by his wonders in Aegypt , by bringing them miraculously through the Red sea , and by the Terrors of Mount Sinai , and then he beginneth , I am the Lord thy God that brought thee , &c. When he speaketh to his Prophets , to make them diligent and faithfull , he useth this Preface : Thus saith the Lord . When he sendeth Isaiah with his message , he beginneth with a vision of his glory : I saw the Lord sitting upon a throne , high and lifted up , and his traine filled the Temple . &c. When he will have men to tremble at his word , Thus saith the Lord , the heavens is my Throne , and the earth is my footstool . When he revealed himself to John his servant , he sheweth his greatnesse , Revel. 4. and 7. If the greatest of the children of men did consider that he is higher then the highest , Eccles. 5.8 . that in his hand is there breath , and all their wayes , as Daniel telleth a great King that went before Artaxerxes , Dan. 5.23 . That in his fight when once he is angrie , no creature can stand . Psal. 76.7 . They would not by any sin , and least of all by dealing deceitfully in the matters of his House , provoke him to anger . Wo unto him that striveth with his Maker : Let the potsheard strive with the potsheards of the earth . Isa. 45.9 . If either King or Parliament , or Assembly , could really in their hearts apprehend this uncreated and infinite greatnesse , and could look upon God , as he is described , Dan. 7.9 . I beheld till the thrones were cast down , and the Antient of dayes did sit , whose garment was white as snow , and the hair of his head as pure wooll , his Throne was like the fiery flame , and his wheels as burning fire . A fiery streame issued and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . They would choose rather to offend all the world , then to offend him in the smallest matter of his House : but the truth is , we put the Lord farre from us , and we see not him that is invisible . Unlesse by the goodnesse of God a timeous and powerfull remedie be provided , the multitude of Sects and Sectaries will become ere it be long , the reproach of this Nation , yet it fears me that Atheisme and Atheists be more common , and abound more , then any Sect , or sort of Sectaries : For did men know or beleeve , that there is a God in heaven , who is God of heaven and earth , were it possible for them to live as they live , and to do what they do . Men become first Atheists in their life and conversation , living as a worme in a mans bellie , thinking no other wayes of man , but as ordained to be a place for it to live in , and of no other world but that wherein it lives : So do the Atheists of the world , wallow in their sins and sensualitie , never thinking of the Author or end of their life , that there is any other world , or that this world serveth for any other end but for their life . After they have lived as Atheists , when they are constrained sometimes to think that there is a God , they become Atheists in their desire and affection , wishing that there were not a God to be avenged upon them for their wickednesse ; and in end the Lord giveth them up to Atheisme in their judgement and opinion . As they did not like to retain God in their knowledge , God gave them over to a reprobate mind . Rom. 1.28 . Being stricken with his judgement , they have no serious thought of the House of God or his glory , but all their care is , about their own houses and honour ; And ordinarily the Lord befools them in their deepest Policies , sweeping down their cob-webs , which they have been for a long time twisting , making their own wits a snare unto them , and turning the means which they did use for their standing and rising , to be the meanes of their fall and ruine . The other Reason is from common equity amongst men , which was the ground of that Decree , Esth. 1.22 . That everie man should beare rule in his own house . The Temple of Jerusalem was the House of God : and now under the Gospel the Church of Christ , is the House of the living God , where he hath promised his presence , his face is seen , and he is found of them that seek him : which therefore may be called , Surely God is in thee . Isa. 45.14 . And Jehovah Shammah , The Lord is there . Ezek. 48.35 . And therefore the Lord should beare rule in his Church , and his Commandment ought to be obeyed . According to this ground hath the Lord given the precepts of his holy , just , and good Law : For if he be our God , what more equitable then that we have him and no other for our God , that he direct his own service and worship , that his Name be reverently used by us , that we observe the times wherein he will have us to appeare before him , and that we do duty to every one with whom we live under him . This consideration may be very usefull : For it may first serve to be a Cure of two great ills in this Land : One is of such as conceive that the Law of God , belongeth not to Christians ; They may as well say , that Common and Naturall Equitie belongeth not to Christians . Is it not written in the heart of man by nature ? Is it not confirmed by Jesus Christ ? Is it not recommended to Christians by the Apostles ? Is it not established by faith ? Is not the observing of it , a testimonie of our communion with God ? Is not the end of it , love from a pure heart , a good conscience , and faith unfained ? Is it thankfulnesse to God , because we are delivered from the condemnation , coaction , and rigour of the Law , not to acknowledge the obligation of the Law ? Shall not the domesticks of the house of God observe the Commandments of God , or shall they not be grieved when they transgresse and observe them not ? It is too common an errour to turn the grace of God into wantonnesse . The other evill is on the other hand when men give themselves to will-worship : the one sort neglects the Commandments of God , the other addeth the commandments of men to the Commandments of God , which is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that Epiphanius speaketh of , a superfluous will-worship : of which there is too palpable an example and practise in this Kingdom at this time , in the observation of dayes . No Church or Kingdome on earth , hath greater reason to take heed to it , then the Church and Kingdome of England . 1. Because the house and service of God , hath been pestered , beside a multitude of superstitious observations and Ceremonies , with a greater number of dayes , then the Church of the Jews had in the time of their Ceremoniall worship . 2. Because the Christian Sabbath or Lords day hath been profaned , and what hath been added to other dayes , hath been added with derogation to the Lords day : They have forsaken the fountain of living waters , and have digged unto themselves cisterns which hold no water . 3. Because God hath called this Land to mourning and fasting , as we professe this day , and I pray God that the unseasonable keeping of this festivitie , which God hath not commanded , be not more prevalent for evil , then the humiliation of this day for good ; and yet the keeping of this day of humiliation in such a time of festivitie , is a presage that by the blessing of God upon the proceedings of the Honourable Houses of Parliament and Assembly , this superstition shall shortly expire , and that it is now at the last gaspe . Secondly , It may teach us what reason the Lord of heaven hath to be angry when his Commandment is not obeyed in his own house . Kings will be obeyed in their kingdoms : Majors & Magistrates in their Cities , every man in his own house : The Church of God is the Kingdom , the City , the House of God , which we must either deny , or resolve to have his will done . There is yet a third point to be considered : the conjunction of these two , or the inference , of the effect from the cause : For why should there be wrath , &c. It is expressed in an interrogatory way to shew the necessitie of the consequence ; and that the wrath is certain and inevitable , unlesse what is commanded be done : and to shew the foolishnesse and wickednesse of man in bringing upon himself this wrath which by his obedience he might prevent , like unto that in the Prophet : Why will ye die O house of Israel . The prudent man foreseeth the evil and hideth himself : but the simple passe on and are punished . Whence we learn , that it is a speciall wisdom in these that have place and power , to prevent or turn away the wrath of God from the present and future generation by establishing true Religion , and ordering the house of God aright . I confesse it is a higher point of wisdom to have a care of Religion , that thereby ourselves and others may be brought to spirituall and eternall happinesse , and thereby to prevent everlasting wrath : yet even in relation to the blessings and miseries of this present life , this kind of piety is the best policy . I will honour them that honour me , saith the Lord , and those that despise me shall be lightly esteemed . Men may expect honour by dishonouring of God , and despising of Religion , but the Word of the Lord abideth sure , and their honour shall be turned into shame . More particularly to this purpose and text , the Prophet Haggai speaketh . A heavie judgement was upon the people for the neglect of the worship and service of God : Why saith the Lord of hosts ? because of mine House that is waste , and ye run every man into his own house ; Therefore the heaven over you is stayed from dew , and the earth is stayed from her fruit , like unto that in Deut. The heaven that is over thy head shall be brasse , and the earth that is under thy feet shall be iron . But afterward he speaks comfortably : The glory of this latter house shall be greater then of the former , saith the Lord of Hosts : And in this place will I give peace saith the Lord of Hosts . And again , consider now from this day and upward , from the foure and twenday of the ninth moneth , even from the day that the foundation of the Lords Temple was laid , consider it : From this day will I blesse you . Jehosophot and Hezekiah are two Witnesses of this truth . The Lord was with Jehosophat , because he walked in the first wayes of his father David , and sought not to Balaam , but sought to the Lord God of his father , & walked in his Commandements , and not after the doings of Israel ; therefore the Lord established the Kingdome in his hand , and all Judah brought 〈◊〉 Jehosophat presents , & he had riches and honour in abundance , &c. Hezekiah teacheth the Levits themselves this Lesson ; that for trespasses of this kind the wrath of the Lord was upon Judah & Jerusalem , & he had delivered them to trouble , to astonishment and to hissing . There be as many pregnant examples of this truth in the book of God as of any other ; but he who desireth a full Commentary or Sermon upon this point of the Text , let him read the 2 Chap. of the book of the Judges , and he shall see the ebbing and flowing of prosperity , peace and safety , according to the course of Religion . The reason of it is ; because where true Religion hath not place , there is nothing but prophanenes , uncleannesse , excesse , oppression , violence , deceit and falshood . The lawes of men may doe some hurt for repressing outrages , but how shall the floods be dried up unlesse the fountaines be obstructed ? There is great difference betwixt outward restraint from man , and inward mortification from God : Where Religion taketh place , men neither dare nor will commit sinne ; and doth not the wrath of God for these things come upon the Children of disobedience ? Men need not in searching out the periods and fatalities of Kingdomes and States , trouble themselves with the intricat numbers of Plato , Predictions of Astrologers or particular Prophesies , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , impiety , iniquity , luxury , which must needs have place where true Religion hath nor place , & are causes for which the Lord bringeth alterations upon Kingdomes . By this we may easily discern who are Malignants and Enemies to the peace and prosperity of the Kingdome ; Religion is the touchstone : Such as are mockers of the Reformation of Religion and of their owne lives , have brought on and hold on this heavy wrath ; but they who desire & endeavour the Reformation & setling of Religion are in the right way to bring honor and happinesse upon the Kingdome of the King and his Sonnes . It is a damnable and cursed policy , by dispencing with any thing which God hath commanded to be done for his house , to seek after peace and deliverance . It was the policy of Jeroboam , & it turned to his ruine . It was the policy of the Jewes , and it brought their City and Nation to desolation . In this thou walkest contrary to God , and therefore God will walk contrary to thee . Thou think●st to turn away wrath by the neglect of Religion & of the house of God ; but God hath said , that wrath shall be upon the Kingdome , unlesse what he hath commanded be done for his house . Art thou wiser then he ? or art thou stronger then he ? will thou against the will of God , against the experience of all ages , against thy owne conscience , run in a way contrary to Gods way ? Salvation shall come to the people of God , and his house shall be built ; but thou & thy house which thou makest an Idoll and preferrest to the house of God , shall certainly perish ; God will not he mocked . I must therefore take the boldnesse according to the charge and trust committed unto me at this time , in the name of God to exhort , & in the bowels of Jesus Christ to intreat , that the house of God be diligently looked unto , and that first of all , Religion be reformed and setled . No man must be of Gallio's temper , to care for none of those things , as if they were but light matters in comparison of civill and secular affaires , or as if they were impertinent for him . Nothing in the world that doth concern thine owne private , or the state and publike , is of so great weight & importance , nothing so pressing & pertinent as this of Religion . No man must be of Gamaliels temper ; he was a grave , learned , and peaceable man , of great esteem amongst the people ; yet his counsell was crafty , corrupt & unchristian ; somewhat in it was good ; he aimed at peace , he laid this ground , that the work was either of God or of man ; and what was of man would come to nought , and what was of God could not be overthrowne : But in this , very corrupt , that he would have us to judge of Religion by particular events , and that we should do nothing for the advancement of a good cause , but leave it to the providence of God . His arguments were fitted to his purpose , but true Religion is neither a matter of fancy , as was that of Theudas , nor of sedition , as was that of Judas of Galile , and therefore all men ought to bend themselves to the setling thereof by all good and lawfull means , Nor must yee in this work linger or delay upon any consent or concurrence whatsoever : It is true , where matters are darke or doubtfull , yee should seek for light and resolution , and yee have to that end a learned and godly Assembly , but where matters are clear & manifest , if yee lye still waiting for the consent of others , yee are like to lose both the opportunity and the thing it selfe , as many have done , and rep●●ted themselves too late . There be some things wh●●●in we are subject to God alone , and in thi●● of this kind , we are not to wait for counsell or c●●sent from others . It was the saying of Dioclesian , 〈◊〉 a good and wise Emperour is often-sold by his Cou●ers , who have a guard about his eares , and traduce go●●men forevill and commend evill men for good . As Ba●●am dealt not faithfully with God , so the messengers 〈◊〉 unto him did deale unfaithfully with King Balaa● . It also true , that as at Rome , so in other places patres 〈◊〉 scripti , are sometimes patres circumscripti . Nor must feare opposition or enmity , and thereby trouble to 〈◊〉 State while Yee are seeking after Reformation . Wh●●Cassander one of the successors of Alexander was p●●swading them to receive Alexander to be worshipped ●mongst their Gods ; and that if they refused , he would ●●nounce war against them ; Demades their Orator to them , that it was to be feared while they were hold● the heavens , they should lose the earth . But I change 〈◊〉 words with Peter Martyr , that it is to be feared ne 〈◊〉 Rempublicam terrenam curatis & defenditis nimium , 〈◊〉 lum amittatis , while Yee stand for the State , that Y●● lose Religion . If Zerubabell , Ezra or Nehemiah had d●layed the building of the house of God , upon the opposition of enemies , or because there was Lyons and For● in the way , the worship of God had never bin set up , 〈◊〉 Religion reformed ; but the builders with one of the●● hands wrought in the worke , & in the other hand held weapon . In this posture I leave you , till the house of the Lord be built amongst you , & your swords be turned into plough-shares , and your speares into pruning-hook● that is , till truth & peace be established in your borders . The Zeale of the Lord of Hosts will performe it : To him be praise for ever , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A43318e-330 The Lord worketh diversly upon the hearts of men . a Dan. 4.4 , 5. b Dan. 5.5 . c Num. 24.10 . d John 11.49 , 50. e Gen. 37. Dan 2. & 4 , & 5. & 7. &c. f Acts 9. g Gen. 31. h Act. 4.27.28 i Gen. 33. k Joseph antq . Judaic. lib. 11. c. 8. The Text divided . l Ezra 10.2 . The wrath of God laid open m Psal. 103. Rom. 1.18 . Deut. 32.22 . In the hight and depth thereof . n Gen. 2.1 . o Gen. 2.4 . Vse 1. p Heb. 10.30.31 . q 2 Sam. 24.14 . r Exod. 34.14 . s Deut ▪ 29 . 2● . t Ezek. 5.13 . Vse 2. u Exod. 32. x 1 Kin. 19.10 y Acts 17.16 . z Pet. 2.8 . a Rev. 3.16 . b Rom. 12.11 . In the bredth thereof . c 2 Sam. 24 , 1 Kin. 21. d Prov. 28.2 . e 1 Sam. 12.25 f 1 Sam. 35.31 . In the length thereof . g Numb. 1● . h Exod. 14. i 2 Sam. 12.9.10 . Vse . Matth. 23.35 . The me●nes to avert and prevent the wrath of God The first mean . The second mean . The third mean . Jer. 34. Considerations about the third mean . 1. The Rule of Reformation . Vse . 2. The extent of Reformation . * 2 Chron. 15.7 . * Isa ▪ 27.9 . Isa. 1.26 , 27.28 Galat. 5.7 , 8 , 9. Vse . 3. The manner of going about Reformation . * Pro. 10 26. Pro. 27.8 . Reasons hereof . The first Reason . Isa. 6.1 , 2 , 3 , 4. Isa. 46.1 . Reason 2. Esth. 1.22 . Isa. 45.14 . Ezek. 48.35 . Vse 2. The third part of the Text . Pro. 22.3 . Hag. 1.9 , 10. Deut. 28.23 . Hag. 2.9 . Hag. 2.18 , 19. 2 Chr. 17 3 , 4 , 5 , 6. 2 Chr. 29 6 , 7 , 8 , 9 , 10 , 11. Judges 2. Vse 1. Vse 2. Vse 3. Acts 18.14 , 15 , 16 17. 
A43817	----	The militant chvrch trivmphant over the dragon and his angels presented in a sermon preached to both Houses of Parliament assembled on Friday the 21. of July, 1643 : being an extraordinary day of publikhumiliation appointed by them throughout London and Westminster : that every one might bitterly bewaile his own sins and cry mightily unto God for Christ his sake to remove his wrath and heale the land / By Tho. Hill... Hill, Thomas, d. 1653. This text is an enriched version of the TCP digital transcription A43817 of text R16004 in the English Short Title Catalog (Wing H2024). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 80 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43817 Wing H2024 ESTC R16004 12037005 ocm 12037005 52896 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43817) Transcribed from: (Early English Books Online ; image set 52896) Images scanned from microfilm: (Early English books, 1641-1700 ; 239:E64, no 1) The militant chvrch trivmphant over the dragon and his angels presented in a sermon preached to both Houses of Parliament assembled on Friday the 21. of July, 1643 : being an extraordinary day of publikhumiliation appointed by them throughout London and Westminster : that every one might bitterly bewaile his own sins and cry mightily unto God for Christ his sake to remove his wrath and heale the land / By Tho. Hill... Hill, Thomas, d. 1653. [8], 31 p. Printed for John Bellamie and Ralph Smith..., London : 1643. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Revelation XXII, 11 -- Sermons. Fast-day sermons. A43817 R16004 (Wing H2024). civilwar no The militant church, triumphant over the dragon and his angels. Presented in a sermon, preached to both Houses of Parliament assembled on Fr Hill, Thomas 1643 13321 40 45 0 0 1 0 71 D The rate of 71 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-03 TCP Assigned for keying and markup 2005-05 SPi Global Keyed and coded from ProQuest page images 2005-06 Haley Pierson Sampled and proofread 2005-06 Haley Pierson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Die Jovis 27. Julii , 1643. IT is this day Ordered by the Lords in Parliament , that Master Hill hath hereby thanks given him from their Lordships , for the great paines taken by him in his Sermon he made in Saint Margarets Church Westminster before the Lords and Commons on Friday the 21. of this instant July , at the publike Humiliation ; And he is hereby desired to cause his said Sermon to be forthwith Printed and Published . John Browne Cleric . Parliamen . Die Veneris 21. Julii , 1643. IT is this day Ordered by the House of Commons , that Mr. Salloway doe give thanks to Mr. Hill , who at the desire of the House this day Preached before the Commons at St. Margarets , Westminster , it being an extraordinary day of Publique humiliation , and that he be desired to Print his Sermon . And it is Ordered that no man shall Print his Sermon , but whom the said Mr. Hill shall Authorize under his hand-writing . H. Elsynge Cler. Parl. D. Com. I appoint John Bellamie and Ralph Smith to Print my Sermon . THO. HILL . THE MILITANT CHVRCH , TRIVMPHANT OVER THE DRAGON AND HIS ANGELS . Presented in a SERMON , Preached to both Houses of Parliament assembled on Friday the 21. of July , 1643. BEING An extraordinary day of publik Humiliation appointed by them , throughout London and Westminster , that every one might bitterly bewaile his own sins , and cry mightily unto God for Christ his sake , to remove his wrath , and heale the Land . By THO. HILL , B. D. sometimes Fellow of Emman . Coll. in Cambridge , and now Pastor at Tychmersh in the County of Northampton . Published by Order of both Houses of Parliament . In their affliction they will seeke me early . Hos. 5.15 . I said not unto the seede of Jacob , Seeke yee me in vaine . Isa. 45.19 . I said I would scatter them into corners , I would make the remembrance of them to cease from among men , were it not that I feared the wrath of the enemy . Deut. 32.26 , 27. LONDON , Printed for John Bellamie and Ralph Smith , and are to be sold at their shop , at the three golden Lions in Cornhill neare the royall Exchange . 1643. TO THE RIGHT HONORABLE THE HOVSE OF LORDS , AND THE HONORABLE HOVSE OF COMMONS Assembled in PARLIAMENT . I Never delighted in Pulpit Apologies , else I might have prefaced with an excuse from the extreame shortnesse of the warning to performe this solemne service . Your Christian attention in hearing , and candide acceptance of my meane endeavours , hath now likewise prevented my Apologizing Epistle . Let rather my pen second my tongue in provoking you and my selfe to blesse the Lord , who invites poore sinners to seeke to him in the day of trouble . Now ( will blasphemers say ) they are glad to runne to their prayers , we are indeed ; desiring humbly to rejoyce that we have such precious promises , sealed with the bloud of such a Mediator , in whose Name we may boldly seeke our heavenly Fathers face , even when he hath a rod , a sword in his hand . We would shame our selves for our many sinnes , and justifie God who is glorious in holinesse , in all the judgements that lie upon us . If this be to be vile , we will with David ( when Gods hand cals for it ) be more vile then thus . Let stupid Atheists take that portion , Isa. 26.11 . Lord when thy hand is lifted up , they will not see , but they shall see and be ashamed for their envie toward thy people . If God stile himselfe a God hearing prayers , good reason we should runne unto him as a people making prayers . Let us now therefore approve our selves Christians indeed , not multiply groundlesse jealousies , which are almost as troublesome in the State as unsound opinions in the Church , not quarrell discontentedly with the defects of second causes , but meekly improve the hand whereby the first cause disposes all events . Nothing comes to passe in time , but what was decreed from Eternity . If a few Sparrowes cannot fall to the ground , then surely Armies , Cities , Countries , cannot be lost without his providence . If he condescend to number his childrens haires , then certainely much more their heads . He who hath a bottle for their teares , a booke of remembrance for their words and thoughts upon his Name , will not forget his owne promises unto them : but when discriminating times come , then shall ye returne and discerne between the righteous and the wicked , betweene him that serveth God , and him that serveth him not . There are now many veines opened in England , it is in the body Politick , as in the Naturall , much bad bloud cannot be let out , but we shall lose some good . The Lord of Hoasts hath purposed to staine the pride of all our glory . Much honourable bloud hath beene shed amongst us since these sad troubles began . When the judgement comes by Famine or Pestilence , ordinarily most great persons escape , the vulgar sort of people fall by such Arrowes . God hath now sent a sword , which hath done execution upon divers of our Nobles , and many of our Gentry . The good Lord helpe you ▪ and all whom it most concernes , to heare what this rod , this sword saith , and who hath appointed it . We all acknowledge it was drawne for the sinnes of this Nation ; and will it be sheathed againe without repentance ? It was a strange prophesie of Robert Grosthead , that great Bishop of Lincolne in H. 3. time , who prying much into the abominations and spirit of Popery , said a little before his death , The Church shall not be delivered from the servitude of Egypt , but by violence and force , and with the bloudy sword . We have found this too true as well as other Churches . Is there not a generation amongst us , who , rather then they will have Christ raigne over them , rather then Doctrine , Worship , Government , and Discipline , should be reduced to the simplicity that is in Christ , will hazzard King and Kingdomes , involving one after another in bloudy troubles . Me thinkes we may heare groaning England speaking the language of the woman of Tekoah , 2 Sam. 14.4 . Helpe O King , and upon her ground ; her two sonnes strove together in the field , and there was none to part them , but the one smote the other and slew him , v. 6. It will be your High Honour ( O Noble Worthies ) to be so faithfull to your Saviour , and to your Soveraigne , as to put hereunto your helping Heads and Hearts , Counsels and Prayers . When God suffered his Church to be brought very low , to be a flocke of slaughter , yet then he took unto him two staves , the one he called Beauty , and the other he called Bands , and he fed the flock . Be pleased to improve your utmost now as good followers of the Lambe . Call for the helpe of the Reverend Assembly , who will study to advise you according to the Testimony of Jesus . Church-Reformation may prove a compendious way to compose State-commotions ; Hereby poore distracted England may yet finde two supporting Staves , Beauty and Bands , a Beautifull union established in Church and State . The Lord delight to imploy you to these happy purposes ; so shall our mourning be turned into Hallelujahs . Your Honours to serve You faithfully , for the honour of the Lambe . THOMAS HILL . Errata . PAge 18. line 11. for puls read puts , pag. 23. l. 5. and all maintaine r. and all to maintaine , pag. 23. l. 19. for Papists read pupils . THE MILITANT CHVRCH , TRIUMPHANT OVER THE DRAGON AND HIS ANGELS . REV. 12.11 . And they over-came him by the blood of the Lambe , and by the word of their testimony ; and they loved not their lives unto the death . THEY who study the Providence of God , about his people , will finde all his dispensations towards them full of Wisdome and Love . If being provoked by their sinnes , he let loose Oppressours amongst them , withall he provides Saviours for them ; even when they feele a smarting rod , they may see it in the hand of an indulgent Father ; so sweetely is he pleased to intermingle refreshings with troubles , and to put some Sugar into their bitterest potions . Thus kindly dealt he with his Ancient People , stirring up Ezekiel and Daniel , whom he sent captives with them , to be their comforters in that darke captivity : and thus tenderly dealt he with the Christian Churches , when John and they were under persecution , revealing such rich secrets unto them by him , as might strongly support them , and all suffering Saints , under the most bloody troubles that should succeed . This is the very tenour of this Propheticall History , and Historicall Prophesie , the Revelation of Christ to John : intending doubtlesse by him to send unto the conflicting Churches , such a standing and Soveraigne cordiall as might cheere them , when they were at the lowest , with hope of triumphing over their most potent adversaries . And is it not pity , any Christians should have this cordiall with-held from them , for whom it was by God himselfe provided ? If Christ say , Rev. 1.3 . Blessed is he that readeth , and they that heare the words of this Prophesie ; why should any under pretence of difficulty , fondly imitate and exceed the superstition of the Jewes , who permitted none to reade the beginning of Genesis , Canticles , the beginning and end of Ezekiel , before thirty yeares of age ; but , ours , the Booke of the Revelation publickely scarse at all ? Admit it be true , that in this Booke , Quot verba , tot sacramenta , as many mysteries as words ; this may awaken study , and quicken prayer , but not take off our inquiry into these secrets intended for us . But though Prophesies may be aenigmata , riddles to others before they be fulfilled ; wee have the advantage of many events and accomplishments to be our Interpreters . Yea , we have reason to hope , most of the bitter passages concerning the Churches of Christ , are already fulfilled ; that there is much Sugar at the bottome reserved for these last ages , which may animate us to seeke ( with all humble sobriety ) a revelation of the Revelation . And that which may embolden us to looke for more glorious victories hereafter , we finde in this 12 ▪ Chapter of the Revelation , even the infant Primitive Church becomming triumphant , when opposed by the fiercest of those heathenish Emperours . In the six first Verses , Gods dealings with the old Israelites , and with the Primitive Christians seeme to run parallel . They for a time were in the Egyptian bondage under Pharaoh , who sought to devoure them . At last , Gods mighty hand brought them out into the wildernesse , where though unsetled for a while , yet he preserved and fed them graciously , and at the last brought them into Canaan . Thus did the Lord dispense himselfe towards his Church , who is represented v. 1. as a Woman clothed with the Sunne . Chr●sts spouse is made glorious by his beames , who is the Sunne of Righteousnesse . This Woman is travailing with Christ mysticall , under sharpe throwes and pangs of persecutions , for three hundred yeares together , v. 2. and all this while the red Dragon , like a bloody Pharaoh , stood ●efore the Woman which was ready to be delivered , ●or to devoure her childe as scone as it was bo●ne , v. 3. & 4. Yet she brought forth a Man Childe , v. 5. a Masculine birth , vigorous Christians ; who in Constantines time were caught up to God , and to his Throne , were advanced to beare much sway . Yet when the Church was set at liberty from the oppression of the Heathen , she fled into the Wildernesse , v. 6. where she had a place prepared of God , that they should feed her there one thousand two hundred and threescore dayes , Propheticall dayes , ( i. e. ) so many yeares . It pleaseth God to keepe us in the darke for the punctuall beginning of these dayes , as he did his people about the beginning of the Babylonish captivity . It was easily knowne it should continue but 70. yeares , yet there being three steps of it , one in the dayes of Jehoiakim , a second in the dayes of Jechonias , a third under Zedekiah , it was very hard , without speciall direction , where to fasten that beginning , which should terminate the 70. yeares . We may be confident the Christian Church shall be in the Wildernesse but one thousand two hundred and threescore yeares : and had we so much divine Wisdome , as to know exactly where to beginne to reckon them , wee might speake more than conjecturally of the time of the Churches deliverance . In the five following verses you have a more full amplification of this story from severall passages and circumstances . First , The Wars betwixt Michael and the Dragon ; Christ and the Devill ; and their Angels on both sides , v. 7. Secondly , The issue ; The Dragon and his Angels prevailed not ; but was cast out , and his Angels with him , v. 8 , 9. The Devill was cast downe from that open rule , he had under Heathen Emperours . Thirdly , The Churches acknowledgement of her successe , v. 10. Fourthly , The meanes by which the Devill and his party were conquered , v. 11. 1. Principall , by the blood of the Lambe . 2. Organicall , which is twofold . First , By the word of their Testimony ; Herein they were sincerely active . Secondly , They loved not their lives unto death ; Herein 〈◊〉 were resolutely passive . Here you have first , not onely Christ himselfe overcomming , but also his Angels ▪ as he engages his people in the conflict , so he allowes them to share in the honour of the victory , They overcame . Yet secondly , so as Christ is chiefely acknowledged : The Crown is first set upon the Captaines head , their overcomming was by the blood of the Lambe . Thirdly , Something his Souldiers contribute : though the Devils Angels may carry on their designes by lyes , equivocations , reservations for a time ; yet in conclusion , are conquered by the word of their Testimony , and that especially when it is held forth , by a zealous selfe-deniall ; And they loved not their lives unto death . These foure Generals , as they lie in the words , will afford us foure naturall Observations , flowing from them . In the Warre betwixt Michael and the Dragon , and their object 1 Angels , though the true Church be Militant for a time , yet it proves victorious and triumphant . In the field of the Church behold two potent Armies , under two Generals , Michael and the Dragon ▪ Michael , Quis sicut Deus ? Christ Jesus that great and powerfull Captaine of the Hoast of God , Head of the Angels and his Church : The Dragon , who hath many blacke names , sutable unto his nature , v. 9. A great Dragon , for his terrible fiercenesse ; an old Serpent , growne experimentally subtle ; the Devill , being an accuser of the Brethren before God day and night ; Satan , an implacable adversary to the Saints , a Seducer ; it is his trade to be mis-leading Soules . Both Generals have their party . Christ hath his Angels , ministring Spirits , and Christian Princes , Magistrates , Confessours , with troopes of Saints . The Devill hath his Angels ; unrighteous Magistrates , exasperated by Heretiques and corrupt Teachers , and strengthened by other wicked instruments . Betwixt these 〈◊〉 parties there will be irreco●ciliable warres ; for albeit the personal sufferings of Christ are ended , yet the warfare of his body , of his Subjects will continue . God hath appointed them thereunto , 1 Thess. 3.3 . And upon these termes , Christ proposeth glorious rewards in the closure of all the Epistles written to the seven Churches : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to him that is over-comming will I give , not to him who hath fully overcome ; implying the Churches must be militant : but however though their conflict be troublesome , yet their victory will be glorious and certaine , Rev. 3.21 . To him that overcomes will I grant to sit with me in my Throne , even as I also overcame , and am sate downe with my Father in his Throne . The Romish Babel , the Master-piece of carnall policy , built and underpropped with all possible care ; and is indeed the greatest mountaine raised against Michael , and his Kingdome ; yet how tri●mphantly did the Angell speake concerning its ruine long agoe , Rev. 18.2 . He cryed mightily with a strong voyce , saying , Babylon the great is falne , is falne ? the ingemination and present tense , inferre an undoubted certainety of its falling . reason 1 The cause of the true Church is a prevailing cause , and therefore doubtlesse the Church will be triumphant . What is the Churches cause , but the advancement of the Kingdome of Christ , which was the great designe of the three glorious Persons in Trinity from eternity , wherein they will not suffer themselves to be disappointed ! Upon this divine Project , the Attributes of God , the Offices of Christ , the Influences of the holy Spirit , lay out themselves . All other things stand or fall with subserviency hereunto . In reference to this the Lord appointed Watchmen , that might give him no rest , till Jerusalem was made a praise in the earth Isa. 62.6 , 7. This is clearely revealed twice in the Booke of Daniel ; first to Nebuchadnezzar , in a glorious image of foure metals , Dan. 2. signifying the foure great Monarchies succeeding one another ; who also saw a stone cut out without hands , v. 34. which smote the image , and became a great Mountaine , and filled the whole earth , v. 35. This Regnum lapidis became Regnum montis , which alone shall never be destroyed , v. 44. And to Daniel himselfe in a vision of foure diverse beasts , importing likewise the succession of foure Kingdomes , all swallowed up in the everlasting dominion of Christ , Dan. 7.13 , 14. The name of the Almighty Jehovah , is so much interested reason 2 in the cause of the true Church , that he will carry it on in a triumphing way . Having given himselfe to his Church in Covenant , Jer. 31.33 . I will be their God , and they shall be my People ; what God is , and what God can doe , stands engaged for their good . Feare not , for thy Maker is thy Husband , the Lord of Hoasts is his Name . He is pleased to make himselfe his Churches debter , by his promise , Isa. 60. ●5 . Whereas thou hast been forsaken and hated , I will make thee an eternall excellency , the joy of many generations . Possibly the wisest Parliament , and most potent Army may be reduced unto a non-plus , and cannot visibly carry on the cause and Kingdome of Christ , yet the worke will not miscarry ; The zeale of the Lord of Hoasts will performe this , Isa. 9.7 . The true Churches Adversaries are the worst of Angels and men ; and so the more obnoxious to destruction . The reason 3 worse men , the better adversaries to fight against , Job 27.7 Let my enemy be as the wicked , and he that riseth up against me , as the unrighteous . The more by their wickednesse they fight against God , the more they provoke him to fight against them ; and admit the Church hath a great party against her , if they be the sinning side , they are the sinking side , 1 Sam. 12.25 . The Church was the more victorious against Babylon , because Babylon was so sinfull against God , Rev. 14.8 . Babylon is falne , is falne , that great City , because she made all Nations drinke of the wine of the wrath of her fornication . Shall the Militant Church be Triumphant over the Dragon and his Angels ? Then Christs Souldiers have no reason to repent , who have given up their Names unto him , and taken presse money from him : His side will be the prevailing side ; and who doth not adore the rising Sunne ? ●is people may suffer , but when the Lord hath performed his worke upon Mount Zion , and on Jerusalem , I will punish the fruit of the stout heart of the King of Assyria , and the glory of his high lookes , Isa. 10.12 . When God hath wrought for his people the good which he intended , he is wont to cast the rod into the fire . He knowes how to make his people more then Conquerours , even when they are conquered by their enemies , Rom. 8.37 . The Lord hath a Soveraignty as well in the lusts and passions of his adversaries , as in the graces of his people , Psal. 76.10 . Surely the wrath of man shall praise thee , the remainder thereof shalt thou restraine . By his providence the enemies plots doe prove the Churches advantages . The most glorious deliverance and reformation have beene the happy event of most wretched designes . As there was a blessed transaction in Heaven betweene the Father and the Sonne for the salvation of the Elect , Joh. 6.39 . so is it expressely concluded betwixt them for the confusion of the Churches enemies , Psal. 110 1. The Lord said unto my Lord , Sit thou on my right hand , untill I make thine enemies thy foote-stoole . Christ is not alone in these Warres : the Father is with him , engaging himselfe against the enemies of his Sonne : and will make the highest of them much lower then the meanest of his faithfull Souldiers . Beware then of deserting Christ and his Church by dull Vse 2 neutrality or wilfull apostacy : you cannot be guilty of either against him , without betraying your selves . He accounts neuters his enemies , Matth. 12.30 . He that is not with me is against me : they are cursed bitterly who come not out to helpe the Lord against the mighty . Our policy cannot protect us , if we desert the cause of God and his people ▪ our sins will finde us out , as Moses told the Reubenites and the Gadites upon the like occasion , Numb. 32.20 , 21 , 22 , 23. And as for Apostates from him and his cause , they are no lesse odious unto him ▪ witnesse Heb. 10.38 , 39. If any man draw backe , my soule shall have no pleasure in him . It is our deare Saviours employment in Heaven , as to appeare in the presence of God for his friends , Heb. 9.24 . so to sit downe at the right-hand of God , from hence-forth expecting till his enemies ●e made his footestoole , Heb. 10.12 , 13. He hath now no sacrifice to offer : he is there above suffering , being entred into the fellowship and fruition of the glory of his Godhead , to exercise his power and authority for the good of his Church , and overthrow of his enemies . He sees their day is comming , Psal. 37.13 . when he shall have contentment and comfort in his enemies ruine , triumphantly trampling upon them who shall everlastingly inherit the shame of their owne sinnes , and lie under the pressure of his just displeasure . Be encouraged in these shedding and discriminating Vse 3 times , to take part with the true Church , and to adhere firmly to Jesus Christ and his Angels . Looke about you , as in Joshuah 5.13 . may you not see Jesus Christ comming down from Heaven , with his sword drawn in his hand ? Go to him with Joshua's question , Art thou for us , or for our adversaries ? Will not his answer be ; Nay , but as a Captaine of the Hoast of the Lord am I now come ? Then you must be sure to be of the Lords hoast , or else he is not for you , but for your adversaries . Take therefore Pauls seasonable counsell , 1 Tim. 6.12 . fight the good fight of faith . Such have the best cause ; It is Gods . Such fight the Lords battels , 1 Sam. 25.28 . The best Captaine , Jesus Christ the Captaine of their salvation , Heb. 2.10 . The best fellow-souldiers , Stephen , Paul , and the rest of that holy band ; with certainty of victory , 2 Tim. 4.8 . Henceforth there is laied up for me a crowne of righteousnesse , which the Lord the righteous Judge , shall give me at that day : and not to me onely , but to them also that love his appearing . This is more then the greatest Champions of the world can promise themselves . But may not Christs souldiers be foiled ? Yes : so were the Israelites , when they fought against Benjamin , Judg. 20. yet was the cause holy and good . But what with their over-confidence in the goodnesse of their cause , and greatnesse of their numbers , and want of humiliation before God , they were twice discomfited . Againe , consider the Cause may prevaile , when the persons miscarry ; and grow great out of the ruines of such as suffered for it . Suppose that discouraging question , Whether the witnesses be already slaine , cannot so comfortably be answered , by a peremptory affirmative : Yet , however ; better be one of the witnesses , though dying ; then one of the killers of them , though triumphing . There will be a speedy resurrection of them and the cause , Revel. 11.11 . But remember to allow the Lord his Prerogative , to carry on his Churches cause in his owne method , and in his owne time . See Deut. 32.35 , 36. His enemies feete shall slide in due time though his peoples power be gone . By the bloud of the Lamb . observation 2 The Militant Churches victories over the Devill and his Angels , are obtained by the bloud of the Lambe Jesus Christ . This is clearely held forth in that mother fundamentall promise which was most graciously intimated to fallen Adam , even before the sentence passed upon him , Gen. 3.15 . The Womans seed shall breake the Serpents head . Of this Daniel had comfortable experience when Michael helped him , Dan. 10.13.21 . which is further confirmed , Rev. 17.14 . These shall make warre with the Lamb , and the Lamb shall overcome them , for he is Lord of Lords , and King of Kings . First , by the bloud of the Lamb divine justice is satisfied , God appeased , Rom. 3.25 . and the Church reconciled to him , 2 Cor. 5.19 . Her sinnes being done away which betray her to her enemies , she becomes victorious , sharing reason 1 in the triumph of Christ over the Devill and his Angels , Gol. 2.12 , 13. Secondly , by the bloud of the Lamb we obtaine that reason 2 grace , which enables us prevailingly to resist the Devil and his Angels . For no peeces of the spirituall armour will be armour of proofe , unlesse they be dipped in the bloud of Christ , Rev. 7.14 . And how was Paul enabled to doe all things , but by the might of Christ that strengthned him ? Phil. 4.13 . Whose bloud hath an eternall efficacie , Rev. 13.8 . The Churches victories are therefore ascribed to the reason 3 bloud of the Lamb , because the Oeconomicall Kingdome which Christ hath over his Church is a Priestly Kingdome , which he possesses as the fruit of his bloudy sufferings . For though he were prepared and made capable of his Kingly glory by the hypostaticall union , yet the holy Scriptures invest him with it , as the reward of his sufferings and humiliation . He humbled himselfe , and became obedient unto death , even the death of the crosse ; Wherefore God also hath highly exalted him , and given him a Name which is above every name , That , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the Name of Jesus , ( not , at the Name Jesus ) every knee should bow . And his Church likewise being a royall Priesthood , 1 Pet. 2.9 . conquers through the bloud of her King . use 1 If the Churches victories are obtained by the bloud of the Lamb ; Then , why should not we debase our selves this day before God , for all our vaine confiding in creatures , or magnifying them upon any good successes ? Hereby we proudly encroach upon the honour of Christ , to whose bloud we owe all our Victories . It is fit wee should humble our selves , when God hath humbled us , Eccles. 7.14 . In the day of adversity consider . We must blesse God for good Instruments , but may not admire them to the disparagement of the principall cause . Though ignorant wretches did sacrifice unto their owne net , and burne Incense to their dragge ; this is most unworthy of Christians , who should live by faith in Christ , Gal. 2.20 . not onely pray in faith , but worke , fight by faith , expecting all from Christ , and resolving all into Christ . Improve the hand of God , ( which occasioned this extraordinary Assembly ) for the Prophet Haggai his purpose , To consider your wayes ; or , ( as in the Heb. ) Set your heart upon your wayes , Hag. 1.5.7 . Too many like Hannibal , who though victorious , knew not how uti victoriâ , and so lose themselves in their victories , not acknowledging the bloud of the Lamb therein . The Lord make us more wise for time to come . We may use meanes , but must not rest upon them ; we ought to blesse God for second causes , but must not idolize them . It was a modest strain in Joab , which might make us blush , he sent to David , that he would gather the people together , encamp against the City and take it ; lest I take the City ( said he ) and it be called by my name . Let such as are instrumentall for the publike have all due acknowledgment , but it may cost us yet much dearer , if we baptize any with the name of Conqueror , but onely Jesus , Isa. 9.6 . The government is upon his shoulder , his Name shall be called Wonderfull . Him we may admire to eternity . Oh then take heed of abusing the precious bloud of this use 2 Lambe by your sinnes , lest he prove to you a devouring Lion . This Lambe hath wrath when he is provoked , and who shall be able to stand in the day of his wrath ? Rev. 6.17 . Especially beware of sinning directly against the blood of Christ . That 's a dreadfull thunderbolt against many Professours , when they count the blood of the Covenant , wherewith they were sanctified , an unholy thing , Heb. 10.29 . Though they have not internall sanctification , by renovation of nature , and inhabitation of the Spirit of grace ; yet they have an externall sanctification , by consecration and dedication to Gods Service , by calling and covenant , common to every member of a visible Church , and this by the blood of Christ : but when by their backesliding they shall disavow Christ and his Gospell , they doe interpretativè , in effect say his blood hath no value in it , is no better than the blood of a common malefactour , and so make themselves obnoxious to the sorest punishments . But there is another sinne against the blood of Christ , very dangerous , and more epidemicall , by profaning his holy Sacrament , the memoriall of his blood , 1 Cor. 11.27 , 28. The Lord knowes how deepely guilty many here present are , having their hearts and hands imbrued in the blood of their Saviour . Rivers of teares of blood , are too little to bewaile this one provocation . There is now a most bloody sword drawne in England ; does not the Lord bring it upon us , as to avenge the quarrell of the Covenant ? Lev. 26.25 . So the blood of the Covenant , Heb. 10.25 . Doubtlesse as God will make inquisition for the blood of his Saints , so for the blood of his Sonne , and if now he should search England , as once Jerusalem with candles , Zeph. 1. 12. would not many of our Nobility and Gentry , Magistrates and Ministers , as well as common people , be found guilty of the blood of Christ ? Chrysostome was very sensible of this evill : whereupon he professed , I will rather give my life than the blood of Christ to any unworthy one ; and I will rather suffer my owne blood to be shed , than give that most holy blood to any but him that is worthy . Ambrose expressed the same zeale against this sin in Theodosius . Wilt thou ( faith he to the Emperour ) reach these hands dropping with the blood of Innocents , to receive the most sacred body of the Lord ? wilt thou put that precious blood of his to thy mouth , which in a rage spilt so much Christian blood ? depart rather and heape not one sinne to another . But alas ! how great is our Ministers misery ? we lye under a kinde of necessity of suffering this evill among our people . Our straights are most uncomfortable . First , The Lawes and constitutions of England , require the body of England to come to this Sacrament after sixteen yeares of age ; That they may prove themselves no Papists , they must communicate . Secondly , The Scripture denounceth judgment against them if they eate and drinke unworthily , 1 Cor. 11.29 . Thirdly , Yet Pastours and Churches want that power of the Keyes , whereby they might doe their duty therein . All you who love and follow the Lambe , helpe England by your Prayers , that all old leaven may be purged out , 1 Cor. 5.7 . Ye Members of the Assembly contribute your Counsell with Jehojada , 2 Chron. 23.19 . that such Porters ( such Church Discipline ) may be set at the Gates , that the uncleane enter not in . And improve your power , ye Parliament Worthies , for setting up such spirituall railes in our Churches , such a due order , that Scripture dogges be not suffered , to the hazzarding of their owne soules , and the dishonour of their Saviour , to rush upon these holy things . The third Use is , of Exhortation , in two Branches . branch 1 First , If all the Churches victories be obtained by the blood of the Lambe , then as you desire to prevaile , make peace with Christ . How can we in England expect Hee should fight for us , if we fight against him ▪ It is wise counsell , Psal. 2.11 . for Kings , for Judges , for all , Kisse the Sonne lest he be angry , and ye perish from the way , when his wrath is kindled but a little : not with a treacherous kisse as Judas , but with a kisse of loving loyalty of humble subjection , of peaceable reconciliation . That Question is frequent among us , which J●ram proposed to Jehu , 2 Kings 9.22 . Is it peace ? may not we returne the same answer , What peace so long as whoredomes remaine , and many other abominations ? Jehojada tooke a right method to peace and quietnesse , 2 King. 11.17.18.20 . And Jehojada made a Covenant betweene the Lord and the King , and the people , that they should be the Lords people : betweene the King also and the people . And all the people of the Land went into the house of Baal , and brake it downe , his Altars and his Images brake they in pieces thorowly , and slew Mattan the Priest of Baal , before the Altars ; And the Priest appointed Officers over the House of the Lord . This very place was not long since the valley of Berachah , 2 Chron. 20.26 . here solemne praises for the discovery of most destructive plots . It may now be called a Bochim , as Judg. 2.5 . ( oh that there were more teares among us ! ) we should all appeare before God this day as mourners in sense of his displeasure . If wee would have it a day of atonement ; as Levit. 23.28 . a peace-making day both betweene King and People , and betweene Christ and England , let it be a thorow-reforming day , as v. 18. They brake all Baals altars and images in pieces thorowly . Let every one say , What have I to doe any more with my Idols ? Let it be a day of serious protestation against our sins , and renouncing all those weapons , whereby we have fought against Jesus Christ , then may all the people hope to rejoyce in quietnesse , v. 20. branch 2 Then if you desire to be victorious ▪ appeale from second causes unto Jesus Christ , and the merit of his blood . In all our straights , let us speake Jehoshaphats language , 2 Chron. 20.12 . We know not what to doe , but our eyes are upon thee . It is the observation of a Politician , England is a mighty animall , which can never dye except it kill it selfe . Among our other crying sinnes we are now involving our selves in the guilt of Selfe-murther . Here is an unnaturall sword most unhappily drawne amongst us , as Isa. 9.19 , 20 , 21. Through the wrath of the Lord of Hoasts is the Land darkned , and the people shall be as the fuell of the fire , no man shall spare his brother . He shall snatch on the right hand and be hungry , and he shall eate on the left hand and not be satisfied , they shall eate every man the flesh of his owne arme . Manasseh Ephraim , and Ephraim Manasseh , and both against Judah . For all this his anger is not turned away , but his hand is stretched out still . Fighting or treating can not yet end the controversie , we have importuned the sword to be quiet , as Jer. 47.6 . O thou sword of the Lord , how long will it be ere thou be quiet ? put up thy selfe into thy scabbard ▪ rest , and be still : and as yet England hath received the same answer with Ashkelon , v. . 7. How can it be quiet , seeing the Lord hath given it a charge against Ashkelon , and against the Sea shore ? There hath he appointed it . The Lord hath given it Commission to ride circuite in severall Counties of England ; and who knowes how long ? what now remaines ? we reade Mark . 5.25 . of a certaine Woman which had an issue of blood twelve yeares , and v. 26. had suffered many things of many Physitians , and had spent all that she had , and was nothing bettered , but rather grew worse : could never be healed , till she touched Christ . We are this day in a solemne manner drawing nigh unto Christ . O that our bloody issue might drive us to improve the blood of the Lambe ! Could we fiducially put our selves , our Church and State , our Religion and Liberty , into the hands of our Saviour , who knows but we might have as comfortable an answer , as this woman had , v. 34. Thy faith hath made thee whole , goe in peace and be whole of thy plague . The good Lord vouchsafe an Amen . They overcame by the word of their Testimony . Christs Souldiers carry on the Churches victories , against the observation 3 Devill and his Angels , by the word of their Testimony , by the Gospel of Christ . If you desire to know what is This word of their Testimony , it will appeare v. 17. Christs Souldiers are described to be such as kept the Commandements of God , and have the Testimony of Jesus ; and Rev. 1.9 . John was banished for the Word of God , and for the Testimony of Jesus Christ , which doubtlesse was the Gospell ; And this , not as written in your Bibles onely , and comprized in your Bookes . But having this Gospell of Christ rooted in your hearts by Faith , holding fast the profession thereof without wavering , Heb. 10.23 . Resist the Devill , being stedfast in the Faith , 1 Pet. 5.9 . whereas Heb. 4.2 . The Word Preached did not profit them , not being mixed with Faith in them that heard it . The Gospell will not joyne with corrupt opinions , but with Faith : it will be received not as a conjecture or possible truth , but for a Divine or infallible truth , then it profiteth and strengthneth . Bearing witnesse to the Gospell of Christ , who is the Amen , the faithfull and true witnesse , Rev. 3.14 . Openly with your mouthes , Rom. 10.10 . by Preaching , if Ministers ; So Paul , Rom. 1.16 . He was not ashamed of the Gospell of Christ ; and by confession , which concernes all Christians when called to it for the glory of God , and edification of the Brethren , 1 Pet. 3.15 . Be ready to give an answer to every man that asketh you a reason of the hope that is in you . Be ready {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , be ready to make an Apology for thy Religion . Justifying the Gospell in life and conversation . All wisedomes children should be so ingenuous and mannerly as to justifie Wisdome , Mat. 11.19 . This will be a prevailing Testimony when you walke worthy of the Gospell of Christ . Expresse the Gospell-graces in an active Gospell-conversation . Commending the Gospel by your patient and cheerefull suffering for it . It is a great confirmation of the truth , and puls honour upon it , when Christians will rather suffer for the Gospell , than the Gospell should suffer by them . Our losses in this case will be the Gospels advantage , Phil. 1.12 , 13 , 14. All things which happened unto Paul , were for the furtherance of the Gospell ; by his bonds others waxed confident . Such a good Souldier was Timothy , who , 1 Tim. 6.12 . witnessed a good confession before many Witnesses ; having learned this prevailing method from his Captaine Jesus Christ , who , v. 13. before Pontius Pilate witnessed a good confession . It clearely appeares how the Churches victories are carryed on by the Testimony of the Gospell . reason 1 The strength of the Gospels adversaries lies not in the goodnesse of their cause ; but in the ignorance of peoples minds and meere mistakes thence arising : What is Paganisme , Mahumetanisme , Popery ; but a Rapsody and heape of grosse mistakes raised in the darke ? The Devill uses the same method ordinarily to carry on his designes that he tooke in the Councell of Ariminum . The Arrians having procured the exile of the most worthy and learned Bishops , and perceiving the company that was left , though they were very unlearned , yet would not be perswaded directly to disanull any thing which had beene concluded before in the Councell of Nice , did abuse their ignorance in proposing the matter : for they demanded of them whether they would worship {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Christ ? these not understanding the Greeke word , rejected it with execration , being as they thought opposed unto Christ . Thus have the Prelaticall party surprised many ignorant Congregations with their innovations , and easily misled them while they kept them in the darke . But when the Sunne of righteousnesse arises , when God sends abroad John Baptists as burning and shining lights , John 5.35 . they by the beames of truth will discover the most subtile errors , and by the spirituall weapons of their warfare cast downe the strong holds of the Devill and his Angels . Where the Testimony of the Gospel of Christ is held reason 2 forth , there is so much of God as convinces and conquers , 1 Cor. 14.15 . His owne power is there displayed , Rom. 1.16 . the Gospel is the power of God unto salvation . There is the mighty presence of Christ , whose Arrowes are sharpe in the hearts of his enemies , wherby the people fall under him , Psal. 45.5 . There the Spirit of God breaths so powerfully , that by the Word alone , which is the sword of the Spirit , Ephes. 6.17 . the Apostles , though but a few meane men , were much more victorious then the greatest Alexander or potent Caesars , conquering by the word of their Testimony so many opposite Kingdomes , subduing so many thousand spirits and consciences , and that in so short a time , without shedding one drop of bloud . Indeed when we are to deale with Papists and sonnes of violence , which illegally invade our persons , Religion , Liberty , and endeavour to take away our birthright from us , the very Law of nature teacheth us to defend our selves against such injustice ; But for the overcomming of Popery , we need not other weapons to consume it , but the spirit of Christs mouth , 2 Thes. 2.8 . It is the word of their Testimony , by which Christs souldiers prevaile against the Devill and his Angels . use 1 If Christs souldiers carry on the Churches victories by the Testimony of the Gospel ; Then whose champions are they , who in stead of bearing witnesse unto , employ their power and policy to suppresse the Testimony of Jesus ? Doubtlesse none but the Dragons regiment will fight against Christ and his Gospel . Elymas the Sorcerer is wont to withstand Saul and Barnabas , seeking to turne away the Deputy from the faith . Men of corrupt minds , of no judgement concerning the faith , resist the Truth as Jannes and Jambres did Moses ; But Paul will keepe backe nothing that is profitable for their soules , teaching them publikely , and from house to house , Acts 20.20 . And also charge Timothy that he preach the Word , be instant in season and out of season , 2 Tim. 4.2 . Doe the worke of an Evangelist , fulfill thy ministery . Oh how unlike to Paul and Timothy , are many of the Prelatical Tribe , whom yet they pretend to succeed ! What successors of Paul and Timothy , by preaching against preachings , and using their power to undermine the Testimony of the Gospel ! No rather they unhappily tread in Jesuiticall steps complying with Contzens rules , whether occasionally or intentionally they best know , for the overthrowing of the power of the Gospel ; His very engines have they used to pillage our Churches of afternoone Sermons , of weekely Lectures , and to turne praying into bidding of prayer , &c. and according to his subtile counsell , were extorting such an approbation of the Prelacy amongst us as would soone have plundered England of many of her faithful Ministers , or at least their consciences of their sweete peace , if not of their liberties . And are too like those soule-murdering Jewes , 1 Thes. 2.16 . enemies to Christ and to the salvation of others , forbidding the Apostles to speake to the Gentiles that they might be saved . No wonder they lie under so much contempt . God makes good his owne word by Malachi , chap. 2.9 . Therefore have I also made you contemptible and base before all the people , according as yee have not kept my wayes , but have beene patriall in my Law . They who smother the Testimony of Christ , taking away the key of knowledge , do the most dishonourable work , & must expect answerable wages here and hereafter , use 2 Mat. 23.13 . Luke 11.52 . Do the Souldiers of Christ carry on the Churches victories by holding forth the Word of their Testimony ? Then if we prevail not against the Devil and his Angels in these Gospel conflicts , we may blame our selves and our own remissenes , as not being valiant for the truth , which was their defect , Jer. 9.3 . We are too ready to translate the fault to others , ( an old prank our first Parents taught us as soon as they had fallen . ) Parliament complains of the army ; Army of the Parliament , City against both , and Countrey will spare none of them . Thus most unhappily ( by the secret policy of Malignants ) jealousies are fomented , and multiplyed to the prejudice of all ; our hearts and hands thereby weakned in the Churches cause . It were more like Christians upon a day of mourning , to be bewailing our owne coldnesse and want of appearing as active souldiers , under so good a Captaine . God forbid it should be verified of us , what the Lord said , Jer. 8.6 . I harkned and heard , but they spake not aright : no man repented him of his wickednesse , saying , What have I done ? Oh that you would call your selves to a particular account ( it is opus diei , a worke sutable to the day ) saying , How much evill have I done to enflame these warres ; and how little good have I done to extinguish them ? Might not some Nehemiah contend with many of our Nobles , and say , What evill thing is this that you doe , and profane the Sabbath day ? But is this all ? though too much ? Might not some Peter contend with many of our Gentry , who walk in lasciviousnesse , lusts , excesse of wine , revellings , banquettings , and abominable idolatries , thinking it strange that others runne not with them to the same excesse of riot ? And might not some Jeremiah complaine , A wonderfull and horrible thing is committed in the Land , the Prophets prophesie falsely , and the Priests beare rule by their meanes , and my people love to have it so : and what will yee doe in the end thereof ? Many blesse God heartily for that Religious Ordinance of Parliament set forth some months since , to stirre up England to repentance for nationall and personall sinnes . Did you more exemplarily commend it to us by your owne practice it would have a more commanding influence upon us . What though we talke against Atheists , if we still wallow in prophanenesse , cry out against Papists , and still continue lukewarme Protestants , inveigh against Malignants , and yet remain ful of Malignant Antipathy against Scripture Reformation ; This is not to hold forth the Testimony of the Gospel as becomes a good souldier of Christ . The Lord lead us all into our owne hearts , and teach so to judge our selves that we be not judged . Doe the souldiers of Christ carry on the Churches victories by the Testimony of the Gospel ? As ever you desire they should prevaile in so good a cause , it concernes you who are the grand Counsellors , betrusted with so much superintendency for the liberty as well of our Religion , as of our persons and estates , that you emprove it faithfully for the advancing and propagating the Gospel of Christ , so will you be fitted to give a more comfortable account of your great Stewardship , when your Master cals for it , Luke 16.2 . Be pleased ( worthy Senatours ) to accept these few hints for this purpose . Patronize , protect , reward , preferre faithfull witnesses of Christ . If a Prophet come with a word of reproofe , though sharpe , if seasonable ; doe not therefore count him your enemy , as Ahad did Elijah , 1 King. 21.20 . because he dealt plainly with him : nor send him away as Amaziah did the Prophet , when he came to discover his sinnes , Art thou made of the Kings Counsell ? forbeare , 2 Chron. 25.16 . Check , restraine , disable , Diotrephes , Demetrius , and that fraternity , who undermine not onely Parliament Ordinances , but even the Ordinances of Jesus Christ , making no small stir in England about the way of Reformation ; and all maintaine their owne Diana , as Act. 19.23 , 24. &c. Have a vigilant eye upon such intemperate Preachers and Writers as pervert truth and disturbe peace . Papists would take away the Cup , and leave us but halfe a Sacrament ; Antinomians would abolish the morall Law , and leave us but halfe a Bible . If such be suffered , our Religion will grow lame and licentious . Forget not , I beseech you , forget not the purging and pruning of the Universities , the Nurseries of piety and learning . If Satan have a seate there ; if there be such that hold the doctine of Balaam , who taught Balak to cast a stumbling block before the children of Israel , to eate things sacrificed to Idols , and to commit fornication , what Papists such Tutors are like to send abroad , we have found by too much unhappy experience . And they loved not their lives unto death . Christs souldiers first pleaded the Churches cause by the word of their Testimony , and by such Gospel weapons they promoted the victory : Then , this Testimony of Jesus representing unto their owne spirits , as well as unto others , the infinite excellency of the Lambe , raised their hearts to such a pitch of love to Him and to his cause , that they loved not their lives unto the death , and so grew more compleatly victorious over the Dragon and his Angels . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} They overcame , as by the strength of their Testimony , so by the constancy of their resolution to hazzard their lives for Christ and his Gospel . observation 4 In the Churches conflicts they prove victorious souldiers , who love not their lives so dearely , as they love Christ and his cause . Two things being cleared we may the better improve this observation in the application of it to our selves . The degrees of this love to Christ and his cause , by which they overcame . The influence such love hath into the Churches victories . First , Victorious souldiers in the Churches conflicts , must love Christ better then their best beloved sinnes , Psal. 97.10 . Yee that love the Lord , hate evill . Love is a prime radicall affection : when the heart cleaves to any good by love , it hates that evill which is most contrary to it . How will they submit their lives unto a violent death , who have not so much love unto Christ , as to make them willing to die a carnall death , to die to sinne for him ? will they lose their lives , who cannot leave a lust for Christ ? Secondly , victorious souldiers for Christ , must love him better then their most beloved worldly comforts ; when he made that promise to us , Mar. 10.29 , 30. There is no man that hath left house , or brethren , or sisters , or father , or mother , or wife , or children , or lands , for my sake and the Gospels , but he shall receive an hundred fold now in this time , &c. He thereby intimated what he expects from us , even , amare Deum usque ad contemptum mundi . We may use the world as a servant , but not grow into league with it as a friend , Jam. 4.4 . Know you not that the friendship of the world is enmity with God ? and that is a searching place , 1 John 2.15 . Love not the world , nor the things in the world : if any man love the world , the love of the Father is not in him . These two are inconsistent , and therefore , certainely he will never be a good souldier of Christ in whom love to any worldly excellency is predominant . They must deny their dearest selfe . It is hard to protest against our bosome sinne , though grossely evill in it selfe ; it is harder to renounce our alluring worldly comforts , which in themselves are lawfull ; hardest to deny our selves , which nature and Religion ( in a due order ) teaches us to love : Yet Christ makes this a distinguishing character of his Disciples , and doubtlesse is a proper badge of his souldiers , Luke 14.26 . If any man come to me , and hate not his father and mother , wife and children , and brethren and sisters , yea , and his owne life also , he cannot be my Disciple ; Comparatively , love them all , lesse then Christ , as appeares , Matth. 10.37 . When friends or selfe come in competition with Christ , or stand in opposition to him , in this case saith Jerome , we must Patrem calcare , &c. Here solum pietatis genus crudelem esse . We must exercise an holy cruelty to our friends and selfe . And indeed Christ hath no more true Disciples or faithfull souldiers in this Assembly , then such onely as love not their owne lives in comparison of their Saviour . Such is the nature and working of love , that it swayes much with the soule , like sailes to the Ship , it carries one forward even against the streame and tide . It was love that brought Christ from Heaven to the Crosse , and will draw any , where it prevailes , from a Palace to a Stake , for Christ and his cause . Love to Christ and his cause is ingenious and full of consideration how to carry on its designes for his advantage , 1 Cor. 13.5 . Love thinketh no evill ; rather it studies and plots how to communicate it selfe in all good offices . The Spouses love cost her many serious thoughts how she might enjoy and serve her Beloved . Hence some persons are much more usefull to Church and State then others , because their love to Christ puts them upon the best improvement of their parts , honours , interests and influence for his service . Love to Christ and his cause , will be at any cost and charges to gratifie him , it runnes over to Christ himselfe , and towards all Saints , Phil. 6.5 . It was love in Paul that made him willing to spend his strength , his spirits , his bloud for the Corinthians , 2 Cor. 12.15 . I will very gladly spend , and be spent for your soules : and for his Philippians , Phil. 2.17 . be off●red as a sacrifice for the service of their faith . Christs love to his poore servants thinks nothing in Heaven or Earth too much or too good for them : true love to him will be reciprocall , giving up to him , sua , suos , se , thinking all best bestowed on him . Nothing makes a Christian so unweariedly operative as Love . In 1 Thes. 1.3 . Paul blesses God for their worke of faith , labour of love , patience of hope . True love to Christ is laborious for him : so expressely , Heb. 6.10 . For God is not unrighteous to forget your worke and labour of love which yee have shewed towards his Name , in that yee have ministred to the Saints and doe minister . One cord of this love will draw more then a Yoake of Oxen , and carry you with a pleasing violence from service to service . Amongst many other sweete discoveries Paul makes of love in that short chapter , 1 Cor. 13. there are divers expressions to shew you how patient love is , enduring any thing for the person it loves , v. 4.7 . When the heart is full of love to Christ , it makes us willing to forsake , to undertake , to undergoe any thing for Christ and his cause . This no question made Ignatius so cheerefully to invite and meete killing sufferings , having such burning love to Christ that was crucified for him . Be pleased to give me leave this day in behalfe of the Vse 1 Lambe , to put in a Caveat against carnall selfe-love , which so much blunts and weakens the love of Christs souldiers in the Gospels Conflicts . If you love your soules better then the Lambe , you will never be victorious for him . They overcame which loved not their own lives unto the death . All men naturally love themselves , and consequently may have some kind of selfe-seeking love to Christ , as being the chiefest good , and so congruous to their necessities . But Christians must goe further ; we should love Christ for himselfe , as the primum diligibile , for his owne infinite excellencies , and then love our selves and all other things with reference unto him . Paul was a true Prophet , 2 Tim. 3.1 . In the last dayes perilous times shall come ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , thorny times , full of difficulty : because then such a confluence of wickednesse . Eighteen severall factions he names , and the head of all those factions is selfe-love . Men shall be lovers of their owne selves , covetous , boasters , proud ▪ &c. Whilst Adam was in innocency , the Image of God inclined him to act according unto God , seeking him and his glory in the first place . Since the fall , the Image of God being lost , Selfe is perkt up ; we seeke our selves in the first , and God only in the second place . Few seek God for himselfe , out of love to him : most seeke God onely in reference to themselves : this is carnall selfe-love , and so indeed by seeking lose themselves , Matth. 16.25 . For whosoever will save his life shall lose it , and whosoever will lose his life for my sake , shall finde it . Much time hath beene spent in the Great Senate how to finde out and punish Delinquents . Allow me the liberty in the Name , not onely of Church and State , but also in the Name of Christ , to impeach One Incendiary , who hath beene too long winked at . It is a Bosome Incendiary , a domestick adversary which dwels within us , I meane , Carnall Selfe-love , the loving our owne ends and interests better then the publike good , and better then Christ himselfe . It is easie to prove these three Articles at least against carnall selfe-love . Carnall selfe-love is the greatest underminer of Parliament proceedings . Whence so many neuters , whence so many back-friends to the Publike , but because so many sicke of Baruchs disease , Jer. 45.5 . seeking great things for themselves ? Carnall selfe-love is the most treacherous betrayer of our Military undertakings , making too many Judas-like , to sell Christ and his cause for some few peeces of silver , Mat. 26.15 . Carnall self-love is the strongest obstruction of Scripture Reformation in the Church ; so , many seeke their own , not the things which are Jesus Christs , Phil. 2.21 . and therefore will rather hazzard the ruine of all , then suffer their own Dianaes to goe downe . By this craft we have our wealth , Acts 19.25 . then Diana must be cried up , what ere become of the Gospel of Christ . Amongst all other Jonahs that endanger the Ship of Church and State , throw out carnall selfe-love , let it no longer sleepe within you , lest the storme continue and grow more tempestuous . Amongst all other Achans that bring a curse upon our undertakings , let justice , justice be executed upon your owne carnall selfe-love . Passe on sequestration to regulate that in your selves which is so great an en●my to Christ and his cause . use 2 As you desi●e to approve your selves victorious souldiers in the Chu●ches conflicts ( which would put a most glorious lustre upon your Noblenesse , and adde many Pearles to your Crownes ) get hearts more enflamed with love to Christ and his cause . How lovely is your Saviour in himselfe , in the beauty of his Person , in the glory of his graces ! Cant. 5.10 . the chiefest among tenne thousand . He hath beene admirably loving unto you , in discovering plots against you , and in wonder-working providences for you . Should not the love of Christ constraine you as it did Paul , 2 Cor. 5.14 . to be active and passive for him ? O presse the Lord with his gratious promise , Deut. 30.6 . that he would circumcise your heart , that you may love him with all your heart and with all your soule . This he expects from you , Luke 10.27 . that you should love him with all your strength , give him the utmost emprovement of the whole and best-selves . We looke at you as Starres in this our Heaven . God forbid our Starres should fall , that any of them should prove Comets : let your light , motion , and influence animate others . Doe not say your taske is so difficult , your sufferings are so sharpe that you are discouraged . Get more love to Christ , that will allay the difficulty , and facilitate the worke ; you may with comfort commit the keeping of your soules to God in wel●doing , who knowes how to sweeten the bitterest troubles by his owne refreshing presence . If God call you forth as Champions , possibly , yea probably you may have the same support which that Heroicall woman found , of whom story relates , That being condemned for Christ , not long before she was to suffer , fell into travaile , and having sore labour , cryed out grievously ; whereupon being asked how she would endure Martyrdome , that was so ready to sinke under these paines , she answered to this purpose . I suffer now as a daughter of Eve , I shall suffer then as a child of God ; my Father will helpe me . Never say , because the event is uncertaine , therefore it is not best to appeare for Christ and his cause . Doe thy duty , what becomes a good Souldier , trust the Lord of Hoasts with the successe . It is true we live in trying discovering times . Who knowes but the providence of God may be now making the same discovery in England , and with the same successe , that the wisdome of Constantius Chlorus the Romane Emperour made in his Court . He having a mind to trie the sincerity of his Courtiers , made this proposall to them . All they who would sacrifice to Daemons ( the superstition of those times ) should continue at Court , and all that refused should be cashiered . Hereupon some soone professed their readinesse to sacrifice , others publikely denyed it . Such as complyed , the wise Emperour chides sharply , ut proditores Dei , and banishes them as unworthy to remaine at the Emperors Court , who would betray God himselfe . He commends them who were conscientious , and would not sacrifice ; pronouncing , tales solos dignos esse quos Imperator inter amicos muneraret . Such onely were worthy to be accounted the Emperours friends who were true to God and his cause . What though for the present you should be disparaged as factious , rebels , and traytors , &c. The Lord knowes who are most loyall to their Soveraigne , and most faithfull to their Saviour . Be not dismaied , the time may come when Christs true hearted souldiers in England , may be vindicated , justified , and honoured as much as now they are disgraced . Our Brethren of Scotland were cursed in too many Churches as Rebels , yet afterwards by concurrence of King and Parliament , upon the day of Thanksgiving acknowledged as good subjects . Remember Shadrach , Meshach , and Abednego , Dan. 3. being condemned , were cast into the Furnace , v. ●1 . their malignant adversaries consumed , v. 22. yet they preserved in the middest of the fire , v. 24. their God justified , v. 29. and afterwards they promoted by the King , v. 30. And consider I beseech you , that you may encourage your selves and one another in the cause of the Lamb , the Court Parasites having obtained the Kings decree against Daniel , whereby he was cast into the Lions Den ; The Lord most admirably turned the streame , v. 24. the King commanded , and they brought these men which had accused Daniel , and they cast them into the Den of Lions , them , their children , and their wives , and the Lions had mastery of them , and brake all their bones in peeces , or ever they came at the bottome of the Den . Yet zealous Daniel who loved the cause of God better then his owne life , was delivered with honour to his God , to his Religion , together with his owne advantage , v. 26. 27 , 28. Such as have set their love upon God , may in the encouragement of a most precious promise , consult and pray , doe and suffer , Psal. 92.14 , 15 , 16. Because he hath set his love upon me , therefore will I deliver him ; I will set him on high , because he hath known my Name , he shall call upon me and I will answer him , I will be with him in trouble , I will deliver him and honour him ; with long life will I satisfie him , and shew him my salvation . The Lord grant you the experimentall taste hereof in all your exigents . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A43817e-630 Psal. 50.15 . 2 Sam. 6.22 . Psal. 65.2 . Luke 12.6 , 7. Mal. 3.16.18 . Isa. 23.9 . Micah 6.9 . Nec liberabitur Ecclesia ab Egyptiaca servitute nisi in ore gladii cruentandi , Matth. Paris . See Foxe Martyrolog . Zach. 11.7 . Notes for div A43817e-1930 The revelation 〈◊〉 Christ ●o J●●n the Churches cordiall in the last age . Hieron. p●●oem . in Ezek. Mal. 4 2. God feed● his Church in the wildernesse , & will punctually accord●ng to his promise , lead ●hem ●●●th 〈◊〉 Canaa● . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Col 1.24 . See F●●paeSpeculu● , p 30 31 , 32 , 33. &c. The Churches cause is a prevailing cause . The Church hath an Almighty friend engaged for it . Isa 54.4 , 5. The Churches adversaries not invincible . 1 Vse o● Instruction . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , supe●vi●●i●egtegie 〈◊〉 . Piscat. Qu●d 〈…〉 in 〈…〉 Deus in 〈◊〉 Aug. This apparent in the successe of Scottish troubles . Of Caution : Judg. 5.23 . Ezek. 5.13 . Of exhortation The fight of faith a good fight . Quest . Comfort , if the witnesses are not yet slaine . Reasons why victories are attributed to the bloud of the Lambe . Rev. 1.5 . Psal. 110.7 . Of humiliation Habb . 1.16 . Christ should be all in all in our victories . 2. Sam. 12.27.28 . Of caution . Backsliding professours abuse the blood of Christ . See Dav. Dick . Comment. on this place . Vnworthy Communicants abuse the blood of Christ . Psal. 9.12 . Chrysostom in Mat. Hom. 64. Theod. l. 5. c. 17. The Ministers sad straights , about the Lords Supper . 3 Use of Exhortation . The Scripture Method of Englands peace . Interest of Princes , p. 55. Is not this Englands condition Our best Remedy . Evangelium non utique scriptum aut pictum in Tabulis . Parae . 1. In Heart . 2. In Mouth . 3. In doing . 4. In suffering . 1 Tim. 4.1 , 2. Ruffin . Eccl. hist l. 10. 2 Cor. 10.4 , 5. Information . Acts 13.8 . 2 Tim. 3.8 . See Adam Contzens politick . l. 2 c. 18. Who might not easily reduce the Puritanes in England into order if he could extort from them the approbation of the Bishops , saith the Jesuite ? Compare this with our late Convocation Oath , for the establishing Episcopacy . For selfe-judging . Neh. 13.17 . 1 Pet. 4.3 , 4. Jer 5.30 , 31. In Febr. 1642. 3 Use of Exhortation for Parliament Worthies . Here 4. hints . for Parliament men in reference to the Gospels advancement . 1 The degrees of love to Christ . 1 Loving Christ so as to hate their best beloved sins . 2 Loving Christ better then their most beloved worldly comforts . Gerson . 1 Cor. 9.25 . 2 Tim. 2.4 . 3 Loving Christ so as to deny our dearest selves for him . Compare Luk· 14.26 . with Mat. 19.37 . 2 The influence it hath . 1 Love is a contriving affection . 2 Love is a bountifull affection . Bern. 3 Love is an industrious affection . 4 Love is a tolerating affection . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ignat Ep. ad Rom. Caution . Carnall-selfe-love , a dangerous weed growing in every mans garden . Carnall selfe-love , the head of all the factious . Carnall-selfe-love the greatest incendiary . 3 Articles against carnall selfe-love . Exhortation . Much encouragement to love your Saviour and his cause better then your own lives . 1 Pet. 4.19 . A wise course the Emperor tooke to try the Courtiers . 
A43819	----	The season for Englands selfe-reflection and advancing temple-vvork discovered in a sermon preached to the two Houses of Parliament at Margarets Westminster, Aug. 13, 1644, being an extraordinary day of humiliation / by Thomas Hill ... Hill, Thomas, d. 1653. This text is an enriched version of the TCP digital transcription A43819 of text R2603 in the English Short Title Catalog (Wing H2027). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 107 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43819 Wing H2027 ESTC R2603 11879854 ocm 11879854 50291 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43819) Transcribed from: (Early English Books Online ; image set 50291) Images scanned from microfilm: (Early English books, 1641-1700 ; 228:E6, no 7) The season for Englands selfe-reflection and advancing temple-vvork discovered in a sermon preached to the two Houses of Parliament at Margarets Westminster, Aug. 13, 1644, being an extraordinary day of humiliation / by Thomas Hill ... Hill, Thomas, d. 1653. [8], 37 p. Printed by Richard Cotes for John Bellamy and Philemon Stephens, London : 1644. Reproduction of original in Thomason Collection, British Library. eng Bible. -- O.T. -- Haggai I, 7-8 -- Sermons. Fast-day sermons. A43819 R2603 (Wing H2027). civilwar no The season for Englands selfe-reflection, and advancing temple-vvork: discovered in a sermon preached to the two Houses of Parliament; at Ma Hill, Thomas 1644 18574 86 5 0 0 0 0 49 D The rate of 49 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Haley Pierson Sampled and proofread 2005-05 Haley Pierson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE SEASON FOR Englands Selfe-Reflection , AND Advancing Temple-work : DISCOVERED IN A SERMON PREACHED To the two Houses of Parliament ; At Margarets Westminster , Aug. 13. 1644. being an extraordinary day of Humiliation . By THOMAS HILL B. D. Pastor at Tychmersh in Northamptonshire , A Member of the Assembly of Divines . The Harvest is past , the Summer is ended , and wee are not saved . Jer. 8. 20. Now set your heart and your soule to seek the Lord your God , arise therefore and build yee the Sanctuary of the Lord God , &c. 1 Chron. 22. 19. LONDON , Printed by Richard Cotes for John Bellamy , and Philemon Stephens . 1644. TO THE RIGHT HONOVRABLE THE House of LORDS , and THE Honourable House of COMMONS Assembled in PARLIAMENT at WESTMINSTER . THE Lord Jesus Christ , whose name is wonderfull , hath reserved for this last age of the World , wherein hee intends to do great things for his Church and against his enemies , the accomplishment of many precious promises , and the discovery of most glorious providences . Amongst all other your State observations , I hope you treasure up the experiences of his wonder-working hand for you since this happy Parliament began , that so you may grow eminent as well in Christian , as in state-wisdom . Never had any Assembly of Counsellors in England , greater reason then you , to say with the Psalmist , Psal. 139. 17. How precious are thy thoughts unto mee , O God : how great is the summe of them ! It were well worthy your wise care , to take some course , what ever it cost , by a discreet and faithfull pen , to preserve the story of Gods providence about you since these troubles began , that so his honour might live therein , when you are dead . It s true indeed , the Lords dispensations have been very various towards you , and the method of his counsels , past finding out ; As the Israelites in the wildernesse , were sometimes not far from Canaan , and then cast back for a long time ; so you sometimes begin to think your selves got neere the shore , and to discover the Land , some hopes of a gracious issue , then a new storme arises and drives you into the main Sea again : witnesse your present straites , your renued perplexities . Amongst other reasons hereof , this may bee one ; It may bee God will not finish your state-affaires , till you are more vigorous in his Temple-work . Who knows how soon poore England , yea and all the three Kingdoms , might become gloriously happy , could you remove such obstructions , as interrupt the building of Gods house ? Your selves are not a little concerned in the expediting this great businesse of setling the Church ; opinions of most dangerous consequence begin now to spring up amongst us . The controversie is not now onely betwixt congregationall and classicall Divines , ( who are called Independents , and Presbyterians ) in point of Church government ; ( There seemes to bee some good hopes of a faire accommodation betwixt them ) But with such others also who vehemently cry down not only the power of Ecclesiasticall Synods , but likewise the Authority of the Civill Magistrate , in matters of Religion , thereby at once opening a doore to all licentiousnes in opinion & practice , even for Iewes , Turkes , and any whomsoever . The Good Lord stirre up your hearts who have so great a share in the managing , and in the successe of the great work in hand , to do what becomes you in such times as these are ; When so many of your own Ranke ( the Lord humble them for their unfaithfulnesse ) have deserted their Trust , You have obtained this great mercy , this high Honour , to be employed in Temple-service . I hope you often consider , who hath made you to differ , and what he at this time expects from you . You will please to allow mee the boldnesse to put you in mind of Davids carriage , who , when the three mighty men brake through the Host of the Philistims , and drew water out of the well of Bethlehem , 2 Sam. 23. 16. He would not drinke thereof , but poured it out unto the Lord : and hee said , Bee it farre from mee O Lord , that I shall doe this ? Is not this the blood of men that went in jeopardy of their lives ? therefore hee would not drinke it , ver. 17. The tranquillity and many sweet refreshings , the liberty and opportunity of doing Service to Church and State in the Parliament which you enjoy ; Is it not the blood of very many men ? How often have your Noble and couragious Generall with other VVorthies of the first Magnitude , jeoparded their lives in the High places of the field to secure you in your Houses , in your employments ? How much trouble and hazzard have our deare Brethren of Scotland undergone to themselves and Kingdom , to keepe You from the danger of popery and slavery ? yea how many thousands , some of all rankes , ( it may make us bleed with sorrow to number them ) have already shed their dearest blood , that you may possesse your lives and estates ? God forbid , bee it farre from any of you , that what is purchased at so deare a rate , should bee prostituted to your own selvishnesse , or any ignoble service . Let all you have , rather be powred out to the Lord , and consecrated to his service in building him an House , who hath loved you so much and given so many men for your lives . It was an high strain of couragious Rhetorique , in one of the City Souldiers at Newbury sight , ( as it is related from good hands ) who , when hee lay bleeding under mortall wounds , breathed out this admirable expression : O that I had another life to loose for Jesus Christ ! O that I had another life to loose for Jesus Christ ! Let this speech live in you after his death . Bee willing at least to sacrifice the improvement of your Lives , which cost the precious blood of Christ , and many of his deare members , in lifting up his Name , and advancing his Temple . Nehemiah , when hee would incourage them in building the wall of Ierusalem , notwithstanding all the scoffes of the adversaries , after hee had armed the Labourers , Nehem. 4. 13. 14. Hee said unto the Nobles , and to the Rulers , and to the rest of the people , Bee not afraid of them , remember the Lord which is great and terrible , and fight for your brethren , your sonnes and your daughters , your wives and your houses . The Lord in mercy turn your fighting into building , and rebuke your enemies , that you may have more liberty to build his House . Herein I can rise higher then Nehemiah ; you build not onely for your Sonnes and Daughters , but for the Lord , who is the Husband of his Church , the Prince of Peace , the King of Glory , that hath prepared an house eternall in the heavens , for all that sincerely build his house here on Earth . Arise therefore and bee doing , and the Lord bee with you . Which is the hearty prayer of him , who , Though most unworthy , desires to serve you faithfully in the advancing Temple-work . THOMAS HILL . ENGLANDS SEASON FOR Selfe-Reflection , AND Advancing Temple-worke . HAGGAI 1. 7 , 8. 7 Thus saith the Lord of Hoasts , Consider your wayes . 8 Goe up to the Mountain , and bring wood and build the House , and I will take pleasure in it , and I will bee glorified , saith the Lord . IN reading the Holy Scripture , that you may gain a more comprehensive knowledge thereof , you shall doe wisely , as to observe the originall Language , in which the Holy men of God spake , and to borrow what light you can from the neighbouring words , in the context ; so withall very seriously to inquire into the Method of the severall bookes among themselves ; Hereby might you often find the understanding of one booke to bee as a key to unlocke another , to which it hath a peculiar reference . In the generall were you well acquainted with the five Books of Moses , ( they being the Basiso●ll the I●st ) It were a good preparation for your more intimate knowledge of the whole frame of Scripture . Then for the particulars , if you would clearly understand the Psalmes , read the Books of Samuel much , especially the Second ; many of the Psalmes being penned occasionally , upon some passage of Story there mentioned , they will thence receive much light , And if you desire to bee well versed in the Proph●●e , read over and over the two Bookes of the King● , and the Second Booke of Chronicles , where you have the History of the Kings of Israel and Judab , in whose dayes the severall Prophets did prophecy ; as doubtlesse in the New Testament , d●stinct knowledge of the Story of the Acts of the Apostles , would make many of their Epistles much more familiar to you . You must not conceive ( as too many doe ) that the Res gestae , the things contained in the Scripture , were acted in the same order , wherein the Bookes are ordinarily ranked up in your Bibles . Let none thinke that Isaiah was the first of the Prophets in order , of prophecying , because hee is now placed first ; ( Learned men conclude out of 2 Kings 13. 25. that Jon●h prophecyed first of all the sixteen Prophets ) Nor that Pauls Epistles to the Romans , and to the Corinthians , were the first hee wrote , because now so placed amongst the Bookes of the New Testament . They who mind the story of the Acts of the Apostles , affirm the Epistles to the Thessalonians , to have the precedence . Who ever ranked the Bookes of the Prophets , and the Epistles of the Apostle Paul , did rather consider the quantity of the volume then the order of the Contents in them . It 's true , whereas the Prophets are ordinari●y cast into three rankes , some who prophecyed before the captivity of Babylon , as Isaiah , Jeremiah , and others , giving the people warning of it , some who were appointed to bring them cordials , in the captivity , as Ezekiel , and Daniel ; some to quicken and direct them , after their return from the captivity , as Haggai , Zechariah , Malachi ; These three you shall find in their proper place , which is to bee last in order . In reading them it is good to joyn the History with the Prophecy , one will Illustrate the other . There are little Historicall Books which have some contemporaneity with these , as containing the story of Gods providence about his people , and their carriage towards him after their returne from the captivity . If you please to cast your eye upon Ezra 5. ver. 1. there you shall finde , upon the cessation of the building of the Temple , mentioned , Ezra 4. 23 , 24. God stirred up Haggai , and Zechariah , to prophecy to the ●ews , as here , Hag. 1. 1. The word of the Lord came by Haggai the Prophet unto Zerubbabel , the sonne of Shealtiel Governour of Judah , and to Joshuah the sonne of Josedech the High Priest , whom hee finds readily willing to bee ingaged in Gods work ; This you may observe in all stories . When the Lord hath any glorious designe to carry on , hee prepares some active Instruments to concurre with him therein . Here Haggai was raised by God ro stirre up Zerubbabel , Joshuah , and the people , they were fitted to entertain the Prophets counsell , and to concurre with God in his great worke , as appeares most clearely , Ezra 5. 2. and Hag. 1. 14. where you have a most proper Echo to Haggai his Sermon , a joynt contribution of their indevours , The Lord stirred up the spirit of Zerubbabel , the spirit of Joshuah , and the spirit of all the remn●nt of the people , and they came and did worke in the House of the Lord of Hoasts their God . And when the Lord intended to imploy Luther for the discovering and confounding the Abominations and usurpations of the Pope , what a Traine was there laid for that work , in the unexpected concurrence of others with him at that very time ? Then were there some great persons stirred up by God , to appeare for him and protect him from the fury of his Adversaries , as the Duke of Saxony , &c. About that time there were some Learned men , furnished with ability and courage to second him ; as Zivinglius , &c. yea , and then some Cities prepared to receive his Doctrine , which so many others persecuted . As it was in Judah , in H●zekiahs dayes , The hand of God was upon them to give them one he● , 2 Chron. 30. 12. So in Germany in Luthers time . The same happy experience have wee found amongst our selves : when the Lord was pleased to arise to have mercy upon his Sion , first in Scotland , and now in England ; what a constellation of providences hath appeared , in awakening the spirits of so many , to bee vigorously active for the blessed worke of Reformation ? According to that in Psal. 110. 3. The people are willing in the day of his power . Some of our Zerubbabels , of our Joshuahs , and of the remnant of our people , have been more willing then formerly to bee ingaged in Temple-worke . God will either finde or make Instruments to serve his purpose in advancing his owne great designe . But bee the worke never so good , there will bee some obstructions , and though some Instruments bee prepared for action , yet there are too many ready to retard the best and most plausible things . Hereupon this man of God , the Prophet Haggai , being sent with a Message to quicken the building of the Temple ; First , begins with complaints to their negligent intermission , in the Lords Worke , discovering the carnall principle , which did mis-lead them , ver. 2. This people say , the time is not come , the time that the Lords house should bee built . The Babylonish furnace had not burnt up all their drosse , they had been seventy yeeres at the Schoole of affliction , and yet many of them very poore proficients . They made good Solomons Proverbe , chap. 27. 22. Though thou shouldest bray a fool in a morter among wheat with a pestell , yet will not his foolishnesse depart from him . Indeed they doe not here bluntly , and peremptorily refuse to joyne in building the Temple , but indevour cunuingly to put it off . Sloathfull spirits will study pretences and excuses to palliate their negligence in the Lords worke . And where ever it light they care not , so they may but shelter and justifie themselves in their own omissions . They will bee so presumptuous as to devolve their negligence in re-edifying the Temple upon Gods providence , as if by those lets which had been an hinderance unto them , God had showne , that hee would have the worke deferred till some other time , and rather then they will bee put out of their pace , they will likewise cast reproach upon the zeale and forwardnesse of those who began to lay the foundation of the Temple , so soone after they returned from the Captivity . Their sloath and subtilty prompts them to cry out in this disparaging and discouraging language : The time is not yet come , the time is not yet come . This is the very same spirit , which now adayes breathes in our Anti-Reformers , ( all carnall men , as carnall in all ages , are acted by the same principles ) they cry impetuously , What need wee bee so forward in Reformation ? cannot wee stay and do things by degrees ? Oh how long doe you thinke should Haggai , Zerubbabel , and Joshuah , have stayed for the building of the Temple , if they had waited till Rehum the Chancellour , Shimshai the Scribe , the Samaritan , and the slothfull party had been willing , heartily to joyn with them ? even as long as our Brethren of Scotland , and Gods servants in England should have expected , before the Popish and Prelaticall party will concurre with them to advance a Scripture Reformation . They all will still bee pretending something for their delayes . But the Prophet well knew that the true reason of their intermittings was the contempt of Gods service , and their carnall affection to their own ease and pompe . This hee further reproves and confute● , ver. 3 , 4 , 5 , 6. by two arguments . First , one drawn from the shamefull preferring themselves before God . ver. 4. Is it a time for you , O yee , to dwell in your seiled houses , and this house lye waste ? most unlike to David , who sware unto the Lord , Surely I will not come into the Tabernacle of my house , untill I finde out a place for the Lord ; an ●abitation for the mighty God of Jacob . Psal. 132. 2 , 3. 5. And as unanswerable was this carriage of theirs to all that distinguishing respect and indulgence which God had vouchsafed them , in preserving and bringing them out of the Babylonish prison . Secondly , another drawn from those smarting evidences of Gods displeasure , against their negligence , ver. 6 , 7. Now therefore , thus saith the Lord of Hoasts , Consider your wayes , yee have sown much , and bring in little , &c. And then like a good Physitian , after the discovery of a dangerous disease , hee applies a sutable Remedy , hee proceeds to exhortation , ver. 7. 8. where you have : First , The Person speaking , the great God , Thus saith the Lord of Hoasts . Secondly , The Counsell hee gives , consisting of two branches : The first looking hackward , ver. 7. Consider your wayes : they must bee finding out what hath been amisse heretofore . Read over former neglects and successes . The second looks forward , what they were now to bee doing , ver. 8. Goup to the Mountain , and bring wo●d , and build the house : which hee backs with undenyable reasons , and I will take pleasure in it , and I will bee glorifyed , saith the Lord . I will beginne with the Person speaking : It is not onely Thus saith the Lord , which had been enough to have put them upon the most serious consideration of their wayes , but divers times in this Chapter , and in such other places of Scripture , where the people of God met with Armies of adversaries to hinder them from building the Temple ; hee speakes to them as the Lord of Hoasts . Whence you may observe : When the People of God conflict with much opposition in doing his great worke , then especially is hee pleased to make known himselfe , as the Lord of Hoasts . At the first there was but an Hoast , Tsebaam , in the singular number , but one Army , Gen. 2. 1. Thus the Heavens and the Earth were finished , and all the Hoast of the Creatures ; Indeed when Adam had fallen , then it is 〈◊〉 Tsebaoth , ever since God said , Gen. 3. 15. I will put enmity betwixt the Serpent and the woman ; and between their seed : there have been two Armies on foot in the field , the Dragon and his Angels , contending against Michael and his Angels , yet the Generall is still but one , who is Lord of Hoasts . Quest . Why is God so often called the Lord of Hoasts ? Answ. There are divers good reasons why his creatures may be called his Hoast , as Exod. 12. 41. Psal. 148. 2. First , for their multitude , they are very numerous . Secondly , for their Order , they are most wisely ranked in reserence to the service of their Commander . Thirdly , in regard of their ready obedience to their great Generall . All creatures stand ready in battaile array , prest to doe the will of God , as an Army set in Martiall Order . Fourthly , some adde a fourth , God hath a speciall providence in governing the affaries of warre . Hee brings the Sword , Levit. 26. 25. And hee makes Pea●e , Psal. 46. 9. and therefore may well bee called the Lord of Hoasts . Quest . Why doth the Lord then especially delight to make known himselfe as the Lord of Hoasts , when his people meet with opposition in doing his great worke ? Answ. It is the great wisdome and goodnesse of God , to represent himselfe by such Names , Titles , Relations , and Resemblances , as may most sutably discover his owne Glorious excellencies , and best draw forth the exercise of his childrens graces towards him . In the New Testament , according to the riches , sweetnesse , and clearnesse of the new administration of the Covenant , God is known to his People , as the Father of our Lord Jesus Christ , 1 Pet. 1. 3. as the God of all Grace , 1 Pet. 5. 10 , as the God of Peace , 1 Thess. 5. 23. but seldome as the Lord of Hoas●● I can remember it but twice there , in Rom. 9. 29. and in Jam. 5. 4. though in some copies , in Jam●● it is mis-printed , the Lord of Sabbath , in stead of Lord of 〈◊〉 . In the Old Testament ( as some reckon ) you shall finde the Lord of Hoasts , at least two hundred times , and most frequently in Haggai , and Zachary , when the people of God were imployed about Temple-worke , and contested with many adversaries therein . In the second chapter of Haggai , you have it five times in foure verses , as in the 6 , 7 , 8 , 9. verses , and in the eighth Chapter of Zachary , which consists but of three and twenty verses , you have no lesse than eighteen times , The Lord of Hoasts . God who is All-sufficient , accounts this his glory , to make known himselfe answerably to all the exigents of his Churches . When the Devill musters up forces against them , hee will approve himselfe the God of Hoasts , such a God who is able to doe more for them , than the Dragon and all his Angels can doe against them . Then let us this day lye before God , with an humble satisfaction of spirit , in the midst of all these commotions and confusions that are now in England , or any of the three Kingdomes . Our God being the Lord of Hoasts , could have prevented them , and can allay them , stilling the proudest waves as hee pleases . Hee knows how to preserve his Friends , and to reserve his Adversaries , 2 Pet. 2. 9. Hee who can command light to shine out of darkenesse , 2 Cor , 4. 6. can as easily bring order out of confusion ; and unlesse hee could bring good out of evill , hee who is the Supreame Governour of the whole world , would never suffer any evill to befall his People . It doth not argue any defect either in his power or love , that his people in England have so long smarted , and still goe under such heavy pressures , but it is the manifold various wisedome of the great Lord Generall , so to marshall all his Hoasts , as they may doe execution according to the Counsell of his will , and all in reference to his grand designe , The advancing his own great Name in the salvation of his People . you have no reason to mutter , because sometimes it is male cum bonis , & bene cum malis , because sometimes the godly suffer , and the wicked prosper , ( mis-interpreting such providences , humours and feeds Atheisme ) why should not you allow God the honour of his Soveraignty ? Hee is the Lord of Hoasts , and as hee makes use of his prerogative in saving the soules , and in using the parts and abilities of men , so likewise in the sparing and afflicting of them . The same God who Isa 4. 56. hath said , Hee will create upon every dwelling place of Mount Zion , and upon all the Assemblies , a cloud and a sm●sk by day , and the shining of a flaming fire by night , &c. by way of protection ; hath likewise said for affliction , Isa. 45. 7. I forme the light and create darknesse , I make peace , and create evill , I the Lord doe 〈◊〉 these things . It is good therefore , when God is come out of the habitation of his holinesse , for all flesh to bee silent before him , Zach. 2. 13. and in stormy times to saile by the Psalmists Compasse , Psal. 37. 7. be● silent to the Lord , and waite patiently for him . If God bring thy estate low , get thy spirit as low . If God break and shatter the kingdome , get thy heart broken and humbled under his mighty hand . Let thy soule lye levell with Gods providence . Remember the God of Hoasts is his name , Amos 4. 15. If God delight in conficting times to represent himselfe to his Church as the Lord of Hoasts : Then beware of cowardly feare , suffer not your selves to bee discouraged by the most potent adversaries , when you are ingaged in his worke who is the God of Hoasts . Solomon tells us , Prov. 29. 25. The feare of man bringeth a snare ; but who so putteth his trust in the Lord shall bee safe . Carnall feare betrayes reason , as well as faith , when it is predominant : Thousands in England have found this true by wofull experience , who out of distrustfull feares , chusing rather to sin than to suffer , have miserably insnared themselves , whereas if by faith they had taken Sanctuary in him who is the Lord of Hoasts , hee would have been their safety , their high place . What though puissant Armies should combine , and raise great mountains of opposition in the way , yet the great Lord Generall who commands heaven and earth , will carry on his own worke . Hence hee gives a challenge to those mountainous Adversaries who did hinder Zerubbabel in Temple-work : Zach. 4. 7. Who art the●● , O great Mountain ? before Zerubbabel thou shalt become a plaine , and bee shall bring forth the head stone thereof with shoutings . But how should this bee carryed on ? not by might nor by power , but by my Spirit , saith the Lord of Hosts . What though enemies doe most proudly insult ? then remember what the Lord saith , Zeph. 2. 8 , 9 , 10. I have heard the reproach of Moab , and the revilings of the children of Ammon , whereby they have reproached my people , and magnifyed themselves against their borders . Therefore , as I live , saith the Lord of Hosts , the God of Israel , surely Moab shall bee as Sodom , and the children of Ammon as Gomorrah , even the breeding of netles and saltpits , and a perpetuall desolation : This they shall have for their pride , because they have magnifyed themselves against the people of the Lord of Hosts . In defiance to the pride of railing Rabshakehs , the Lord of Hosts will still appeare like himselfe , in the behalfe of his own people ; even when their power is gone ; The Lord shall judge his people , their enemies shall slide in due time , Deut. 32. 35 , 36. not alwayes in our time , but in due time . Often his childrens extremity , proves his opportunity to helpe , as 2 King. 14. 25 , 26. Suppose your Army should bee in straits , the cause is still the same , and your God is still Lord of Hosts , possibly this may bee his Method , to our Redemption , first , to humble us , before hee will exalt us . I hope you keepe a fresh remembrance of the late glorious successe in the Northerne parts , so far beyond your thoughts and hopes : Underprop your spirits when they beginne to sinke , with a branch of that Psalme which Luther delighted so much to sing , when the Church was in troubles , Psal. 46. 7. The Lord of Hosts is with us , the God of Jacob is our refuge . If second causes should faile , the first cause the Lord of Hosts , can supply or govern their deficiency to his peoples advantage . Hee is great in counsell , and mighty in worke , a God that will do wonders rather than suffer his own cause or people to miscarry ; no reason therefore in the worst times to bee discouraged . Hence learne this Lesson , very seasonable for these Military times . Be improving daily this Stile , whereby God makes known himselfe to his People , as the Lord of Hosts . As you indevour to fortifie your selves , and the Kingdome against numerous adversaries , so with all bee sure to cry mightily by Prayer to him who is the God of Hosts . It is a peace of singular Christian skill , when you addresse your selves to seeke God , then by an eye and hand of Faith to single out those divine perfections in him , which are most sutable to your exigents . In these times of sad and bloody distractions in all the three Kingdomes , when so many are up in Armes , concurring with the Irish Rebells , who would plunder us of our Religion and lives , as well as of our Liberties and estates ; it is a most proper season for us all , to muster up our teares and sighes , to besiege Heaven with our importunities , that wee may ingage the Lord of Hosts to appeare on our side ; let us say , as in Psal. 74. 22 , 23. Arise , O God , plead thine own cause ; remember how the forlish man reproacheth thee daily , forget not the voyce of thine enemies , the tumult of those that rise up against thee increaseth continually . I might produce a cloud of witnesses to incourage your Prayers . You may read Exod. 17. 11. When Moses held up his hand Israel prevailed , and when hee let down his hand Amalek prevailed . This listing up of his hands was partly to hold forth the Red , as an Ensigne to strengthen the Faith of the Souldiers , and also to expresse the lifting up of his hands together with his heart in Prayer . Here you may see a different successe of the Israelites , accompanying the different gesture of Moses body , by the wise providence of God , appointed to bee a reall expression , both how forcible Moses prayers were , and also how weake the Israelites were in themselves , if God ( of whose assistance the Rod was a signe ) should not stand on their sides . Who would not then , night and day lift up their hearts and hands , making use of their interest in the Lord of Hosts , in the behalfe of his conflicting people ? How did Jacob overcome inraged Esau , but by overcomming with his Prayers , the Great God of heaven , who hath a Throne in all mens spirits ? God was pleased , as appeares in Gen. 32. 24. to con●iescend to wrastle with Jacob , both for his instruction , and his consolation , hee would teach him hereby that hee must be content to bee a wrastler , and that therein hee should bee victorious . Jacob had power with him and prevailed , when hee wept and made supplications into him , Hos. 12. 4. who in ver. 7. is the Lord of Hosts . Hee wrastled with him by his importunity in prayer , Gen. 32. 26. I will not let thee goe except thou blesse mee . Let us now when wee are humbling our selves before the Lord of Hosts , deale like wrastlers . They will first spy out their advantage , and there lay fast hold : Secondly , they pursue it with diligence . Set faith on work , to spy out Gods Attributes , his Promises , or anything in him , whereon you may lay hold , and resolve to take no denyall , say every one , I will not let the Lord of H●sts goe till hee blesse us with hopes of a gracious deliverance from our desolating troubles . Admit your Army bee in great straits , so was Asa and his Army , 2 Chron. 14. you may read ver. 9. A mighty Host of a thousand thousand , came out against him . Hee made first his approaches to the great God by fervent prayer , ver. 11. And Asa cryed unto the Lord his God , and said , Lord , it is nothing with thee to helpe whether with many or with them that have no power . Helpe us , O Lord our God , for wee rest in thee , and in thy name wee go against this multitude . O Lord , thou art our God , let not Man prevaile against thee . Hee doth not say , against us , but against Thee ; Hee did wisely interest God in his Cause , and thereby was triumphantly victorious , ver. 12 , 13 , 14 , 15. So the Lord smote the Aethiopi●ns before Asa , &c. The Parliament hath Asaes advantage , they appeare in the Cause of God , they may with the more boldnesse presse the Lord of Hosts to ingage himselfe for them ; and though you cannot find a particular promise of good successe expressely made unto you herein , yet the Lord of Hosts hath a particular over-spreading providence , on which you may depend in all your undertakings . The same successefull Method did Jehosaphat use when hee was in feare of numerous and potent adversaries , 2 Chron. 20. 3. Hee 〈◊〉 , and set himselfe to seek the Lord , and proclaimed a Fast . Some men would onely have complained in discontent against their enemies , others in policy would onely make warlike preparations , but good Jehosaphat would in the first place try what hee could doe with God by Fasting and Prayer , ( that is a good feare which drives us to God , and begets Prayers unto him . ) In his prayer ( as prudent men use to doe in their Petitions to Princes ) hee gathers together many strong Arguments . Hee . well knew that much of the strength of our Prayers lyes in the strength of the Arguments wee therein use ; first , hee draws an Argument from God himselfe , and his Covenant , whereby they had interest in him ; ver. 6. from his powerfull providence , and from their former experience , from Gods promise , from the Enemies , and their cruell opposition , ver. 6 , 7 , 8 , 9 , 10 , 11. And lastly , hee appeales to God himselfe with much Rhetorick , ver. 12. O our God , wilt not thou judge them ? for wee have no night against this great company , that commeth against us , neither know wee what to doe , but our eyes are upon thee . Why should not wee take this course ? Wee have been for many moneths , and for some yeeres ingaged in a bloody warre , wee have in severall Battailes appealed to the sword for justice upon the Sonnes of violence , ( the Campe is the supreame Judicatory ) let us now goe one step higher ; As John Husse , when bee was condemned by his Popish Judges , appealed to Jesus Christ , the most high Judge ; So let us appeale from enemies , yea and look above Instruments , let us put our cause and all our affaires of greatest concernment , into the hands of the Lord of Hosts , desiring him to judge betwixt us and our adversaries . Hang confidently upon that branch of his own word , Jer. 50. 33 , 34. Thus saith the Lord of Hosts , the children of Israel and the children of Judah , were oppressed together , and all that took them captives held them fast , they refused to let them goe ; Their Redeemer is strong , the Lord of Hosts is his Name , hee shall throughly plead their cause , that hee may give rest to the Land . But with all when you have prayed , Remember that you act your Prayers . All your worke is not done when Prayer is ended . As you waite e●pecting that the Lord should make good your Petitions , so you should worke and do good according unto them , ( by your prayers you ingage your selves as well as God . ) This were an excellent temper of Spirit in these conflicting times . To pray with so much fervency , as if you were to carrie on things only by the power of your Prayers ; and yet also to act with so much diligence , as if you were to worke out Englands welfare by the strength of your owne indeavours . You have good Jehosaphat in the same place , 2 Chron. 20. for your happy pattern herein , ver. 20. &c. hee did very industriously act , consult , as well as pray . Hee first prayed that hee might blesse his actions , then he acted that hee might backe his prayers ; by both he became very victorious over his enemies . The Lord of Hosts so wonderfully appeared for him against his adversaries , that rather then they should prevaile , they should help to conquer and destroy one another , ver. 23. Come we now to the second observation ; In that the Prophet presseth upon them with ingeminations , in the name of the Lord of Hosts , verse 5 , & 7. Now therefore , to consider their wayes , being their endeavors did not prosper , verse 6. Yee have sown● much and bring in little , yee eate and have not enough , yee drink &c. in divers kinds Gods disfavour was manifested , whereupon he calls on them , ver. 7. to consider their ways . Hence learn ; When the hand of God is stretched out against a people , it is then a proper season for them to set their hearts upon their wayes , and seriously to consider them . Consider your wayes . It is in the Hebrew , set your hearts upon your wayes , doe not onely by direct acts in a brutish manner , follow on what is before you , and without your selves , but retire in words ; seriously six your hearts upon your owne waies , that you may know and consider them . Considering imports a bending of the mind to thinke upon and observe any thing . The hearts reflecting upon its owne courses , by comparing them with the rule of Gods word , and withall here undoubtedly it implies a weighing the events and successes of their affaires , how God blesses and prospers them . The holy Ghost commends unto us the considering of our wayes , as a singular meanes to steere our courses aright : It may possibly prevent the commission of sin , Psal. 4. 4. Stand in owe and sinne not , commune with your owne hearts . Prov. 4. 26 , 27. Ponder the path of thy feet , and let all thy wayes bee established : turne not to the right hand nor to the left ; remove thy foot from evil . It may reduce the straying soule when it hath sinned , Lament . 3. 40. Let us search and try our wayes , and turne againe unto the Lord . The Devill well knows the spirituall advantage that may be gained by this practice , and therefore doth still with all his might upon every occasion oppose it . You shall ordinarily find , that people are more easily drawne to read then to pray , and will sooner be perswaded to move in a track of customary praying , then seriously to consider themselves : The more necessary any duty is , the more opposite Satan and our wretched hearts are there unto . Amongst all others , whether Merchants , Travellers , &c. Consideration hath great influence ; and without exception is as usefull in Christianity : And especially is most seasonable for Christians in evill times . This is one of Wise Solomons Oracles , E●cles. 7. 14. In the day of prosperity bee joyfull , but in the day of adversity consider . Every one can in the day of adversity complaine of their wants and troubles , can quarrell with the faults and impotency of Instruments ; yea , and will very frequently repine at the dispensations of Gods providence ; whereas the proper worke were to apply themselves to a serious consideration of their owne wayes . When you feele the smart of an evill of punishment , then you should bee searching for the evill of sinne ; consider then both the inflicting and the procuring cause , who it is that smiles , and why he smites . Why is the consideration of our waies so seasonable when Gods hand is stretched out against us ? Because such inside worke , as it is a good fruit of Heavenly wisedome , so it may bee an evidence of our sincerity , which will prove an excellent cordiall to cheare us in evil dayes . Hypocrisie may teach us to multiply out-side performances , sincerity draws the heart inwards to selfe-reflection , and to employ it selfe upon its owne wayes , by self-considering and self-judging . The bodily eye sees other things , but not it selfe , so the eye of the carnall mind : hence the Lord complaines of their wickednesse appearing herein , No man saith What have I done , Jer , 8. 6. But the more seriously any lay out their thoughts how to discover the evill of their owne wayes , the greater matter of rejoycing they have at home , what ever evils they meet withall abroad . The testimony of such a conscience in the worst times , would bee a continuall feast , when to him that wants it , All the dayes of the afflicted are evill , Prov. 15. 15. Secondly , considering of our wayes is the most proper eccho of Gods correcting hand , and that spirituall emprovement hee expects wee should make of his chastising us , Mic. 6. 9. The Lords voice cryeth unto the City , and the man of wisdome shall see thy Name , Heare yee the Rod , and who hath appointed it . God speakes not onely by his Word , but also by his workes , and that with a louder voice , hee calls by his word , but hee cries by his Rods ; even to this very end , that wee may consider what he saith by it . Our present Rod which hath whipped so many thousands to death , since this unnaturall Warre began , preacheth this doctrine of self-consideration unto ENGLAND . In 1 King. 8. Solomon makes divers Prayers at the dedication of the Temple , answerable to the severall exigents of Gods people , one is that God would heare their prayers , and maintaine their cause when they goe out to battell against their enemies , vers. 44 , 45. And suppose they then sinne against God and provoke him to deliver them into the hand of the enemy : yet their case is not desperate , verse 47. If they shall bethinke themselves , and repent , then heare 〈◊〉 prayer , and maintaine their cause , ver. 49. Where you see that retiring into their own hearts , and bringing their hearts upon their wayes , is that which the Lord lookes for in the evill day , before they shall find deliverance . When this is wanting hee complaines by his Prophets , as of Israel in Amos 4. yet have yee not returned unto me , this expression is found foure severall times in the same Chapter , ver. 6 , 8 , 10 , 11. They did not return unto the Lord , because by his judgments they did not first learn to return into themselves . Thirdly , because consideration of our wayes is the most compendious method to our self-humbling , and self-reforming , and the Scripture way to obtaine reconci●●ation with God . David first considered his wayes , before hee turned his feet unto Gods testimonies , Psal. 119. 59. The Prodigall Sonne came first home to himselfe , Luke 15. 17. by the consideration of his former evill wayes , before hee came home to his Fathers house to find gracious entertainment there . And then when once a sinner by his self-reflection hath learned to renounce his evils , the Lord is most ready to embrace him as a reconciled Father , with the sweetest evidences , of his love and favour , Esa. 1. 16 , 17 , 18. When you have learned by considering your wayes , to put away the evill of your doings from before Gods eyes : come now , and let us reason together , saith the Lord . The holy God would not entertaine such a familiarity with them before they were cleansed . By all which it clearly appeares , that as we desire a comfortable argument of our owne sincerity , to make a wise emprovement of the correcting hand of our God , to bee loosened more from sinne , and to enjoy more sweet evidences of the favour of our God , in evill times especially , when his hand is stretched out , wee should set our hearts upon our wayes , and seriously consider them . Here then two sorts of people their Errours in the gl●sse of this Truth . First , of such as set their hearts upon their worldly comforts , upon their carnall ends and interests in evill times , when Gods hand is stretched out against England , but not upon their wayes to consider and reforme them . This was Baruchs distemper , Jer. 45. 5. for which the Prophet reproves him roundly . What ? when God is breaking downe what hee hath built , when God is plucking up what hee hath planted ; what now art thou a seeking great things for thy selfe ? Seeke them not . It is most unworthy of a Baruch , or any of Gods Servants , to be minding themselves onely , and their owne secular advantages in troublesome times , when they should bee concurring with their God in his dispensations . The Lord expects that his Judgements should drive you off from Creature comforts , into your selves , and to thinke upon your owne wayes , that so thereby you might be drawne to neerer communion with himselfe . This were proper language for these blacke and bloody times ; to bee able to over-looke your selfe-respects and advantages , and in good earnest to breath out those holy expressions , Esa. 26. 8. In the way of thy judgements O Lord have we waited , for thee , the desire of our soule is to thy name , and to the remembrance of thee . Secondly , another Error is of such who set their hearts and thoughts much to consider when 〈◊〉 wayes , that they overlooke and neglect their own . Too too many there are , who can write characters upon divers others , yet are great strangers to themselves . They are indeed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , busie-bodies in other mens matters , Bishops in other mens Diocesses : but in the meane time their own gardens overgrowne with noisome weeds , and this not considered . Alassel it is very easie to spy out the haltings of others , to complaine of the stumblings of some in the way , or of their swerving from the wayes of God ; and to arraigne many as Ineendiaries and Malignants ; ( and yet never consider how many sticks wee our selves have gathered to enflame this desolating Warre . This error is so much the more dangerous , because it is so common , and withall so unbeseeming the children of God , who ought presently to reflect by self-consideration , when they see their Fathers displeasure once begin to appeare : would these two sorts looke upon themselves in this glasse , they might goe away blushing with shame for such unseasonable errors . If when the hand of God is stretched out against us , it bee a proper season to consider our wayes then , Behold here Caveat against carnall security , especially , in evill dayes , as most unsuitable for such a time when Gods awakening judgements are abroad . It argues a most wretched frame of spirit to fall on sleepe even under the Rod , for any to grow secure in some , when God is whipping for sinne , is a signe of desperate wickednesse . Solomon gives us a double character , Prov. 22. 3. A prudent man foreseeth the evill , and hides himself . Hee discovers a judgement in the causes , presages symptomes aswell as in the beginnings of it , and accordingly hides himselfe in his God ; But the simple passe on and are punished , goe plodding on in a sinfull course , by an heedlesse secure non-consideration of their wayes , and so at the last are broken all to pieces . God expects and takes it for granted that , as in Esa. 26. 9. when his judgements are in the earth , the inhabitants of the world will learne righteousnesse : And is highly provoked by the contrary carriage , which you shall have expressed , ver. 11. Lord when thy hand is lifted up , they will not see : but they shall see , and bee ashamed for their envy at the people ; yea the fire of thine enemies shall devoure them . They who will not see the judgments of God to their humiliation , shall feele them to their confusion . This doth no question multiply our Rods , and draw our the Warre from Summer to Winter , from Winter to Summer ; ( and who knows how long it shall continue , if we still continue secure ? ) in that wee have not learned by so many reall Sermons from Heaven , to set our hearts upon our wayes . You may observe a terrifying hint in Ezek. 9. 8 , 9. when God was slaying them , as now hee is in England , they were very secure in sinfull wyes , vers. 9. the Land was full of blood , and the City full of wresting of judgment : ( Is not this our unhappy case ? ) the root of these cursed weeds was their Atheisme , they say , The Lord hath forsaken the earth , and hee seeth not . God would not beare this security in sin ; and therfore thunders in vers . 10. Mine eye shal not spart , neither will I have pity , but I will recompence their way upon their hea●● . Our wisest men have been much puzled , and brought to a losse againe and againe since these troubles began . Both sides at first were ready to thinke that one battaile would decide this great controversie . But alas , standers by may see the hand of God contriving the protraction of these Warres , even when we have begun to please our selves with some hopes of Peace . 1. Sometimes there have been overtures of a pacification , but then not a concurrent willingnesse on both sides at that time . 2. Sometimes when the Parliament Forces have had good successes , they have not been so happy in managing and pursuing , as in obtaining their victories . 3. Again , too often , in the very ●ick of time for great action , there have been some passionate selvish clashings among counsellors , amongst Commanders , or both . But what lyes at the bottome of all this ? Is there not a Jonah asleepe in the Ship , which occasions the storme ? Are not wee still secure in our wonted sins ? Doubtlesse , Gods wise hind so orders the great affaires of England , that we may feed longer upon the bitter fruits of our own wicked wayes , which wee have not yet seriously considered : we tread in Ephrains sinfull steps , and therefore no wonder , if wee tast of Ephraims judgments , Hosea 7. 1 , 2. When I would have hesled Israel , then the iniqutiy of Ephraim was discovered , and the wickednesse of Sanaria , for they commit falshood , the these commeth in , and the troope of Robbers spoileth without . ( This is too true of England ) And they consider not in their hearts that I remembers all their wickednes , now their owne doings have beset then about , they are before may face . It was Ephraims fault , they did not set their hearts upon their wayes ; they did not say to their hearts , God remembers all our wickednesse , hereby they plunged themselves into heavy evils . It concernes us all to watch and pray , that such security betray not England into more devouring calamities . Be perswaded , I beseech you , as you desire to approve your selves good Christians , good Patriots , emprove the hand of God that now lyes upon England , to a more full consideration of your owne wayes . It is good logick , and as seasonable divinity , which the Prophet useth in ver. 5. Now therefore consider your waies , because God is angry with you , therefore set your hearts upon your wayes . Religion should teach Christians not onely to meet God in the way of his ordinances , but also in the paths of his providences . It was their sinne , Jer. 8. 6. when God observed their carriage and language in evill dayes , They spake not aright , they made perverse interpretations of Gods Judgements , no man repented of his wicked●esse , saying , What have I done ? The Lord expected that when hee spoke to them by his judgments , they should speake to them selves of their sinnes , saying , What have I done ? what have J done ? And if you will be awakened to consider your wayes by any judgements , then me thinkes by the Sword , and most of all by such a devouring Sword as is now drawne in England , it being so great signe of Gods high displeasure against us . Scarce ever any war managed with a greater Antipathy . As in the naturall body , Physitians account those Diseases most dangerous , which are morbi complbi●●●● , where there is a concurrence of divers diseases ; so in the body politick , we may call Warre , plag . compli●catissima ; War for the most part , especially if it continue long , brings with it cruelty and oppression , breeds , prophanenesse and Atheisme ; Germany hath had sad experience hereof , God grant England may not find and seele the same ! Therfore some Expositors observe upon those word , Lev. 26. 6. Neither shall the Sword goe through your Land : there is not onely a promise that they shall live in peace , and not be destroyed by the sword of their enemies , but that hee will keep the Sword from so much as going through the Land , because Armies of souldiers doe too often destroy Countries , not onely by fighting against them , but even by going through them . It were a seasonable study for us all , and an excellent point of wisdom for the greatest Counsellors , to find out the proper cause and remedy of these great evils which lie upon ENGLAND : wee may well say with the Prophet Jeremy , Chap. 9. 12. Who is the wise man that may understand this , and who is hee to whom the mouth of the Lord hath spoken , that hee may decalare it for what the Land perisheth , and is burnt up like a wildernesse , that none passeth through ? England hath a great stocke of prayers going in Scotland , in Germany , amongst the Protestants in France , and that gasping remnant in Ireland . Wee have had many solemne praying dayes at home , that this bloody Sword might be sheathed , we have often spoke that language ; Jer. 47. 6. O thou Sword of the Lord , how long will it bee ere thou be quiet ? Put up thy selfe into the Scabberd , rest and bee still . The Sword hath hither to answered us negatively , as in vers. 7. How can it be quiet seeing the Lord hath given it acharge against Askelon ? If God will charge the Sword in England to ride circuit from North to West , and so all over the Land , who can discharge it ? In the end of vers . 7. there hath hee appointed it . It moves by commission from God , and doth execution where , and as long as he pleases . Doubtlesse we may conclude , being the Warres are still protracted , there is something yet undone by us , which God expects from us . It was one of Solomons prayers to God , 1 Kings 8. 37 , 38. If there were a pestilence , if there were a Caterpillar , or if their enemies besiege them in the Land , what prayer and supplication soever bee made by any man , or by all thy people Israel , which shall know every man 〈◊〉 plague of his owne heart , then ●eare thou in Heaven thy dwelling place , and forgive . You have had many Parliament Fasts , but all this while it may bee you have not seriously considered your owne evill wayes ; you have not yet knowne every man the plague of his one heart , and therefore God hath not yet answered your former prayers . You are againe met upon a Solemne day , to humble your selves in your present straits , and to seeke Gods Face . As you desire the Lord should bee found of you , labour first to search and find out your owne bosome Achan . Wee feele by lamentable experience , the Lord still maintaines a controversie with the Land ; Mo●h and Ammon , Papists and Atheists , or any adversarics , though never so much enraged , could not fight against us , unlesse our sins put Swords into their hands . This is the worke of the time , when Gods hand is stretched out against us , this is the duty of the day when we professe selfe-humbling , then to be very inquisitive into our selves , that wee may ●ix our hearts upon our own wayes . Many of you are Great Senators , who may looke upon your selves in a double capacity , as private and publike Men , and so have just occasion to consider both your personall and publique wayes . When you begin to fasten your thoughts upon your own personall wayes , that you may truly understand your selves , and have a right apprehension of your own wayes ; be pleased to take these hints . First , do not only compare your selves with your selves , and your present wayes onely with your owne former wayes . That rule is too short . A hard-hearted Pharaoh , a wicked Herod may have some fits of goodnesse , some fleshly purposes and promises for God , and yet still the bent of the heart bee ingaged in evill wayes . Secondly , doe not compare your owne wayes with other mens wayes . That rule will prove crooked . You may be much better then some others , and not good in Gods account , not sound at the heart witnesse the Scribes and Pharisees . Thirdly , wisely compare your own wayes with the unpartiall Rule of Gods Word , inqui●ing whether your wayes bee Gods wayes . You have sent abroad an excellent Ordinance for a strict observing the Lords Day , reflect and inquire how you keep it your selves : And whilst you consult about Church and State Reformation , are you selfe-Reformers ? Do you indevour to walke in wayes of holinesse and righteousnesse before God all your dayes , as good first and second-Table men , giving both God and Man their due ? Againe , if you look upon your selves in your publick capacities , there will bee a great deale of work for consideration of your wayes , how you walk therein . You are advanced to this Honour , either by birth or by choyce , to bee the great Counsellors of the Kingdome . Hypocrisie in hearers , and flattery in Ministers are odious at any time , but most abominable upon a day of Humiliation . I cannot approve my selfe to God and my own conscience , unlesse I should knock at your doores who sit at the stern , and beseech you who are such publick Persons in the two Houses of Parliament , to consider your own publick wayes . To this purpose I will bee bold to propose these following Quaeres . Do not some of you walke in wayes of Opposition to a through Scripture Reformation of the Church ; and are too ready when the government of Christ is propounded , to speak their language , Luk. 19 14. Wee will not have this man to reign over us ? After you have had such elbow-roome for your lusts , are you not unwilling to take the yoke of Christ upon you , fearing the strictnesse of it ? Insomuch that you cannot heartily say the three first Petitions of the Lords Prayer . Hallowed bee they Name . Thy Kingdom come . Thy will bee done in Earth , as it is in Heaven . What saith Conscience to this Quaere ? Are there not some amongst you who walk in such wayes of dull indifferencie , and lukewarme neutra●ity , that though you do not oppose , yet you little care what becomes of Religion and Reformation , so you may bee quiet ? Provided you may have hopes to injoy your selves in your Palaces and your Parks , with your Hawkes and Hounds , and to swim in wonted Country contentments , without that slavery which is contrary to our English Spirits : as for Religion , whether any thing or nothing , how little do some of you care ? What answer will your Consciences give to this Quaere ? Are there none who pretending to Reformation , yet walk in such wayes of politick Selfe-seekings , and Selfe-servings , that they value their own ends , intersts , advantages , and private opinions , much more then the welfare of the Kingdomes , and the publick promoting the Cause of God ? must not all comply with their designes , stoope to their ingagements , concurre with their Opinions , otherwise they care not to hazzard the welfare of the whole ? O that all your consciences could give a satisfying answer to this Quaere ! Are there not such to bee found amongst you , who being got into warme and fat places , walk in wayes of covetousnesse and oppression therein ? as they in Micah 2. 1 , 2. Having porver in their band , they covet fields and take them by violence , and houses and take them away ; oppresse a man and his house , even a man and his heritage : yea , out of a greedy desire of gaine , doe not some falsifie the publick Trust , that they may feather their own nests , and make provision for themselves ? Are all your Consciences cleare in answering this Quaere ? Are there none amongst you who in your private Committees , and in the administring of publick Justice walke in wayes of une●●nnesse and partiality ? Sometimes revenging themselves on such as have displeased them , other times conniving at great sinnes , and high offences in such as relate unto them ; and too often out of meere favour , mis-imploy their power to make such of their friends Sequestrators , or other Officers , who both oppresse the Subjects and deceive the State . Under such ( who ever put them into their places ) many parts of poore England sadly groanes . Can you all with conscience of your own Innocency confidently answer this Quaere ? Lastly , suppose you could all wash your hearts and hands , and leave not somuch as suspicion of any of the forementioned evills ; yet are there not many amongst you who have been very remisse and sloathfull in Advancing Temple-work ? Have you been valiant for the Truth ? Have you been fervent in spirit serving the Lord ? Have you loved your God , who hath so gloriously preserved you in the midst of so many flames , with all your strength , improving all your Parliament power for him ? O have not very many of you minded much more the building of your owne House , then the rebuilding of Gods Temple ? What saith Conscience to this Quaere ? guilty or not guilty ? What if the All-seeing God should this day come downe amongst you , and search our Parliament , as once Hierusalem , with candles , Zep● . 1. 12. And if , as you have already Voted many of your Members out of the Houses , for their Delinquency , so the Lord should dismisse all others , as unworthy of such an Honourable Trust , who are still found within any of these ●ixe Rankes ; I appeale to your selves , would not this much lessen your number ? Other bee intreated , when the hand of God upon England calls for it ; you who are the Representative Kingdome , stirre up your selves and one another to consider all your wayes , Think , speak , and act , as in Lamentat . 3. 39 , 40. Wherefore doth a living man complain , a man for the punishment of his sinnes ? Let us search and try our wayes and turn again unto the Lord . This were very seasonable fruite for such a time as wee live in . Come wee now to the second Branch of that Co●nse●l which the Lord of Hosts , here gives them . Having called them to lock backward by selfe-reflection , ver. 17. Here hee quickens them to look forward , putting them upon Action . Goe up to the Mountain , and bring Wood , and build the House , and I will take pleasure in it , and I will bee glorisyed , saith the Lord . The Temple was long in hand before it could bee finished ( some say a above an hundred yeeres , till the time of Darius Nothus , b others who cast it upon Darius Hystaspis , reckon it about eighteen yeeres , ) there was Prophet upon Prophet , and Counsell after Counsell , yet all little enough to perswade them to Go up to the Mountain , and build the House . Whence Observe , Temple-work is not easily , not suddenly accomplished . If you please to read seriously the Story of Ezra , there you may perceive the many obstructions the Jews met with in rebuilding the materiall Temple , and then to compare what Luke saith in the Acts of the Apostles , there you shall see as great impediments to retard the Apostles , in building the Spirituall Temple , the Church of Christ . Rehum the Chancellour , and Shimshai the Scribe , were not more desperately set against Zerubbabel and his Associates , Ezra 4. 7 , 8. then the Rulers and Elders , and Scribes , Annas the High Priest , and Caiaphas , and John , and Alexander and as many as were of the kindred of the High Priest ( the whole fraternity of the Jewish High Commission combined together ) did indevour to hinder Peter and John in laying the foundation of the Spirituall Temple . See Act. 4 , 5 , 6 , 15 , 16 , 17 , 18. how they convented , threatned , and would have silenced them , Commanding them not to speak at all , nor teach in the Name of Jesus . Temple-work is of that holy nature , that it findes a great Antipathy in most peoples spirits . The building of Gods house , wherin hee requires to bee worshipped and served according to his own will , doth so much crosse the wils and lusts of carnall men , that they cannot bee brought to comply with it . They are not willing to bee personally reformed , and therefore imploy their power and policy , their strength and wit , to oppose publick Reformation ; They who desire not themselves to bee built up a spirituall bonse , and to bee an holy Priest-hood , to offer sacrifices unto God , will not heartily promote Temple Work . Temple work meets with implacable opposition from the Devil , which much hinders the accomplishment of it , as in Rev. 12. 2. when the Church was travelling with Christ mysticall , and pained to be delivered , under pangs of persecution , to bring forth a glorious birth , there was a great red Dragon , having seven heads , and ten hornes , and seven Crowns upon his heads , ver. 3. Which stood before the Woman which was ready to bee delivered , for to devoure her childe as soon as it was born , ver. 4. Here you have Satan and his Vice-roy the Roman Emperours , red with fury and the blood of Saints , having seven crowned heads , that is , seven kindes of Governments successively ( as Kings , Consuls , Tribunes , Decemvirs , Dictators , Emperours , and Popes ) having ten hornes , that is , ten Kingdomes , into which the Empire in the time of the last head is rent ; This Dragon continually watched how to crush the Church of Christ , like Pharaoh and Herod , in the birth and infancy of it . Hee well knows that the advancing of Christs Kingdome , in the building of the Temple , is the ruining of his usurped Dominion , which exasperates him so much that hee will muster up all his Forces to hinder the progresse of it . The Adversaries of Temple-work are very subtile and industrious to raise such prejudices against it , as may cloud the glory of Reformation . This is often whispered , though most unjustly , as if the Reformers would make , not a Renovation , but an Innovation , and as if they would erect a frame of Church-Government , opposite to Civill Authority . What the Devill , what the Jesuites , with all the seed of the Serpent can devise , shall bee throwne in as blocks in the builders way ; they will still do their utmost to cast mountaines of difficulty ; to keep off Zerubbabel from adding the top stone . The cordiall Instruments to carry on Temple-worke are but ●ew in comparison of adversaries , and some of them too often either grow weary and sloathfull , if not treacherous , or being swayed by earnall policy , degenerate into selfe-seekings , and selfe-servings , and others , from whom much is expected , so miserably divided amongst themselves , that in stead of combining against the common Enemy , to advance the building of Gods House , they fall into sharpe contestations one with another , whereby Temple-work is most unhappily obstructed , England is like to find the sad experience of this as well as Germany . Power and Authority , which have the great influence , are seldom so happy as to bee imployed and improved readily for God , which occasions many delays in Temple-work . 1 Cor. 1. 26. Not many mighty men , not many noble are called , either to injoy Salvation in Heaven , or to do great Services on Earth . Cunning adversaries know how to flatter Princes , to abuse their Greatnesse , to hinder Goodnesse . Diverse of the Persian Governours acted successively in an opposing or hindering the re-building the Temple , before a Darius could be found who would resolutely promote the finishing of it . There were many Generations of bloody persecuting Nerves amongst the Roman Emperours , before one Constantine who would imploy his power to advance the building of the Christian Church . God will be All in all , and especially acknowledged in Temple-worke , and therefore suffer it to bee carryed on through such delayes and difficulties , that wee shall have evident reason to cry Grace , Grace , to the Lord of Hosts , as in Zach. 4. 7. In the beginning of this Parliament , the Counsels of Reformation did move very vigorously , as if the work would have been suddainly done , People began to eye the Creature too much , and to set up some second causes too high , advancing them even into Gods Throne . The Lord hath since taken from us by death , divers zealous and worthy Instruments , and suffered so many intervening rubs to hinder our dispatch of Temple-work , that we are taught to eye God more , and now to speak this Language , The zeale of the Lord of hosts will perform this , Isai. 9. 7. If Temple-worke bee not easily , not suddenly accomplished , Then why should any bee offended with delayes and difficulties in the present work of Reformation ? Gods glorious works have ordinarily small beginnings , are carryed on without externall pompe , and for the most part make very slow progresse : this possibly may offend carnall spectators ; but our Saviour pronounces all them Blessed , who shall not bee offended in him , Matth. 11. 6. How mean so ever hee appeare in his word , or in his workes . God hath laid the Foundation of a glorious Temple for himselfe in England , The work indeed hangs long in our Zerubbabels and Joshuahs hands , many are herewith much offended and discouraged ; Bee pleased to read over the Story of Gods Providences about the building and reforming of his Church from time to time , you shall then finde the motion in Temple-work is seldome quick . Great works as well as great bodies move but slowly . By the good hand of our God upon us , there is a beautifull Fabrick of his House , ( as neere as wee can according to the Apostolicall pattern ) preparing amongst us , and some such things are already done towards it , as will bee of singular concernment both in reference to the Honour of the Lord himselfe , and also to the comfort of the Inhabitants . In stead of the High Commission , which was a sore scourge to many godly and faithfull Ministers , wee have an Honourable Committee , that turns the wheele upon such as are scandalous and unworthy . In the roome of Jeroboams Priests , burning and shining Lights are multiplyed , in some dark places of the Land , which were full of the habitations of cruelty . In the place of a long Liturgie , wee are in hope of a pithy Directory . In stead of Prelaticall Railes about the Table , wee have the Scripture Railes of Church Discipline in good forwardnesse . Where Popish Altars and Crucifixes did abound , wee begin to see more of Christ crucifyed in the simplicity and purity of his Ordinances . In stead of the Prelates Oath , to establish their owne exorbitant power , with the appurtenances , wee have a Solemne Covenant with God , ingaging us to indevour Reformation , according to his Word , yea , and the extirpation of Popery , and Prelacy it selfe . Who could expect that such great matters should bee easily and suddenly effected ? Yet still you must make account the Devil will besti●re himselfe to ralise all the Forces hee can , from Hell , or on the Earth , to hinder the progresse in this Blessed work , and admit your hopes should yet hee deferred , however suffer not your Spirits to sinke with discouragement . In these delayes the Adversaries may have one designe , hoping hereby to undermine the building , before it bee finished ; but the wise God hath another designe herein , hee knows how to take the wise in their own craftinesse , and through their retardings to carry on Temple-work with great advantage ; All our delayes and difficulties may prove the Lords method to fetch off peoples Spirits , to close more fully with his own work . The businesse of Church-Reformation , stuck here most of all , even in the reluctancy of the peoples minds against it , and their indisposednesse to comply with it , as in good Jehosophats dayes , The high places were not taken away , for as yet the people had not prepared their hearts unto the God of their Fathers , 2 Chron. 20. 33. Our Temple-work was no more forward , because the hearts of the most of England have been so backward to it . Behold here the admirable providence of God , how hee hath improved the lengthening of our Troubles ; Hereby hee hath by little and little moulded peoples spirits to a more plyable disposition , and made many much more ready to concurre in the building of the Temple , in the Advancing of Reformation . When the warres began , thousands in England who in a humour would have taken up Armes to fight for the Prelacy and the Service-Book , have been so hammered and hewed by the continuance of Gods Judgements upon us , that now they are come to this ; Let the Parliament and Assembly doe what they will with Prelacy and Liturgie , so the sword may bee sheathed , now Truth shall bee welcome , so they may have Peace . O then , why should not you hold up your courage and confidence in the midst of all obstructions and difficulties ? God walkes towards you in his ordinary pace . You have already reaped such good fruits as will helpe to beare the charges of our long delayes . The Lord hath hereby facilitated the rebuilding of his own house . There are wise men who think our Reformation would have been very low , had not God raised the spirits of our Reformers by the length of these multiplyed Troubles . It hath been more then once observed by such as looke on , that when our Parliament Spirits have begunne to faile and sinke , then some Plot or other of the undermining adversaries hath been discovered , whereby they have been quickned to the Lords work , and when they have begunne to clash and divide amongst themselves , then hath appeared some common danger , wherein they were all involved , and so have been happily reunited for the publick welfare of Church and State . God knows how to make all events subservient to his own purposes . You read in Isa. 1. 25. 27. Before Zion shall be redeemed with Judgement , hee will purely purge away her drosse , and take away all her Tinne . Here was much drosse in England , both of persons and things . Wonder not if they bee not suddainly or easily removed . Many drossie persons and things have been taken away by the length of these troubles , which otherwise in all probability would still have clogged us . As in matters of State , the civill Sword being so indulgent , would not take off Delinquents , therefore the Lord still renues the Commission of the Militarie Sword , to doe Justice till his Counsell bee fulfilled . So in the Affaires of the Church , many poore deluded people in England were fond of their needlesse Ceremonies , and ready to dote on some Babylonish trinkets , who probably would not have been weaned from them , had not God whipped them off by the continuance of these troubles . You have the greater reason to bee satisfyed under his hand ; who hereby makes us more willing heartily to return from Babylon to Hierusalem , that wee may goe up to the Mountaine , and build the Lords House : And so I hasten to the last observation out of the eighth verse . Goe up to the Mountain and bring wood and build the house ; It is doubtful to some Expositors what Mountain is here meant , whether mount Moriah , where the former Temple was built , that it might there bee raised againe : Or whether it bee Lib●nus , and that they should goe up thither to cut trees , and so carry them to Hierusalem , to build the Temple . In reference to the main purpose , both will come to the same , the Lord cals upon them with expedition to build his House . Go up to the Mountain . You must ( saith Hierom ) Ascend from the Vallies to the Hill , call off your mind from earthly things , if you would build the Temple of God . Ambrose glosses upon it . Ascendite in montem Scripturarum caelestium , &c. Goe into the Mountain of the Heavenly Scriptures , cut there the Tree of wisedome and life , &c. Let us leave these Allegories , and with Junius imbrace that which the whole series of the words most cleerly holds forth . The Lord here puts them upon a course how to recover themselves from under those evils which lye upon them , hee bids them shake off their sluggishnesse , breake through opposition , goe up to Sion , and build the Temple . Hence observe ; To set seriously and readily about building the Temple is a most compendious way to obtain favour from the Lord of Hosts when his hand is lifted up against a people . The Lords great designe here on earth , is to prepare a Temple to raise a glorious Throme for his Sonne in his Church : This is the tenour of his promises , I will make thee an eternall excellency , a joy of many Generations , Isa. 60. 15. His providentiall dispensations runne this way , Isa. 62. 6 , 7. I have set watchmen upon thy walls O Hierusalem , which shall never hold their peace , till hee make Hierusalem a praise in the earth . In the materiall and spirituall Temple this was his great worke , what was typified in the one , shall bee gloriously accomplished in the other , Hag. 2. 7. 9. there hee doth ingage his favourable presence . In this place will I give peace , saith the Lord of Hosts . Hence by his Prophets the Lord did so much incite the Jews to expedite this worke . Hereby he trayned them up to the expectation of Christ , and to faith and hope in him who was represented by this Temple ; hereby they might be led Heaven-ward in the exercise of the duties of piety whilest they are imployed in Temple worke ; yea indeed the neglect of the building of this House would argue much prophanenesse of spirit , it being the place which God himselfe appointed for his solemn publick worship . But I need not look further then the Text it selfe , which hath native strength in it to confirme the observation . Behold here a double Reason to quicken you all , as you desire favour and rest in these troublous times to bee diligent in building Gods House . The first reason speakes to their selfe-love . And I will take pleasure in it , Ero propitius in ea , as Calvin reads it , with others . There you shall meet my blessing , there you shall have the priviledge to seeke mee , and the happinesse to find mee . There the Lord had by his promise engaged his owne gracious presence with his people , and his acceptance of their prayers and services . Compare 1 Kings 8. 29. with Deut. 12. 11. My name shall bee there ; and there should bee his eye , his eare , and his hand , according to their exigents . The second reason suits as much with his owne glory , And I will bee glorified , saith the Lord . Gods people have three glorious and gracious aspects of their heavenly Father ; in Christ , in the Church , and in Heaven : Hee first looked upon them in Christ from eternity , and they may behold him in Christ ; then they meet him in his Church , in his house here upon earth ; and afterwards shall come to enjoy him everlastingly in He●ven . And indeed for the present , wee never see so much of Gods glorious goodnesse in Christ , wee never see so much of the glorious hopes of Heaven , as when wee converse with God in his owne house . There hee doth shew to his people most of his glory , manifestative , hee is glorified , and then also his people do active & objective , glorifie him , both in the building of his house , and worshipping him therein according to his will , Psalm . 102. 16. When the Lord shall build up Sion , hee shall appeare in his glory . Is building Gods house the ready way to obtaine Gods blessings ? Then , as you desire to approve your selves friends to Englands tranquillity , take heed you bee not found , either Retarders , or Vnderminers of the building , in these times of Reformation . The first Item shall be against Retarders of Temple-work , who are of two sorts . First , prophane Atheists , who cannot endure to thinke of any such Reformation as will confine and straiten them in making provision for their lusts . There are too many of all rankes who combine in this confederacy . They are not onely poore Peasants , the prafanum vulgus , who quarrell against the strictnesse of Reformation ; I wish none of our great ones were to bee found in this Catalogue . I feare many of our Ministers will help to fill it up . When Christ was to come into his Temple , there needed a John Baptist to prepare the way , to make the mountaines l●w , and the rough places plaine , and all little enough , Mal. 3. 2. But who may abide the day of his ●omming ? and who shall stand when bee appeareth ? For hee is like a Refiners fire , and the Fullers sope . In such a posture Christ appeares in England , in these Reforming times , which makes profane ones who are not willing to be refined , retard what they can . Secondly , Carnall Selfe-Seekers are deeply guilty of retarding Temple-worke ; , you shall find in 2 Tim. 3. 2. 4. there is a wicked Regiment , a wretched conspiracy of such men as make the last times perilous . In the very front comes selfe-love , ver. 2. Men shall bee lovers of their own selves , and withall , ver. 4. Such as are lovers of pleasures more then of God . They who value their carnall-selfe at so high a rate , that they will preferre their owne ends , their ease , their pleasures , any thing of themselves before God and his Honour , will bee ready upon every occasion , to hinder Reformation , and will rather imploy their wit and influence , to keep down Gods House , then that the building of Gods House should occasion the pulling down of their beloved carnall-self . The second Item is for underminers of Templework , of whom there are likewise two sorts , swayed by two different undermining principles : First , Such who would have nothing jure divino , nothing stand by divine right in Church affaires , but resolve all wholly into State power , and civill policy . Gods House will never bee built but by the Line of his own word . Moses had the pattern of the Tabernacle , Solomon of the Temple , and the Apostles of the Christian Church as the Lord directed . Doubtlesse there may bee an extreame on both hands , some would winde up jure divino too high , and seek an expresse institution for those things which are dictated by the very light of reason , common to all , or wrapped up in the generall Rules of Scripture . Others are so much afraid of jure divino , that they would turne it out of the Church , and bring all to jure humano ; and so farre subordinate the Church to the State , that Jesus Christ the Lord of the house , shall not bee allowed either to build or rule his own house according to his 〈◊〉 . I confesse it is good to bee wise herein , not to put the stampe of Jus divinum upon any thing , without cleare warrant from the word of God . And withall , as you are to bee carefull that you doe not 〈◊〉 prudentials into the Throne of Divine institution ; so you should beware , that you seek not to bring down divine Institutions into meere State prudentials , lest you bee found underminers of the Lords Temple . Bee not shie of Jus divinum , where you have verbum divinum for it . The Kingdome of Christ is not inconsistent with any Civill policy , which tends to the publick good ; it never hurts any States but such as do oppose it , them indeed it will break all to peeces , witnesse the foure Monarchies one after another . Secondly , Such who would have a toleration of all wayes of Religion in this Church ; These would lamentably undermine the building of Gods house amongst us , as being so contrary to the indevouring of a Scripure reformation unto which wee have so solemnly ingaged our selves . Doubtlesse the word of God holds forth one true way of Religion in the Christian Church . Let there bee a most exact inquiry what Latitude the Scripture doth allow for different opinions and practises in that one true way . But to set the doore so wide open as to tolerate all Religions , to make London an Amsterdam , ( which yet some contend for , and would now bee content to tolerate Popery it selfe , so they might enjoy their own way , though not many yeeres since their spirits would have risen at the mention of such a thing in England ) is such an undermining of the Temple , that this would soon pull down Gods house here , but never build it up . God forbid that any of you should bee sound either retarders or underminers of such a worke . If the advancing of Temple-work bee the most compendious way to obtain the blessing of the Lord of Hosts : Then ( Right Honourable and Worthy Senators ) as you desire to contribute towards England welware , quicken your selves and one another to diligence in building the Lords Temple . The more you desire to see your own decayed houses , and estates repaired and setled , bee the more zealous and faithfull in re-building Gods house . It may bee the wise God will not suffer you to injoy your Palaces , till you have finished the work of Reformation , that hee may injoy his Temple . I desire you may remember all Gods diverting providences , working for your good , that your active prudence may bee ingaged for his service . Had not the Lord of Hosts diverted the Kings Army from comming up towards London , when they had gotten Bristoll , and the Earle of New-Castles Forces from comming up to the then Associating Counties , when hee set down before Hull ; yea , had not the Lords mighty hand kept Prince Ruperts formidable Army from comming Southward , when hee had got so great an advantage by raising the Siege at Yorke ; how much more sad might Englands condition have been before this time ? And I hope you will upon this day of humiliation so wisely observe his humbling providences in our present straites and troubles , that you may bee awakened to a more serious consideration of your own wayes , and in an holy revenge of your former negligence , set your selves upon the building of the Lord Christs house . O that there were amongst our Nobles and Gentry , many more of Davids spirit , who made great preparations for the building of the Temple , 1 Chron. 22. 5. Yea in his trouble hee prepared for the house of the Lord , ver. 14. They have had a large share in these devouring troubles . Much of the blood of our Nobles and Gentry hath been spilt and many of their houses and estates ruined in this unnaturall Warre , as if the Lord had a speciall quarrell against them , intending to staine the pride of their glory . The Lord make them wise who remaine to study Gods meaning herein . Certainly this were a good improvement of it , for you who have been preserved to consecrate your lives , your Honour , to the honour of your good God , in the building of his House . Quest . What preparations should wee make for the building of Gods House ? what may wee do towards it ? Answ. Bee pleased to accept of these few plain directions , improve your interest and influence for the acting of them . First , Downe with the old building of Popery and Prelacy . The Pope hath been raising himselfe a pompous palace , for many yeeres together , upon Christs ground , a great incroachment upon our deare Saviour , who is King of his Church , which must come down , it is designed to ruine , Rev. 14. 8. Prelacy was the Scaffold whereby this building of Popery was raised to so great an heighth , and now many would retain it as a crutch , to support tottering Babylon ; Make good your Solemn Covenant ; If you are not in a capacity for the overthrowing of it by the exercise of the Legisative power in a Bill ; it 's worthy your wise consideration whether it were not fit to doe what you can by passing an Ordinance of Parliament against it . Secondly , , when you have pulled downe the old building , leave no rubbish upon the place . It was an unhappy defect in former Reformations , though some of the grand Idols were removed , yet still there was so much Babylonish sfuffe left behind , which now hath occasioned great trouble . Away with Ceremonies , Altars , and Crucifixes , away with the Popes Canon Law , or whatsoever may give any occasion to Samarit an builders , to make such a mixture in the Church , as is contrary to the simplicity in Christ , 2 Cor. 11. 3. which should bee the rule of the Churches Conformity . Thirdly , Lay a good foundation , in the building of Gods house , Christ in his Gospell a sure foundation , Isa. 28. 16. The foundation is both the strength and the rule of the building , to which it should be commensurate : There is a foundation personall , Christ himselfe , 1. Cor. 3. 11. and doctrinall , as hee is held forth in the doctrine of the Prophets and Apostles , Ephes. 2. 20. The more you minde these in the worke of Reformation , the more glorious house you will raise for God to dwell in . Fourthly , Look to the superstructions , when you have laid a good foundation . Doe not multiply humane inventions , in stead of divine Ordinances . Consider what Offices , what Administrations the Lord of the house hath prescribed in his Word . Hee hath given Pastors and Teachers , Ephes. 4. 11. Hee hath set in the Church , Helpes , Governments , 1 Cor. 12. 28. not helpes in government , ( as it is in some Copies mis-printed ) but Helpes , Governments , which most learned Expositors make to bee Deacons , and Ruling Elders , to assist the Pastors and Teachers ; Let us not bee afraid of admitting such as God himselfe hath prescribed ; there is no better way of building Gods House , then out of his own Materials . Fifthly , Labour to approve your selves lively stones , spirituall Temples to Jesus Christ , then indeed you will adde very much to the building of Gods house : 1 Pet. 2. 4 , 5. The Apostle represents Christ as the Living Stone , and if you come to him as lively st●nes , yee are built up a spirituall house ; Temple-worke will not bee advanced by dead stones . Sixthly , Improve your Parliament power , to multiply builders in the Church . Poore England complains under three great defects : First , Schooles and Vniversities are much decayed , where builders might bee prepared . Secondly , Ordination is wanting , whereby they might bee solemnly set apart for so great a service . Thirdly , Maintenance to incourage them in their work , is miserably , and scandalously poore in many places . Reckon it your Honour to cherish the Seminaries of Religion , and Learning , that many Candidates for the Ministery may bee trained up there . Bee pleased to quicken your Counsels in ripening the Ordinance for Ordination , according to the advice of the Assembly , presented to the Honourable Houses , that such as are able and willing to helpe to build the Lords House , may bee admitted to the work ; And let your wisdome contrive how the Lords builders may have a sufficient , an honourable , and a certain maintenance . How much might an Ordinance for the reviving of the Ecoffees to recover Impropriations conduce to this happy purpose ? Hereby shall you bee renowned amongst those who have done much to helpe to build the old waste places , and to raise up the foundation of many Generations , and you shall bee called the Repairers of the breach , the restorers of pathes to dwell in , Isa. 58. 12. which is a promise made to such a Fast , as God hath chosen . As I began , so I will end with the counsell of the Lord of Hosts , which hee backs with much sweet incouragement to such as are ready to build his house , Zach. 8. 9 , 10 , 11 , 12 , 13 , 14 , 15. Let your hands bee strong , feare not , let your hands bee strong . FINIS . Errata . Page 1● . l. 25 for retite in words , ● . inwards , p , 17. l. 9. ● . so , p , 21. l. 33. ● . flashy . Notes, typically marginal, from the original text Notes for div A43819e-210 See Bloody Tenent . 1. Cor. 4. 7. Isa. 43. 4. 1 Chr. 22. 16. Notes for div A43819e-1550 Preface ▪ Search the method of the books of Scripture amongst themselves . See Ludo● . Capel . Hister . Apostol. See Danaeus his Presace to Comment . on the small Prophets . See Paraeus in his Prol●gom . on the Epist. to the Romans . 〈◊〉 Nehemia● . In reading Scripture compate Historicall and Propheticall bookes . Verse 1. Note . See Sleiden Comments . Psal. 102. 13 , 14. Marke the constellation of divine Providences in Scotlands and Englands Reformation . Verse 2. Note . A strong antipathy against rebuilding the Temple in all ages . Verse 3 , 4 , 5 , 6. 2 Sam. 7. 2. Division of the Text . 1. Observat. V. Bish. Lake Serm. 8. on lsa. 9. 7. Exerci●● , 1 A●●pia . 2. Propter ordinem 3 Propter obedientian . V. Paraeum in Genes . c. 2. v. 1. Vse 1. Instruction . Ephes. 3. 10. 1 Pet. 56. Vse 2. Caution against carnall feare in conflicting times . On Marsionmoore , July 2. 1644. Vse 3. Direction . Ingage the Lord of Hosts by Prayer . Oratio lenit . ●●chryma cogit . Vide Paraeum in Gen. 32. Praying Christians shall bee wrastlets . Junius renders it , Decres 〈◊〉 millum . And the Geneva , ten hundred thousand . When you play , single out the most prevailing Arguments . Appeal to the Lord of Hosts . Act as well as pray in times of trouble . 2. Observ. Ponite cor vestrum super vias vestras , i , expendite quaeso negotiorum vestrorum eventus atque successus . Inspicite penitius ut res vestiae sele habeant , & mox aperta videbi tis Dei vobis irati argumen ta . Gualt. in Hagg. Excellency of self-considering . Quest . Answ. 1. Reasons why conside●ation of our wayes is so seasonable in times of trouble . 1 Kings 8. 47. 2. Cor. 6. 17 , 18 Vse 1. Instruction . Error . 1. Error . 2. 1. Pet. 4. 15. Aliono●umm . spectores , 〈◊〉 . Alieni specul●tores , Cypt. Vse 2. Caution . Against carnall security under Gods hand . Prudens ● spicit inspicit prospicit Security in sins lengthens Englands calamities Vse 3. Exhortation Let Gods hand lead you into your selves , to consider your owne wayesa . The Sword a grievous evill . Levit. 26. 25 Jer. 9. 16. It were excellent wisdome to know the cause and remedy of Englands●vill● . Plaga anini j● 1. Now tank●n patint●● mala quae cernun●●● , 〈…〉 & al scond●●a quae lantum ille nov●● qui ea pati●● , & conscientiae , reclamatronem 〈…〉 peccata , Pet. Mart. in locum Directions in considering your personall wayes . Luk. 1. 75. Some quaeres in the considering of our publick wayes . 1 Quaere . 2 Quaere . 3 Quaere . 4 Quoere . 5 Quaere . 6 Quaere . Jer. 93. Rom. 12. 11. Luk 10 27. a See 〈◊〉 his Chron. b See Lausbergn● . 3. Observ. Compare Ezra and the Acts of the Apostles . Reasons why Temple-work is not easily , not suddenly accomplished . Reas. 1. An Anripathy in the most against it . 1 Pet. 2. 5. Reas. 2. The Devill implacably opposite to it . Rev. 17. 12. Exod. 1. Matth. 2. Reas. 3. Adversaries subtile and industrious . ●ach . 4. 7. 4. Reas. Instruments 〈◊〉 and 〈◊〉 . Reason 5. Power and authority seldom forward to incourage it . Reas. 6. God wil be acknowledged All in all therein . Vse . No reason to bee so much offended with out delayes & difficulties in Reformation Great things done in England towards Church Reformation . 1 Cor. 3. 19. Temple-work goes on in the midst of all our troubles with advantage . Montanus . Hierome . Qui inf●a teiram habitant non possunt aedificare Templum Dei . Ambros p. 12. 4 Observat. Quomodo quaerenda fuit ejus gratia nisi ut in Sanctuarium venirent , ac inde rursum conscenderent animis et fide in 〈◊〉 , Calv. Reas. 1. Their advantage . Visible speculū praesentia meae enter v●s Calv. Reas. 2. His own glory . Vse 1. Caution . Two sor●s of Retarders of Temple-work 1. Prophane Atheists . Isa 40. 3. 2 Carnall selfe-seekers . Two sorts of underminers of Temple-work . 1 Some would allow nothing by divine right in the Church . I ●ame wisely to disting●●●h betwixt Christs Institutions , & mans prudennails . 2. others would allow a Tol●ration of all Religions in the Church . Remember the Covenant . Vse 2. Exh●●tation Remember Gods diverting providences for our good . Improve humbling providences . Directions how to help● forward the building of Gods House . 1 Down with the old building . 2. Away with all the rubbish 3 Lay a good foundation . Fundatto fundaussima . sun . 4 Look to the superst●●ctions 5 Approve your selves lively stones . 6 Multiply Builders . The ordinance for Ordination is since ●ully passed . Salarium ministri sit , 1 Sufficiens . 2. Honorificum . 3. Fixum . 
A44938	----	A fast-sermon, preached to the Lords in the High-Court of Parliament assembled on the day of solemn humiliation for the continuing pestilence, Octob. 3, 1666 and by their order published by George, Lord Bishop of Chester. Hall, George, 1612?-1668. 1666 Approx. 47 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A44938 Wing H335 ESTC R228 13648603 ocm 13648603 100964 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44938) Transcribed from: (Early English Books Online ; image set 100964) Images scanned from microfilm: (Early English books, 1641-1700 ; 789:21) A fast-sermon, preached to the Lords in the High-Court of Parliament assembled on the day of solemn humiliation for the continuing pestilence, Octob. 3, 1666 and by their order published by George, Lord Bishop of Chester. Hall, George, 1612?-1668. [2], 30 p. Printed for Timothy Garthwait, London : 1666. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms VII, 9 -- Sermons. Fast-day sermons. 2008-03 TCP Assigned for keying and markup 2008-04 SPi Global Keyed and coded from ProQuest page images 2008-05 John Pas Sampled and proofread 2008-05 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A Fast-Sermon , Preached to the LORDS IN THE High-Court of Parliament Assembled , On the Day of SOLEMN HUMILIATION for the continuing PESTILENCE , Octob. 3. 1666. And by their ORDER Published . By GEORGE Lord Bishop of Chester . London , Printed for Timothy Garthwait , 1666. Psal . vii . 9. O let the wickedness of the wicked come to an end , but establish the just . THat our Plague-sick Land may be healed , That the destroying Angel after his slaughter of so many thousands and Ten thousands , may be bidden to return his Commission as sufficiently executed , This is the aim ; and business of our solemn convention and posture of Humiliation this day , a Humiliation , which as long as it hath been continued , I wish it were yet well begun , we are both called , and concerned to seek the face of our infinitely incensed God ; and we have answered , Thy face , Lord , will we seek . But that we may seek him not in vain , we must seek him in earnest ; and the holy Prophet is our ready Monitor , If you will seek him , then seek ; do it to purpose : And he seems , me thinks , to pull us on , whom he sees negligent and dilatory , Return , come , seek him in earnest ? But so we may , and yet in vain , if we seek him not in a right order : we know there was a breach of God upon his people once for this , That they sought him , but not in a due order : And certainly , the right order of removing judgments is , a causa ad causatum ; beginning with the cause ; taking away that , that the effect may cease : That a fire may be put out , the fuel which feeds it , must be withdrawn , or well quenched : That there may be no foul weather , there must be no condensed clouds , no foul vapours exhaled : That there may be no Plague to be deprecated , there must be no plague of the heart cherished , for there it begins , That the sores and breaches of a Land under which it mourns and shakes , may be healed , the backslidings of that Land must be healed , Here is a short course , and a sure issue ; Let wickedness come to an end ; — let pestilential manners cease , and the pestilence hath nothing to seize upon ; Pray down the one , and you pray off the other . Now you see the Text is proper , natural , and right to our purpose ; God make my sudden thoughts upon it as kindly operative upon all our hearts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , healing , sound , wholsom words should be spoken by us at all times , but at such a time especially , that they may be medicinal and preservative to drive away , to keep off infection , to restore health to the daughter of Gods people , the cure is much in our selves , as the cause of the disease is altogether in us . Wickedness to come to an end ? This is not iniquum petere , but is it not in auditum petere ? Well might this be the option , the wish rather then prayer of David the good King ; but the prediction of David the Prophet sure it could not be ; For to what time could it be calculated ? or when should these things be ? Not till there be a new Heaven , and a new Earth , a more pure , holy and happy age then ever yet was , and much less is like to be . Let the wickedness of the wicked come to its heighth , so as to reach up to Heaven ; let the measure of iniquity be filled up , and running over ; let the manners of men be so superlatively and profligately vicious that they cannot be worse . If the Text had been thus , this age would bid fair for the fulfilling of it , but not otherwise ; and to any one who will measure the acceptableness and energy of a prayer , by the likelihood of its success and return , this looks like a prayer quite lost , and sounds like that strange Absolution which was pronounced over a great sinner , Deus tui misereatur si vult ) & condonet ( quod non credo . ) But God forbid we should cast all those prayers as vain and unacceptable , which do not obtain their expressed effect : We pray in our Letany , That God would have mercy upon all men ; We know he will not , or rather , in honour he cannot ; yet it is a very acceptable piety , and duly extensive charity , to pray so ; For would God have all men to be saved , and would not we ? Is it a scruple to put as many into our prayers , as our Lord Christ did own dying for ? Or are we afraid , lest the many prepared mansions in Heaven should be over-filled , though there were as many blessed Saints as Men ? My prayer returned into my own bosom , ( said this man after Gods heart , Psal . 35.13 . ) such a return and reserve at least there is of every good mans Prayer , if it obtain no more ; I do not say , this Prayer here did onely return into Davids bosom ; I know the contrary , His enemies did feel the force of it . And whoso looks into the occasion of this Psalm , and considers how it was with this best of Kings , and Men , will see particular urgent reason for this Prayer , That wickedness might come to an end ; For was he not hard beset with inveterate , irreconcilable Enemies ? with false , treacherous Friends ? Of his Council , of his Houshold , of his own Loins ? Plotters against his Person ? Disturbers of the peace of his Kingdom ? There was no end of the malignity , nor like to be , unless the Divine Providence would give a strange check and stop unto it ; therefore as if he did point at such particular persons , ( the perpetual thorns in his side ) at Achitophel , ( saith Theodoret , but there is no good synchronism in that ) at Saul , ( say Cajetan and Lyranus ) he devotes them to the Justice of God , and in their destruction assures and foretells his own establishment : It may be the unhappy Fate of the best of Princes , That all the most obliging graciousness of his Government , shall not endear him to ungracious Subjects ; his Golden Scepter shall gain no more to his obedience , then the Iron Rod of a Usurper did : Wickedness will still have its Attempts , and there is no security from them ; smoaking Firebrands laid together , will be quickly ready to take fire , and set all in combustion ; but as happy is , the issue may help all , That wickedness , shall come to an end ; it shall be taken off , and shall not be able to hinder the establishment of his Throne ; and that it may be so , prayer must be made to the righteous Punisher or Restrainer of the wicked , and establisher of the just , O let the wickedness of the wicked come to an end . But what ? do we find David here devoutly cursing his Enemies on his knees ? — Tantaene animis Coelestibus Irae ? Consumet nunc malum impios , so the Interlinear . He wishes a present Consumption upon them , destruction upon them , ( as the Chaldee ) They who thus understand him , do suppose his aim to be onely at the more malicious , implacable Enemies of Gods Kingdom , and his , according to that other passage of his , Be not merciful , O God , unto them who offend of malicious wickedness , ( to men of Saul's spirit . ) But you may also ( if you please ) find some charity and tenderness appearing through all that anger ; for as elsewhere he said , Psal . 141.6 . I will pray yet against their wickedness , or against their mischiefs , not against their persons ; so here he doth no more : It is ( if you observe ) destructur malitia , not let them , but let their wickedness be destroy'd , and come to an end ; and to confirm this , when David seem'd most exasperated , so that he could not contain from a Confundantur , Let them be confounded ; yet he did not curse , but bless the men , even in that , as he interprets himself , Confound them ( that is ) in their imaginations ; and Psal . 83.16 . Let their faces be filled with shame , but eo consilio , that they may seek thy Name ; as if he did strike purposely at their wickedness , and yet would save their persons if he could : And the charitable gloss which Sr. Basil puts upon this prayer of his , is , That they may repent of their wickedness , and be reclaimed , and not infect others . But how St. Austin , Jerom , and some others with them , primae Cerae , could think that David here look't as far as to the Jews , Crucifiers of Christ , praying , That they might accomplish their wickedness , and so hasten the accomplishment of the redemption of Mankind , I confess I am too purblind to see so far off : Well , in praying , O let the wickedness of the wicked come to an end . 1. This supposition is clear : Wickedness ( if let alone ) will be interminable and Infinite ; there will be no end of the provocation , nor of the mischief of it . 2. Upon this the Inference will be strongly inforced , In Policy as well as in Piety ; it should not be let alone , but provided against , and prayed against . You have heard it often said by Divines , That every ungodly person sins in eterno suo ; the passage was St. Gregory's , Justum ut qui in suo eterno peccavit contra Deum , in Dei eterno puniatur : If the man we speak of , might live so long as his wickedness would live , and be continued , it would be to the days of Eternity ; for so saith he again , Iniqui voluissent sine fine vivere , ut sine fine potuissent in iniquitatibus permanere : O God ( cries out our holy Psalmist ) shall the Enemy blaspheme thy Name for ever ! for ever and evermore ; or for ever and yet ( for so the Hebrew loves to exaggerate ) as if it would 〈◊〉 a term of duration longer then eternity , in that he implies , Let them alone , and they will certainly blaspheme thy Name for ever . Our Masters in the Metaphysicks do easily determine , Non dari actu Infinitum , That God himself cannot make another Infinite ; but if sin could be fitted with a subject to perpetuate it self in , it would prove the contrary ; nay it doth also ( it is no Paradox ) prove an actual Infinity ; For , when doth this leave a man ? when it hath corrupted and worn out his miserable body , and brought him to the grave ? Is this the last mischief of it ? Alas no , the bad works as well as the good , do follow men into the other world ; the sin is as immortal as the soul which it hath polluted ; and what but that in the guilty Conscience , becomes the gnawing worm that never dyes ? As the torments of the damned can be no other then eternal , so are their sins also ; they can no more cease to sin , then to suffer ; Culpa quae est irreparabilis de se , habet quod perpetuo duret , & ideo ei debetur paena eterna , ( saith Aquinas . ) The petulant and ever-importunate nature of sin , how far it would be from giving over , and coming to an end , the daily practice of men gives Demonstration enough . As God said concerning those mad designing Babel-builders , Gen. 11 , 16. This they begin to do , and now nothing will be restrained from them which they have imagined to do : So may it be said of all other active sons of wickedness , As men begin to do , according to the visible wildness of their actings , nothing would be restrained from them , there would be no end of the mischiefs and confusions they would make . The Evil which is done , is with both hands , earnestly , as the Prophet most emphatically expresses the impiety . By the way , Why should not we put both our hands , as earnestly , ( the strength of the Brachium Seculare added to our weaker Ecclesiastical Coercions ) to manacle and hamstring those mighty men in outragious wickedness , who every where confront , not us , but God , being engaged in a continual and open Theomachy ? In short , so far would ungodliness proceed , as the not bounded malignity of a Devil could set it on , until Heaven it self were turned into a Hell , I am quite confounded to think of it . It is vulgarly said of the Crocodile , That he knows no Maximum quod sic , he is alwayes growing bigger , and never comes to a certain pitch of Monstrosity so long as he lives : Every habituated wicked man would ( if he were let alone ) be such a Monster , perpetually growing worse ; for sin doth never cease from him , but he from that . There is a known expression in Scripture , Rom. 2. Treasuring up wrath against the day of wrath ; doth not that import a perpetual labour of Cumulation , and adding to the heap so long as the Divine Justice will permit ? whence the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mulieres peccatis cumulatas . We read of an Ephah going forth , a full measure of iniquity , ( by this token , A Woman was seen sitting in the midst of it ) and of Fat 's so full that they overflow'd ; I do not suppose such a full measure intimated there , that no more would be added , but no more is permitted to be added , the Actors being taken off . We read of Transgression sealed up in a bag , and iniquity sowed up : That Seal is not put upon the bag , nor is it sown up by the transgressors themselves , but by the righteous God , whose wearied long-suffering cannot hold out to endure their transgressions any longer ; and it is so expressed , My transgression is sealed up in a bag , and thou sowest up mine iniquity ; I acknowledg also the damning phrase of Fulfilling lusts , yet I do not think that ever any man did plenarily fulfil his lusts , so that they required no more service of him ; that he could ask , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and supererogate this way ; but that being wholly devoted to them , he doth his devoir , and spends himself in their service . For are lusts ever to be fulfill'd and satiated ? Come to particulars , I would know when Covetousness will think it self sufficiently crammed and served ? That Daughter of the Horse leach crying always , Give , give , certainly as soon will Hell and the Grave say , It is enough . Though a sordid avaricious wretch should sit brooding on his Bags to multiply them , though he could wallow among his heaps of Gold , and could grasp as much as his eye can reach , and would take the Devil to his word , as he is ready to do , All these things will I give thee , is it possible he should yet account himself full , and well-pleased ? No , it is quite otherwise , The eye is not satisfied with seeing , This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never to be glutted . Sacriledge ( whose mouth is an open Sepulchre ) Would this ever leave swallowing up and devouring , while the Church hath any remaining Patrimony , God any house in the Land to be impropriated and taken into possession ? Will Lust think it hath had gratification enough , so long as there is any Marrow left in the bones ? What God said by his Prophet , of the spiritual whoredom , is more experienced of the bodily ; Thou hast multiplied thy Fornications , and yet thou art not satisfied . VVhen will Schism sit down , as thinking it hath made the rupture wide enough in the Garment of Christ ? Certainly not till it hath torn all into small pieces , so that Lots may be cast for it ; not till the Church of God be all in fractions , quite dis-churched by it . There is without all question , an infinity of wickedness , of it self it would never come to an end . VVhat then remains , but that it be shortned and cut off , that a Providential violence be used upon it ? The fierceness of man shalt thou , O Lord , restrain ; so the rage of mans wickedness shalt thou restrain . Thou who dost put a hook into the nostrils of the Leviathan , a bridle upon the Sea , and saist , Hitherto shalt thou go , and no further , and here shall thy proud waves be stayed ; Thou by the interposal of thy Mighty , Over-ruling , Coercive Power , canst , and wilt do this , which else will never be done . The ingenious Max. Tyrius hath a grave Dissertation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The many , and those everlasting Torrents of wickedness , so multiplied , and so strong , that they might require , and puzzle many Oracles , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his word ) to tell men when there will be a stop of them ; and no man ( saith he ) in my opinion , can be blamed for asking inquisitively this Question of the Oracle ( the very Question of the Text ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? what the end of wickedness will be ? or , whether there will be any end at all ? To this ( as he adds ) Socrates could answer , as well as Apollo Pythius ; and therefore did Apollo adopt and take him in as his Colleague and Assessor , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he had as good skill as himself : The only way that I know to give an Oracular Answer to this Question , will be this ; When iniquity is full ripe , and ready for vengeance , then it shall have an end ; as when the Corn is ripe and yellow , the Sickle is called for , Put ye in the Sickle ( saith God to his Reapers the destroying Angels ) for the Harvest is ripe , for the wickedness is great . It was the sad greeting of unhappy Zedekiah — And thou — whose day is come , when iniquity shall have an end . And when is that , in a full and proper sense , but when it hath passed all its gradual Acts , so that it is now consummate , perfected and compleated ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the Apostles word is ) sin finished , and so the Sept. renders Davids sense here by a pregnant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying both consumatur and consummetur , when it is got to its height , acting all the parts of an Imperial Usurper , being grown despotical and Absolute , Legislative and Imposing ; and when the Dominion of it is so extended , that it is become National and Universal , so insolent , that it tramples and glories over all Laws of God and Men ; so impudent , that it hath steel'd its forehead , and is openly shameless , boasting of its exploits ; They declare their sin as Sodom , they hide it not : So wanton also , that it racks the brains of men to devise new modes of wildness : And indeed , to proceed Professors in Vice in the Devils Academies now , doth require more Art and improv'd ingenuity in ungodliness , then those duller and less studied sinners our fore-fathers , could attain unto . Simply to commit sin , in an ordinary vulgar way , is small demerit ; but to search out iniquities , and to accomplish a diligent search , our holy Psalmist notes this as a proof of a fair advance of the Devils Vertuosi . The Sept. have in an elegant kind of Reduplication exprest the industriousness of men more studiously wicked , by their researches of new ways , and mysteries of iniquity , in that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but mens practice out-doth the expression , they studying some more new , and formerly unknown ways of ungodliness , to accomplish themselves , and as if a consultation had been had with the French , Italian , and all outlandish Devils , to advise us of all their several Modes and Fashions of Vice , we are so good at following them , that indeed we are more compleat in them then our Patterns . And what ? when the hearts of men are so full of impiety , that they cannot contain from venting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the superfluity or overflowing of the gall of wickedness , in Atheistical droling scoffs at whatsoever is most Sacred , and to be trembled at ; and our ears tingle to hear such high and frequent darings of Divine vengeance , that the most deeply damned in Hell could never be guilty of worse , when wickedness is come up to this heigth , Is it not near coming to an end ? Wonder not if this be the cordolium of all who are faithful and sensible in the land ; if it put them into the lamenting Prophet Jeremy's Iliaca passio , his fit of the Cholich , to cry out , My bowels , my bowels , I am pained at my very heart , my heart maketh a noise in me , I cannot hold my peace : It is enough ( shall I say ) to vex the soul of a righteous Lot ? to make a zealously affected Ezra to rend his Garment , and his Mantle ; to pluck off the hair of his head , and of his beard ? To raise a Paroxisme of grief and indignation in the holy Apostle ? Yea , truly , to make the hearts of all good men to sink and die in them ; to see how prodigiously lewd and impudent men are grown , since that most obliging miracle of our Restoration ; Seneca declaimed sufficiently as he thought against the vices of his time , when he said — Certatur ingenti quodam nequitiae certamine , Men do play prizes in wickedness ; as if he were the gallantest man who could be most wicked : and Undique velut signo dato ; that is the phrase of the Scripture too : As the Horse rusheth into the battle upon the signal given , so do men fearlesly run upon the Pikes of divine wrath , through whatsoever wickedness is before them . It was bad when he observed such was the generality of all kind of Iniquity — Ut Innocentia non rara sit , sed nulla . He did there in effect cry out with our holy Psalmist , Help , Lord , for the godly man ceaseth , the fidelities fail from among the Children of men , such also it seems was the publickness and impudence of vice then — Ut scenam desiderent , They want onely ( saith he ) open Theaters , or Belconies to be seen acting their lewdness upon — Omnem omnino pudorem , &c. Modesty is put out of countenance ; nay , — Adeo lupanar quoque verecundum est , a very Brothel house is modest in comparison . Tertullian thought he had complained enough ( and he never wanted expressiveness ) when he said — Delicti durior frons est , & ab ipso delicto impudentiam docto , &c. and when he taxed some of the other sex , calling them — Pudoris sui interemtrices , & infelicissimas publicarum libidinum victimas ; I am loth to English it . The holy Bishop and Martyr Cyprian thought himself no doubt a sowre and severe Reprover when he complained to the Proconsul of Africa that there was no shame of wickedness remaining ; and men did so offend — Quasi per ipsa peccata placeatur , and so Salvian — Quasi liceat , quasi oporteat : but truly all those were soft and gentle redargutions , like old Eli's ( Nay my sons ) which Reverend Du Moulin call'd whipping them with Rosemary : they were not smart enough for this Brawny Age ; those Times brought forth but Punies and Pigmies in comparison of our Anakims in wickedness : Now sure when it is come to such a formidable height , it is time for good men to be upon their knees , to pray that it may come to an end . The general Concernment for this , is so great , that ( interim ut fit ) they being let alone , nothing could be imagined to follow , but the worst that can be imagined . We will dispute no longer in the Schools , whether sin be a meer Privation ? Whether it hath any Positive Entity ? Be it a privation , it is such a one as hath very real influxe , and is the efficient of most horrdi mischiefs , being enough to bring Heaven and Earth together . Lord ! what dismal and amazing changes will this make ? What Elijah's powerful prayer did for the better , this will do for the worse ; when there is a clear skye , like a Molten Looking-Glass , ( as it is most elegantly called ) not a Cloud to be seen of the bigness of a mans hand , all on the sudden this shall overspread with black Clouds the whole face of the Heavens , and make a Meridian night , the Sun going down at noon-day . What effects will it not have upon Nature it self ? upon every Element ? Upon the Air to corrupt and poyson it , till it become Pestilential , and make the breath we draw , and live by , the savour of death unto us , ( our present case and complaint . ) Upon the Earth , to make it quake under the Inhabitants , or open its mouth to swallow them up . Upon the Water , to make such an opening of the Windows of Heaven , and the Fountains of the deep , as shall let in a Deluge to drown a world . Upon the Seasons of the Year , to make them so unkindly and interfering one with another , as if Nature had quite forgot it self . Upon the Soyle , making a fruitful Land barren . Upon the very Name of a People , changing it from Ammi , to Loammi ; as it changed Pashur's Name to Magor Missabib , of which David was the Interpreter , Fear on every side ; was it his Name ? or is it not ours ? Upon Cities ; O thou Enemy , thou hast destroyed Cities ; their memorial is perished with them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a terrible word , importing plucking up by the roots , utter destruction — ipsae periêre ruinae , and so that their memorial is perished with them , unless it be in the Stories of their ruine , there are no remainders of them ; nay , there is more also in it , if the Seventy did not mistake ; for they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a sound ; The ruine is so made , that the World rings of it . Upon a Church , what disorders will it not bring ? what evil Angels or Asmodei will it not send ? the raisers of all our storms , the Authors and Fomenters of all our intestine Divisions , Factions and Schisms ; the setters of all the Close Juncto's for the carrying on of endless Commotions . And now if such a world of mischiefs as I cannot name , do follow upon wickedness , and that also is so far from coming to an end ; what shall I say or think of our condition ? We will give glory to God this day , though to the confusion of our own faces : It was time for thee , Lord , to lay to thine hand , to take hold of Vengeance , to spend thine arrows upon us , as thou didst once threaten , Deut. 32.23 . I will spend my Arrows upon them ; and didst bid the Archers to spare no arrows against Babylon , to shoot at her , for she hath sinned against the Lord. One of those arrows ( the first commonly of the three which God makes use of ) and of which we have frequent mention , ( Warre ) hath been not onely upon the string , but drawn and shot , so that it sticks still in us , and — ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God onely knows , who is the Lord of Hosts , and great Arbiter of War , what the issue will be . As happily as we have been engaged against our Enemies , being blessed with glorious Successes ( under an excellent Conduct : ) The Apostles counsel is good and proper for us , Be not high-minded , but fear . The Alternations of the success of VVar , have been every Ages Experiences ; Homer's — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not more elegant than certain . And suppose the best , I cannot but sadly think , what a lost labour , what a damp we may put upon all those most hazardous and valiant Engagements of our Friends at Sea , if while they do their work to the heighth of our wishes and prayers , making themselves formidable to the flying Enemy , we being at such an unhappy distance from God by our unrepented wickedness , do seem to enter prohibitions in heaven against our enjoyment of our Successes , Alas ! what is it to prosper and prevail at Sea , where the Righteousness of our Cause ( in the hands of our just God to whom we appealed ) makes us Victors , if in the mean time the unrighteousness of our persons and practices do so continue to provoke God by Land , that he cannot but set his face against us , and break out upon us ? We may possibly still beat and Master them , but God , I am sure , will be too hard for us ; they may flee before us one way , but we may be put to flee , if we could , from Gods wrath seven ways ; we may be potent abroad , but feeble and undone at home ; God give us hearts to consider it . The other poysoned Arrow of Pestilence , is that which we now sigh and groan under , which fires our blood , and kills us , — Haeret lateri lethalis arundo : How this hath flown by day and night , on this hand of us , and on that , lighting a little short of us , and beyond us ; how it hath never missed its mark , though it could never glance aside to hit any but its mark ; Thousands have faln beside us , and ten thousand at our right hands , Our hearts do yet bleed with the thought of it ; the perpetual doleful Passing-Bells both day and night in your ears who continued here during the heat of the Contagion , did ( I am afraid ) make Death too familiar to you , so that you have ever since less regarded and consider'd it ; it being perhaps with you , as it is with the Birds which Nest in your Steeples , so used to the noise of Bells rung by them , that they hear them not Alas ! how did people fall then by the righteous , but dreadful hand of God , as leaves beaten down by a vehemet wind ? such heaps upon heaps , that it might be reasonably hoped , the force of this deadly Arrow was spent , and it had done its worst ; it was suspended at least , and superseded by that late dreadful Calamity of our Mother City ; then one Rod of God swallowed up another ; A strange Cure and Remedy of that Disease was brought by a more fearful Judgment : Fires had been formerly made in the Streets of the City , to purge the Contagious air ; but here the activity of the fire upon , and within the houses , was most unhappily over experimented ; as if like that old fretting Plague of Leprosie , when it was so got into the house , that it was spread in the walls , and no scraping of it within and without could cleanse it , there was no cure but demolition , all the Stones and Timber were to be pulled down . So it seemed here , as if there had been no other way to free and prevent infected houses , but by firing and destroying them ; the labour was then saved of shutting up the doors of the infected , and setting the Red Cross upon them , the Red Cross was all-over ; and that which open'd the Prisons , and ( without fear of an Indictment either of a Rescue , a Riot , or Burglary ) did give a Liberate to poor unresponsible Prisoners of Debt , yea , to Malefactors also , that would not do less for Gods Prisoners , who were shut up for the Pestilence . I would not anticipate any thing of the Work of the approaching Fast Day for that Astonishing Conflagration . But how can I forbear to drop some tears as I pass , to weep over this our Mother-City , as our great Example our Lord and Saviour did over Jerusalem . Lord ! What an incredible change have three days made of the Metropolis of England , and most famous Emporium of Christendom ? It might be said , but a few days since , as , Walk about Sion , and go round about her ; tell the Towers thereof , mark ye well her Bulwarks ; Consider her Palaces : See and observe O ye Travellers , the stateliness and convenience of the Halls of her several Companies , the comeliness of her many Churches , the liberal accommodation of her Hospitals , the fulness of her rich Shops and Warehouses , the Royalness of her Exchange ; and is all this glory so suddenly confounded and buried in a common ruine ? a new sad comment upon that word which was threatned to proud Women , not Cities , Burning , instead of Beauty ; nothing remaining but a strange maze and labyrinth of naked Steeples , useless Chimneys and pitiful fragments of ragged Walls , amidst perpetual heaps of Ashes , Stones and Rubbish ; We have here no continuing City ( said the Apostle ; ) Now we find it so indeed ; Forgive this little turning aside , to see that sad sight ; we hoped , I say , that the force of this deadly arrow of Pestilence had been spent , and ( blessed be the good hand that sent it forth ) it is not so fatal , so hot , and formidable now in this place , as when Moses said , Go quickly , take a Cencer , and make an Atonement , stand between the living and the dead . But how it hath diffused its venome in many parts abroad — Telum volat , & incandescit eundo ; What a circulation it may make , and how long it may be , before both the Head and Body of the Kingdom may be sound and whole ? or whether ever it shall recover ? is worth our solicitous thoughts , and the propitiating of our angry God , is our great and present concernment . But suppose the best here also , That our supplication this day is heard on high , Take away this plague onely , Are we ever the more secure from after judgments of some other kind ? Do we not know , that God hath many other Arrows in his Quiver , as quickly to be drawn ? Many other ways to ease and avenge himself of his Adversaries ? Great plagues remain to the ungodly ; great both for weight and variety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plural ; many plagues , or sorrows . In the hand of the Lord is a Cup , and the wine is red , it is full of mixture , &c. A bitter composition of many deadly ingredients , and the Dregs of this are reserved , you are told for whom ; The wicked of the earth shall wring them out , and drink them . Not some one great Fluctus decumanus onely , but all God's waves and billows shall go over them ; and in conclusion , the evil of men ( which will be sure to find them out ) shall inevitably pursue them to their fearful end , if they use not a timely Prolepsis , to bring that to an end , and break it off by Righteousness . Now I know , I should not need to make use of any other Rhetorick to deterre Impenitents from their sinful course , than those many angry and judicial passages in Scripture , though sounding like so many Tolerations and Licenses ; as wherein they are bidden to go on , and fill up their measure , He that is unjust , let him be unjust still ; and he who is filthy , let him be filthy still , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) still so , and still more so ; let the grinders of the faces of the poor , still keep their Mill going ; let extorting corrupt Officers go on to pluck off the skin from their indigent suffering fellow subjects , and the flesh from off their bones ; Our Daemone Daemoniores , God-damn-me Miscreants may proceed in their affrighting Hellish Rantings ; all the various uncontrolled ( and in former ages unexampled ) wickedness must come to an end , Damnation ( which slumbreth not , will much less sleep away from them whose proper portion it is ; it shall , I am sure , at last , though not presently , overtake them . The Greeks used to say , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is not hasty to animadvert , so as to punish the provocations of men ; and we cannot say he hath been quick with us in the Judgments now upon us , he had waited long enough for our repentance , and given us many fair warnings before his answering by fire in that dreadful manner ; but though his wrath be slow-footed , it is heavy-handed , — Tum gravior , cum tarda venit , Men may be reprieved and respited for a while , but how is that ? Until the pit be digged up for the ungodly ; they may frolick and dance jovially upon the brink of that bottomless pit , but their foot shall slide in due time , for the day of their calamity is at hand , and the things that shall come upon them make haste : What was said of a son of violence , he shall flee to the pit , let no man stay him , will be the infallible fate of all other impenitent trespassers of the Divine Justice : But though by that Justice thus provoked , and sure to be revealed , I may menace and dare men to continue in their course at their utmost peril , yet I would much rather use a softer and more ingenious way , thus therefore : If there were no such Judgment in the way to be seen or fear'd , as this which we now deplore ; no such Besom of Destruction ( the Plague is most properly call'd so , making clean work , depopulating and sweeping away whole Streets and Cities ) if this were quite laid aside as useless ; if this Rod were not held over us , as it is ; or if it had no voice to preach Repentance to us , and we were not required now especially to hear it , Hear ye the Rod , and who hath appointed it , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Sophocles his known Epithet , and the Plague is more peculiarly so , called therefore wrath from the Lord ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word for the destroying Pestilence , some will needs fetch from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locutus est , this being the loud-speaking word from heaven of Gods wrath against men . If God had no particular nor National Controversie ( as our guilty hearts do smite and tell us he hath a great Controversie with us ; ) if that ( which is the longing and prayer of all good people ) an honorable , well-condition'd , and well-setled Peace were concluded ( which is now so far off , that it is not within our prospect ; ) if this our Jerusalem were established and made again the praise of the Earth for outward splendor and prosperity : In short , if all were well with us , and no Temporal inforcement lay upon us to become penitent and religious ; yet that all such wickedness as is now in fashion , should come to an end , and resolutions should be taken up to this purpose , I humbly offer to your thoughts upon this onely consideration , and in this onely name , because it is the wickedness of the wicked ; for what is not imported in that ? Enmity against God , deicidium ( in will , though not in effect : ) What but this is the great make-bate between God and his people ? The disquieter , as I may say , and griever of his Spirit ? That which makes him humanum pati , to be affected , filled ( modo puriori ) with hatred , with jealousie , not onely smoaking , but burning like fire : That which provokes him to have recourse to his full Magazine of Weapons of Warre , his sharpned , furbished , and glittering Sword , his Battle-axe , his Rod of Iron , his Threshing-Instrument with teeth , his Wine-press , his hot Thunder-bolts ; That which makes him press his Stars to fight in their courses , which puts him upon strange work , ( the work of Judgment is so ) and will not suffer him ( without most unsufferable trespasses upon the Honour of his Justice and Righteousness ) to keep his right hand in his bosome , to forbear smiting and punishing ; Do not I hate them , O God , which hate thee ? Should not I set against that ( with all animosity ) which sets so hard against thee , and makes thee set thy face so severely against men ? None who now hear me , ( if the whole Nation could be supposed within hearing ) but should take up this Resolution . But in a more particular manner , You the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Peers of the Kingdom to whom I am called to speak , should take it to heart : You well know , the due Honour of your Nobility cannot priviledg or exempt you from the common Obligation and Law of Religion , no more then it can from common Judgments ; your houses may be entred by a Pestilence , or a Fire , as soon as others : And need I be your Monitor , That the greater your Persons and Honours are , the more pressing is your obligation to be Religious , because your Examples are more leading , and imperative , and influential ; The City-houses were not more catching of the flames from one another , than your Inferiors are , and will be , of any Exorbitancies which they can see in you . And what is it that Illustrates and Ennobles your Nobility it self , making you to shine more gloriously and more serviceably to God and the King , but Piety and Religion ; Religion , I say , not made your umbrage or praetext , nor your diversion and entertainment of leasure hours , but your great work and business . You have a Proverb , ( I wish there were no worse going ) Bonus sanguis non mentitur : O let it appear so by your vertuous and honorable actions answering the Nobility of your Blood ; That you who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that was your Name in Athens ) should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( a rich and noble word in Homer ) ever contend to excel in what is most excellent and laudable : You who are Optimates , should be Optimi , the Best wheresoever you are , is so necessary and essential to your high Quality , that it will make a Solaecisme and contradiction to be otherwise ; As therefore you will not endure any filthy spots upon your Robes of Honour , upon your Stars , your Coronets , your Escutchions , disdaining any thing that can leave a stain and blemish upon your Names and Families ; so generously detest and abominate any thing which hath the Name of wickedness named upon it . Take heed also , I beseech you , of the iniquity of your Heels ( your Attendants ) that it compass you not about . We are cast to live ( wo the while ) in the very dregs of Time ; The world lyeth ( rather is steeped ) in wickedness , was never so demonstrated a Truth as now : But Tu ne cede malis , is a good Reserve of holy Wisdom . If we cannot make others better , yet to be sure — hic murus abaeneus , that they make not us worse . To stem , and set vigorously against the stream of high-swelling and over-bearing wickedness , is a proof of Noble Christian strength ; To be Vertuous and Religious , Chast and Pure , Regular and Exemplary , ( even in this Generation ) when it is so much the Fashion to be otherwise ; This will be true singular honour , fit to be upon Sacred Record ; and if your Faces shine not here among men , yet you shall assuredly shine as Stars in the Firmament among the Blessed Angels hereafter : Which God grant unto you all ; To whom be all Glory , and Honour , and true Obedience now and for ever . Amen . Finis . Notes, typically marginal, from the original text Notes for div A44938-e110 Psal . 27.8 . Isa . 21.12 . Isa . 21.12 . 1 Chro. 15.13 . Psal . 60.2 . Jer. 3.22 . 2 Tim. 1.13 . Isaiah 7 : 4 : Psal . 59 5. Micah 7.3 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.6 . Zach. 5.7 . Joel 3.13 . Job 14.17 . Prov. 30.15 . 1 John 2.16 . Ezek. 16.29 . Psal . 76. Dissert . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joel 3.13 . Ezek. 21.25 . James 1.15 . I●a 3 9. Psal . 64.6 . James 1.21 . Jer. 4.19 . 2 Pet. 2.8 . Ezr 9 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17 16. Jer. 8 6. Psal . 12. Cyprian ad Demetrianum . Job 37.18 . Psal . 31.13 . Psal . 9.6 . Psal . 78.49 . Jer. 50.14 . Psal . 91.7 . Levit 14.45 . Psal . 48 13. Isa . 3.24 . Heb. 13.14 . Numb . 16.6 ▪ Psal . 32.10 . Prov. 22.11 M●cah 3.2 . Psal . 94.13 . Deut. 32.35 . Prov. 28.17 . Isa . 14.23 . Micah 6.9 . Numb . 16 46. I●a . 28.21 . Psal . 74.11 . 
A45500	----	The right way of seeking God a sermon preach'd at Great Yarmouth on the 11th of May, 1692, being the day of the monthly fast / by James Hannott ... Hannott, James. 1692 Approx. 73 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A45500 Wing H659A ESTC R40939 19537305 ocm 19537305 109049 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45500) Transcribed from: (Early English Books Online ; image set 109049) Images scanned from microfilm: (Early English books, 1641-1700 ; 1689:6) The right way of seeking God a sermon preach'd at Great Yarmouth on the 11th of May, 1692, being the day of the monthly fast / by James Hannott ... Hannott, James. [4], 35 p. Printed by Tho. Snowden for Edward Giles ..., London : 1692. Imperfect: cropped. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Micah VI, 8 -- Sermons. Fast-day sermons. God -- Worship and love -- Sermons. Sermons, English -- 17th century. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 John Pas Sampled and proofread 2008-11 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion The Right Way OF Seeking God. A SERMON Preach'd at Great Yarmouth On the 11th of May , 1692. Being the Day of the Monthly Fast . By James Hannott Minister of the Gospel there . 1 Cor. Xv. 10. — Yet not I , but the Grace of God. LONDON , Printed by Tho. Snowden for Edward Giles Bookseller in Norwich near the Market-place . 1692. To my worthy Friends , Inhabitants of the Town of Great Yarmouth , who frequent that Religious Assembly I relate unto . Beloved in our Lord ! THE Design of the following Sermon is to give the true Notion , ( tho not a perfect Description , ) of a Religious Fast . The frequent Return of these Days , I have fear'd should occasion our degenerating into a Formal and meet Customary Observance of the Externals of them . To prevent this , and more fully to explicate and press the Duty of a East-day , my thoughts were exercis'd upon this Subject . And when the Discourse had serv'd you in this , it was laid up among its fellows ; it being no part of my intention , in either the Composing or Preaching of it , that it should be more publick . And there it had still continued , if the joynt Request of several of you , had not oblig'd me to deliver it into your hands . I question not but it was a holy zeal for the Divine Truths insisted on , your regard to the practice of Righteousness , your love of Mercy and desire to walk humbly with God , from whence your importunity did proceed , accompany'd with a hope that the same things might be promoted in others ; which is so good an End , that if it may in any measure be attained , I shall have no cause to Repent of my compliance with you in it . The Lord grant it may be so , to whose blessing for that purpose I now commit it . And for you , my Heart's desire and Prayer is , that ye , may stand perfect and compleat in all the Will of God : Walking in all the Commandments and Ordinances of the Lord blameless . I am Your Obliged and Affectionate Servant in the Gospel . J. H. Yarmouth June 16. 1692. The right way of seeking God. Micah VI. 8. He hath shewed thee , oh man , what is good : and what doth the Lord require of thee , but to do justly , and to love Mercy and to walk humbly with thy God ? THese words are the Prophet's answer to a sollicitous question that the Jews did propound unto him . To understand the design and pertinency of the Answer 't will be needful we reflect upon the Question , and also the occasion of it . The Lord had a controversie with his People , and said that he would plead with Israel . And that that He charges them with , was their Ingratitude and unthankfulness to Him for his many favours and benefits bestowed upon them : Two of which , as more signal , He does particularly recount ; his delivering them from the Tyranny of Pharaoh in Egypt , and his defending them from the Inchantments of Balaam in Moab . And having such evidence to produce in his Cause , He might well challenge them , as He does , ver . 3. oh my People , what have I done unto thee , and wherein have I wearied thee ? q. d. what have I commanded you , that you should count my service a Burden ? or wherein can you fault my conduct and providence towards you ? have I been unmindful of you or wanting to do you good ? if I have , come forth and plead it , and testifie against me . But on the contrary does not the whole of my proceedings with you testifie for me ? Witness what I did for you in Egypt , and what I did for you in the Wilderness : you had to this day been a Captive People , if I had not redeem'd you ; had not I defended you , the Devil and his Agents had prevail'd to scatter and break you in pieces . Remember , oh my People these things , my ancient loving kindness to your Fathers whose Mercies you inherit ; and have you any cause then to complain of my service ? can you mend your selves by changing your Lord ? oh house of Israel , are not my ways equal ? are not your ways unequal ? This charge was so home and demonstrative that they had nothing to reply , were convicted in their Conscience , and justifie God : they are made sensible that they had complain'd of Him without cause , that they had falsely accus'd his Providence , and by their unthankful and undutiful carriage towards God , had highly provok'd his Anger against them ; and now that that they are most sollicitous about is , how they may have the Lord pacify'd and reconcil'd to them . Hereupon they move the Prophet with this Question , Wherewithal shall I come before the Lord , and bow my self before the high God ? The Lord , ( as if they had said ) we see , is Angry with us , as indeed he has just cause to be , and we are afraid that his Judgments should break forth upon us , as we have deser'vd they should ; oh ! What shall we do to avert them ? How shall we make our appearance before this high God , or what shall we say unto him , or who shall direct us what to do , that we may get the Lord to be at peace with us ? My Text contains an Answer to this question , only before the Prophet comes to that , He represents this People as suggesting some methods to themselves which they thought might serve to attone the anger of God and to procure his favour towards them . They inquire whether a punctual observance of the outward Institutions of God's Worship might not avail to that end , and proffer to address themselves to him with burnt Offerings and Calves of a year old , as the Law requir'd . And if more than the ordinary Sacrifices were necessary in their Case , they 'll spare no cost , but profess they were willing to do more than indeed it was either possible or lawful for them to do . Thousands of Rams they are ready to offer ; would ten thousand Rivers of Oil suffice , could so many be procur'd , they would pour them all out before Him ; and whereas nothing could be dearer to them than their Children , and amongst them the first born , yet if God would accept of the death of a Child , they were willing to cause it to pass through the fire . Provided that they might retain their sins , their injustice , unmercifulness and proud disobedience to the commands of God , they will be as bountiful , expensive and laborious in the externals of Worship as God would have them to be . They will load his Altar with their Sacrifices , provided they may still go on to load God with their sins , they will devote all their substance to the Temple if they may be excus'd the dedicating themselves to God as a living and holy Sacrifice , which is the true reasonable service . They will pour out thousands of sighs and prayers to God , Fast as often as He will , confess sin as much as He would have them , so that after they have confess'd it , they may be allowed to return to the practice of it . No , no the Prophet tells them , it is not your offerings , your Rams , your Rivers , nor your Children , that will serve this turn : These things , tho' some of them be such as God has appointed , yet these alone will not please God , there is something else God looks for from a People that would humble themselves aright before Him , and meet God in his Worship with acceptation ; and if you ask what that is ? He hath shewed thee , O man , what is good , and what doth the Lord require of thee , but to do justly and to love mercy and to walk humbly with thy God ? q. d. you inquire how you may come before the Lord , how you may humble your selves in a right manner , so as that the anger of the Lord may be turned away from you , and you may escape his impendent judgments . You seem to be very desirous to have the Lord still to be your God , and that He would continue you to be his People , that He would still go on to deliver and to defend you , as He has done in times past : then know that it is not sacrifices only that God desires , but that which in conjunction therewith he does principally and ultimately require , is , that you do Justly , and love Mercy , and walk humbly with your God : these things are good and acceptable to God , and indispensibly incumbent upon you , as the Lord has shewed them to be his mind and will concerning you ; And tho' there are other things that God does require , which in their place and time are to be attended to , yet nothing comparatively with these , as to do justly , to love mercy and walk humbly with thy God. In which words we have these two general parts . 1. A tacit Reprehension that the Prophet gives this People , reproving that fleshly confidence they plac'd in the external duties of God's worship , and much more in those arbitrary ways of Devotion which were of their own devising . 2. A positive Direction that he lays before them how they might come before God in his own instituted Worship with acceptation . And in that direction there are three particulars considerable . 1. A discovery of a Divine rule which we are to attend to in all our addresses to God , and that is the Revelation God has made of his mind and will to us , he hath shewed thee , oh man. 2. A specification of things that are conformable to that rule , and to be regarded by us , viz. Justice that is to be done , Mercy that is to be loved , and Humility that is to be express'd in our walking with God. * The last of which , walking humbly with God , compriseth the whole of our Covenant Obedience , Gen. 17.1 . as the two former are eminent instances of it in particular . 3. A Rational enforcement of the forementioned duties by arguments ; one taken from the goodness of the things , he hath shewed thee , oh man , what is good , another from the Will and Command of God concerning these things , and what doth the Lord require of thee ? These things are good , to do Justly , to love Mercy , and to walk humbly with God , and these are the things that God requires , and you must mind and attend unto , if you would so appear before God in his Worship , as to have the Lord pacified to you , and his anger turned away from you . The whole of which may be thus summ'd up . Doct. That a People who would humble themselves aright before the Lord , would have the difference between Him and Them comprimised , and would come before the Lord so as to be accepted with Him ; must not rest in and take up with the external duties of God's Worship , but attend unto those things in their practice that are expressive of Real holiness and Obedience to the will of God in what he commands and requires of them . Before I proceed to prove and improve this proposition it will be needful to premise this in the first place , namely , that the answer that the Prophet in the text gives to this Peoples question , and the conclusion I have now formed from it , does not respect the way of Atonement or making satisfaction to the Justice of God for sin . For as to that there is the same insufficiency in the highest acts of Evangelical obedience as there is in the performing the duties of Divine worship . The payment of one debt cannot discharge us of another : now we stand ingaged to God in a twofold Debt ; a Debt of punishment , that is the consequent of sin , whereby we become obnoxious to the Curse of the Law , the Wages of sin is death : And a Debt of Duty which is our obligation to the Precept of the Law , and the payment of the Debt of Duty cannot discharge us from the debt of sin . When we do our duty we do but what we ought , and the doing what we ought cannot be a compensation for the doing of what we ought not to have done . If we come short in our duty that further increase the Debt of sin , but tho' we perform our duty that does not , lessen the former debt . We are debters still to the Justice of God , because we have violated his holy Law ; the Sanction of which was , the Soul that sins shall die , and are utterly insolvent or uncapable to pay this debt by the most exact and continued obedience that we can yield to the commands of it , for by the works of the Law shall no flesh be justified . If therefore the Question be in what way is the justice of God satisfied for sin ? in what way and upon what account is God reconcil'd to Sinners ? What is the meritorious and procuring cause of the Grace and favour of God to a Person or People that have provoked his Anger against them by their sins ? He hath shewed thee , Oh Man , in his word , that it is not any Obedience of thine , that thou dost or canst perform unto God , but the obedience , the sufferings , the Righteousness of his own Son our Lord Redeemer , that is the onely meritorious procuring cause of God's being reconciled to Sinners . He is the Surety of that better Covenant that has paid the debt of sin for us and in our place ; that was made Sin for us by offering himself to God , and did appear to put away sin by the sacrifice of himself . But if the Question be , what it is that God requires of man according to the terms of the new Covenant , that would have the benefit of Christ's mediation , so as to have God actually reconcil'd to him , and the Anger of God turned away from him ? He hath shewed thee , Oh man , that it is not some slight external devotion : An outside fasting , or confessing of sin , and humbling your self for a day ; but that in conjunction with a Serious and Hearty performance of these duties , you do justly , and Love mercy , and walk humbly with God. Our Prophet does suppose God's acceptance of the atonement for sin made by our Lord Jesus Christ , but lets them know that without a Performance of the necessary duties of the Gospel , their claim to that atonement would be fruitless and ineffectual . As there was something that God required of Christ when He substituted himself in our Room to answer for our sins which was his dying for us , so there is something that God Requires of us , if we would have the benefit of the death of Christ . The Gospel does not make void , but establish the Law in its preceptive power . Christ's dying for sin , and our doing the will of God do very well consist . For to this end He dyed , and rose , and revived , that he might be the Lord both of the Dead and Living . That as he dyed for sin , so we should die to sin ; and have communion with him in his rising by our walking in newness of Life . That which God required of Christ was obedience in a way of merit , that which God requires of us is obedience in a way of duty . Our obligation to obedience is not dissolved , but inforced and heightn'd by the mediatory Obedience of our Lord Jesus . To. do justly , to love mercy , and to walk humbly with God ever were , and ever will be incumbent on the Reasonable creature ; and are those things that the Lord requires of them that would Seek him with acceptation and success . This premis'd , I now proceed to confirm the truth of the Proposition , and the proof of it will depend upon shewing these two things ; 1. The insufficiency that there is in a bare performance of the duties of Religious Worship separate from the duties of justice , mercy and humble walking with God , to procure the favour of God to a People . 2. The necessity that there is of such a People's attending to the practice of those things that are expressive of real holiness and Obedience to God in conjunction with the duties of God s worship , in order to that end . And first let us consider the insufficiency that there is in a bare performance of the duties of Religions worship separate from the duties of justice mercy , and humble walking with God , to procure the favour of God to a People , to comprimise the difference between God and them , to pacifie his Anger and to avert his judgments . And because this People in the text talk'd so much of their burnt-Offerings , their Calves and their Rams , I shall to make this branch of the demonstration more plain and convincing , present you with the judgment of God in his word concerning these things , whilst this way of worship was in use and shew you of how little account with God these Sacrifices were , when separated from the duties of justice , mercy and humble Obedience . The Ancient Sacrifices are to be considered two ways , 1. as they were typical Representation of that real Sacrifice which our Lord Jesus Christ offered to God , to make reconciliation for the sins of his offered to when through the enternal Spirit he offer'd himself to God. Much of the Gospel , as it was Reveal'd in that time , was wrap'd up in those Sacrifices . They did all refer to and prefigure him that was to come . For whereas the holy and righteous Law of God had threatned Sin with Death , it could not be reasonably , supposed , that the blood of Bulls and of goats should take away sin . And therefor , the Heathens to supply that defect , having some natural , or rather traditional knowledge of the necessiry of sacrifices to make Atonement for sin , did conclude that nothing less than the Life of a Man offered in Sacrifice , was sufficient to appease God. But indeed this man , is no other than the man Christ Jesus , the Psalmist is brought in speaking to his Father to this purpose , Heb. 10.5 . When he cometh into the world , he saith , acrifice and offering thou wouldst not , but a body hast thou prepared me . Or , secondly , they are to be considered as acts of Homage and Worship performed by that People , to God , and in which they generally rested in a neglect of the weightier matters or the Law. And however they though to please God thereby we 〈…〉 testimonies in their own Scriptures , which shew how highly God was displeased with them , whilst they took up with these in the neglect of Judgment Mercy and Humble walking with God. And I 'll begin with that Reproof the Prophet gave King Saul , who bore himself much upon this business of sacrificing in the omission of a direct command of God wherein his obedience was concerned , 1 Sam. 15.22 . Samuel said , Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord ? behold to obey is better than sacrifice : and to hearken than the fat of Rams . It do's appear by the preceding part of this history , that God had sent Samuel to Saul with a command to destroy the Amalekites , and that with a total destruction , Man and Woman , Infant and suckling , Ox and Sheep , Camel and Ass . Saul applies himself to this work , but did it negligently and in part only . Agag the King he spares , supposing it might be for his honour to make him a Prisoner of War to lead him in triumph . Also the best of the Sheep , and of the Oxen , and of the Fattlings and of the Lambs he saves , and his pretence for that was , that these Fat Beasts would do well to serve God's Altar ; 't was not fit to slay them any where else . What ? hath the Lord as great delight in sacrifices as in obedience ? This was the command of God that all of Amalek should be destroyed : what meaneth then the bleeting of the Sheep , and the Lowing of the Oxen which I hear ? Oh , says he , they are for sacrifices to Worship God with . No , the Prophet tells him , God will accept of no such Worship , as is besides his command , and is founded in a contempt of that . To obey is better ( pleases God more ) than Sacrifice . Better thou hadst throughly obeyed the command of God , tho' there had not been a Ram left in the Universe to be offer'd in Sacrifice . My second proof for this I take from the 50th Psalm at the seventh verse we find the Lord addressing himself to that people thus ; Hear , oh my People , and I will speak ; oh Israel , and I will testifie against thee . God had something to speak to them , and something to tesitifie against them . That which he had to say to them is at ver . 8. I will not reprove thee for thy Sacrifices or thy burnt-offerings continually before me . It seems they were so punctual in their Sacrifices , they would not rob God of a Lamb , nor fail him of an hour ; their burnt offerings were continually before him . So that he would not tax them for any remissness or deficiency that way . But tho' He would not reprove them for their Sacrifices , he would reprove them for their sins and that to purpose , asking them , what they had to do , to declare his statutes , or take his Covenant in their Mouth , seeing they hated instruction and cast his words behind them ? Come , says God , you load my Altar with your sacrifices , but at the same time you make me to serve with your sins . You are a sacrificing People , but you are also a wicked People . You hear , but you hate my word , and when my commands are set before you , you take them and cast them behind you . Theft and Whoredom , and evil speaking , you practise , or connive at in others , and you think your sacrificing should make amends for all No , says the Lord , I testifie against you , that except you Repent and Reform , it is not all your Sacrifices can help you , but you your selves will become a Sacrifice to my justice , I will deal with you as with others that are mine Enemies , and live in a total neglect of me . Wherefore , consider this , ye that forget God , lest I tear you in pieces , and there be none to deliver . He numbers them with those that forget God , because they rejected his commands , when yet at the same time they were so exact in their sacrifices , that He had nothing to reprove them for in that matter . The Prophet Isaiah in his 1st chapter from the 11th . to the 21st verse , does at large represent the judgment of God concerning this ancient way of worship sever'd from Judgment , Mercy and Faith. To what purpose is the multitude of your sacrifices unto me ? saith the Lord ; I am full of burnt offerings , &c , To what purpose , Lord ? hast thou not requir'd these things ? true , but there is something else too that I require of you , to do Justly to love Mercy and walk Humbly with me ; and where are those offerings which I most delight in ? Bring no more vain oblations . Lord ! they are thy Oblations , ay but they are vain , and altogether unprofitable to you as you do offer them , Incense is an abomination to me , 't is iniquity even the solemn meeting . Iniquity Lord ! 't is thy worship , and is it iniquity to Worship God ? No , not in it self , but as you order the matter it is so ; such worship as yours is , is no better than an open affront to me , whilst you think to put me off with this , and at the same time practise all manner of leudness and wickedness Your hands are full of blood , you are unjust and unmerciful , and whilst that blood is in your hand , what matters to me all the Blood of Beasts that you shed from time to time before my Altar ? Indeed it seems to have been the great burden of the Prophetical Ministry , to convince that People of the sin and Vanity of their trusting in these Sacrifices , whilst they neglected the duties of practical obedience , ' I was a sharp reproof to this purpose which the Lord by another prophet gave them , Jer. 7. where having discover'd in the former part of the Chapter their groundless confidence and trusting in the Temple , which He threatens to do so as He had done to Shilo , He lets them know that their Sacrifices were of no more account with him at v. 21. Thus saith the Lord of hosts the God of Israel put your burnt-offerings unto your Sacrifices , and eat Flesh . q.d. keep your Sacrifices to your selves , & dispose of them as you will ; eat them , do with them what you please . The burnt-offerings were wholly to be consum'd in the fire : The People were not to partake of them , but of the peace-offerings and thank-offerings they might eat ; now , says God , you may take all for me ; eat your burnt-offerings as well as your peace-offerings , I care not for any of them . And the Reason , upon which this Conviction is grounded , is at the 22th v. For I spake not unto your Fathers , nor commanded them in the day that I brought them out of the hand of Egypt , concerning burnt-offerings or Sacrifices , v. 23. But this thing commanded I them , saying , obey my voice , and I will be your God , and ye shall be my People : and walk ye in all the ways that I have commanded you , that it may be well unto you . The first word that God spake unto Israel was this , Obey my voice : This was that he commanded them , before he commanded them concerning Burnt-offerings : The ten Commandments which contain the rule of Moral Obedience , he delivered to them in the first place , and afterwards his statutes and ordinances that were to govern his publick Worship . But , says he , that that was first commanded by me is last and least of all minded by you . You are for Burnt-offerings and Sacrifices , but not for obeying my voice . Well! put your Burnt-offerings to your Sacrifices , and eat them , do with them what you will I will not be concerned in them . To all which we may add that express testimony that the Lord gave them of his preference of moral duties to those that were only Ritual and Ceremonial , Hose . 6. He tells them v. 5. That He had hewed them by the Prophets , and every stroke was to cut down this fleshly confidence of theirs , that they plac'd in their sacrifices , whilst they neglected the other substantial duties of Religion , v. 6. For I desired mercy and not Sacrifice , ( or mercy rather than Sacrifice ) and the knowledge of God ( an obediential knowledge ) more than burnt-offerings . I shall close this with that sentence of the Scribe , Mark 12. Who having asked our Lord , Which is the first commandment of all ? Our Saviour answers , to Love God with our whole Soul , and the Second to it , to Love our neighbour as our selves . Hereupon the Scribe said unto him , Well Master , thou hast said the truth , this is more than all whole burnt-offerings and Sacrifices . And that he apprehended Christ aright , our Lord 's approving him in what he said does manifest . When Jesus saw that he answerd discreetly he said unto him , Thou art not far from the Kingdom of God. And now I proceed to the Second branch of the Demonstration , to shew the necessity of practical Obedience in conjunction with the duties of Divine Worship for a People to attend unto that would have the Anger of God appeas'd to them , And because the text furnishes us with sufficient matter for the proof of this , I shall present you with three considerations which it contains and proposes to this purpose . 1. That this is Good , and therefore to be desir'd and pursu'd by us 2. That this the Lord requires , which lays us under an indispensible obligation to attend thereunto . 3. That this God has been pleas'd to shew and reveal to us , and therefore we are inexcusable if we live in a neglect of it . 1. The necessity of practical Obedience in conjunction with the duties of Divine Worship does appear from the consideration of the goodness of it . Whatever the Lord requires of man , to be done it is good : Good in it self , good for him and good for others . 'T is Absolutely good , Personally good and Relatively good . To do justly is good , to love mercy is good , to walk humbly with God is good . And what an attractive is this to come up to our duty , that is so good in the whole and good in every part of it ▪ These things are good in themselves , not only because they are commanded , as all the positive institutions of worship are good , but they have an intrinsical goodness , and commend themselves to us from their very nature , they are such things as flow from the nature of God , as well as bear a conformity to the Will of God. So that it is impossible they should be otherwise than good , or that what is contrary to them should be so . Injustice , unmercifulness and disobedience to God cannot be good , they are Evil , and altogether Evil , and will be so for ever , Deut. 30.15 . see , I have set before thee this day life and good , and death and evil . Holiness is good , and sin is evil ; and it is impossible that either of them should be other than what they are . Sin cannot become Good , holiness cannot become evil : the difference betwixt holiness and sin is as great as betwixt good and evil ; that except good could become evil , and evil good , the nature of good and evil be alter'd and confounded , it is impossible that Holiness thould be any otherwise than good , and sin any other thing than the worst and the purest evil . These things are also Good for us , so that we cannot more directly seek and promote our own good and happiness than in the practising of them . Is that good that is amiable and lovely ? what so lovely as ho liness ? That is the glory of the Divine Being , and the likeness of God in Man. Is that good that is pleasant and delightful ? the sweetest pleasures are to be found in the ways of God. None injoy such peace and tranquility in their mind , are so free from fears and offences as those who have the strictest regard to God's commands . Or is that good that is profitable ? we are assur'd that godliness is profitable to all things , having a Promise of the life that now is , and of that which is to come . Oh how good is it to walk with God! to awake with God , and to be in the fear of the Lord all the day ! Whereas many say , Who will shew us good ? Would they seek it in the way of God's commands they would assuredly find it . And these things are good for others too ; how advantagious and beneficial to the World are Justice and Mercy ? how much do they conduce to the good order of it ? how sweet are the influences that they diffuse amongst all persons ? who is not the better for them ? The godly are refreshed with them , they adorn the Gospel , and commend Religion to others as a real substantial thing that is worthy their consideration and choice . The Religion that lies only in forms and discourse is an airy , unaffecting thing , and gets no ground in the World , but that that is operative and powerful commends it self to the Consciences of Men ; these things are good for the bodies , and good for the Souls of others , and that is one Reason of the strict charge that is laid upon the Ministers of the Gospel to be frequent in the urging and pressing of them , Tit. 2.8 . These things I will that thou affirm constantly , that they which have believed in God , might be careful to maintain good works : these things are good and profitable unto men . And this is further inforc'd by , 2. A consideration of the will of God , as being that which the Lord requires of us . 'T is His will concerning , and his command to us , who is the Lord , who has an unquestionable right in us and a supream power over us , and whose will is a binding law as well as a sufficient Reason to us ; so that it is no arbitrary or indifferent matter whether we will obey or no , but he that requires you to perform the duties of his solemn Worship , and in Obedience to whose command you ingage in them , does likewise require you to do justly , to love mercy , to walk humbly with your God. And as his willing of these things to be duties incumbent on Man is that that is highly consentaneous and agreeable to his own glory , that the reasonable creature should be just and merciful as he is , and be always mindful of that infinite distance that there is between him and it , and the highest deference that upon that account is due to him ; so the regular subordination that there ought to be in our Wills to His , the relation we stand in to Him as the Lord , and the intire subjection we owe to Him in that Relation ; lays us under the strictest obligation to observe and obey all his requirements . Consider then . The Lord , that is thy supream Ruler and Governour , He in whose hands is the disposal of all things , who doth according to his will in the Army of Heaven , and among the inhabitants of the Earth ; He that is the one Lawgiver who is able to save and to destroy , who has the power of Life and Death , and whose power reacheth to the Soul as well as the body , can save or destroy both in Hell. He whom the Angels obey , and are His Ministers hearkning to the voice of his word : He , whose Law at first impress'd upon them , the inanimate creatures do every day fulfil : This Soveraign Lord who is King throughout the World , requires that you should be Just and Merciful and Humble . Every act of disobedience to his command is a high contempt of his Authority . 'T is the character of the wicked to say , Who is Lord over us ? and again , Who is the Lord , that I should obey his voice ? Oh let us take heed of becoming guilty either in mind or practice of so great an impiety . Moreover , The Lord , that is thy Redeemer , that has bought thee with the inestimable price of his own blood : that laid down his Life to deliver thee from Sin and Death and Hell , was willing to empty himself of his glory for a time , to be poor and mean , to be despised and persecuted and suffer the accursed death of the Cross for your sake : rather than you should dye , He would dye in your place ; rather than you should become a sacrifice , He was willing to be made one Himself : that out of Obedience to the Will of God , and from the greatness of his love to the Children of Men travelled with the greatest sorrows , drunk off the bitterest cup and underwent the Curse for you , He also requires the most exact obedience at your hand . And ye are not your own , but ye are bought with a price : therefore glorifie God in your body and in your spirit which are God's . Yea , The Lord , that is thy bountifull Benefactor , that does thee good continually , that loads thee with his benefits every day , that prevents thee with mercy , that supplies thee with good , that delivers thee in thy straits , succours thee in thy temptation , hears thy prayers , and is so ready to appear for thy help : The Lord in whom them dost Live and Move and hast thy Being , that is a Sun and a Shield , will give Grace and Glory , and with-hold no good thing ; that has given thee so many tasts of his Love , such frequent experiences of his goodness , and yet has greater things in reserve to bestow , what is it that he requires of thee as a grateful return for all these benefits but that thou do justly and love mercy and walk humbly with thy God. consider then who it is that requires these things of you ; and how reasonable and equitable is it that we should answer His requirements in the most punctual manner ? Especially if we add , 3. The last consideration that the Lord who hath required these things hath shewed and made known the same , has promulg'd and declared his will very plainly and expressly , in these things , to the understanding and capacity of all persons . He hath shewed thee , Oh man , what is good , and what the Lord doth require of thee . He requires nothing of thee but what He has shewed thee . These things are common to man as man , and therefore requir'd of every man , He has spoke them to thy ear , he has made them visible to thy Eye , they are such things as do approve themselves to thy Rational Faculties : These are not Mysteries but plain discoveries of the mind and will of God , He has set thy duty in a clear light , which whosoever attends unto may attain to the understanding of it . He hath shewed thee , Oh man. Partly by the Light of Nature that some of these things , at least , as to do justly and to Love mercy , are pleasing and acceptable to him . He has ingrav'd them upon thy very Heart , so that reflecting upon the Original principles of thy Nature , and by conversing with thy self , asking thy Conscience questions , and harkning to the Answers and dictates of it , this thou mayst know and understand , that to do justly is good ; and injustice is evil ; to love mercy is pleasing to God , and the contrary to it as displeasing to him . Did the Heathens of old , and do they still at this day know it and art thou a stranger to it ? Read what is said of them , Rom. 2.14 , 15. the Gentiles which have not the written Law , do by nature the things contained in the law , these having not the Law , are a law unto themselves , which shews the work of the Law written in their hearts . But principally He hath shewed it thee by the light of his Word that contains a more explicite and full Revelation of man's duty . All the lines of it are there drawn at length , all the particulars of it clearly stated . If thou goest to the Law and to the Testimony , thou may'st have a sufficient direction how to act in all thy concerns , how to order thy steps in every path , what it is God requires of thee every day , in every place and in every condition : what thy duty towards God and what thy duty towards man is . And what cause have we to adore the goodness of God , that has furnish'd us with such a clear light to direct us in our walking with him , that we have not only a Law light but a Gospel-light that shines so brightly ? Jesus Christ is come a light into the World , He hath reveal'd God unto us , He is the way , the truth and the life , that both by his Preaching and by his Example has opened the mind of God to us , and He that followeth Him shall not walk in darkness , but have the light of life . And because God hath shewed it unto thee , thou art inexcusable oh man ! who livest in the neglect or contempt of these requirements of His. Thou canst not plead ignorance ; or say , when thou dost an unjust action , that thou didst not know better ; or be unmerciful and say thou didst not know it to be a fault ; or be proud and disobedient against God and ask what evil there is in 't ? oh take heed that thou dost not sin against Light and Knowledge , for to him that knoweth to do good and doth it not , to him it is sin , sin with an aggravation , that will be attended with a sorer punishment on them that are guilty of it , even to be beaten with many stripes . So much for the confirmation of the Doctrine , that which follows is The APPLICATION . 1. This Doctrine yields , at all times a useful , but on this day a very seasonable caution to us , to take heed that we rest not in mere outward duties of Worship , as if that were all that God required ; and as it is to be feared many persons do , to the deceiving of themselves . They are very exact , very frequent and very punctual in these things , but guilty of a woful neglect of the moral duties of Religion , and so are but partial , and consequently unsincere in their obedience . Let us take heed that we deceive not our selves in the same way . If we halve it with God in the matter of our duty , He will cut us short in the matter of his mercy . What if such a Religion should obtain a temporal reward , 't is insufficient to evidence a real interest in the saving love of God. There is no doubt but God has requir'd these things of us . All the true methods , means and ways of Worship are of God's appointment . Praying and Hearing and Fasting are his Ordinances ; but he never intended that we should rest in these and go no further : To do this and no more : to attend unto these and neglect other things , is a Badge of loathsom Hypocrisie in the sight of God , and branded in Scripture as the guise of an unsound Heart . Hypocrites and unsound Professors know they must do something in Religion . Something they would do to appease God when He is Angry ; something , to continue His favour when Providence is easie and comfortable to them ; something , to keep up a Credit and Reputation with others for Religion ; and something to quiet the importunities of their own Conscience ; but then they resolve to do as little as they can , and because a slight and heedless performance of the Worship of God is the easiest part of Religion , and most consistent with their unmortified lusts , they pitch upon this course . 'T is indeed much easier to confess a hundred sins , than to forsake one : 't is easier to spend a whole day in publick Worship , than to deny the enticement of a Lust , or to withstand a Temptation when it opportunely presents ; because the one is only the labour of the body , the other requires the exercise of the Soul ; the one may be a weariness to the Flesh , but the other is cross and opposite to the beloved interests of it ; and carnal Hearts may make shift to brook the one , tho' they cannot bear the other . A little outward Pennance and Mortification of the body they can undergo , but a true Repentance of sin , that consists in deserting the practice and mortifying the principle of sin is utterly distasteful to them . Oh then as we would acquit our selves of the charge and guilt of Hypocrisie , let us take heed of resting in the outward duties of Worship . Tho' your Eyes be lifted up to Heaven , if your affections be fix'd upon Earthly objects ; tho you bow your knee before God , if your Hearts do Rebel against Him : if you acknowledge your transgression , but do still retain and practise it ; if you make many Prayers but don't endeavour to live answerably to 'em ; if you vow and promise to lead a new life , but as soon as you go from this place forget what you have been doing : What is all this but a mere mockery ? And be not deceived , God is not mocked . This part of the Worship of God that we are now ingaged in is no doubt a very necessary duty incumbent upon us . God has commanded it , and special providences call us to it . Who does not see what need there is of Fasting , of Prayer and Humbling our selves before the Lord ? But Remember this is but one part of what God requires of you . The true Fast does not consist in a bare observance of those things that outwardly relate to such a day . A man may be very Formal in them , forbear all servile work , put on meaner apparel , attend the publick duties of God's House , and outwardly seem to be very submiss and serious therein , and yet if this be all , God does disown such a Fast from being the day that he has chosen and appointed , Isa . 58.5 . Is it such a Fast that I have chosen ? A day for a man to afflict his Soul ! Is it to how down his head as a bulrush , and to spread sackcloth and ashes under him ? wilt thou call this a Fast , and an acceptable day unto the Lord ? No , this is not the day that God has chosen : And yet this is the only Fast that many keep , that is fill'd up with corporal gestures and performances . What then is the Fast that God has chosen ? He himself describes it in the following verses , to loose the bands of wickedness , to undo the heavy burdens , and to let the oppressed go free , — to deal thy bread to the hungry , to bring the poor that are cast out to thy house , to cover the naked , and hide not thy self from thy own flesh , i. e. turn not away from relieving thy poor Brother : This is the true Fast , the Fast that God has chosen , to break off from our sins , and to do justly , and to love mercy . And , Oh that this may be the Fast that we may keep , a day that God may accept , and accept us in it ! we seem to be sensible that the Just and Righteous God has a controversy with this Nation , that He is come forth to plead with England . We have like the Jews , been unthankful for mercies , do soon forget our wonderful deliverances and refuse to be reform'd by the various methods God has us'd with us to that end , and now we think God is Angry with us , and we fly to these duties of Fasting and Prayer , and hope these will appease God ; and is this all that we will do ? God will upbraid us with such Fasts , soon grow weary of them , and break in through such Fasts with his judgments upon us . He looks for more , he requires more , and more than this we must do , if we would prevail with God , and obtain a blessing from Him , and that now leads me to the 2d Use . I would make of this truth , to Exhort and ers uad e you to come up to the full duty of this day in the several branches that grow upon the text , to do justly , to love mercy , and to walk humbly with God ; which are all of them such things as all that profess the name of our Lord Jesus should labour to be very exact in . 1. Do justly : Let justice and righteousness regulate your dealings with Men , and be expressed in all your concerns with them . The best description of of justice , ( that branch of it that is called commutative , ) is that which our Lord and Saviour has ven of it , Mat. 7.12 . whatsoever things ye would that men should do to you , do ye even so to them . i. e. so deal with others , as you would have them to deal with you , if they were in your place , and you in in theirs . No man would have another to deal fraudulently and deceitfully with him , to cheat and wrong and oppress him ; do you to others as you would have them to do to you . Be as just in your word , as true to your promise , as exact in your dealings as you would have others to be ? This is the thing that is just , and that this Justice God does require of you , Appears by the reproof the Prophet gives the violaters of it in the words that follow the text , Are there yet the treasures of wickedness in the house of the wicked , and the scant measure that is abominable ? shall I count them pure with the wicked balances and with the bag of deceitful weights ? These uneven balances , deceitful weights and scant measures , that are the Instruments of unrighteousness , are hateful to God , and tho' for a time they may serve a covetous humour , and men may heap up treasures to themselves thereby , yet there is a curse that attends such persons , and a moth that will consume their riches ; those treasures of wickedness will not always continue in the house of the wicked . To do justly is a thing that most persons know , but too few make Conscience of , but justice is a thing that must be done . 'T is not enough to have the notion of it in our Mind , but the practice of it must be in our hand . To be just and not to do justly in our particular actions is a contradiction . He that doth Righteousness is Righteous . And that we may do so , let us consider , how pleasing and acceptable this is to God , Prov. 21.3 . to do justice and judgment is more acceptable to the Lord than Sacrifice . Let us also consider what an Ornament it is to Christianity ; to do justly is to adorn the Doctrine of God our Saviour , Tit. 3.10 . which does so strictly and frequently injoin the practice of Righteousness betwixt man and man. And indeed what does Religion teach you if it does not teach you this piece of morality ? Further consider how necessary the practice of this Divine Vertue is to fit and qualifie you for converse and communion with God in his Ordinances ; so that when the Question was put of old , Lord who shall abide in thy Tabernacle ? who shall dwell in thy holy hill ? 'T is answered , He that walketh uprightly , and worketh Righteousness , and speaketh the truth in his Heart . He that back-biteth not with his tongue , nor doth evil to his neighbour , nor taketh up a reproach against his neighbour , Psal . 15.1 , 2 , 3. And if this does not move some of us , let such consider , that the just God , to whom vengeance does belong , does very often execute his Righteous Judgments upon notorious and impenitent violaters of Justice , 1 Thes . 4.6 . that no man go beyond and defraud his Brother in any matter : because that the Lord is the avenger of all such . You are a trading People that I speak to , and have dealings in the World , I beseech you to consider these things and have a strict regard to justice and righteousness in all you do . And so doing , 2. Love Mercy , labour to be of a merciful disposition : shew mercy , and do it from a principle of Love , love to God and love to Man. The object of Mercy are the Miserable , and the exercise of this grace consists in doing what in us lies to relieve those that are in necessity , to comfort those that are cast down , to counsel those to whom our advice may be helpful , to sympathize with those that are afflicted , to assist those that are tempted , and to help them to bear their burden : In one word , to do all the good that we can to the Souls and Bodies of all men , and especially to those that are of the houshold of Faith. Be ready to give to them that ask , to lend to them that would borrow of you , and to forgive those that have offended against you . A merciful man is such a one as Job , who was Eyes to the blind , and Feet to the Lame , and a Father to the poor , Job 29.15 . The all-wise God has so order'd it in his Providence that we should always have objects and occasions for the exercise of this Grace . Some are poor , some are sick , some are carried into captivity , some are bereav'd of their relations , that others that are healthful and rich and prosperous in the World might succour them in their distresses : And some left to fall into sin , that those that stand by Grace , might restore such with a spirit of meekness . Think it not enough that you are strictly just , but remember that you must be merciful too . Yea you cannot be truly just except you be merciful , to deny to others some part of our own , when the providence of God calls us to give it , is injustice , as well as not to give them what is their own , and the highest injustice , injustice to God , in not using the goods of this World , to the end for which he has intrusted us with them . 7. And as Divine Love is the general Principle of all good actions , so it is the immediate Fountain from whence all the Streams of Mercy do issue . They that love Mercy , will be ready to shew Mercy , and think it no cost , no burden , no weariness to do it . That that proceeds from Love we do freely and chearfully , and that puts a lustre upon every act of Mercy . And to excite this Principle in you , consider , that shewing Mercy to others does assimilate and make you like unto God himself , who delights in Mercy ; who when he does proclaim his Name , does it especially by the display of his Goodness and Mercy ; and should we not affect the nearest Union with God , and the highest Resemblance of him ? Luke 6.36 . Be ye therefore merciful , as your heavenly Father is merciful . Also consider that the Love of Mercy is a special evidence of the Sincerity of your Love to God , to be Merciful for God's sake does proceed from the love of God : But , whoso hath this worlds goods and seeth his Brother hath need , and shutteth up his Bowels of compassion how dwelleth the Love of God in him ? 1 John 3.17 . And let us often seriously think of the great day of the Lord , when nothing but Divine Mercy can stead and befriend us , and that they are merciful men who are particularly describ'd in Scripture that shall have the benefit of the Divine Mercy . The Apostle's prayer for Onesiphorus , 2 Tim. 1. does import so much , v. 16. the Lord give Mercy unto the house of Onesiphorus for he oft refreshed me , — the Lord grant that he may find mercy of the Lord in that day . And it is expresly said on the contrary , that He shall have judgment without mercy that hath shewed no mercy , Jam. 2.13 . How ready and willing then should we be to embrace all Opportunities of shewing Mercy . In which , as well as in the former duty of doing justly , we should have respect unto God , his glory as the end , and his command as the reason of all that we do , which is the fumm of the last duty , that you 3. Walk humbly with your God ; endeavouring to approve your selves to Him in all that you do , which is that that puts an excellency into and a beauty upon your due tyes to men , and makes them acceptable with God through Jesus Christ , as being ultimately done to him . Endeavour that your whole life may be as much as possibly you can a continued walk with God. Set him always before your Face , have your Eye constantly to him : keep up your Hearts with God , in a frame fit for Communion with God at all times . Observe his Providence , follow the Guidance of it , receive the Instructions of it , and comply with all the Calls of it . Be led by the Spirit of God , and be obsequious to all his holy motions : let your conversation be in Heaven . Be followers of the Lord Jesus , and walk as you have Him for an Example . And be very Humble in your walking with God , depend upon him for Divine assistance and strength in all that you do for his name . Be Humble and Reverent in your Worshiping of God. Ascribe all the Glory to him of all the good you receive and do . Be Low , be vile in your own sight , and exalt the Lord in your Soul : Let him be your first and your last : Begin all your works with God , and end them in Him. Remember to this purpose , how God has declar'd Himself as to this part of your duty , that He resisteth the Proud , but giveth Grace to the humble . And has promis'd to dwell with the Humble . Therefore nip and check all the buddings of pride when it first begins to shoot . Be not proud of your cloathing , but be cloathed with Humility . Be not proud of your Parts and Gifts but use them to Edifie one another in Love. Be not proud of your Riches and Estate , for you must shortly leave them , and give an account , to Him that lends them you , how you have improved them for Him. Indeed we do very much forget our selves what we were , and do yet continue to be Sinful dust , when our hearts do swell with this Vanity . This is the worst , because ( as it is probable , ) it was the first sin . And is still the first that lives , and the last that dies in the heart . Labour therefore thro' the Spirit of God to mortifie it in all the k●nds of it both Corporal and Spiritual . And indeed what way soever we look , we may see enough to make and to keep us humble . If we look up to God how should his Majesty abase us ! If we look to our selves , how low should our sins lay us ! If we look to Saints , it may humble us to see how short we come of many of them in Grace and Holiness ; And if to Sinners , to consider that such we were , and such we should have continued to be , had not the free and effectual Grace of God made the difference . You that have most , have nothing but what you have received . And for your Direction , as to the whole ; 1. Be convinced that your duty lies in these things ; that they are not things indifferent , but indispensibly incumbent upon you : If any thing be necessary for us to attend unto , the things here propos'd to us are so . To make light and little account of them , is to cashier all practical Obedience , for what remains to be done by you , if doing justly , and shewing mercy , and walking humbly with God , be not your duty ? Yea these are the great and weighty duties of the Gospel , that claim our primary regard and attendance to them . And yet how many professing the Christian Religion , act as if Christianity were nothing at all concern'd therein ; which is and ought to be for a Lamentation ? Persons that are unjust and unmerciful to men , and disobedient to God , and that oftentimes without finding any Remorse or Regret in themselves , whose Religion has nothing of substance in it , but lies in some speculative notions only , which they have taken up ; these have a form of Godliness , but deny the power thereof ; from such , they that would walk with God in a course of Obedience , must turn away . 2. Make sure of a Being in Christ by Faith , that in him you may hear and bring forth this fruit unto God. such an Interest in , and Union with the Lord Jesus by a Faith that is of the Operation of God , is absolutely necessary to a right discharge of any and every duty . For tho' some of the things that God requires , may be done as to the external part , and what is so done may be materially good , without any such special Grace received and exerted in the doing of them , yet are they formally defective , as not proceeding from a pure Heart , and a good Conscience , and Faith unfeigned , which are the declared Principles , necessary to constitute and denominate an action Evangelically good . Humane Nature indeed , refin'd from the more dreggy and sensual part of it , by Precepts of Morality , may raise it self to a practice of That that is purely moral in these things . So some of the Heathens have not only been strictly just , but largely beneficent , and have done much good both in their publick capacities and private stations . But in as much as our Evangelical Walking and Conversing with God is concern'd in these actions , that they be done thro' a Divine Strength , and directed to the Glory of God , this the Mind of Man is altogether ignorant of , whilst estranged from the Light and Power of that Faith , whereby we come to be in Christ , and to be one with him : For as it is thro his Mediation only , that we are , and can be accepted in any good we do ; so there is a Divine Grace communicated from him to us , that alone can strengthen us to do , and persevere in the doing these things , and also direct our hearts to intend the Glory of God therein : And which is that Qualification that specificates duties of Evangelical Obedience from acts of Moral Virtue . Thus the fruit ever answers the species and kind of the Tree it grows upon , is corrupt or good according as that is ; and nothing less than such a supernatural Grace receiv'd in Union with Christ , is sufficient to make this Evil Tree good , so to alter the Corrupt Nature of Man , to dethrone the Dominion of Sin , and to bring the Soul under the power of a Principle of Righteousness and Holiness whereby it becomes disposed , sanctified and meet for the Master's use , and prepared unto every good work . Then think it not enough that you are Christians by Name , by an outward Baptism , and visible Profession , but make sure of a real spiritual In-being in Jesus Christ , in whom only it is that we can do any thing that is good , so as to be accepted with God in it ; and without whom we can do nothing , that is a bringing forth fruit unto God. 3. Possess your selves with as lively apprehensions as you can get of the worth and excellency of the things God requires of you . And these , to do justly , to love mercy , and to walk humbly with God , are all of them things that have a real and transcendent worth in them ; such things as do approve themselves to be Good and excellent to an enlightened mind , and a well-disposed heart . They are such things , wherein the Perfection of our Nature , as it lies in a conformity to God , and subjection to him , does consist ; They are also Lovely in the Eyes of others , and things of good Report , that cause Religion to be well spoken of . None but the debaucht , and such whose Consciences are sear'd as with a hot Iron , will open their mouths against them ; to all others , that have any sense of Humanity , and Conscience left , they commend themselves , as things that are good and excellent , worthy to be practis'd and imitated by others . Having such a lively apprehension of the worth of these things , we shall not look upon them as a task and imposition upon us , but do them with delight as things that are most suitable and agreeable to us . 4. Read , study and in all things consult the Word of God , to regulate your doings to God , and dealings with Men. This written Word is the Revealed Will of God. This shews us all things we are commanded , and all we are forbidden . This Word is able to make the Man of God perfect , throughly furnish'd unto all good works . And what can more commend it to us to be the Book of our daily Converse and Meditation ? I don't wonder that David speaks so much in the praise and commendation of it , when he declares it was a Lamp unto his feet , and a Light unto his path . Whether it were night or day with him , whatever state of Life he pass'd through , the Word of God was his Rule , his Counsellor , that never fail'd him , and never misled him . How much is it then our wisdom to have a constant Regard to this Word , to see that warranting our actions , guiding us in our difficulties , and reclaiming us when we go astray . Such is the promise for our direction , consulting with the Word , and seeking God to enable us by his Spirit to understand it , Isa . 30.21 . Thine Ears shall hear a word behind thee , saying , This is the way walk ye in it , when ye turn to the right hand , and when ye turn to the left . 5. Awe your hearts with the Authority of God in his Commands , when Temptations would bribe your Affections to turn out of the path of Duty . We need something to check those inclinations there are in us to comply with Temptations , which those that are ingag'd in a course of Obedience are wont to meet with : And nothing so effectual to that purpose , as to consider that the Lord who hath shewed us where our duty lies , has also Requir'd that we should walk therein . That his Precepts are not only Counsels , but Commands , which we cannot violate , without being guilty of a high Contempt of God , and exposing our selves to his displeasure . If the Charge of an Earthly Superiour has so mnch force , as to restrain Men from those things that their Natural Appetites incline them to , ( as the Rechabites , who would not drink Wine , because their Father had commanded them to forbear ; ) how much more should the Command of the Great God of Heaven and Earth influence us to a vigorous Resistance of all those Temptations , that would divert us from our Duty to Him ? 'T is enough to oppose and silence any Temptation when we are in the way of our Duty , to charge our selves with this , that God has commanded us to keep his Precepts diligently . 6. And lastly ; Take heed and beware of Covetousness , which is that Evil in the heart , from whence Temptations ordinarily do proceed , or which they strive to work upon , to turn us aside from doing justly , loving mercy , and walking humbly with God. Whosoever indulges this Evil in himself , and is govern'd more by a worldly Interest , than the Concernments of God's Glory , his own present Peace , and Eternal Happiness , will often halt in the practice of these things . Opportunities to be unjust and unmerciful , when they present , will inflame his Lust , and cause him to break with God. Pray that God would mortifie this Evil in your heart . Arm your self with all the considerations of the vanity and insufficiency that there is in the greatest worldly affluence to make you happy , and especially think often of that mortifying Question that our Lord and Saviour has put to us ; Matth. 16.26 . What is a man profited if he shall gain the whole World , and lose his own Soul ? Or what shall a man give in exchange for his Soul ? No gains of Unrighteousness can countervail the loss of the Soul. Wherefore knowing the terrour of the Lord , let us take heed that we be not overcome by this Secret Evil in our own bosom . Mortifie the Love of the World in you ; and set up the Love of God as the Ruling and Governing Principle in all your actions . THE END . Notes, typically marginal, from the original text Notes for div A45500-e380 ver 2. ver . 4. ver . 5. ●●ek . 18.29 . ●●r . 6. ver . 7. Jer. 32.35 . Rom. 12.1 . * Owen on the Spirit . p. 331. Rom. 6.23 . Gal. 2.16 . Heb. 7 22. 1 Cor. 5.21 . Heb. 9.26 . ●om 14.9 Heb. 10.4 Quod pro vitâ bominis nisrvitd bominis reddatur , nonposse aliter Deorum Inmortalium numen plat● arbitrantur . ●erse 3. ● 〈…〉 . 〈…〉 4. ver . 16 , 77. ver . 18 , 19 20. 2● . 〈…〉 11. 〈…〉 3. There are in these ver . 14. ●xpressions a●ainst formality . Burr . on Hose . ver . 14 Assem . A●not . Patrick's Epit. pag. 527. ver . 28 〈…〉 30. 〈…〉 31. 〈…〉 32 〈…〉 34. 〈…〉 11. Ps . 119.165 . 1. Tim. 4.8 . Ps . 4.6 . Jam. 4.12 ●s . 12.4 . Exod. 5.2 . Cor. 6.9.20 . ●●s . 84.11 . ●ohn 8.12 . Jam. 5.17 . Luk. 12.47 Gal. 6.7 . ver . 6.7 v. 10. v. 11. 1 Joh. 3.7 . Luk. 20.25 Rom. 13.7 . Exod. 34. Mat. 25.24 . ad sin . Jam. 4.6 . Isa . 57.19 . 1 Per. 5.5 . 1 Cor. 4.7 . 1 Tim. 3.5 . 1 Tim. 1.5 . Mat. 7.17 . 2 Tim. 2.21 . Joh. 15.5 . 1 Tim. 4.2 . 2 Tim. 3.17 . Psal . 119.105 . ●er . 35.14 . ●●l . 119.5 . 2 Cor. 5.11 
A45542	----	The arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable House of Peers, in the Abbey-church at Westminster, on the the day of their solemn monethly fast, Febr. 24. 1646 / by Nathanaell Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45542 of text R20411 in the English Short Title Catalog (Wing H710). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 106 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45542 Wing H710 ESTC R20411 12044512 ocm 12044512 53078 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45542) Transcribed from: (Early English Books Online ; image set 53078) Images scanned from microfilm: (Early English books, 1641-1700 ; 892:4) The arraignment of licentious liberty, and oppressing tyranny in a sermon preached before the right honourable House of Peers, in the Abbey-church at Westminster, on the the day of their solemn monethly fast, Febr. 24. 1646 / by Nathanaell Hardy ... Hardy, Nathaniel, 1618-1670. [6], 42 p. Printed by R.L. for Nathanaell Webb and William Grantham ..., London : 1647. Reproduction of original in Union Theological Seminary Library, New York. eng Bible. -- O.T. -- Hosea V, 10-12 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A45542 R20411 (Wing H710). civilwar no The arraignment of licentiovs liberty, and oppressing tyranny. In a sermon preached before the right honourable House of Peers, in the Abbey Hardy, Nathaniel 1647 19403 187 175 0 0 0 0 187 F The rate of 187 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Judith Siefring Sampled and proofread 2004-08 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Die Jovis , 25 , Febr. 1646. ORdered by the Lords in Parliament assembled , that Mr. Hardy is hereby thanked for his great pains taken in his Sermon preached yester day before their Lordships in the Abbey-church Westminster , it being the Monethly Fastday : And hee is hereby desired to cause the same to be Printed and published , and that no person whatsoever doe p●esume to print or reprint the same , but by warrant under his own hand . John Brown Cler. Parliament . I do appoint Nathanael Webb and William Grantham , to Print my Sermon . Nath. Hardy . THE ARRAIGNMENT OF LICENTIOVS LIBERTY , AND OPPRESSING TYRANNY . IN A SERMON Preached before the Right Honourable HOUSE of PEERS , in the Abbey-church at Westminster , on the day of their solemn Monethly FAST , Febr. 24. 1646. By NATHANAELL HARDY , Mr. of Arts , and Preacher to the Parish of Dionis-Back-church . I will get me to the great men , and will speak unto them , for they have known the way of the Lord , and the iudgement of their God : but these have altogether broken the yoke and burst the bonds , Ier. 5.5 . They chose new Gods ; then was war in the gates , Iudg. 5.8 . Pertinet ad innocentis Magistratus officium , non solùm nemini malum inferre , verùm etiam à peccato cohibere , & punire peccatum , aut ut ipse qui plectitur corrigatur experimento , aut alti terreantur exemplo . Aug. Disciplina est magistra Religionis , magistra verae pietatis , quae non ideo increpat ut laedat , nec ideo castigat ut noc eat . Idem . Remota justitia , quid sunt regna nisi magna latrocinia , quia & ipsa latrocinia quid sunt nisi parva regna . Idem . LONDON , Printed by R. L. for Nathanaell Webb , and William Grantham at the signe of the Grey-hound in Pauls Church-yard , 1647. TO THE RIGHT HONORABLE The HOUSE of PEERS Assembled in PARLIAMENT . Thrice Noble Worthies : IF any thing were presented in this subsequent Sermon , meriting your Honours acceptance ; it must be that despised Jewell of plain-dealing . The truth is ; Considering on the one hand , the Auditors dignity to whom I spake , my desire was to avoid rudenesse of Expression ; Remembring , on the other , JEHOVAH'S Majesty in whose Name I spake , my endevour was to use faithfulnesse in Admonition . I well know , Reprehension to Great men must be wrapped up ( as wee do Pils ) in Sugar , that it may more easily be swallowed , and work before they think on it . We must come to your Lordships byssinis verbis with soft and silken Phrases , as the Mother of Cyrus charged him who was to speak to the King . But yet withall , the Great GOD who hath advanced you to Nobility , hath engaged us to Fidelity : it is no time for Ministers to be cold or silent , when sins are bold , and sinners impudent . That commission given to the Prophet Isaiah , and in him to all Gods Messengers , was never yet revoked : Cry aloud , spare not , lift up thy voice like a trumpet , to tell Judah of her sins , and Israel of her transgressions . It is true , Preachers by their faithfull boldnesse will find enemies as Moths to their persons , and Worms to eat up their credits ; but by their treacherous silence they shall procure a worse Moth to their souls , and Worm to gnaw their consciences . Freenesse in speaking truth , may occasion hatred from men without ; but it will certainly procure love from a gracious God above , and peace from a serene breast within . My Lords ; It was the unhappy lot of this Discourse , when preached , to meet with many Auditors whose eares were hedged about with thorns , and tongues have since been sharp as swords : These have branded both it : and the Author , ( probably in your Honours hearing ) with the scandalous reproach of Malignancy , and what else might render the one fruitlesse , and the other odious : For what reason I know not , except ( that for which St. Paul was accounted an enemy by the Galathians ) telling the truth : As if flattery were the badge of amity ; and they who are faithfull to your Souls , must therefore be reckoned as false to your Cause . But sure I am , in the end , these seeming Friends will appear your worst Enemies , who would tickle your Honours with flatteries to the death ; whilst your seeming reputed Enemies will approve themselves your best Friends , who by gentle blows of Reproof on the eares , endevour to rouse you out of the swound of Security . For my own part , I hope I shall ever abhorre as well verball , as reall Symony ; and rather choose , proveritate convitium , quàm pro adulatione beneficium ; To expose my self to byting Detractors , than incurre the just censure of a fawning Flatterer . For these envious Whisperers , I shall become an hearty petitioner in my Saviours words , Father , forgive them : And if by my removall , yea , ruine , ( though too unworthy ) any thing may be contributed to the setling of Sions bound , I shall thank them for doing me such a favour against their wils ; and my hope is , their wrathfull calumny poured out like mud to defile my Name , shall prove like water to clense my ways the more . For your HONOURS , I blesse God that you were the Eare-witnesses and Judges of my doctrine ; neither doubt I but your Wisdoms will discern malice to be the spring of those slanders cast upon my self . As for these Labours , ( which if weighed in the ballance of a severe judgment , I confess are too light ) it hath pleased your Lordships to allow them some grains of your charity , in a favourable construction ; and find them weight , to set the stamp of your Authority upon them , and make them currant Coyn for the Presse . Them , together with my self , I lay at your Honours feet , and in submission to your command have committed to the Worlds eye . Some illustrations of the Text , which I then omitted , lest I should tyre your patience , I have now inserted , lest I should injure the Sermon . Give mee leave ( my honoured Lords ) to end with one request to You , for GOD ; to GOD , for You. To you : That however I may deservedly be cast out of your memories , yet the sacred Truths herein contained may be imprinted on your breasts . For you . That the LORD of Lords would strengthen your Honours hearts and hands , to the preservation of Purity and restauration of Unity : That so in your Noble Persons and Families , you may be the happy Subjects ; to the Church and Kingdome , honourable Instruments , of many choice and precious Blessings . To which he shall ever say Amen , Who is , Your HONOURS Vnworthy , yet Faithfull Servant , NATH. HARDY . THE ARRAIGNMENT OF LICENTIOVS LIBERTY AND OPPRESSING TYRANNY . HOSEA 5.10 , 11 , 12. The Princes of Judah were like them that remove the bound : therefore I will poure out my wrath upon them like water . Ephraim is oppressed and broken in judgement , because he willingly walked after the Commandement . Therefore will I be unto Ephraim , as a Moth , and to the house of Judah as rottennesse . A Sharpe and harsh Scripture , unsutable therefore may some perhaps say for a Noble Auditory , Great mens delicate eares cannot endure scratching expressions , it is granted , yet their corrupt hearts have need of searching instructions ; and every good Preacher must act the part , not so much of a Cook to dresse savoury meat for the palate , as of a Physitian to prescribe wholsome ( though bitter ) potions for the soul . ● , but it is a terrible threatning text , unseasonable , may others say , for these conquering times . Nothing more unwelcome then in dayes of Serenity , to sound out woes of Severity ; when God seems to open his hand in blessings , that Ministers should open their mouthes in menacing , what more di●●as●full● it is true , but yet what more needfull ? We must not think ( with the Athenians ) that we have clipt the wings of victorious prosperity , so that it cannot flie from us ; or with David , that our Mountain is so strong it cannot be moved ; that our Nest● is made in the stars , and our 〈◊〉 exa●ted above the Region of mutability : no , ( Beloved ) deceive we not our selves with vain dreams ; God hath not poured out so many favours upon us like oile , but the sins of Princes and People may after all provoke him to poure out wrath like water ; and though the violent effusion of bloud be ceased , yet the fretting moth of division remayns . Deservedly therefore doth the Magistrate renew these Fasts , and no lesse justly ought the Minister facere opus Dei in die suo on these days of humbling to use means of humbling , both by tart reprehensions of sin , & smart denunciations of wrath , that the one may be repented , the other prevented : which was the ayme of God by the Prophet , in the words now read ; The Princes of Judah , &c. It is the observation of learned Rivet on this Booke that Hosea in its severall parcels puts on the habit of various persons , Vati● , Praeconis , Patris , 〈◊〉 , Judicis , of a Prophet foretelling , Herald proclayming , Father chiding , Friend counselling , and Judge censuring ; this latter hee seemeth in Gods Name to take upon him here , not only bringing in as a Plaintiffe a bill of Indictment against , but passing as a Judge an heayy sentence upon both Judah and Ephraim . So that the words naturally fall asunder into these two branches : Accusatio vera . Comminatio severa . An accusation of Sin . A commination of Punishment . A charge full of Verity . A doom full of Severity . The charge is laid against the two Tribes , and the ten : the two under the name of Judah , the ten under the name of Ephraim , so called Synedochically , because that was Tribus amplissima & Regia , the greatest and the highest Tribe ; The Princes of the one , yet so as that the People are not exempted : The people of the other , yet so as that the Princes are not excused . The former in the beginning of the tenth Verse , The Princes of Judah were like them that remove the bound . The latter in the end of the 11th . Verse , because he willingly walked after the commandment . The doom is as ample as the charge , pronounced severally against Judah and her Princes in the close of the 10th . Verse , I will poure out my wrath upon them like water . Against the people of Ephraim in the first clause of the 11th . Ver. Ephraim is oppressed and broken in judgment . Joyntly , against both Ephraim and Judah , Vers. 12th . therefore will I be unto Ephraim as a moth , and to the house of Judah as rottennesse . And now ( mee thinks ) my text like an ingenuous picture looks upon all here present , in which both Nobles and People may behold their sin and danger represented . In the description of which it shall be my endevour to be brief , and plain ; brief , that I fall not into the errour of the text , and be like them that remove the bound of the time ; plain , that not the meanest Auditor be opprest and broken in his judgment ; and let it be the prayer of us all that the grace of the Spirit may be poured on us like water , so as we may willingly walke after the commandements which shall from God be delivered to us , and the Word of the Lord ( so the Cald●e reads it ) may be as a moth to our sins , and rottennesse to our corruptions . And so I begin with the first generall , to wit , the charge , and that as it is drawn up concisely , yet fully ; First , against Iudah and her Princes ; the Princes of Iudah , &c. This Prophet was one of the sharpest Preachers that ever God sent to his people ; his commission was primarily intended for Ephraim , yet collaterally extended to Iudah ; his Sermons contain plain detections , full convictions , and impartiall arraignments , of all sorts of sinners , none are spared , neither Prince , Priest , nor People ; hee summons all three , Verse the first , and chargeth the chief in this , even the Princes of Iudah . A pattern worthy of imitation by all Gods Messengers ; those who are fishers of men must catch as well great as small fishes in the net of reproof ; faithfull Ministers must not despise the meanest for the sins sake , nor spare sin in the highest for the mans sake ; it is Gods command to Ieremiah , that hee should not be afraid of any of their faces to whom he sent him ; Chap. 1.8 . the truth is as Mauritius said of Phocas , Si timidus est homic●●a est , if we feare their faces , wee kill their souls ; if we flatter their sins , we murther their persons ; of all places a Parasite worst becomes the Pulpit ; for a Minister then to pick feathers off great mens coats , and sow pillows under their elbows , when he should be shooting arrows at their sins , and pricking their consciences with the needle of rebuke , what more odious ? Of all persons , Nobles stand in most need of plain ( though humble ) admonitions these are the best dainties wee can present them with , as being Novelties all the yeere long , since , whilest they abound in the confluence of all other things for the most part they want faithfull reprovers . Let therefore the Philosophers resolve be taken up by all Preachers , mori malo quam simulare , rather to dye then to dissemble , ever remembring that as Philosophy , so Divinity , Stemma non i●s●icit , must know no man after the flesh ; accept no mans person , but impartially divide to every one their portion , reproof to whom reproof belongeth , yea , though they be Princes , for so doth our Prophet here accuse the Princes of Iudah . But what is the offence that these great Delinquents are charged withall ? they were like them sayth the text , that remove the bound . Saint Hierom calls Hos●a , vatem commaticum & per senten●ias loquentem , one whose expressions are both sententious and aenigmaticall , couching much in a little ; such is this , I have now in hand : I will not waste my precious time , nor tyre your Honourable patience vvith the various conceits Expositors have upon this clause ; give me leave only to present you with a double construction , the one literall , the other metaphoricall , both probable and profitable for our instruction . 1 Those that literally understand the words , read the particle caph as a note not similitudinis , but veritatis , of likenes , but truth , as the Greeks somtimes use for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and so the fault here taxed is Avaritia Principum the covetousnes of the Princes in that they were , in alienas fortunas invadentes , unjust usurpers of other mens Rights and possessions . How hainous a sin this is appears by that strict prohibition which God himselfe gives against removing of neighbours Landmarks , Deut. 19.14 . backt with an execration , chap. 29.17 . and that seconded with a woe by the Prophet Isaiah 5.8 . A vice so injurious that it was odious to the Heathen , and therefore the Romans condemned the meaner sort who were guilty of it to the metall houses , and banished the better sort with the losse of the third part of their estates : so that I cannot but wonder with what face our Anabaptists assert , and I fear if ( permitted , would endeavour ) a Community of goods . I grant the primitive Christians had all things common , but that was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in regard of use , not right , and that by voluntary consent , not necessary command ; the truth is that morall prohibition of stealing must be abolished , and the Evangelicall precept of Charity is needlesse , if eyther men might not erect bounds of their possession , or others might lawfully remove them at pleasure . A crime then it is , and that most incident to Princes , it too often falling out that potentiae incrementum sceleris occasio majoris , the greatnesse of their power seems to warrant the vastnesse of their desires : Two instances among others are most remarkable ; the one in sacred , the other in prophane story , the one of Ahab who fals sick for Naboths Vineyard , and at last determines to burn the Bees rather then lose the honey , cruelly writing his title to the land in the owners bloud . The other of Alexander — cui non sufficit orbis , whose triangular heart the round World cannot fill , and therefore weeps that there was no more to conquer , to whom that Pyrate wittily replyed when checked by him for pillaging ships at Sea : & cur tu orbem terrarum ? why do you ransack the whole world ? Indeed that Proverb of the Sea is too often verified of great men , that they are ill neighbours , their covetous desires being aptly resembled by Saint Basil to fire which burns from house to house , and Wood to Wood , while there is any materials to feed it . O beware we of this Caninus appetitus , dog-like greedines to swallow up all we can ; if Dives is tormented quia cupide servavit sua ; what shall be his portion , qui avidè rapit aliena ? if those fists which too closely keep their own , shall be cut off , what shall become of those hands that are opened to grasp other mens estates ; we see all creatures know and keep their bounds , fishes the water , beasts the earth , birds the aire ; let men learn of them , and especially let Magistrates remember that note of Cajetan upon Exod. 18.20 . though it might suffice a private man not to be covetous , yet it is required of them to be haters of covetousnesse . I end this with one short consectary , if it be a sin with an Anathema to remove our neighbours , what is it to alienate the Churches bounds ? Solomons Proverb resolves it fully , it is a snare to him who devoures that which is holy , chap. 20.25 . O take heed of a sacrilegious surfet , a disease so perilous , that envy it self cannot wish a worse to an enemy . Cecil Lord Burleigh gave advise to his sonne , that hee should build no great house upon any Impropriation , wel-knowing it would be built upon a sandy foundation ; surely for the spoyls of the Church , private families , yea the whole Kingdome mourns . May this Parliament so f●r honour God , rather God so far honour this Parliament as not to be removers , but restorers of these bounds . 2 The other interpretation , though Metaphoricall in regard of the phrase , yet is most proper in respect of the sence , sutable to the note of similitude , and generally received by Expositours , for the better understanding whereof wee shall enquire what this bound is , and wherein the sin of removing it consists . 1 For the former wee must know that after the ten Tribes revolted from God , only the two were as his field and possession ; the bound of this field considered as a State , was those rules of equity and justice ; as a Church , those precepts of true Religion and worship which was given to their Fathers by God : those in the Judiciall , these in the Ceremoniall , both summarily and substantially in the Morall Law . Pareus seems to understand it of the latter only , Zanchius chiefly , yet comprising both , and not without good reason , since not only the names ( which in the Latine are derived from binding ) but the natures of Religion and Law have Analogy with a bound ; for as without bounds no man would know his own , or if he did know it , not retain it , or if retain it , not in quiet , so neyther can a people without Gods true worship and good laws . 1 The bound is Segregans distinguishing between meum & tuum , one mans possession from another ; so do wholsome Laws civill Nations from Barbarians ; by them were the Jews severed from all the people of the World . So doth the true Religion ; by it were the Jews known from the Apostate Israelites and the Idolatrous Heathen , in which regard , God sayth of them , I have severed you from other people that yee should be mine . Levit. 20.26 . and this it is which separates us Protestants from Papists and Pagans , Hereticks vvithin , and Ethnicks vvithout the Pale of the Church . 2 The bound is conservans , preserving mens rights that one may not injure another ; the Romans esteeme Terminus as a God to vvhom they committed the safeguard of their Lands , and in honour of vvhom they kept Feasts ; and surely it is the Lavv vvhich administers too , and upholds every one in their due , that might overcome not right , upon vvhich ground the Philosopher was wont to say we must fight for our Laws rather then cur Walls , since a City may be safe without these , but not without them . Much more is this verified of Religion which Plato divinely calls , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the foundation of all Laws , and preservation of all society . Sine religione non princeps officium suum non subditi facient ; it is true devotion towards God that keeps us in orderly relation one to another . 3 The bound is pacifica●s , that which prevents controversies ▪ and so preserves peace ; it is true of good Laws which end all quarrels , most true of Religion which as it binds man to God in duty , so man to man in unity : While the Twelve Tribes continued one in Religion , they remayned one in affection and subjection ; peace is both the Nurse and Daughter of Piety . No knot so firm as that which this tyes ; so true is that of Saint James , the wisdom from above is first pure , then peaceable , Chap. 3.17 . You have viewed the bound , now see the fault of the Princes in reference to this bound , for which I shall make use of a double translation . First , some read it transferentes or moventes terminum , according to our English translation , they did remove or take away the Bound , and thus the crime reproved is socordia prinoipum , the Princes extreame sluggishnesse in not administring justice and maintayning Gods worship according to his laws , neglectis legibus neglectoque cultu divino {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} induxerunt , they cast off all care of Equity and Piety , quod libuit licuit , every man did what was right in his own eyes . And surely the accusation of the Princes for this as an iniquity , is a plain intimation of the contrary , as a duty , that they ought not only ( which few deny ) to uphold Civill Laws but ( which many in this scepticall age impugne ) to command Gods Worship . It is the command given to all Kings and Iudges of the earth , serve the Lord in fear , Psal. 2.11 . upon which Saint Augustine well observes aliter servit qua homo , aliter quarex , A Magistrate must serve God , not only as a a man , but as a Ruler ; and when is that , but as the same Father excellently , cum bona jubeat , mala prohibeat , non solùm quae pertinent ad humanam societatem , verùm etiam quae ad humanam religionem ? When they both command those goods things , and forbid the evils which appertain as well to divine worship , as to humane society . Among those many offices which Plato conceives belonging to Magistrates , hee mentions this as the chief ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to take care of Gods service . Indeed strange it were that those who are expresly styled Gods , should have nothing to do in the matters concerning God , or that this care should lesse concern Christian Governours ( which some affirm ) then the Jewish Kings . It is prophesied of the Church of the New Testament , that Kings should be their nursing fathers , and Queens their nursing mothers , Isa. 49.23 . Sure then the child of Religion is intrusted to their charge . That which S. Paul requires to be the end of the peoples prayer for the Magistrate , ought doubtlesse to be the end of the Magistrates care for the people , namely , That we may lead a peaceable and quiet life in all godlines & honesty , 1 Tim. 2.2 . I grant , as Law is the bound of a Commonwealth , so right Reason is the limit of Law ; and as Religion is the bound of a Church , so Scriptures are the limit of Religion , beyond which nothing ought to be required as essentiall and necessary : yet this hindereth not but that Magistrates through their own industry , and the advice of learned Councels or Synods , ought to find out and establish that Religion which is most consonant to sacred Writ . It is true , mens consciences cannot be compelled to embrace the faith professed ; no more can their hearts , to the love of morall vertues : yet in regard of outward conformity , they may and ought to be enjoyned the frequenting of Gods publike Worship and Ordinances , the means of both . It is better to be compelled to a Feast , then run to a Fray ; and it is a just Quaere , whether they who would not have the Magistrate compell them , ( had they power ) would not compell the Magistrate ? Wee must indeed distinguish inter violentam conscientiarum coactionem , & publici exerciti● prohibitionem . That all mens judgments should in every thing assent to the rule established , cannot be expected ; That none should dare publikely to practise the contrary , ought to be required . The power of Religion lyes in its purity , and purity in its unity : divers kind of grain in one ground , of beasts in one yoke , of clothes in one garment , are forbidden in the Law ; and shall divers Religions be allowed in the Gospel ? I have read indeed of a Turk who resembled the diversity of Religions in his Empire , to the variety of flowers in a garden ; but Christian Magistrates must account them as weeds , which if not pluckt of , will soon overtop the flowers of Orthodox doctrine : so true is that saying Religionem ●vertit , quisquis religionum varietat●m inducit ; Mixtures in , are the undoubted bane of sincere worship . A strict obligation of weaker consciences ●o things meerly indifferent , may prove injurious : sure I am , a free toleration of divulging errours in matters necessary , will prove pernicious . Nullum pejus malum libertate erran●● . What more dangerous for the ship then to sayle with every winde , since it must needs dash upon the rock ? For the sheep , then to wander through every pasture since it will quickly be devoured of the Wolves ? And what then can be more perillous for the people , then to have liberty , or rather a licentiousnesse of transgressing Religions bound , to the eternall hazard of their souls ? It is the offenee here charged upon the Princes of Judah , they were like them that remove the bound . Secondly , others read it mutantes , as those that change the bound : and so the sin condemned is instabilitas Principum , that not being content with the worship which God had delivered to , and was received by their ancestors , they went to the Israelites bounds of Bethaven , yea , to the Heathen at Damascus , and imitated their Idolatry . An hainous and pernicious sin in Magistrates , to affect novelties in Religion . True it is , the bound of humane Laws is alterable , and yet not easily ; Salvenda , non rumpenda consuetudo ; Customs must be moved , before they be removed : but it is otherwise with Religion . Stand ye in the wayes , and see and aske for the old paths , where is the good way , and walk therein , and you shall find rest to your souls , sayth the Lord by the Prophet , Jer. 6.16 . St. Paul willeth Timothy to avoid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; St. Ambrose reads it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : they are neer a kin : Novelties for the most part prove vanities , not verities . I deny not but the fringe of divine worship may be variable ; and yet in this , venerable antiquity is not to be forsaken for novell fancy : however , the garment of truth never waxeth old . Guevara sayth , a wise man is a friend to old books , and an enemy to new opinions . Solomon adviseth his son , not to meddle with them that are given to change , Prov. 24.21 . It is the crime that is here charged upon the Princes , that they were like them that change the bound . But was this only the Princes fault ? nay , the sin was epidemicall ; the generality of the people disregarded equity , followed Idolatry . Non excusat populum , sed ostendit Principes corruptissim● status fu●sse autores & praecipuè reos : The Prophet doth not altogether excuse the people , but chiefly accuse the Princes as being the authors , and so guilty of the peoples sin . Guilty they were , 1 Conticendo , by conniving at and suffering them in their Idolatry . Qui peccata-non corripit aliena , facit sua ; Hee that having power , corrects not others faults , contracts them to himself . It is a witty and true conceit a Rabbin hath upon these words , taking them in a literall sense : The Princes were like them that remove the bound , because they did not censure those who removed their Neighbours bounds . That Apothegme of King Lewis is most memorable : The Prince who can punish a fault , and doth not , is no lesse guilty then the offender himself . It was a serious speech a Jester used to the King who pardoned one of his Courtiers , saying , It was the third murder that he committed ; Nay , replyed he , this Petitioner committed but one , the second and third was thine ▪ had justice been executed at first , he would have done no more . It is but equall , the fault of the inferiours should be imputed to , when they are not impeded by their superiours . 2 Praecipiendo , in that some of them did not only permit , but command the removing of the bound . So we read , that wicked King Ahaz sent a pattern of the Altar at Damascus to Uriah the Priest , enjoyning him to build one according to it , and offer on it , 2 Kings 16.10 , 15. When subjects doe evill by precept , they increase the Rulers sins so fast , as they increase their own . If Saul charge Doeg to kill the Priests , Jezebel require the Nobles to stone Naboth ; and Ahaz , Uriah to alter Gods altar ; they may well be taxed as deeply engaged in those sins . 3 Praecedendo , by not only conniving , but commanding , nor commanding only , but practising themselves the violation of this bound , being like those Kings of the earth , mentioned Psal. 2.3 . who said , Let us break their bonds asunder , and cast away their cords far from us . It is the unhappy priviledge of greatnes , to warrant by example , as wel others as its own sins ; whilst the unadvised vulgar take up crimes on trust , and perish by credit . Actions of Rulers are rules for the peoples actions ; their both good , and ill patterns , become usefull , and hurtfull to those that are under them . If the Mountains overflow with waters , the Vallies are the better ; and if the head be full of ill humours , the whole body fares the worse . Vita Principis censura , Princes lives are more read then their laws , and their Exmple passeth as currant as their Coyn : Mobile mutatur semper cum Principe vulgus . If Nero like Musique , all Rome will turn Fidlers : The Egyptians , if their Kings be lame or blind , will maym themselves . Let but a Pharisee say , Christ ought to dye , the vulgar dare blaspheme themselves to hell . If a Peasant meet Luxury in a scarlet robe , he dares be such , having so fair a cloak for it : the common people are like tempered wax , easily receiving impressions from the seals of great mens vices . The truth is , a wicked Magistrate , tantis obest quanti● praeest , injurieth as many as hee governs : Qui in conspectu populi malè vivit , quantum in se est omnes se videntes interficit ; by licentious living ; he proves oftimes a murtherer , little better then a Basilisk , only this kils by seeing others , Hee by being seen of others . No wonder then the Prophet puts the peoples sin on the Princes account , chiefly complaining of them , that they were like those that remove the Bound . To end this part of the Accusation , in some neerer Application . Oh that there were not too just cause of removing the Bound from Judah to England ! Shall wee reflect upon the former times ? Might wee not then have beheld in the Commonwealth the Bound of Legall rule too much changed into Arbitrary government ; in the Church , the Bound of Orthodox Protestant Religion grosly invaded and innovated ? what else meant the open allowance of Sabbath prophanation , the manifest connivance at preaching , nay printing Arminian , yea Popish doctrines ? the illegall introductions of superstitious Ceremonies , Tables removed , Crucifixes erected , Adoration towards Altars practised ? So truly was it then said ( by a reverend Divine now with God ) England was a little place , but a great deal of Rome in it . And oh that Principes Judah , i. e. Ecclesiae , ( so Ribera allegorizeth the Text ) the then Governours of our Church , had not through their allowance and practice been the fautors , yea , authors of these abuses . But to come neerer to these days : Is not the Bound still removed in Families , City , Countrey , yea , the whole Kingdom ? The well compacted hedge of our Laws is trodden down ; so true is that Maxime , Inter arma silent leges , The voyce of Law cannot be heard for the noyse of Drums . The well-wrought vestment of our Religion rent ( with Jeroboams garment ) into twelve , nay , indeed into a hundred peeces , by schismaticall Sectaries . There were some amongst the Philosophers of old , qui jactabant solaecismos suos esse laudes & gemmas philosophiae ▪ Who accounted their rude Barbarismes as the ornaments of Philosophy . Such are our new Opinionists , who present their vain fancies as the exquisite patterns of Gods minde . How are our Pulpits made stages , for every man to act his humour in ; and our Presses market-places , for men to vent their false wares and counterfeit doctrines ? They all pretend to set the right bound , build the Lords house ; but it is Babel , not Bethel , if wee may guesse by the division of their languages ; and whilst they pretend to depart from a mysticall Babylon , they run into a literall one , I mean that of confusion : Our women are not more sick for new fashions , then both men and women are for new Opinions . Shall I sigh out my sad thoughts in that patheticall complaint of Vincentius Lyrenensis ? The raging madnesse of many mens minds , impiety of their blinded eyes , and itching humour after errours , cannot be sufficiently wondred at whilst not content with those beams of Divine truth that have shone among us , they daily seek for NEW LIGHTS ; yea , too many make it their only study how to adde , or change , or detract somwhat from our Religion . And now , ô yee Sons of the Highest , be pleased to call your selves to an account ; Remember you are not now in the House of Lords , but in the House of the LORD ; not sitting to judge others at your Bar , but to judge your selves at Gods Bar. As for mee , I censure you not ▪ lest I be found amongst Judes filthy dreamers , who despise dominion and speak evill of dignities . Only suffer a word of seasonable exhortation , That ye would be pleased to set the Bound , 1 To your selves and your own families : Reprehension is most naturall , when it begins with modesty at the Inferiours ; Reformation is most effectuall , when it begins with Majesty at the Superiours . Pareto legi , quisquis legem s●nxeris : Nothing more unjust , than that they who place bounds to others , should exempt themselves . It was a good answer Solon gave , when asked how a Commonwealth might be safe , Si populus Magistratui obediat , Magistra●us autem legibus ; when the people are regulated by the Magistrate , and the Magistrate by the Law , You must not think loosnesse and licentiousnesse to be the proper fruits of Greatnesse , to swallow up your sins in your wide Titles , as though Authority did consist in nothing but giving men liberty to do what they list . It was a prophane speech of him in the Tragedian , That Holinesse , Piety , and Fidelity , are for private men , not Princes : nay , rather , in maxima fortuna minima licentia , the higher you are advanced , the more you are obliged ; they had need goe more warily who ride upon the ridge of a hill , than those that travell on foot below . That which is a mote in other mens , is a beam in your eyes . Quò grandius nomen , eò grandius scandalum ; I , and eò gravius peccatum . The eminency of your Honour aggravates others offences against You , and yours against God . As he said of ill Christians , so may we say of bad Great ones : Ideo deteriores estis , quia meliores esse debetis ; they are by so much the worse , by how much they ought to be better : And the day is comming , when every licentious Nobleman shall cry out ( as Leo the eleventh said to his Confessor , Quam melius fuisset mihi si Mon●st●rii quam Coeli claves tenuissem ? How much better had it been for me to have climbed the ropes , then sate at the stern ? To have been confined to a cottage , then inherited a palace ? O then , though you are exalted above others , be not carried beyond your selves : consult not what may stand with the might of your greatnesse , but the authority of your place . Say to your selves , O ye Princes of the earth , with Nehemiah , Shall such an o●e as I flie ? shall I whom God hath honoured so much , dishonour him by oaths so greatly ? who am placed in an higher sphere then others be either a dim , or a wandring star ? Shall I who am most obliged to God by the bonds of wealth and power , exceed the bounds of truth and justice ? Whom he hath made a ruler of the people , not rule my self and my own family ? God forbid . 2 To the Land and Kingdome . Improve your place and power ( my honoured Lords ) that the bound of Law between people and people may be mayntained , without which a Common-wealth is but a wilde Forrest , wherein like beasts one devoures another ; or a Pond , wherein the greater fish swallow up the lesse ; non populus , sed turba , not a building , but a heap of stones . Endevour ( what lyeth in you ) that the limits between King and people may be preserved , so as neither Royall Majesty may invade the Subjects liberty , nor the Subjects liberty intrench too far on Royall Majesty . But I will not looke into Whirl-pooles of State , lest my head turn giddy : Religion is my errand , that the Bound thereof may be upheld against Errour and Prophanesse ; those Pyramides which are reared up in the ayre , and support nothing , are the vain testimonies of frivolous mens inventions , but Pillars are raysed up to uphold somthing . O! remember you are the Pillars of the earth , and Religion can neyther be despised without danger , nor supported without reward . Right Honourable , our Mother the Church is now in sore travell , you are her Midwives , the Childe shee brings forth will be eyther Ichabod or a Benoni , if it prove the Ichabod of a Toleration , the glory will depart from her ; but if the Benoni of Reformation , the Father God will call it Benjamin , the Son of his right hand . Me thinks ( most Noble Patriots ) I see Religion like a forlorn Damosell in ragged attyre , with her disheveled haire , weeping eyes , and bleeding wounds lye prostrate at your feet ; crying out like that woman of Tekoah , help O ye Nobles to rescue me from those Wolves and Foxes , Hereticks and Schismaticks that prey upon me ; Oh be pleased to take her by the hand , rayse her up ; Set her upon her legs : place a guard about her , and drive away her enemies . Farre be it from Christian Rulers , so much as to think what Tiberius said Deorum injurias diis curae esse , Let God revenge his own injuries ; nay , rather doe you vindicate his truth , that hee may your honour . Remember I beseech you , you are within the bounds of a Covenant ; for what ? a Toleration ? No , an extirpation of all Heresies , Schismes , and prophanenesse ; what if while the Arke was floating on the waters of strife , you were inforced to entertain Wolves and Lambs together , yet now that the waters are abated , and the Arke in some measure setled , send out the Wolves from the fold ; Oh let your thankfulnesse to God for preserving the bounds of your possessions appeare , by your mayntaining the bound of his worship , suffer not your selves I beseech you by selfe-respects and politicke Principles to be withdrawne from this worke ▪ hee that pieceth Gods providence with carnall policy , is like a greedy Gamester who having got all his game in his owne hand , steals a needlesse card to assure himself of winning , and thereby looseth all . It is an hard question , whether is greater Idolatry to preferre reasons of State , before Principles of Piety , or to worship a golden Calfe . Oh let Policy ever give place to Piety , your private aff●ctions be swallowed up in the common cause , as small Rivers lose their name in the Ocean . That practice of Pompey deserveth your observation and imitation , who when his souldiers would needs leave the Campe , threw himself down at the narrow passage , and bid them goe , but they should first trample upon their Generall . Oh let Hereticks tread down your Honours , ere you permit them to throw down the bound of Gods worship ; it was the ennobling Epitaph of Rodolphus , Ecclesiae cecidit ; may it be your glory in after ages that you were the Guard of good Laws , Champions of Justice , Promoters of Peace , and Patrons of Religion . For the better preserving of this Bound be pleased to 1 Incourage and enlarge the Disciplinary power of the Church ; let not her shepherds want sufficient means to keep out the ravening Wolves , and fetch in the straying sheep . 2 Effectually prohibit all from entring into the work of the Ministery but by the doore of Ordination ; let not those be admitted to sit in Moses chair , who have not first sate at Gamaliels feet ; it is true , the Vineyard of the Lord wants labourers ; But I hope now the Kingdome is in some measure established , those may be re-admitted , whom not scandall , but conscience made uncapable for a time , may it never be the reproach of this once famous Church of England , that her Priests were made the lowest of the People , and the lowest of the People made her Priests ▪ that her grave and learned Preachers were forced to turn Mechanicks , and simple ignorant Mechanicks entertained to be her Preachers . 3 Speedily appoint due penalties for those who wilfully remove the bound , such as are odious Blasphemers , obstinate Hereticks , and notoriously prophane persons . My Lords , you have done worthily in appoynting a solemn Fast for that invasion which Heresies have made of late upon the bound of our Religion , but as you take with you words , so take to you the sword , and thinke God sayth to you as he did to Joshua , Wherefore lie you on your faces ? up and be doing , take away the accursed ●●●ours from among you ? That of Saint Bernard is true , if taken cum gr●no s●lis , fides suadenda , non imponenda , Faith is wrought by perswasions , not compulsions ; yet that of Tertullian is as true , durities vincenda non suadenda , obstinacie must be forc'd , not wooed ; it was a Divine speech of Seneca , Violatarum religionum apud diversas gentes diversa statuitur peena ●pud●mines aliqua , divers Nations appoint various punishments , all some , for those that violate Religion , tell me , I beseech you , It is a capitall crime to speake Treason against the three Estates of the Land , and shall it deserve lesse to belch out blasphemy against any of the three Persons in the sacrd Trinity ? Is it an offence worthy of punishment to abuse the Sonne of a King , and is it lesse to dishonour the Sonne of God ? shall they who rob your houses be condemned , and those that rob your souls escape ? are those women which adulterate their husbands b●ds justly sentenced , and shall those that adulterate Gods sacred Word goe free ? Fidem ●e servare Deo levius quàm homini ? Is it a more veniall offence to breake faith with God then man ? I speake not this to cast a blemish upon your Honours ; I have learned so much State-Divinity as to distinguish between voluntas sign● & beneplaceti , I well know the by●s'd Boul may fe●ch a compasse to touch the Jack ; dumb Zach●●y begat him who was the voyce of a cryer , neither doubt I but your former silence will end in a loud decrying of all hetrodox opinions and practises ; my onely ayme is to add spurres to your pious intentions , that they may appeare by such peremptory actions , as the people may not deceive themselves with vain hopes of unsufferable liberties . It is to be supposed that as in the sweating sicknesse in England , the sick persons , when beaten on the face with sprigs of Rosemary by their friends ▪ would cry out , Oh you kill me you kill me , whereas indeed they had killed them in not doing it , for had they slept , they had dyed ; so those whom the sicknesse of Errour hath surprised , being suppressed , will exclaime and say , Oh you persecute them , you persecute them ; whereas indeed it is not a persecution that lets out the life bloud , but a prosecution that lets out the corrupt bloud : Oh happy violence which puls men out of the fire , blessed bonds that tye men to Christ , comfortable fetters which keep our feet in the way of peace : Let this work be wisely , faithfully speedily accomplished , so shall the power of Religion be advanced , the name of God honoured , the mouthes of your enemies stopped , the feet of wanderers reduced , the hearts of the Gospels friends comforted , and Gods Ministers have no cause to complaine of England's as here the Prophet did of Judahs Princes ; they were like them that remove the Bound ; and thus I have given a dispatch to this first branch of the charge , referring to the Princes of Judah , to which as being most sutable to the Auditory , I have allowed an elder brothers portion of time ; I hasten now to a brief discussion of The second Branch relating to the people of Ephraim in the close of the eleventh Verse , because he willingly walked after the commandement . The last word of this clause is variously rendered ; the 70 read it as if it were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vanity ; the vulgar Latine as if it were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that signifieth filthinesse ; by both expressions they understand Idols , which the Scripture thinks worthy of no better names ; in regard of the former they are somtimes called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not Gods , without strength , or rather from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nothing , of no value ; so true is that of Saint Paul , an Idoll is nothing in the World ▪ in regard of the latter they are elswhere styled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a stercus , dunghill-gods sending up an unsavoury smell in the nostrils of the true Jehovah ; and thus the phrase is most usuall in Scripture of walking af●er Idols , and going after vani●y , in both which constructions the accusation seems to be framed against the Kings as well people of Israel who were guilty of grosse Idolatries . The most received reading is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} praecepit according to our translation , the Commandement , and so the fault was the peoples in walking after it ; what this commandement was , you may read 1 Kings 12.28 . The occasion and matter of it was this . Jeroboam being the head of ten rebellious Tribes , thinks it not safe that they should go up to Heirusalem to worship ; his suspitious heart , no doubt , told him that Religion is a friend to loyalty , and if they still continued to worship the true God , they would ere long have embraced their right King ; what then ? rebellion against the King must be attended with defection from God ; his politick braine findes out two neerer , and as he pretends , fitter places within their own territories Dan and Bethel ; there hee sets up golden Calves for them ; makes woden Priests ; and invites the people to worship them ; thus one sin draws on a greater ; Cains anger is seconded with murder ; Ahabs covetousnesse attended with cruelty ; Peters deniall backt with an oath ; And Jeroboams rebellion with Idolatry . But in what posture is the people ? the text tels you , they willingly walke after his command ; in the Originall there are two Verbs , the former whereof hath a double signification and translation . 1 Coepit , so the Vulgar , he began to walk , the old way of worship was superannu●ted , and like an old Almanack grown out of date ; a new invention is but presented , and the giddy people begin to walk after it ; nor is it any wonder that ivit followeth coepit ; having began , they walk on ; sin is of a pleasing nature ; especially Idolatry ; the Prophet cals Idols delectable things ; which being once imbraced are not easily rejected . — Facilis discensus — Sed revocare gradum — It is a swimming down the stream ; to stop is difficult ; it is good advice therefore , Principiis obsta crush sin in the egg , and dash these Babylonish Infants against the stones . 2 Voluit , lubens ivit , the most generall and sutable reading ; He willingly walkt . [ Jeroboam coyns Religiō in the Mint of his own brain , sets the stamp of a command upon it , and it passeth with the people for Currant , he 〈◊〉 golden Calves , & the brutish Vulgar like an herd of Beasts run lowing after them . It is no marvell , where Voluit goes before , that Ivit comes after ; that Ephraim being willing , resolves to walke : the Hebrews say that this Verb is never without another at his heels ; sure I am , the will ne●ver wants attendance , What the primum mobile is in the heavens , that the Wall is in the soul , carrying all the faculties about with its own motion : the Brain is a projector , the Eye an Intelligencer the Tongue an Orator , the Hand a Factor , and the Foot a Lacquey to the Wil : where she commands , the Head plots , the Mouth talks , the Eye looks , the Hands worke , and the Feet walke . He willingly walked . ] The Prophet layes the Accusation against Ephraim in this form , for these two reasons : 1. Ut omnem excusationem tolleret , that their fig-leaves of excuse might be pluckt off . It is not seldome seen that People devolve their faults upon the Princes , Subjects on their Kings : so it is likely did this people upon Jeroboam ▪ and say , it was his invention to erect the calves , his prescription 〈◊〉 required us to worship . But here the Prophet silenceth all such objections : True , he commanded ; but you soon imbraced ▪ hee set them up but you fell down before them . It would not serve Eue's turn , that the serpent Seduced her ; nor Adam's , that Eve beguiled him , since the true cause in both , was the abuse of their own free-will : Nor doth it excuse Ephraim , that Jeroboam chalked out the way , since he willingly walked in it . 2 Ut duplicatam culpam ostenderet , that they might appear beyond measure sinfull : though it be not essentially the nature of sin , yet circumstantially it is an high aggravation of sinne , when it is committed wilfully ; the more sin pleaseth us , the more it displeaseth God , & eò plus malitiae quò plus complacentia , the more complacency we take in , the more maliciousnesse goeth along with any wicked action . The word here used notes a fulnesse of consent to , and acquiescencie in any object , their obedience was not a mixt act of the will , partly forced through feare ; here was no fiery furnace , nor roaring lyons prepared to awe them , only a bare command , with a plausible pretence of ease , It is too much for you to go up to Hierusalem ; and the people are well pleased with it , rest satisfied in it . Learned Zanchius upon the Text makes three degrees of voluntary sins . The lowest , is when the will consents , but drawn with fear , and forced with apparent dangers . The next , when the will consents freely and fully , upon a meer command from another . The highest , when the will plenarily consents to what corrupt judgement dictates onely upon diabolicall instigation . The former of these excuseth in part , but not wholly ; the latter greatly aggravate . The first was Peters case , whom carnall feare induced to deny his master . The second was Ephraims sin , to whom no sooner doth Jeroboam hold out his finger , but he puts forth his feet to follow Idols . The last was the crime of Jeroboam himself , who through the Devils perswasion invented and pursued Idolatrous worship . The King goeth before , and the people are not far behind ; hee was the Father , and they are Nurse of a monstrous Childe , which afterwards proved the death of both : the principall blame was his , yet they are not at all excusable , since it was not compulsio , but electio ; they chose to imbrace the Kings command before Gods , and willingly walked after it . Oh see how forward the Vulgar are to receive injunctions from their Rulers ! the most ( as Themistius sayth ) Purp●●ram pro Deo colunt ; are like the Indians , that worship a rag of red cloth : Every man will be of the Kings religion : if Governours prove nursing Fathers to Piety , the People will love the Child for the Nurses sake ; and if they countenance a New worship , these care not to sin by subscription , and damn themselves with authority ; thou art my King O God , sayth David , thou art our God O King , is the voice , at least the thought of the multitude . Oh what heed ought Magistrates to take of what they establish as a law , since as the first sheet is composed , all the rest are speedily imprinted . Finally , in Ephraims sin let us see our duty , in matters of Religion , no further to walke after rulers command , then they walke after Gods ; fatherly power is the rice of all authority ; and yet our Saviour tels us , he that loves father or mother more then him , is not worthy of him ; Mat. 10.37 . Amandus generator , sed praep●nendus creator , Parents must be honoured , but God preferred ; it is as true in regard of Regall as paternall authority ; the instances of the Hebrew Midwives , the three Worthies , and Daniel are obvious to all . That Epithete that was given to Bacon of Doctor resolu●us , in this case well becomes every Christian ; it was a just resolve of Luther in divine matters , cedo nulli , a remarkable speech of Socrates though an Heathen {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not much unlike that of the Apostle . We ought to obey God rather then men , it is true , when the supream authority injoyns what God inhibits , we must patiently undergoe the punishment inflicted . but not willingly walke after the Commandement prescribed ; it was a pious speech of King Henry the eighth to Sir Thomas More when he made him Chancellor , looke first at God , then at me . Saint Austins rule is excellent , Contemne potestatem timendo potestatem ; the supreme power hath a superiour in heaven : for feare of this we must contemne that , that may threaten the prison , but this hell . In a word , neither must Princes leave the people to their own will , nor the people conforme themselves to the Princes will , but both to Gods will in matters of Religion , lest other ways both Prince and people be consumed : which leads me to a compendious discourse of The second Generall , to wit , the severity of the doom , and that as it is pronounced severally . 1 Against the Princes of Judah , in the end of the tenth verse , I will poure out my wrath upon them like water . An heavie burden ▪ ( so the Prophets use to call threatnings ) non tam verba quam tonitrua , to use St. Hieroms expression ; every word breaths terrour into the bosome of degenerate Princes : whether you look , 1 Upon the matter or thing threatned ; it is wrath , here taken for revenge , inflicted by an incensed God ; and this not an ordinary , but the utmost degree of anger : the Hebrew word notes a boundlesse wrath , quae nullis repagulis possit contineri , which knows no limits but those of his own mercies . The Seventy translate it by a word as emphaticall , being a military expression , noting that violence which the Souldier useth aga●nst a City scaling the W●lls , batt●ring the forts , till he hath force● a passage . Divine wrath is not lessened , but augmented by opposition : so true is that of the Psalmist , Who may stand in thy sight when thou art angry ? Psal. 76.7 . It is not unworthy your observation , the fit analogie between the sinne and the punishment ; No bounds could keepe them from sinning , and therefore Gods wrath knows no bound in punishing ; as their transgression was above measure , so Gods judgment is without measure . It is St. Chrysostoms Note concerning that fiery s●owre ▪ which God rained upon Sodome : that as the Sodomites inverted the course of nature , by seeking woman in man ; so God changed the order , by showring down fire in stead of water . Thus doth the Almighties justice ever proportion the smart to the fault : so that here we may at once behold the greatnesse of the sin , in the punishment ; and the fitnesse of the punishment , to the sin ; boundlesse wrath , for boundlesse transgressours . Or secondly , on the manner of executing this wrath : I will poure ▪ ] Gods administrations of judgements are various , his justice walks not always in the same path , nor with equall pace . God hath vials and vessels of wrath ; out of them hee drops , out of these hee poures : Dropping is a gentle successive act ; such is Gods anger to his children when they offend him : Pouring is a violent and simultaneous act ; such is Gods wrath against the wicked . Nay more ; I will poure it like water . ] I finde one upon the Text , taking the Metaphor in way of mitigation : Aqua est mundare sordes ; as though the wrath here spoken of , were not so much revenging , as correcting ; to clense their sinnes , not drown their souls . In which regard he propos●th this as a pattern to all Magistrates , whose ayme in punishing offenders should be , ut el●●nt , non obruant , to purge them from their faults , not overwhelme them in ruine . A conceit witty indeed , but not we●ghty . I rath●r take it by way of Aggravation ▪ further expressing the fiercenesse of his anger . Effusio aquae symbolum abuntiae ; it is usuall in Scripture to represent abundance by water : When Christ , in the person of David , would expresse the extremity of his sorrows , hee sayth , I am poured out like water : When the Church would aggravate the cruelty of her enemies , she sayth , They shed the Saints bloud like water round about Ierusalem . And here when God would delineate the severity of his wrath , he threatens to poure it out like water : conceive the allusion to the pouring out of a vessell ; that of water , is the most absolute ; Wine poured out leaves a scent , Milk a colour ▪ Honey a taste ; but Water , nor scent , nor colour , nor taste behinde it . Conceive the allusion to the Floud , when the windows of heaven were opened , the fountains of the great deep broken up , and the whole face of the earth cover●d with waters ? what more violent ? in which neyther men nor beasts ( but those in the Ark ) escaped , A further demonstration of Gods inevitable and irresistable wrath : you have somtimes seen a little River stopt for a time by a Dam , never ceasing till it hath got the mastery , and then setting ( as it were ) its foot upon the Dams neck , leaps into the channell , not without some noyse of triumph : A petty Embleme of Gods conquering anger , which over-runs all ob●●acles . Imagine rather you saw , in that universall deluge , the amazed people climbing to the tops of houses , scrambling up the height of mountains , and yet there overtaken by the churlish waters , and swallowed in the depth . A fit description of Gods over-topping wrath poured out on the highest mountains , as well as the lowest vallies ; the greatest , as well as meanest offenders . To apply this : 1 Oh let licentious Princes tremble at this indignation ; they would have others feare their wrath ; let them stand in awe of Gods , though they care not for the wrath of any man , yet let them tremble at Gods anger . Oh you that have Danaes golden showers poured into your bosomes , think on Gods wrath ready to be poured upon your heads ; you whose houses are paved with Pearls and walled with Diamonds ; remember you have no roof , but are open to heavens thunder . Artemon's servants in Plutarch , when he went out , carried a Canopy over his head , lest the heavens should fall upon him ; fond man , no Canopy can keep the showers of heavens wrath from falling on us ; it is the custom of greatnesse to challenge to its selfe impunity ; when as indeed potentes potenter mighty sinners shall be mightily punished ; let then the Councell of the Psalmist be acceptable to all Kings and Judges of the earth ; Kisse the Son with a Kisse of affection and subjection ; hang at his lips for the rule of your life , depend upon his word for your Religion ; exalt his Scepter above your own honours least he be angry and yee perish from the right way ; when his wrath is kindled , yea but a little , blessed are all they that put their trust in him . 2 Let both Princes and People endeavour by all good means to prevent the effusion of this wrath ; to this end : learn we to 1 Poure out our tears like water . Tears of compassion like strong water ; to comfort the hearts of our distressed brethren ; our shewing mercie to other , will mittigate Gods fury to us . Tears of devotion like sweet water in the nostrils of God , when we seeke him weeping , we shall finde him smiling . Above all tears of contrition like clean water , to wash away those sins which have provoked his anger ; that wrath which is here sayd to be poured out like water , is elswhere said to be poured out like fire and no way to quench it ; but by these tears Artificers use to fasten Marble statues upon their bases with Molten lead , no better way to fasten our Kingdome , and Cities , Families , upon a sure foundation , then by melting ourselves into tears of repentance . 2 Poure out our hearts like water in humble supplications at the throne of grace , both for pardon of sinne and preventing of judgement , fervent prayer keeps the keys of heaven : both opening the treasury of love , and looking up the Armory of wrath ; let us then not only say a prayer , but poure out a prayer ; and not only our words , but our hearts before God , that hee may not poure out his anger on us . Saepe Jovem vidi cum jam sua fulmina vellet Mittere thured to sustinuisse manum . When we open our mouthes in humility , God withholds his hand of Severity ; it was the way prescribed the men of Athens by the Oracle for the removing of a great plague duplare Aram to double their sacrifices on the Altar , indeed Oratio posita est per quamira Dei suspenditur , venia procuratur , poena refugitur , & praemiorum largitas impetratur , devout prayers are the best means of appea●ing anger , procuring pardon , avoyding punishments , and obteining mercie at the hands of the Almighty . 3 Poure out our sins like water , to wit , speedily , as in pouring , the drops of water run one upon another . Willingly , as in pouring , the water runs out without any opposition . Universally , as in pouring , the water ceaseth not till all be out . Finally , as the water that is poured on the earth can never be gathered up again , thus let us poure out all our sins , and God will not poure out all his wrath , let us speedily cast away the filth of our transgressions , and he will soon stop the current of his indignation ; let us chearfully reforme , and he will not willingly afflict ; let us having cast away our sinnes never more return to them : and then though his anger have been poured out on us , he will graciously return to us . In a word , repent we of our provocations , and he will repent of this commination , to poure out his wrath like water . I have done with that ; and hasten to the second part of the doom , uttered against The people of Ephraim . Ephraim is oppressed and broken in judgement . The Seventy read the words actively , understanding it of Jeroboams wars with Rehoboam , in which he oppressed him . Idolatry and cruelty are two usuall companions ; it is no wonder that they who offer injury to God use violence to man : Ieroboam walks after Idols ▪ and therefore oppresseth his neighbour King . The Hebrew participles are of the passive voyce , and so better rendred , Ephraim is opprest , &c. According to which version they admit of a three-fold reference ; to their domestick governours , forraign enemies , and God himselfe . 1 Ephraim was oppressed by his governours , Oppresserunt ●um reges , & deceperunt ; so Aben Ezra : their Kings by violence oppressed , and fraud deceived them . It is the Prophet Micahs complaint of the head● of the house of Iacob , and the Princes of the house of Israel , that they abhor judgement , and pervert all equity ▪ chap. 3.9 . In this sense the Chaldee reads the whole verse : Inique premuntur vir● Ephraim , & apprimuntur judiciis suis , qui●●e verterunt judices eorum , ut errarent post mammona iniquitatis : their Heads judging for hire , injured the people , being more pleased with receiving rewards , then doing right . It is the complaint of Israel , in the 16 verse of the former chapter , That her Rulers with shame doe love , [ Give ye ▪ ] No marvell if bribes obstruct the course of justice , and covetousnesse prove the mother of oppression . A sore judgement upon any people , when their Princes are not shepherds , but wolves ; Rulers , but ruiners ; Bucklers , but butchers of the people ; when they who should support , supplant ; underprop , undermine ; dresse destroy the vines of the Commonwealth . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Injustice is the root of all mischiefs . The word which we translate broken , notes a crime peculiar to inferior Officers , who oft-times affright the people with the Magistrates power , that they may extort money from them for their own profit . The other word which we read oppressed , notes a fault in superior Judges : the signification of it is large referring both to words , and actions ; to open , and secret enterprises , either for withholding from others what is due to them , or withdrawing what they duly possesse : such is the too usuall course of men in autho●i●y , to ma●e the inferiour sl●ves to their covetous and malicious wils ; sometimes by stout words and violent practises , somtimes by soft speeches and fraudulent pretences , taking from those under them what they have ; or detaining what they ought to have . All which the sinnes of a people oft times bring upon them . Secundum merita Subdi●orum disponuntur acta Regentum , saith Gregory . Extorting Magistrates are used as whips to scourge the wickednesse of the multitude : And as , for the transgression of a Land many are the Princes thereof , so those may become injurious and destructive to the Land . How much England hath groaned under the burdens of oppressions by the violence of former Courts , and still sighs under the irregular practises of present Committees , your Honours cannot be ignorant : The number of our Samuels is very small that can say to the people ▪ Behold , here I am , witnesse against me before the Lord and before the Parliament , whose oxe have I taken , or whose ●ss● have I taken , or whom have I defrauded , whom have I opprest or of whose hand have I received any bribe to blinde mine eyes therewith ? However , I could wish they would take up the last clause , and say , I will restore . I am affraid it hath been cause enough to bring many sheepe to the slaughter , because they were fat : yea ▪ some amongst us have been no better then bushes or brambles to teare off the fleece of innocent sheep , who have come to them for shelter ; That complaint o● the Prophet Micah being too plainly verified , The best of them is a briar , and the most upright sharper then a thorn-hedge , chap. 7.4 . But let such oppres●ors know , that as for the present they have been instruments , so one day they shall be subjects of Gods wrath . The same word in Hebrew signifies both a wedge of gold , and a tongue ; and some say that the wedge of gold that Achan stole , had the shape of a tongue . Sure I am , bags of gold unjustly gotten c●y loud in Gods ears against those that hoard them up . As for you , my Noble Lords , let your ears be open to the cries of the oppressed , let your eyes be open to take notice of these oppressors : Remember you are the shield of the earth , to protect the people from injury ; and let Alfonsus his emblem be yours , A Pelican feeding her young with her own bloud , with this Motto , Pro rege & grege . I say no more , but know , the acceptable Fast to God , is to loose the bands of wickednesse , to undoe the heavie burthens , and to let the oppressed goe free , and that you breake every yoke . 2 Others refer this oppression to a forreign enemy , to wit the Assyrians , by whom they were carryed captive , used as slaves , & omne judicii levamentum periit , and all the doors of justice were shut upon them . This though it came not upon the Israelites till afterwards , is ( according to the Propheticall manner ) set down in the present tense , to note the certainty of the accomplishment . Destruction is inseparably linked to corruption . God is as true in his threatnings , as he is faithfull in his promises . Christ sayth of the unbeleever , that he is condemned already , to wit in Divine decree , and the certainty of the execution : And here the Prophet sayth , that Ephraim is opprest ; so surely should it come to passe , as if it had then been inflicted . Captivity is the usuall wages of Idolatry : it was so threatned by Moses , that if Israel would not serve the Lord in abundance , they should serve their enemies in cold , hunger , and nakednesse . It was afterwards frequently verified upon them in the time of the Judges ; we find God selling them into the hands of spoilers , even their enemies round about , because they forsooke him to follow Idols . The Midianites oppressed & broke them seven yeers ; the Philistines and Ammonites vexed them 18 yeers , and after that they were delivered into the hands of the Philistines 40 yeers : & in the time of their Kings , when Ephraim walked after Idols , God often sent the Assyrians to ride over them . The word oppressed according to the Chaldee , is read Praedae expositus , Ephraim became a prey ; not only their goods , but themselves were spoiled by the enemy . The Vulgar read it , calumniam patiens : Indeed what greater disgrace , then that Ephraim , Gods own people , should be opprest by Heathen , that were worse & viler then themselves ? It is the heighth of reproach a father casts on his childe , when he commands his slave to beat him . Of all outward judgements this is the sorest , to have strangers rule over us , as being made up of shame and cruelty . If once the Heathen come into Gods inheritance , no wonder the Church complaineth , her blood is shed round about Jerusalem , and she becomes a reproach to her neighbours , a shame and derision to all round about her . It was not without just cause that David being put to his choise by God , resolveth rather to fall into the hands of God then man . Strange invaders can never finde in their hearts to say that to themselves , which God did to his destroying Angel , It is enough , put up thy sword : Yea , even their tender mercies are cruell ; the greatest kindnesse they shew , is but a lesser kinde of cruelty . To close up this : 1 What singular cause have we then to magnifie the goodnesse of our God , who in the midst of our home insurrections preserved us from eternall invasions ! That when we were unnaturally tearing each other in peeces , a third party came not to devoure us both , what was it but his mercie ? How should we say in Davids words ▪ Blessed be the Lord that gave us not as a prey to the teeth of other Nations ! 2 What a prevailing motive ought this to be against all sin , especially Idolatry ? When the people of Israel had made them gods to goe before them , the Text sayth , they were naked among their enemies ; wanting the protection of the Almighty , which is the only garment of defence to any people . When Phocas had built a strong wall in his palace , hee heard in the night a voice thus saying , O King , though thou build as high as the clouds , the City will easily be taken , for the sin in the City will marre all . Oh let us not flatter our selves in our strong Castles , mighty bulwarks , potent Navy ! Idolatry and prophanesse will weaken all . Barbarus has seges — Sin wil pluck up our hedges , lay waste our fields for strangers , like ravenous beasts , to come and devoure all . The ruined Monuments , battered Walls of many depopulated Cities , seem to tell the passengers , Hic fuit hostilitas , here hath been an oppressing enemy ; And do they not withall tell , Hic fuit iniquitas , here hath been ruining iniquity . And while our Idolatries ( though not so much corporall as spirituall , in worshipping not Images , but Imaginations ) cry loud in Gods eares what can we expect but that God should lift up an ensigne to the Nations from far , and hisse unto them from the end of the earth , that they may come with speed to destroy us ? Let us therefo●e by timely repentance break off our sins , that we be not broken in judgment ; let us suppresse our Prophanations , that no Enemy may oppresse our Nation ; and let it be our earnest petition to the Almighty , that however he deal with us , hee would not sell us into the hands of barbarous Turks , or Idolatrous Papists ; that he would be a wall of fire round about our Land , a Wall to defend us ; and a fire to consume those that shall approach to hurt us . In a word , let us all on our bended knees , with weeping eyes , lift up our voices and cry ▪ From further civill dissentions at home , and cruell invasion of enemies abroad , ( if it be thy blessed will ) good Lord deliver us . 3 Some referre it to God himself , who by the unjust and tyrannicall judgements of men , is oft times pleased to execute his own justice . But what , may some say , is oppression no sin ? or can the p●re God be the author of sin ? I answer : as God is holy , and therefore cannot authorize sin ; so he is wise , and therefore hath a hand in sin ; a hand not only in permitting sin to be acte● , but ordering it for his own most sacred purposes , yea ●ssisting to the action , but not the evill and maligni●y of it . Thus did God not only suffer the Assyrians to oppresse Ephraim , but gave them that strength that did overcome , appointed the time how long , and the measure how great their oppression should be , making all to serve for his own ends , and the manifestation of the glory of his justice in correcting a rebellious people . Besides , this oppression , though in regard of the enemies it was a sin , and so to be imputed to their malice , yet in regard of Ephraim it was a punishment , and so to be ascribed to Gods justice . Observe the story of Job : You finde God , Satan and wicked men concurring in his oppression ; Res una quam fecerunt , Causa non una ob quam fecerunt ; they all concurred in one action , the taking away Jobs goods , yet upon a different ground . The Devill instigates the Sabeans , out of malice ; they surprised his possessions , out of covetousnesse ; God permitted and ordered it in wisdom and justice ; so that neither did the enemies partake of Gods righteousnesse ; nor He of their cruelty . The case is a like here : Ephraim is oppressed and broken in judgement : the judgement of his Princes , through their covetous desires ; of his enemies , through their inveterate hatred ; and of God , through his just severity . Indeed what more just , then that God should make Princes as Devils to that people , who set up their Princes as high as God ; that they who left him to serve strange gods , should be forced to serve strangers ; and whilst they made a prey of Gods honour by their Idolatry , God should give them as a prey to their enemies malignity ? Oh let us remember this in all oppressions wee meet with , that they fall not upon us without divine providence . What Eliphaz sayth of affliction in generall , is true of oppression in particular ; it comes not forth of the dust , neyther doth it spring out of the ground . Joseph , though sold by his envious brethren into Egypt , sayth , God hath sent me hither . David being railed upon by Shimei , said , God had bid him curse . Job being robbed by the Sabeans , said , God hath taken away : And concerning the Israelites bondage under the Egyptians , the Psalmist sayth , He turned their heart to hate his people , and deal sub●●lly with his servants . Let us not therefore with the foolish Dog bark at the stone , but rather look at the hand , acknowledging GOD in all . As for oppressing adversaries ( whether domestick or forreigne ) let them not account themselves safe , because they execute Gods judgement ; since though they act his secret will , they contradict his revealed will , the only rule of our actions : the truth is , they perform his will against their will , their ayme being to fulfill their own lusts , not his pleasure . So God himself sayth of the Assyrian , He meaneth not so , neither doth his heart thinke and therefore resolveth after hee hath performed his whole work upon mount Sion and Jerusalem , to punish the fruits of the stout heart of the King of Assyria , and the glory of his high looks . The just reward of unjust oppressours . Finally , whatever injuries are brought upon us by man , let us acknowledge them as deserved punishment of our sin , in regard of God . Though we have given no cause to the one , and so are innocent , yet we have given just cause to the other , and so are nocent ; and therefore as the Athenians , when an Oxe was killed for sacrifice , condemned the sword , but acquitted the Priest ; so let us , whilest we accuse the cruelty of our enemies who are the instruments , excuse the severity of God who is the efficient of all those evils ( as they are punishments ) which fall upon us ; ever saying with Mauritius , justa , Domine , judiciatua , Thy judgements ( O Lord ) are just and righteous altogether . And so I passe to the last , and fatall doom , which was denounced joyntly against both the Kingdoms , in the 12th . verse , I will be unto Ephraim as a moth , and unto the house of Judah as rottennesse . The Originall wants the Verb , which is easily supplyed by Interpreters , onely with this difference ( which is not materiall ) some render it I have been ; others , I will be : Non quod Deus tinea aut putredo sit , sed quod sustinentibu● poenas talis videatur , sayth Hierome well : Not that God is , but seemeth to be as a moth and worme in his punishment ; it is a good note of Pareus , that it is not only sinam , but ero , I will suffer , but , I will be ; since God is not otiosus spectator , but operosies effector , not an idle spectator or bare permitter , but powerfull worker and wise appointer of those calamities which befall a people . The 70 much vary in the translation of the words , mistaking and misplacing , and so read for moth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth a trouble ; and for rottennesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a prick : losing hereby the emphasis and energie of the Prophets expressions which consists much in the resemblances here used , and therefore well rendred by our translators , I will be a moth , and as rottennesse . The words you see are metaphoricall , the one taken from garments which are subject to be eaten of moths ; the other from bones and trees , which are apt to be rotted by worms : both which doe ap●ly represent the qualities of divine punishments , and in them , many of his choise Attributes ; such as are , 1 Misericordia in tarditate , the sweetnesse of Gods mercy in the slownesse of his judgements ; the moth is long in consuming the garment , so is God before he destroy a people : citò struit , tardè destruit ; Hee was longer in marring one City ; to wit Jericho , then in making the whole world ; hee finished this in six daye● , he accomplished that not untill seven : When he went to receive the penitent Prodigall , the text sayth he ran ; but when he went to passe the sentence on our rebelling Parents , he is said to walke : God is swift in shewing mercie , but slow to wrath . Oh let Magistrates learn to write after this copy ! The Romans Axe which was carried before the Consul , had a bundle of rods tyed about it , that while it was unloosing he might bethinke himselfe of the sentence past . The Ancients fained the chariot of Justice to be drawn by two women , una fractum ensem portabat , altera conto nitebatur ; whereof the one carried a broken sword that that cut but slowly , the other leaned upon a long pole which is moved but easily ; to intimate how slow Judges ought to be in execution of judgement . 2 Potentia in efficacitate , the greatnesse of his power in the prevalencie of his punishments . Trees and bones are of a stronger nature then garments , and yet the worme eats them out ; the stoutest spirit cannot stand before Gods judgements ; He is wise in heart , and mighty in strength ; who hath hardened himselfe against him and prospered ? Let Magistrates remember this , to be not only tineae , but teredines , Moths to the meaner , but Worms to the greater sort . Rulers laws should be like Vulcans iron-net , that caught the gods ; censuring the highest as well as lowest . Besides , a Moth is a small creature , the least touch kils it , and yet it will destroy the garment : such is Gods power , that by an host of Lice , an army of Frogs , a few poore Worms , he can subdue the mightiest Princes . 3 Sapientiain vari●tate , the fulnesse of his wisdome in the variety of his judgements . The moth consumes faster then the worme . Ephraim sinned before Judah , and therefore is sooner punisht : A good item for Governours , Vari●m delinquentibus poenam imponer● , pro criminum varie●ate , to make a just distinction between delinquents out of malice and conscience , principals and accessaries , ringleaders and followers . 4 Ira in occultatione , the harshnesse of his anger in the insensiblenesse of the misery . Tinea damnum facit , s●nitum non facit ; the moth frets secretly , the worm eats insensibly , so doth God destroy a people ( nemin● observant● aut cavent● ) by those wayes and meanes which they least thinke of ; Divine justice winks many times , when it doth not sleepe ; and then gives the greatest blow , when it makes the least noise . What they say of little sinnes , that being the lesse sensible , they are more dangerous ; is true of punishments : Diseases which wee least feele , we have most cause to feare ; the silent Arrow doth many times more mischiefe then the roaring Cannon ; still rain sinks deeper then violent showres ; and those judgements which proceed slowly and secretly , strike both surely and sorely . 5 Justitia in aequitate , the clearnesse of his justice in the equity of his punishments . The moth is bred of the garments filth which is devoured by it , the worme of the tree which is rotted by it . The Vulgar reade the last clause of the former Verse , He walked after filthinesse ; and so very fitly follows the resemblance of a Moth which is caused by filth , even the filth of that vestment which it ea●s . Cognatum ▪ imò innatum , omni sceleri soeleris supplicium ; Punishment is the daughter of sin ; and sometimes the daughter is so alike the mother , that you may read ab● sin in the punishment . God is unwilling to destroy — S●d nos per-nostrum non patim●r sce●u● ●racundia Jovem p●n●●e ●ul●●ina . But wee compell him through our sinfulnesse to deale severely with us : so true is that of Salvian , A Deo p●nimur , sed ipsi facimus quod p●nimur ; He striketh , but we provoke ▪ he inflicts , we deserve ▪ J●lian gave for his Arms in his Escuchion , an Eagle struck to the heart with a shaft feathered by his own wings ; and the Motto , Pr●pr●is configimur alis . It is our own iniquities that prove our ruine . The Hedg-hogs ( say Naturalists ) make that urine which disarms them of their prickles ; No man is hurt ( sayth the Morali●t ) but by himself . Great States , as buildings , ( say Politicians ) are crushed with their own weight ; Persons and Kingdomes are destroyed ( sayth the Divine ) through their own wickednesse ; so true is that of the Prophet , Thy destruction is of thy self , ô Israel , Hos. 13.9 . It is farther observed of the Worme ▪ that it is br●d of juci● trees , especially when cut in the Full moon . Jud●hs outward felicity became the occasion of her misery . Bees are many times drowned in honey , ships cast away on the soft sands , birds caught in twig-lime , and people strangled by prosperity ; too many of the worlds dar●●●g● ma● cry out as the sick woman in the fable , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Woe to us , the good things we enjoy wound ●s by their embraces : It was Judahs prosperous state occasioned her forgetting God . Agur seemeth , in this respect , to make riches worse then poverty , since this causeth to steale from man , but that to deny God . And no wonder , if her riches cause her to deny God , God be provoked to forsake her , and so all evill come upon her . By all which resemblances we may pick out the Prophets meaning to be thus much : That Ephraim being first in sinne , should be first in punishment ; yet Judah being like to him in sinne ; should be like in suffering : That both Judah and Ephraim ▪ notwithstanding their prosperity , because of their iniquity , shall by little and little be secretly and certainly ruined . And now if any aske when , or how this was verified ? I answer , God was as a moth to Ephraim partly by those many intestine conspiracies among themselves , and partly by the frequent invasions made upon them by the Ass●rians , till at the last Samaria was taken , and the Israelites were carryed captive by Salmanasser . God was rottennesse to the house of Judah ; in the assaults made upon them partly by their brethren the Israelites , chiefly by the Kings of Assyria and Babylon , till at length Jerusalem was besieged and taken , the Temple burnt , and the Jews captivated by Nebuchadnezzar ; the stories of both you may peruse , Kings 2 , from the 15th . chap. to the end of the book . To draw to a conclusion — Give me leave to change the Scene , from Ephraim to England ; and the two Tribes of Iudah , to these two adjoyning famous Cities ; that we may see how farre this threatning is denounced against , and inflicted on us , That God is as a moth and rottennesse to us . It is not long ( beloved ) since God was a Lyon , when two Armies were roaring one against another in the noise of Cannons , yee tearing each others bowels in pieces : Oh how then did Gods wrath poure put our blood like water ! But is there not yet a secret veine inwardly bleeding , and though the bloudy issue be stopt , are we not still sick of a Consumption ? Consider , I beseech you , is not God as a moth to many Countries , by the quartering of an Army , who , though friends yet are wasting ? is he not as a worme to the Kingdome , in our renewed Taxations , which though just , yet are impoverishing ? I mention not these , to blame the wisdome of that Authority which sees cause still to continue both ; Reasons of State are without my spheare ; only I am bold , as a Divine , to tell you , that God is by them as a moth , secretly , and not altogether insensibly ▪ consuming us . Again tell mee , is not God a moth to the State , in the generall decay of Trade , especially that Staple-trade of the Kingdome , by which so many Poore are mayntained , and Merchants enriched ? Is hee not as a worme to the Church ▪ in the impayring and with-holding of our Ministers mayntenance ? It is hard to say whether was the worse ▪ Julians persecution , who substracted fuell ; or Diocletians , who threw on water . The links of this chain are inseparable ; Religion upholds the Commonweal●h , Ministers propagate Religion , and Mayntenance incourageth Ministers , guesse then your selves , whether the substraction of this will not prove a worm to the Land . Once more , Who is there that with weeping eyes beholds ou● bleeding divisions , in the body of the State ▪ by a too long and unhappy separation of Head from Members , till the re-union of whom neyther can be happy ; In the wombe of the Church , by the strugling of her untoward Chil●ren viper-like eating out her bowels ; And not say , that God is a moth and rottennesse to us ? It is true , there are some particular persons , Privatins degeneres in public●m exitiosi , qui nihil spei nisi per discordias habent ; Who have weaved for themselves garments of fair estates , and probably out of the threds that others have spun . These ( no doubt ) like a Chyrurgeon more corrupt then the soare hee dresses , would prolong the Kingdomes cure for their own gains : But sure I am , the garment of the Church , and Land in generall , is exceedingly moth-eaten and ready to fall in pieces . Accept therefore of a word of exhortation . 1 In speciall . Let not my Noble Lords be angry , and I will speak but this once more ; humbly to beseech , that you would improve the utmost of that power God hath put into your hands for ●ebrushing away of these Moths , and killing these Worms . It is true , these things befall us not without divine providence , yet God expects our endeavour to remove them by humane prudence . Be pleased then to consult in your wisdoms , a safe and speedy way for easing the Countrey of Quarters , and the Kingdom of Taxes ; that our Swords may be turned into Plough-shares , and our Speares into Pruning-●ooks , and every man may sit under his own vine and under his fig-tree , and none make them afraid . Let not Industry be disheartned , when the reward of that , and Idlenesse , through the weight of Taxations , shall prove alike ▪ Beggery . Be sensible of , and apply all good meanes presented by Petitioners , or invented by your Wisdoms , to the cure of that wound which the decay of Clothing hath made . Nor let the Church be altogether forgotten ; Suffer not any to cut off the Flesh of her honourable Maintenance , pretending to cure her of a Timpanie of Superfluities . What if some have turned the spur of Vertue into a St●●rop of Prid● , y●t let not the Bees starve , to punish the Drones . Shall other Sciences have a portion , and must Divinity be put off only with her beauty ? Nay rather , if it seeme not good to allow her her Dowrie , afford her a faire Jointure in lieu of it . Above all , let your plous thoughts , best wishes , and most serious endeavours bend themselves to an happy union of our Ecclesiastick , an honourable Accommodation of our Civill dissentions ; so as the purity of Truth may be preserved , and the prosperity of Peace res●ored . Then shall Milo's lo● ( whose hand which he thrust in a cleft Oake to make it bigger , by the closing thereof was caught , and himselfe devoured of wild beasts ) be the portion of all malignant Incendia●i●s , whilest the whole Kingdom shall build up altars to the Lord and call them Jehovah Shalom , saying , The Lord hath blest his people with Peace . 2 In generall . What counsell more sutable to the Text or Time , then that of Repentance ? Our sins have been a moth to the Land , let Repentance be a moth to our sinnes , every day gnawing our corruptions till they die . Peccatum ●ristitiam peperit tristitia peccatum conteret ; Let our sins cause sorrows , and godly sorrow will kill our sins : This is the best daughter of the worst mother , the sweet fruit of the root of bitternesse . Oh remember , for this end is God a moth in his judgements , consuming slowly , that we might repent speedily ; and therefore doth he retard his corrections , that we might hasten our conversions . Deus cùm beneficia infert , supplicia offert ; while God holds his rod in the one hand , hee offers mercie with the other , desiring rather that we should return and live , then go on and perish . Oh let us not frustrate Gods expectation , lest we more provoke his indignation . Say then to thy selfe ; as Caesar did , Méne servare ut sint qui me perdant ? Shall I hug a snake in my bosome , to poyson me ? nourish Wolves young ones , to teare me ? shall I imbrace that in my soule which will be a worm to gnaw my conscience , and a moth to devoure my estate ? God forbid . Oh let such meditations as these worke us to holy resolutions , saying of our lusts as the Philosopher did of his gold , Mergamte , ne mergar à te ; wee will crucifie them , that they may not damnifie us . To end all : I have read of the picture of a Godd●sse in a c●rtain Temple so contrived ▪ that shee frowned on her worshippers as they came in , and smiled on them as they went out . Such I desire this Scripture may be , that though it hath frowned upon you in its menaces , yet it may end in smiling promises , that it may be a plaister not only corrosive , but incarnative , that it may prove to you like Josephs coat to his father , wherewith he was at once both grieved and comforted ; or like a cloud which seems to be composed both of envy and bounty ; envy , in hiding the Suns golden beams from the earth ; bounty in dropping down golden showres to refresh it . Know therefore that in the cragged shell of these threatnings are contained the pearls of pr●cious Comforts , Mutatus mutatum inveniet : If we change our sinning into repenting , God will change his thunderbolts of anger into shining beams of love . Let our Pri●ces establish Gods bound , and he will maintain their honour : Let the people prefer his precepts before mens inventions , and hee will preserve their estates from mens oppressions . In a word , let both Prince and people , by a penitent reformation , be moths to their sins , and worms to their corruptions , and then He will not poure out his wrath , but his mercy like water ; we shall no longer be opprest and broken in judgement , but he will breake the yoke of our oppressors ; he will no more be a worme to consume , but a Sun to revive the once flourishing tree of this Kingdom ; He will no longer be a moth to consume our garments , but he will put upon us new garments of joy and praise ; When wee shall see Plenty triumphing over Famine in the Country , Riches over Poverty in the City , Justice over Tyrannie in our Courts , Reformation over Toleration in the Kingdome : Finally , when we shall behold the King rejoycing over danger , in the loyalty of his Subjects ; the People over fears in the fidelity of their Soveraign ; the Parliament over their troubles in the settlement of the Land ; the Church over her adversaries in the unity of her Government ; and which is above and beyond all , CHRIST over Antichrist , in the purity of his Gospel among us and our posterity for ever . Which GOD of his mercie grant us , &c. LONDON , Printed for Nathanael Webb , and William Grantham , at the signe of the Grey-hound in Pauls Church-yard . MDCXLVII . Notes, typically marginal, from the original text Notes for div A45542e-530 Obiurgationi semper aliquid blandi commisce ; sacilius penetrant verba quae mollia vadunt quam quae aspera . Sen. Isa. 40.1 . Praedicator veritatis tacens confumitur ; flagellat con s●ientia usque ad consumptionem illum qui homines quando opus est vetatis verbere non fl●gellat . Lyr. Interveteres Philosophos verbum non vulgariter celebratum , tres deform●s filias à tribus sormosis matribus oriri , à p●ce otium , familiaritat● contemptum à veritate odium . Gal. 4.16 . Haec est conditio ve●itatis , ●● eam semper inimicitie consequuntur , sicut per adulationem pernitius●e amiciti●e conquiruntur ; l●bent●r quod d●●ect●● auditur , & offendit omn● quod nolumus . Hier. Infoelix amicitia quae illum quem diligit , ta cendo trad●t diabolo . Carthus . Magis amat obiurgator sana●s , quàm ●dulator dissimulans . Aug. Notes for div A45542e-1060 Zanchius . Verbumautem meum erit quasi tinea , &c. Tharg . Quid deest omnia possi●entibus ? ill● qui verum dicat . Sen. Quamvis sufficiat homini privato esse avarum non sufficit tamen principi autiudici sed oportet tam alienum esse ab avaritia ut oderit ipsam . Cajet. Religio à religando . Lex à ligando . Inde datae leges ne sortior omnia posset . Ovid . Cives non minùs oportet pugnare pro legibus quam pro moenibus ; absque legibus nullo pacto possit esse civitas incolumis , absque maenibus possit . Heracl . Zanch. Par. in loc. Psal. 82.6 . Luke 14.23 . Gerard . Mars . Ficin. Florent . August . ●ald . A vera & a●ita religione disc●ssi●uem uotat . Vir bonus est qui● ? Qui consulta patrum , qui leg●s iuraq●e servat . Virg. 1 Tim. 6.20 . Veritas nunquam senescit . Rivet . in loc. Plin. Paneg. Claud. Diod. Sic. Mr. Jos. Shute . Vix satis possumus mirari quorundam hominum insaniam , excaecatae mentis impietatem , & errandi libid●nem , qui non contenti divinitùs tradita & semel accepta fide , indies nova ac nova quaerunt , & aliquid gestiunt Religioni addere , mutare , detrahere . Vinc. Lyren . Sanctitas , fides , pietas , privata bona sunt ; quà lubet regeseant , Sen Trag. Salvian . King Jaemes to his son . Salvian . Nehem. 6.11 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sept. post sordes . Vulg. Levit. 26.1 . 1 Cor. 8.4 . Ezek. 22.3 . Per contemptum . Iun. qui soetore suo Deum offendunt . Iob 31.5 . 1 King. 17.15 . Deut. 8.19 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isa 44.9 . Ovid . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} semper habet post se verbum . Praeoccupatter-giversationem populi . Par. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} significatin requapiam , acquiescere , eamque tot● voluntate amplecti . Mas. in Iosh. 7. A tanto , non à tot● . Exod. 17.1 ▪ Dan. 3.18 . & 6.10 . Acts 4.19.5.29 . 1 Severally . Ira metalepticos provindicta abirato Deo inflicta . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} transire . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , imp●tus . Allusio ad crimen . Guadulp . in loc. Psal. 12.15 . 79 3. Psal 2.12 . Dan. 2.4 . Isa. 26.16 . Psal. 62.8 . Ovid . Cass. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 70 2 Chron. 12.15 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Concussus . Haec vox in usu apud Jureconsultos . Est au●em concussionis crim●n cum quis ab co quem Magistratus terrore a●●cit , eius periculi devitandi causa pecuniam extor●uet Riv. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Significat opprimere verbis & factis , vi & fraude . Prov. 28.2 . Psal. 47.9 . Isa. 58.6 . Fractis iudiciis , nempehos●ium . Par. Prophetico more participium praeteritum pro futuro ad rei certitudinem significandum . Rivet . Deut. 28.47 , 48. Iudg. 2.13 , 14. Chap. 6.1.10.8.13.1 . Psal. 79.1.105 . 1 Sam. 24.14 . Verse 16. Exod. 32.25 . Cedren. hist. Ier. 5.26 . Zech. 3.5 . Judicio Dei iusto . Zanch. Saepè peccatum est poena peccati . Iob 5.6 . Gen. 45.2 . 2 Sam. 16.10 . Iob 1.21 . Psal. 106.25 . Isa. 10.7 . Verse 12. 2 Ioyntly . Fui . Rivet . Ero. Par. Intelligi debet metonymicè , cum effectus nomen causae tribuitur . Riv. Vide River . in loc. Ios. 6. Luke 15.20 . Gen. 3.8 . Iob 9.4 . Greg. Plin. Plato . Prov. 30.9 . Isa. 2.4 . Mic. 4.4 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost. 
A45545	----	The choicest fruit of peace gathered from the tree of life presented to the Right Honourable the House of Peers, in a sermon preached before them at the Abbey church of Westminster, on April 30, 1660, being the day of their solemn humiliation / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45545 of text R17334 in the English Short Title Catalog (Wing H713). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 69 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45545 Wing H713 ESTC R17334 11739141 ocm 11739141 48470 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45545) Transcribed from: (Early English Books Online ; image set 48470) Images scanned from microfilm: (Early English books, 1641-1700 ; 533:12) The choicest fruit of peace gathered from the tree of life presented to the Right Honourable the House of Peers, in a sermon preached before them at the Abbey church of Westminster, on April 30, 1660, being the day of their solemn humiliation / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. [8], 31 p. Printed by A. M. for Joseph Cranford ..., London : 1660. Reproduction of original in Cambridge University Library. eng Bible. -- O.T. -- Isaiah LVII, 19 -- Sermons. Fast-day sermons. A45545 R17334 (Wing H713). civilwar no The choicest fruit of peace gathered from the tree of life; presented to the Right Honourable the House of Peers; in a sermon preached befor Hardy, Nathaniel 1660 10687 20 35 0 0 0 0 51 D The rate of 51 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Die Martis , 1. Maii. 1660. ORdered by the Lords in Parliament Assembled , That M. Nathaniel Hardy is hereby desired to print and publish the Sermon that he preached the 30. of April 1660. in the Abbey Church Westminster , before the Lords of Parliament , for which he hath their Lordships thanks : and that no person shall presume to reprint or publish the said Sermon , without his privity and approbation . Jo. Browne Cleric . Parliamentorum . THE CHOICEST FRUIT OF PEACE Gathered from the TREE of LIFE ; Presented to the Right Honourable The HOUSE of PEERS ; IN A SERMON Preached before them at the Abbey Church of Westminster , on April 30. 1660. being the day of their Solemn Humiliation . By NATH. HARDY Preacher to the Parish of S. Dionys. Back-Church . Isaiah 4. 5. 6. And the Lord will create upon every dwelling-place of mount Zion , and upon her assemblies , a cloud and a smoak by day , and a shining of a fire by night , for upon all the glory shall be a defence : And there shall be a Tabernacle for a shadow in the day time from the heat , and for a place of refuge , and for a covert from storm , and from rain . LONDON , Printed by A. M. for Joseph Cranford at the Castle and Lion in S. Pauls Church-yard . 1660. TO THE RIGHT HONOURABLE THE House of PEERS . My Lords , SHort warning is some Apology for slender Performance ; however what I cannot further fairly excuse , I hope your goodnesse will freely pardon . It was enough you were pleased to put your ears to the penance of hearing , but much you should put your eyes to the expence of patience in reading this unpolished Discourse ; Such as it is , in obedience to your Honours command I humbly tender to your acceptance . The great hopes which divine providence hath given us of an happy settlement by your Free Convention , prompted my thoughts to this Subject ; and it fell out very sutably , that after my Reverend Brother had minded you of the duty of humbling your selves , the comfortable Message of Peace should be presented to you . The day of your Fast was according to Ecclesiasticall denomination the Eve of a Feast , and that a Conjunction of those two Apostles of Christ Philip and James ; and ( blessed be our gracious God ) it was the eve of a day truly festivall , upon a civill account , on which that knot between his Majesty and his people began to be tyed , which I trust shall neither be untyed by subtlety , nor cut asunder by violence . From this May-day we promise our selves ( through Gods mercy ) a pleasant Spring , yea , a joyful Summer of prosperity , after a cold Winter of tribulation ; especially since we finde it seconded with another day of a free and full , publique and peaceable Proclamation of our Soveraign Lord King Charles , his undoubted Right to these Realms , of which he hath so long , no lesse unjustly in respect of him , than unhappily in respect of us , been deprived : a day wherein the fruit of ( almost ) all mens lips , was that joyfull acclamation and hearty supplication ; God save the King . And now ( My Lords ) be pleased to go on resolutely , unanimously in finishing this blessed work ; Be zealous for the glory of God , the honor of his Majesty , the prosperity of the Church ; and tranquillity of the kingdom , so shall you be dearly beloved of God , and highly honoured of men . Commending your pious and loyall endeavours to the blessing , and your noble Persons to the grace of God , I take leave , subscribing my self , Your Honours most humble Servant NATH. HARDY . THE CHOICEST FRVIT . Isaiah 57. Part of the 19. verse . I create the fruit of the lips peace , peace to him that is far off , and to him that is near , saith the Lord . THis day is a time of Humiliation , and this Text a word of Consolation . That for which we are this day to be especially humbled , is the sin and misery of our former Warre , That which this Text comfortably assureth , is the blessing of a future peace . This day is not only a day of humiliation but supplication , of tears but prayers , and this Text teacheth us what should be our principall Petition , namely , Peace , Peace . Finally , I am this day in a peculiar manner to addresse my self to you Right Honourable , who are all of you Proceres Regni Peers of the Realm , and some of you have been , and in Gods good time may be again Comites Regis , Attendants on a King ; and this Text is the saying of him who is King of Kings , and Lord of Lords . Well may the greatest Lords be Auditors when the Lord Jehovah is the Speaker : I create the fruit of the lips peace , peace to him that is afar off , and to him that is near , saith the Lord . In the discussion of this Scripture , I shall briefly touch upon the Author mentioned in those words , saith the Lord , and chiefly insist upon the matter in the rest of the verse . 1. This phrase and form of speech ( saith the Lord ) is frequently used by all the Prophets , sometimes with additions , the Lord God , the Lord of hosts , the Lord thy Redeemer ; sometimes with variation , saith the high and lofty One , saith my God , the mouth of the Lord hath spoken it ; and thus sometimes in the beginning , sometimes in the middle , sometimes in the close of their Prophecies , nay , once we finde the beginning , the middle , and the end of one verse to be , Thus saith the Lord of hosts . If you shall ask , Why the Prophets were so bold as to affix Gods Name to their Messages ? The Answer is easily returned , Because they received their message immediatly as it were from Gods mouth . The Hebrew word which we reade report , properly signifieth hearing , to intimate that what the Prophet reported to the people was no other then what he first heard from God , with which accords that of the Apostle Paul , I have received of the Lord that which I delivered unto you . When an ambassadour delivereth nothing but what the King himself hath given him in charge , he may truly say , Thus saith the King , well then might the Prophets use this form , Thus saith the Lord , whenas their Predictions are no other then divine Revelations . Indeed there were then many false Prophets of whom God himself saith , They prophesie lies in my Name , I sent them not , neither have I commanded them , neither spake I unto them . But this hinders not why the true Prophets should make use of Gods Name in delivering their messages . As for us who are not extraordinary Prophets but ordinary Pastors , and therefore lay no claim to immediate Revelations , we do not , dare not attribute any such authority to our discourses , any further then they manifestly agree with , and are clearly grounded upon the holy Scriptures , and accordingly we desire you to prove our sayings , and only so far to approve them , as they are concordant with the Propheticall and Apostolicall Writings ; But withall , inasmuch as we are duely called to the office of preaching Gods Word to the people , and so long as it is no other then his word which we preach , we can boldly say it is the great God who by us speaketh , and accordingly we ought to be received as such by you . If it shall be further enquired , why the Prophets do not content themselves to deliver their message from God , but bring in God himself as delivering it , I shall return this answer , that by this way of expression their Prophecies might make the deeper impression upon the hearers : The Prophets well knew 1. How incredulous the people would generally be . We finde this Prophet complaining , Who hath beleeved our report ? If you observe the predictions of the Prophets , you shall finde them for the most part either threats of misery to the bad , and that whilest their condition was prosperous , or promises of mercy to the good , and that when their estate was calamitous , and truly it is no easie matter to make the one beleeve so as to tremble at the threat , or the other so as to hope for the promise ; When our mountain is strong , we are apt to say , it shall never be moved , and when our condition is low , we are ready to think it can never be raised . 2. That there would be no better way to gain credence to their predictions ; then by minding the people that they came from God ; Whatsoever hath the stamp of divine authority upon it , must needs be current coyne with all that are not direct Atheists ▪ He that beleeveth that there is a God , must needs beleeve , that what he saith is true , and therefore the true reason why their sayings were no more regarded , was because those to whom they spake did not consider that they were the Lords sayings . No wonder if in the last verse of this Chapter , which is a denunciation of war against the wicked ( saith my God ) is inserted , and here ( saith the Lord ) is annexed to this annunciation of peace . Let us all then learn whensoever we are about to reade or come to hear the word of the Lord either read or preached , before-hand to fix this thought in our mindes , This is no other then the word of God which I am now to reade or hear ; that so we may attend with the greater reverence , and assent with the firmer confidence . And oh that you ( my Noble Lords ) who are in the language of the Psalmist coetus Deorum a Congregation of Gods , would remember that the great Jehovah alwaies stands in the midst of you , and now speaketh to you in the language of this Text , I create the fruit of the lips peace , peace to him that is afar off , and to him that is near . Having by this short Preface concerning the Authour ( I hope ) in some measure quickned your attention , I shall now proceed to insist upon the matter of the Text , which seemeth to be like a chariot running upon four wheels , a tree spreading it self into four branches , or if you will , the river of Paradise parting it self into four heads : Here is observable , The Excellency of the Object , Peace , Peace . The Universality of the Subject , to him that is afar off , and to him that is near . The Causality of the Agent , I create . And The Facility of the accomplishment , the fruit of the lips . And now whilest I shall drive this Chariot , climb this Tree , wade this river , let it be our prayer , that the fruit of my lips in handling , and your ears in hearing , may be Peace , Peace to all our souls , and so I begin with The Excellency of the Object , Peace , Peace ; For the unfolding whereof , I shall consider it first as propounded , and then as ingeminated . The blessing propounded is peace , which according to the double meaning of this Prophecy , admits of a double exposition . 1. The mysticall sense of these words is the vocation of the Gentiles to the faith of Christ , and in sence the peace , peace to him that is afar off , and to him that is near , is peace to the Gentile , as well as the Jew ; and that as secondarily of one with another , ( the partition wall being taken down ) so primarily of both with God ( the enmity being taken away between God and man ) through Christ . And that this Prophecy ascendeth to this upper spring of celestiall peace , appeareth by S. Pauls allusive expression , in his Epistle to the Ephesians , In Christ Jesus , you who sometimes were afar of , are made nigh by the bloud of Christ . And again , he came and preached peace to you which were afar off , as to them that were nigh ; fitly answering to this of the fruit of the lips peace to him that is afar off . But the handling of the words in this sence best befits that solemn Feast of the Epiphany , and therefore I shall now insist on the other exposition , which is both most sutable to a Fast , and especially to the occasion of this . 2. Now the literall sence of these words refers to the restauration of the Jews , and accordingly the peace here assured is the nether spring of temporall peace , and more particularly the Jews peaceable departure out of Babylon , and quiet settlement in their own Countrey . 1. Almighty God foretelling by the Prophet Zachary this restauration , saith , Not by might , nor by power , but by my spirit . There was no might enforcing , nor power compelling , but only Gods Spirit mollifying their enemies hearts towards them , so that they went as quietly out of Babylon as their Ancestors had done out of Egypt . And surely no victory liae to that which is without garments rolled in bloud , and a recovery of just rights when in a way of peace is most desirable . 2. If you cast your eyes backward in this Book , you shall finde God assuring tranquility to the Jews when returned to Jerusalem ; My people shall dwell in a peaceable habitation , and in sure dwellings , and in quiet resting places ; and again a little after , Look upon Zion the City of our solemnity , thine eyes shall see Jerusalem a quiet habitation , a tabernacle that shall not be taken down , not one of the stakes thereof shall ever be removed , neither shall any of the cords thereof be broken ; And were not Peace a common theam , and had not the miseries of our late wars abundantly taught us , it were easie here to enlarge upon the excellency of this mercy , for every man to sit under his own Vine in quiet , and enjoy his rights with peace ; Our Prophet in the close of this verse sets it forth by the metaphor of health , and indeed what health is to the body , that is peace to a people , health is the peace and agreement of the humours in the body , and peace is the health and welfare of a Nation , and as it is health without which there can be no contentment in any outward advantages whatsoever , so it is the peaceable enjoyment of our possessions which renders them truly comfortable , and this was the mercy here promised , and not only so but 2. Ingeminated , and that not without singular Emphasis , peace , peace , that is peace restored , confirmed and multiplied . 1. The Collation of a mercy is amiable , the continuation yet more desirable , but the restauration is most acceptable . Such was this peace , a dismission Babylon wherein they had been miserable captives , a return to Judea whence they had been dolefull exiles , and such a peace was a double peace , not only because it is the restoring of a former peace , but it is also highly commended by the misery of that bondage which had for many years deprived them of it . Mercies are most valued after we have known what it is to want them ; Health is doubly amiable after a desperate sicknesse , a calm is never more lovely then after a violent storm , the Suns golden beams are most glorious after a dark night , and peace is doubly beautifull after a ruinous war : Look as summum infertunium fuisse fortunatum , affliction after a prosperous estate is more bitter , so prosperity after an afflicted estate is the sweeter . 2. There is a peace which is only as a skinning the sore which afterwards breaketh forth the more virulently , and there is a peace which is an healing the wounds , a firm peace , to intimate which perhaps the word is doubled . Those words the fruit of the lips are read by some the fruit of the banks , the banks being as it were the lips of the river , and then it meaneth the fruit of the tree , which groweth by the river side , concerning which the Psalmist saith , its leaf shall not fade , a fit embleme of a lasting peace . This is that peace for which the Church prayeth , when she saith , Lord thou wilt ordain ( or as the Hebrew word most properly signifieth stablish ) peace for us , such a peace as is not built on the sand but the rock ; This the Psalmist was confident of when he saith the Lord will bless his people with peace , that is , he will give such a peace as shall be a blessing , a peace which is not a blazing comet but a fixed star . 3. Peace though it be but one word , and that a monasyllable , is a Volume of mercies , containing whatsoever conduceth to the welfare of a person or people ; and probably for this reason there is a duplication of the word to note a multiplication of blessings . When Amasiah wished to David , Peace , Peace be to thee , what did he thereby intimate , but all kinde of prosperity ? and here Sanctius glosseth this , peace , peace , to mean cumulatissimam pacem , such a peace as bringeth with it an heap of blessings . We cannot have a better Expositor of Gods Word then himself , where he saith , I will bring it health and cure , I will reveal abundance of peace and truth . To this purpose is that metaphor which we finde used by this Prophet , where he brings in God saying , Oh that thou hadst hearkened to my commands , then had thy peace been as a River . And again , I will extend peace to her like a River ; by which at once is noted a permanency of peace , with an affluence of all sorts of blessings , and if you shall ask how far this River of peace extends it self ? you have an answer in the Universality of the Subject , to him that is afar off , and to him that is near . And yet before I discusse the Universality , it will not be amisse to take notice of the propriety , which though it be not expressed in the Text , may be supplied from the Context and other parallell Scriptures . If you look downwards upon that which followeth , you finde the wicked expresly excluded from having any interest in this peace , who either should not at all return to their own Countrey ; or if they did , little benefit or comfort should accrue to them by it ; so that the him in the Text , is him that is godly and upright . It is very observable that antithesis which our Prophet maketh between the righteous and the wicked in Jerusalem , when it was besieged by Sennacherib ; On the one hand , the sinners in Zion are afraid , fearfulnesse hath surprised the hypocrite : where you see the seeming Saint is in as bad a condition as the open sinner , and no wonder since the one is no lesse wicked then the other , nay , malus ubi se simulat lunc est pessimus , the evil man is then worst when he would appear to be best ; On the other hand , He that walketh righteously and speaketh uprightly , &c. he shall dwell on high , his place of defence shall be the munition of rocks , there is safety , bread shall be given him , his waters shall be sure , there is plenty ; and as the crown of his rejoycing it is added , Thine eyes shall see the King in his beauty , but still these blessings are limited to the righteous and upright-hearted ; and surely this was no lesse verified of them when captives in Babylon , then when besieged in Jerusalem . 2. If you look upward on the close of the former verse , you finde mention of mourners , and a little higher of the broken and contrite spirit , so that the him in the Text is the him that was a mourner by the Rivers of Babylon for Zions miseries , and for his own and others iniquities . The Psalmist speaking of this very mercy , the turning again of the captivity of Zion , saith , they that sow in tears shall reap in joy , which relateth not only to their miserable condition , but penitent disposition ; It is the sorrow of contrition that fits us for the joy of restoration , since God loveth to pour the oyl of his mercy into broken vessels . 3. If you cast your eyes upon the promise of God by Moses to his people , of having compassion on them , and gathering them from the Nations whither he had scattered them , you will finde the condition premised , to be returning to the Lord , and obeying his voice . By sin we forsake God , by repentance we return to him ; by committing sin we transgresse his Law , by doing righteousnesse we obey his voice ; no way to settle any Nation but by unfained repentance and universall obedience . Having given you this brief account of that which is to be supplyed in reference to the propriety , be pleased now to look upon that which is expressed , the Universality of the Subject , him that is afar off , and him that is near . Indeed the number here used is singular , but it is not a person only but the body of the people which is intended , and that as well those afar off as near . For the clearer understanding whereof , you must know , that when the Jews were conquered by the Babylonians , there were some in patriâ relinquendi , to be left in the Countrey , and those were the poor of the Land , to be Vine-dressers and Husbandmen ; there were others in captivitatem abducendi , to be carried away captive to a strange land , and among those some were upon the borders of Judea , and so near , others afar off in remoter Countreys ; and whereas they who were afar off , might conceive themselves under an incapacity by reason of the distance , to return into their own Countrey , the promise is extended to him that is afar off , as well as him that is near ; yea , as if he that were afar off should be sooner at home then he that is near , he as set in the first place . If you please to look upon a preceding passage of this Prophecy , you shall finde an enumeration of those severall Countreys from whence God would recover his people from Assyria , and from Aegypt , and from Pathros , and from Cush , and fram Elam , and from Shinar , and Hanath , and from the Islands of the Sea : and it followeth , He shall assemble the Out-casts of Israel , and gather together the dispersed of Judah , from the four corners of the earth ; and that promise mentioned by Moses , and repeated by Nehemiah , runs thus , If any of thine be driven out unto the utmost parts of heaven , from thence will the Lord thy God gather thee , and from thence will he fetch thee . That which would here be taken notice of , is how divine providence brings to passe improbable events : that those who were near hand should return in peace was not unlikely , but for them who were afar off to be restored , what more improbable ? and yet this was effected : Who would have expected that Abraham and Sarah being stricken in years should have a childe ? and yet when Abraham was an hundred years old , and Sarah not much younger , Isaac is born . Who would have thought that Joseph when sold as a slave by his brethren , and imprisoned as a malefactor by his Master , should have been so highly exalted by Pharaoh ? and yet he became second in all the Land of Aegypt . Who would have imagined that David , when hunted as a Partridge upon the Mountains , and forced to fly out of his own Countrey , should ever come to sit on the Throne ? and yet he was in the appointed time King both of Israel and Judah ; and we trust it will not be long ere we have a like example in our David . And therefore let us learn not to measure divine proceedings by the last of our carnall reason ; rather with Abraham let us beleeve and hope even against hope , and when things are at the worst , nor to despair of deliverance , especially when we consider , The Causality of the Agent , I create ; or as the Hebrew participle signifieth , I am creating , as if what was indeed long after were then to be effected , because it should be as certainly , as if it were presently brought to passe . This word Create is used sometimes in a proper , and sometimes in an allusive sence . In a proper sence it is attributed , 1. Primarily to the making of the world with all things therein , so we often reade of Gods creating the Heavens and the earth . 2. Secondarily , to the preserving of all things made , so the Psalmist saith , Thou sendest forth thy spirit , and they are created , thou renewest the face of the earth ; with which agreeth that Maxime in the Schools , Conservation is a continued Creation . 2. In an allusive way , it is applyed to that work of 1. Spirituall Conversion , in which respect Converts are said to be New Creatures , and the new man to be created after God in righteousnesse and true holinesse . 2. Temporall Liberation : thus when any strange and unexpected , glorious and eminent deliverance is wrought by God for his Church , it is called a creation , and such was this , to which my Text refers . There are two works of God which are singularly transcendent , namely , his first and his last work of Creation , which was in beginning of time ; and of resurrection which shall be the end of time , and to both of these is the restoration of the Jews compared , and that by this Prophet , To the resurrection , where he saith , awake and sing ye that dwell in the dust , and to the creation , in this , I create peace . If you please , I shall spend a little time in cracking the shell of this metaphor wherein we shall finde many wholsome kernels contained . 1. Creation is Gods peculiar act , the choicest flower of the celestiall Crown , and Prerogative of the Deity . It is a Question moved by the Schools , Whether God can make such a creature as should be able to create another ? but it is resolved negatively , and not without reason , since that were to make a God , Creation being an act of Omnipotency , which is incommunicable to any thing lesse then a God . It is observed by the Hebrew Criticks , that these Verbs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are used of the Creatures , but this Verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Text only of God , Such was this restauration of the Jews , a work so wrought , that it did proclaim God to be the Authour ; and therefore the Church expressing her confidence of accomplishing it , looketh up to God , Lord , thou wi●t ordain peace , for thou hast wrought all our works , and God himself foretelling it saith , I will make the wildernesse a pool of water , I will sow in the desert the fir-tree , and the pine , and the box tree together , that they may see and know , consider and understand , that the hand of the Lord hath done this , and the holy One of Israel hath created it . And accordingly when this work was accomplished , it was said among the Heathen , the Lord hath done great things for them , and indeed the wise God is for the most part pleased so to bring about his Churches deliverance , that it may appear both to themselves and others that it is his doing . 2. Creation is Gods immediate act , in the accomplishing whereof there was no instruments made use of . Some Philosophers indeed have fancied , that God created lesser gods ; and by them made the world , but Job saith , he alone spreadeth out the Heavens ; and it is a Maxime in the Schools , Instrumentum creationis creatura esse non potest , the Creature cannot be so much as an Instrument in the work of Creation , the Creature can do nothing alone without God , but God can do any thing alone without the Creature ; yea ▪ the Creature cannot be subservient in the work of Creation , and therefore it is a good argument against the Arians , that Christ is no creature , because he is a Creator ; for by him were all things made , and without him was nothing made that was made : Indeed as all works ad extra , so that of the Creation was the work of the whole Trinity , in reference to which it is observed , that the first letters of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , each person being as it were co-efficient in this work , the Father , by the Son , through the Spirit , creating the world ; but there was not , could not be , any thing lesse then God a co-worker in it . Thus the restoration of the Jews was as it were Gods immediate hand , and therefore he saith , I will have mercy upon the house of Judah , and will save them by the Lord their God , and will not save them by bow , nor by sword , nor by battell , by horses , nor by horsemen . And though there were persons instrumentall in carrying on the work , as Cyrus , Darius , Zerubbabel , Ezra , Nehemiah , yet they were such as God did immediately and extraordinarily raise up , and it was done without secondary means , which are usuall in recovery of our Rights . It is so many times in Gods vindictive and gracious acts , there is little of man , that himself may have all the glory . 3. Creation is a mercifull act , as there was no instrumentall , so neither any deserving cause of the framing of the world , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to them that ask what was the moving cause of the Creation , no other answer can be returned , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the grace and goodnesse of God , saith Phillo the Jew . It was not a naturall act to the Trinity ( as the Generation of the Son is to the Father ) but a voluntary and free act , arising from the good pleasure of his will ; and when there was nothing besides God , there could be nothing without God to move him to it ; and therefore the Psalmist attributeth the making of the heavens , not only to the depth of Gods wisedom but the length of his mercy ; To him that by wisedom made the Heavens , for his mercy endureth for ever . And surely it was no other then meer mercy which moved God to command salvation to the Captive Jews ; so the promise runs , with great mercies will I gather thee ; and yet more fully , not for your sakes do I this , saith the Lord God , be it known to you . Indeed whatsoever deliverances God at any time vouchsafeth , and that to his Church , are to be ascribed , not to her merits , but his mercies . 4. Creation is an act whereby something is produced out of nothing , to wit , either simpliciter or secundum quid ; meer nothing , so was that first matter created , or that which is no way disposed to the production of such forms , as that matter was in respect of the things created out of it . And what lesse was the restoration of the Jews , who were no way able to rescue themselves , nor yet the Babylonians disposed to let them go ? Thus many times that God which cemmanded the light to shine out of darknesse , who framed this beautifull Edifice out of that rude chaos ; and every spring clotheth the naked trees with leaves , spreadeth the bare earth with a green Carpet , and enammeleth it with flowers , by his wonderfull power , wisedome , and goodnesse , brings happy settlement out of disorder and confusion . 5. Creation is an irresistible act , as being the work of Omnipotency , and such was the Jews liberation . Indeed the wicked were like the troubled Sea , that is , as some glosse it , the wicked Babylonians used all the wayes and means possible to disturb and hinder the peaceable return of the Jews , and it was true in the History , Sanballat and Tobiah with many others endeavoured both by power and policy to obstruct their prosperity , but that power and wisedom which created the world , knoweth no impediments ; I will work saith God ) and who shall let it ? Unlesse there were a power above his , none can ; and if there be , he is not God . Except the Lord keep the City ( saith David ) the watchman watcheth but in vain ; and if the Lord will keep it , the enemy opposeth in vain : so true is that of Elihu to Job , when he giveth quietnesse , who then can make trouble ? 6. Lastly , Creation is an instantaneous act , a sudden passage from not being to being , without any successive motion or previous alteration . It is true , the world was not finished in lesse then six dayes , but the act of creation upon every one of those dayes , was in an instant ; and though in this the parallell is not full , yet thus far it is true , that the Jews return out of Babylon was sudden and speedy . To this tend those expressions in this Prophet , Who are those that flee as the clouds , and as the doves to the windows ? And again , who heard such a thing as this ? Who hath seen such things ? Shall the earth be made to bring forth in one day , or shall a Nation be born at once ? for as soon as Zion travelled she brought forth her children ; Thus though God is long before he begins , yet ofttimes he quickly maketh an end . Though therefore the vastnesse of our confusion , strength of our adversaries , length of our sufferings , weaknesse of means , and sence of our unworthiness , may discourage us ; yet when we remember that God can , and doth create deliverance , let us be encouraged ( especially considering what he hath begun to do ) to an humble , confident , and patient waiting for the completion of our salvation , and so much the rather , because of the facility of the accomplishment , in those words , The fruit of the lips , which is the last particular , and cometh now to be handled . To the right understanding whereof , the Question would be made and resolved , whose lips are here meant ? and according to a various reference , there are severall interpretations . More particularly , it may be looked upon either as the fruit of Gods or mans , of his or our lips , and each in a double notion . If we refer the fruit of the lips to God , we may understand a double word , to wit , imperii and promissi : the fruit of the lips , that is , his word of command , and that lets us see how God would create peace ; or else the fruit of the lips , that is , the word of promise , and that lets us see why he waited to create it . 1. I create the fruit of the lips , that is , God would by a word of Command accomplish peace , and this sence very fitly agreeth both with the thing , and the phrase . As to the restoration of the Jews , it was effected by a word , God did but speak to Cyrus , and he maketh a decree for their returns ; so it runs in this Prophecy , Thus saith the Lord to his anointed to Cyrus . And as to the phrase of creating it , is most sutable , since Creation was by a word , he commanded , and they were created , saith the Psalmist of the Heavens , Jussit & extendit campos . — said the Poet of the earth . It was but an Ephphata , and the deaf ears were opened ; a tace , and the raging Sea was still ; an obmutesce , and the devils were silenced ; but a fiat , and the heavens and the earth were made . It is very observable , that of the devil to our Saviour , If thou be the Son of God command ( or as the Greek word signifieth speak ) that these stones be made bread ; intimating that if he could turn the stones into bread by a word , he would conclude him to be the Son of God ; this being indeed peculiar to a Deity , that his word is the work , and his most glorious operations are but the fruit of his lips . 2. I create the fruit of the lips , that is , it had been the fruit of his lips in promising , and therefore it should be the work of his hands in performing . The words of the Lord ( saith David ) are pure words , as silver tried in the fire , purified seven times . Seven is a number of perfection , whereby is intimated , that Gods promises are perfectly pure , without any drosse of falshood ; he speaketh nothing but what he intends , and will execute : perhaps for this reason it is said , not the words of the lips ; but the fruit , to intimate , that his words like fruit spring from the root of his heart , and that they are not leaves but fruit , reall performances . It is not so with men , oft-times their lips have leaves , but no fruit ; or their fruit is like the apples of Sodom . For as those are fair to the eye , but molder in the handling , so most mens promises are pleasing to the ears , but wither in the hands which should fullfill them . But far be this from the faithfull God , who will not alter the thing that is gone out of his lips ; yea , heaven and earth shall passe away , but his words shall not passe away . And therefore in all conditions let us learn to feed upon the fruit of Gods lips , lay hold upon his promises , which are pabulum fidei , the food of our faith . Solomon saith of the lips of the righteous , that they feed many : it is most true of the righteous God , whose promises afford sound nutriment . It is very observable , that the Author to the Hebrews , mentioning the accomplishment of that promise to Abraham concerning a numerous posterity , useth the same metaphors which are expressed in the promise , namely , of the stars of the sky , and sands by the sea shore , to intimate , that the performance was full as large as the promise . Indeed as in nature rather then there shall be a vacuum , things will move contrary to their nature ; so rather then there shall be a vacuity in Gods word , he will work wonders , and create peace . What room then for infidelity when we have such sure promises ? And therefore wheresoever we finde this fruit growing , let us feed heartily , beleeve confidently , that our souls may live . 2. If we referre the fruit of the lips to man , it may be understood either of our prayers , or praises , or both . How fitly they are called the fruit of the lips , will appear , in that the lips are of great use in both ; when we pray , we must take with us words and say ; and when we praise , we must render the calves of our lips : David saith , With my voici have I cried to thee , O Lord , and we often reade of the voice of his prayer ; and prayer is often stiled a calling upon God , and upon the Name of the Lord . But more especially are the lips necessary in praising , since our praising God is only a confession of what he hath done for us , and that is to be done by the mouth ; for which reason the Psalmist cals his tongue his glory , because the chief instrument of offering praise , whereby God is glorified . Indeed neither our prayers nor praises must be only the fruit of our lips , but of our hearts also , otherwise we are but as tinkling brass and sounding cymball . Prayer is often called the pouring out of the heart , and lifting up of the heart ; and the Psalmist saith , he will praise God with his whole heart , if that joyn not in those duties , we offer the lips of calves instead of the calves of our lips ; but still the lips are the most proper instrument of expressing both our supplications and gratulations , and therefore both aptly called the fruit of the lips . And now according to these acceptions , the fruit of the lips is to be looked upon either as an antecedent or the consequent of this Peace which God createth . 1. I create the fruit of the lips , that is , the peace which God createth should be the fruit of their lips ; the matter of their earnest prayers . If you peruse the thirty six Chapter of Ezekiels Prophecy , you shall finde a Catalogue of many precious benefits which God would do for his people , but in the close , Thus saith the Lord God , I will yet for this be enquired of by the house of Israel . Prayer is the sluce that keepeth out an inundation of judgements , and the key which openeth the cabinet of mercies . This is that duty to which the Psalmist excites , Pray for the peace of Jerusalem , and presently after he practiseth it when he saith , Peace be within thy wals ; he will do little for Zions peace , who will not pray for ir , and whatever we do will be to little purpose without it , it must be ( so farre as we are able , and when called to it ) the fruit of our hands in endeavour , but chiefly the fruit of our lips in prayer . 2. I create the fruit of the lips , that is , the peace which God shall create must bring forth the fruit of the lips in praises . This exposition is looked upon as so much the more genuine , because we finde the sacrifice of praise , called by the Apostle the fruit of the lips , though his allusion , there is not to this but that of the Prophet Hosea , the calves ( which by the Septuagint is read the fruit of the lips ) when God worketh any deliverance , he puts ( as the Psalmists phrase is ) a new song into our mouths , giving us just occasion of singing praises to him . I create ( saith God ) Jerusalem a rejoycing , and her people a joy , and gaudentis est gratias agere ; Joy cloaths it self with the garments of praise . And very fitly is this construction joyned with the former , since it is but just , that as we are importunate to obtain , so we should be fervent in giving thanks : and those blessing , which are won with prayer , should be worn with praise . Indeed it were a shame to open our mouths wide when we beg , and shut them when we should blesse ; nay , to cry aloud , give us our daily bread , and but whisper out , Hallowed be thy Name ; especially considering , that our Petitions for mercy in times of distresse , are usually joyned with vows of thankfulnesse ; and if deliverance have been the fruit of our lips in asking , and thankfulness the fruit of our lips in vowing before , it is most just that it should be the fruit of our lips in paying and performing it afterwards . And thus I have run through all the parts of my Text , by way of Explication ; spare me but a few minutes of your Honourable patience , whilest I shall close up all with a suitable and seasonable Application . Right Honourable and well-beloved , though we have not like the Jews been carried captive by a forreign enemy into a strange Countrey , yet for these many years we have been miserable slaves to an usurped power in our own land ; and those bitter Lamentations of Jeremiah , in reference to the Babylonish captivity , are in several passages fitly applicable to our late condition . The breath of our nostrils , the anointed of the Lord was taken in the pits of those Usurpers , and then when we said we should live under his shadow , they violently hewed down the Tree , cutting off the head upon pretence of saving the body . The precious stones of Zion ( our Nobles ) comparable to fine gold , were esteemed as earthen pitchers , rejected as uselesse ; our Palaces were swallowed up , and our strong holds destroyed ; the Gates of our City as it were sunk into the ground , and our bars broken , the Places of our Religious Assemblies shut up , and our solemn Feasts forgotten ; The Princes were polluted , the Priests despised , and the people sighed under heavy burthens . In few words , The Crown is fallen from our head , the joy of our hearts ceased , we are made Orphans and Fatherlesse , our necks under a sore persecution , yea , servants ruled over us , and there was none to deliver us out of their hands . But he who is the God in the Mount hath looked upon our afflictions , and heard our cry , put an hook in the nostrils of those wilde Phanaticks , who did ride over our heads , and trampled us under their feet ; he hath raised up an ever to be renowned Zerubbabel , before whom the Mountains were made plain , by whose prudent as well as valiant conduct , through Gods wonderfull mercy , mighty Forces were conquered without a Fight , and scattered without a Rout ; Our eyes now behold instead of those brambles and thorns , which thought themselves firmly rooted , a Garden of choice flowers of the Gentry transplanted as it were from all parts of the Countrey into the House of Commons . Our goodly Cedars are now planted again in their own House , which was for so many years empty , unlesse when those Mushromes crept up in it , and we hope ere long to see the Stately Oak . Finally , we are come out of the Babylon of confusion , and returning not as some are pleased to phrase it , to the Onyons and Garlick of Egypt , but to the honey and milk of Canaan ; and that as the Jews then did , without the effusion of bloud . And now ( my Noble Lords ) what is our earnest hope and expectation , but that the great God will honour you to be the Instruments ef compleating that deliverance , which he hath been pleased as it were to create for us ? In order to which , though it is far from me to undertake to give your Honours direction , yet give me leave to acquaint you , what is looked upon by all good men , as that which must make us happy ; and accordingly what is our petition , and we doubt not but will be your Lordships endeavour , namely , the blessing of the Text , Peace , Peace . Peace in the State , and peace in the Church . I mention the State first , since though the peace of the Church be first in order of dignity , yet ( if I may humbly offer my thoughts , the peace of the State would be first endeavoured in order of Time ; since though the State cannot flourish unlesse the Church be setled , yet the Church cannot be so well setled , as when the State is composed . It is very observable , what a difference there was between the Altar , which Solomon made in a peaceable time , and that which Moses made when the people were in an unsetled condition in the wildernesse . The Altar which Moses made was but five cubits long , five cubits broad , and three cubits high ; but the Altar which Solomon made was twenty cubits long , and twenty cubits broad , and ten cubits high . The work of the Temple went on but slowly , when the builders of it were forced to have a sword in one hand as well as a trowell in the other ; but when once the State is duely setled upon its right basis , in quietnesse , both hands will be at liberty to build the Temple . Peace then would be first sought for in reference to the State , by an harmonious Union ▪ What other is the State but a politicall body ? and what other peace can be desirable in a body , than an union of the head with the members , and the members one with another ? The State is as a Building whereof the two Houses of Parliament are as it were the two wals to support and defend it ; but that which must unite and consequently strengthen these two wals is the Corner-stone , being set in its proper place ; and by this means there will be , to use the language of my Text , Peace to him that is afar off , as well as to him that is near ; yea , he who hath been so long , too long afar off , will become near . When this work is once done , that which would be earnestly contended for , is the peace of the Church , that the breaches which scisme hath made so wide , may be closed up , the hedge which faction hath pulled down may be reared up , and we may once again be a garden enclosed , and keep the unity of the spirit in the bond of peace . Nor is only Peace to be desired in both , but to use the duplication in the Text , Peace , Peace , that is a firm lasting peace in both , and to this end . Peace and truth according to the Prophet Zacharies counsell ; Love the truth and peace ; that truth I mean which was once delivered to the Saints , which is contained in the holy Scriptures , and is collected in the Articles of the Church of England . Peace and righteousnesse ; for so this Prophet assureth us , the work of righteousnesse shall be peace ; Righteousnesse I say , which giveth to every one those rights which are due to him by the laws of God and of the Realm ; and though a full reparation of all injuries is not to be expected , yet a restitution of every man to his just right ought to be endeavoured . Peace and love which is called by the Apostle , the bond of perfection , because of peace , that love especially , which covereth a multitude of offences , forgetteth and forgiveth injuries , purgeth all malice , rancour and revenge out of the mindes of men , in which respect I could heartily wish for a Temple like that which was built at Rome , Jovi positorio , wherein all men of all parties might lay down all heart-burning and animosity against one another for any former wrongs . Peace and government , for what peace where there is no government ? what government either in Church or State more likely to establish a firm peace then that under which we did so gloriously flourish for so many years , enjoying both peace and plenty ? Peace and order , without which there can be no government ; order in the State by a fit subordination of the Subjects Liberty to the Soveraigns authority ; order in the Church ▪ by a sweet attemperation of paternall presidency with fraternall presbytery . This is that peace which we trust God will now by you ordain for us , and oh that all of us would prepare our selves for it by unfained repentance and better obedience ; our wickednesse hath obstructed our peace too long already ; let us speedily , resolutely , joyntly cast it away , that it may be no longer a Remora to retard our deliverance . And for the more happy accomplishment of this great blessing , let us remember that it must be the fruit of our lips : Of your lips ( Right Honourable ) who together with the elders of the people are entrusted with the grand affairs of the Kingdom , we doubt not but it will be the fruit by your unanimous votes for an happy Restauation . Of our lips , who are the Ministers of the Gospel , I trust it will be now the fruit by our joynt preaching for peace . Time was , we were the Trumpetters of war , too often sounding with alarums to the battle ; it is high time we should be now the Heralds of peace , proclaiming , perswading a blessed accomodation ; we have too long like those Babel builders been confounded , because divided in our languages ; oh that we might now like all the holy Prophets have as it were but one mouth to speak but one and the same thing . Of all lips , to wit , Princes , Priests and people , it will ( I hope ) be the fruit , by our prayers and praises . Thereare , I am confident , many here present , yea , many thousands in the Nation , who comfortably look upon those beginnings of deliverance , which are wrought as the fruit of their lips , their devout cryes to God , especially in secret ; and for this they return to him the fruit of their lips , their fervent thanks . In order to which you have done exceeding well ( my Noble Lords ) to set apart a day of giving to Almighty God the prayses due to his Name . That those hopefull beginnings may have a joyfull consummation , let it still be the fruit of our lips , the matter of our renewed prayers ; and in this likewise ( Right Honourable ) you have done worthily to assemble your selves this day , for this . Indeed I cannot but here sadly reflect upon our late times , wherein such dayes as these were too justly observed to be no other then forerunners of some dismall decollation , decimation , or such like abomination to be voted and acted ; not peace , peace , but bloud , bloud , was their designe ; and to carry it on the better , it must be the fruit of their lips , and pretended as done by an impression upon their spirits from heaven , after their prayers , on a day of humiliation ▪ But we perswade , nay assure our selves better things of you ( My Lords ) who are met this day for seeking the blessing of God upon the Meeting of both Houses of Parliament , in order to a Settlement of this Nation . Which , that it may be speedily and happily effected by you , hath been , is , and shall be , not only in publique but private , this but every day , as yours , so our uncessant Request at the Throne of Grace ; and let all the People say , Amen ; yea , the Lord God say so too : In whose power alone it is to do , what here he saith , I create the fruit of the lips peace , peace , to him that is afar off , and to him that is near , saith the Lord . FINIS . Notes, typically marginal, from the original text Notes for div A45545e-1250 Quest . 1. Isa. 53. 1. 1 Cor. 11. 23. Jer. 14. 14. Quest . 2. Isa. 53. 1. Psa. 83. 1. Gen. 1. Part. 1. Eph. 2 13 , 17. Zech. 4. 6. Isa. 32. 17. and 33. 20. Psa. 1. 3. Isa. 2● . 12. Psa. 29. ult. 1 Chro. 12. 18. Sanct. in 〈◊〉 . Ier. 33. 11. Isa. 48. 18. and 66. 12. Gen. 2. Ver. 20 , 21. Isa 33. 14 , 15. 16 , 17. V●● . 1● . 15. Psa 126. 4. Deut. 30. ●3 . Isa. 11. 11 , 12. Deu●. 30. 4. Neh. 1. 7. Gen. 21. 5. Gen. 3. 〈…〉 2 Cor. 5. 27. Eph. 4. 14. Isa. 26. 20. Isa 26. ●2 . Isa 41. 18 , 19 , 20. Psa. 126 3. Iob 9. 8. Iohn 1. 3. Hos. 1. 7. Philo. psa. 136. 5. Isa. 54. 7. Ezek. 36. 32. Ver 20. Isa. 43. 13. Psa. 127. 1. Ioh 31. 21. Isa 60. 8. 66. 7. Gen. 4. Isa 45. 1. psa. 148. 5. Ovid . Matth 4. 5. psa. 12. 6. psa. 8●●4 Matth 24. ●5 . Hos. 14. 3. Psa. 〈◊〉 1 28. and 66 9. Psa. ●3 . Psa 5● 8 and 50 ●l . Psa 62 8. 〈◊〉 3. 41. Psa 9. 1. Ezek. 36 37. psa 〈◊〉 6 , 8. Heb. 13. 3. H●s . 14 3. psa 40. 3. Isa. 65. 18. ●am. 4. 2. V. 2. Ch. 2. 5. 9. 6. Ch. 1. 11. Ch. 5. 3 , 5 , 8 , 15 , 16. Exod 27. 1. 2 Chron 4. 1. Zech. 8. 19. Isa. 32. 17. Eph 4 3. Col. 3. 14. 
A48853	----	A sermon preached before the King & Queen at White-Hall, March the twelfth, 1689/90, being the fast-day by the Bishop of St. Asaph, Lord Almoner to Their Majesties. Lloyd, William, 1627-1717. 1690 Approx. 45 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A48853 Wing L2714 ESTC R20282 12402583 ocm 12402583 61299 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48853) Transcribed from: (Early English Books Online ; image set 61299) Images scanned from microfilm: (Early English books, 1641-1700 ; 767:34) A sermon preached before the King & Queen at White-Hall, March the twelfth, 1689/90, being the fast-day by the Bishop of St. Asaph, Lord Almoner to Their Majesties. Lloyd, William, 1627-1717. [4], 32 p. Printed for Robert Clavell ..., London : 1690. Half title: The Bishop of St. Asaph's sermon before the King and Queen on the fast-day. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- N.T. -- Peter, 2nd, III, 9 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2004-12 Mona Logarbo Sampled and proofread 2004-12 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached before the King & Queen AT WHITE-HALL , March the Twelfth , 1689 / 90. BEING The Fast-Day . By the Bishop of St. Asaph , Lord Almoner to THEIR MAJESTIES . Published by Their Majesties Command . LONDON , Printed for Robert Clavell at the Peacock in St. Paul's Church-yard . 1690. THE BISHOP of St. ASAPH's SERMON Before the KING and QUEEN ON THE FAST-DAY . II PETER III. 9. For the Lord is not slack concerning his Promise , ( as some Men count slackness ) but is long-suffering to us-ward , not willing that any should perish , but that all should come to Repentance . THE Word concerning his Promise , refers to that which went before in the fourth Verse of this Chapter : where it is plain that the Apostle speaks of Christ's Promise of his coming to Judgment : that is indeed a Promise to his Elect , but is rather a Threatning to others ; and therefore I shall rather call it a Prediction , which is a Word between both . By Christ's Promise or Prediction , I suppose he means that in Matthew 24. where our Saviour foretells in one and the same Prophecy , both his coming to destroy Jerusalem , and his coming to judge the World. It is the delay of this last coming of Christ , against which the Apostle foresaw that there would be an Objection , by Scoffers in the latter days . I shall not consider all the Answer that he gave them , nor any more than what lies before us in my Text ; nor even that , with relation only to the Day of Judgment , but as it extends to all the Judgments of God ; especially those that end in Destruction , as the Day of Judgment doth . Of this , and all other such Judgments , saith the Apostle , For the Lord is not slack concerning his Promise , ( as some men count slackness ) but is long-suffering to us-ward , not willing that any should perish , but that all should come to Repentance . In my Discourse upon these Words , I shall proceed by these Steps and Degrees . First , I take it for granted on all Hands , That God is generally very slow in inflicting his Judgments . It is that which the Scoffers object ; it is granted by the Apostle in his Answer : They agree in the Thing , they differ concerning the Reason of it . Therefore , Secondly , for the Reason , as these Scoffers would persuade themselves , it proceeds from God's slackness in his Government . But this the Apostle denies , that there can be any such thing in God. What then should be the Cause of God's delaying his Judgments ? This is that which we are chiefly to consider . The true Cause ( saith the Apostle ) is , the Long-suffering of God : Of which , among many Reasons that might be given , he gives this for a Principal ; it is from his Infinite Goodness . It is his willingness by this means to save those whom a quicker way of Proceeding would destroy . For the use of all this , I am to shew ; First , How much we are wanting to our selves , if we are not ready to comply with his Goodness , if we are not willing to be saved , as well as God is willing to save us . Secondly , I shall shew how much it concerns us to take that which is the only way to be saved , that is , by a speedy and effectual Repentance . Lastly , For our Encouragement , I shall shew what Assurance we have , not only of Deliverance , but of further Favours upon our Repentance , from that God who so earnestly desires it , that he seems to expose his own Glory , he suffers wicked Men to call his Truth and Justice in question , rather than not give time , and not use the utmost Means to save them from perishing in their Sins . In the Design here proposed , I am to begin with that which is granted on all hands ; That God is generally very slow in inflicting his Punishments upon Sinners . I do not say , he is always so ; for sometimes , nay oftentimes God doth otherwise , he takes Sinners in the Fact , and doth Execution upon the Place . I need not mind you of the dreadful Examples in Scripture , of Corah , Dathan , and Abiram , of Ananias and Sapphira , and the like . We have oftentimes the Terror of such Examples before our Eyes . To see one killed in a drunken Quarrel , or in attempting a Robbery , or in ranging to satisfie his Lust ; to see a Sinner cut off in the first Act , or the first discover'd Act of his Sin : when this happens to any one , tho' we are silent as to his Eternal Estate , yet we cannot but say , there is a visible Judgment of God , by which such a one is taken away , suddenly , as by a whirlwind , in his wrath . And yet we cannot say , that he is a greater Sinner , than they are who have their Lives prolong'd in their Wickedness : Nay , of the two , perhaps there is cause to fear their Condition much more than the other . For thus much the Apostle seems to imply , when he admits there is that that looks like slackness in Judgment : for there could be no such Pretence , if the most or greatest Sinners were judged , and especially if they were judged early in this Life . The Apostle rather seems to admit of the contrary ; and it sufficiently appears , by many Instances , that the greatest Sinners have had a long time given them before they have been called to account for their Sins against God. If any would see this proved by Examples , let him think of the worst Men mentioned in Scripture ; he shall see how slow God hath been in bringing them to due Punishment . Of Heathen Princes , there is none that hath a worse Character upon him , than Pharaoh , a Monster of Pride and Cruelty , and Contempt of God ; which brought down upon him all the Plagues of Aegypt , so famous in History . By the last of those Judgments he perisht : but then it was long first ; for all those Plagues came upon him in one Year ; and it was in the Sixteenth Year of his Reign , saith Eusebius from Manetho the Aegyptian . Among the Jewish Kings , the worst should be wicked Ahab ; for of him the Scripture saith , There was none like him , that had sold himself to work wickedness ; and yet Ahab reigned above Two and twenty Years , before the Dogs had the licking of his Blood. In the New Testament , the worst Great Men we read of were , that Herod that would have killed Christ in his Infancy , and Pilate by whom he was crucified : But of them , Herod came to his end ( which indeed was very horrible , as Josephus describes it ) not till the Four and thirtieth Year of his Reign . And Pilate the Roman Governor , whom the same Josephus describes as a Man made up of Avarice and Cruelty , yet continued in his Government , and seem'd to enjoy himself in those Sins , for some Years after the Crucifying of our Saviour . This forbearance of Persons , even the worst that ever liv'd , is not so strange , or would be less strange to us , if we consider'd , that Men have another Life ; and if they should go quite unpunisht here , as many do all their Lives , God knows where to find them at last : and then he can and will do them Justice ; they shall pay both Principal and Interest together , in their Sufferings in the future Life . But for Nations , they have no other Life but this : Their Sins must be punisht here , or not at all . And therefore it may seem a little strange that they should have any forbearance : and yet so it is , that God is not in haste even with Them. For Examples , I might , if I had time , name all the Nations that are recorded in History . But that doth not need , since we have one Nation which God hath set up for an Example to all the rest . The Jewish Nation . In that one , I might shew many Instances of this Doctrine : But these Three are more remarkable than the rest . First , When God had sworn in the Wilderness , That he would cut off all the Men of that Generation , yet he did it not presently : he gave them a time of Forty Years , and so long many of them lived before they came to perish in the Wilderness . Afterwards , when they were threatned with the Babylonian Captivity , which was in the beginning of Jeremiah's Prophecy , in the Thirteenth Year of King Josias ; yet after that , it was Forty Years before they were carried into Captivity . Lastly , When John Baptist preached Repentance , and warned them to fly from the wrath to come , and told them , now the Ax is laid to the root of the Tree , now they were to stand or fall by their dealing with Christ at his coming . If they should reject him , it was determined that God would destroy their Church , and scatter their Nation . They did commit that great Sin , and yet it was again Forty years before the Sentence was put in execution . These are sufficient Proofs to shew that God is not in haste to execute his Judgment upon Nations . But to go higher yet , we see the same in his Proceedings against the World of Mankind . We see in the Old World before the Flood , when all flesh had corrupted its way , when they were fully ripe for destruction ; yet then the destruction came not till after an hundred and twenty years warning , which ( being to all Mankind ) was as much as those three warnings of the Jews put together . So slow is God to execute Judgment upon Sinners , especially such Judgments as are to end in their utter destruction . So that now the matter of Fact being clear , we are to find a Reason for it : And here are two Reasons in my Text ; here is the Scoffers Reason , that says it is slackness in God ; here is the Apostles Reason , that says No , 't is indeed his Patience and Long-suffering . The First is the Scoffers Reason , that which some would perswade themselves to believe ; they say Judgment is delayed , because God is slack in punishing of Sinners ; this the Apostle denies , as a reason most unworthy of God. For , that is properly Slackness , when Offenders are not punish'd so much , or not so soon , as would be necessary for the Ends of Government . What are those ? to keep up Order , and Purity , and Peace , by the Exemplary punishing of Transgressors . These are the great Ends for which Judgment is design'd ; and to make delay of Judgment , so as to defeat these ends , or any of them , this is truly a slackness in Government . Now such a slackness as this cannot be thought to be in God. For this slackness must proceed from some defect or other ; either want of Knowledg , or of Will , or of Power to do Justice . Such defects as these we may suppose to be in Man. But every one of these is either a fault , or an Imperfection ; and that is enough to remove them from God , there can be no fault nor no Imperfection in him . How then shall we solve the difficulty that appears to us in the Text ? For that God doth things as if he were slack , 't is plain , and the Apostle confesseth it : and yet the Lord is not slack , saith the Apostle : how then ? he is Long-suffering : I , that 's a Reason worthy of God ; we should have guess'd at it if he had not told us , for it is most agreeable to the nature of God. He is such a great and generous Being , as having all things in his power , can do his own Work when he pleases : and he knoweth it , and therefore he will take his own time to do Judgment . He will do things never the sooner , nor later , whatever we think of it , for any provocation whatsoever . Nay , properly speaking , to provoke him is impossible , he is so infinitely above us . He is not capable of Anger or Passion ; nor can he fear that any Offender should escape the Eye of his Knowledge , or the Arm of his Justice . He can find us , and he can reach us , where ever we are . So that he hath nothing to hasten him , nothing to limit or prescribe him . He may take his own time to do Justice , and he will do it , when it seems best to his Infinite Wisdom : but that must be , when it is best to set forth the Glory of his Justice , or of his Mercy . His Justice and his Mercy , both these are chiefly set forth by his great Forbearance and Long-suffering . First , The Glory of his Justiee is set forth by this way of Proceeding . The Justice of God is the same in all Acts of his Government . But it especially appears in his Judgments , that are visibly executed : And in them it is most highly exalted by his Long-suffering . When God hath long forborn to punish a Sinner , notwithstanding the greatness and notoriousness of his Sins ; and at last ( as it will happen at some time or other ) God takes him in hand , and deals with him as he deserves ; the Long-suffering of God , before he comes to this , is that which most redounds to his Glory . It lets all Men see , that there was a just Cause of Punishment : that there was so continued a Cause , that the Offender would not be treated otherwise : that he was not only set upon Evil , but that he could not be brought to any Good : that he was past all enduring ; not only wicked , but incorrigible . It will at last make even the Offender himself , either confess his Fault , or say nothing ; for he cannot excuse it , he cannot but acknowledge the righteous Judgment of God. This is the Advantage that any Court of Judicature has by not giving Sentence in a Cause till the Cause is ripe for it . Before that , being judg'd as it were while it was green , it would not do so well , the Justice of it would not appear : many things would have been kept from coming out , by precipitate judging . But when things are thoroughly examin'd , and when the matter is all out , when the Bottom of every thing appears , then the Sentence comes in its Season ; then every one says , Now it is as it should be . Even the Offender himself agrees to it : he stands convict , not only to the Court , but to himself . Then the Judge hath an universal Confession of his Justice : when none can say , he was not just in judging so , nay , when 't is evident , he had been unjust in judging otherwise . This a wise Heathen Writer , Plutarch , observes , is an Effect of the Long-suffering of God. Dion ( saith he ) that basely killed his Friend , if for that he had been cut off presently , would not have died so well , as he did a long while after : when another Friend kill'd him with the same Dagger , then every one said , there is a God that avenges such things , Adonibezek , Jud. 1. 7. having treated so many of the petty Princes about him with that barbarous Insolence , of cutting off their Thumbs and great Toes ; at last , when his own Thumbs and Toes came to be cut off in like manner , then he could not but acknowledg Gods Justice : As I have done , ( saith he ) so God hath requited me . It were easie to abound in such Examples of Persons , that have been by the patience and long-suffering of God ( to use the Apostles word ) fitted for destruction ; and then it hath justly come upon them , to the great satisfaction of all Men , and to the greater Glory of God. But of Persons , whoever reads History will meet with enough of these Instances ; and whoever takes notice , will daily add to them by his own Observation . Perhaps every one may not observe it in National Judgments , ( I mean final Judgments ) for they happen not in every Age : and therefore I shall name some few of the most remarkable of them , and deliver you the Sense of Men that were then living , to shew you what they thought that suffer'd under those Judgments of God. They confest upon abundant Conviction , the great Patience and Long-suffering of God , before he brought things to the extremity : and they confess'd the Wickedness of their Nations , that run on in known Sins , till they even forc't God to these Extremities . These things being considered together , have tended much to the magnifying of his Glory ; and it has been acknowledged by them that writ whole Books to this purpose . So namely for the Jews ; in their first Captivity , it was seen and confest by Jeremy in his Lamentations : in their second Captivity , by Josephus , in his last Book of the Jewish Wars . For the Roman Empire , which consisted of many Provinces , when all those were given up to the barbarous Nations , the just Judgment of God in it was acknowledged , by Jerom , by Austin , by Salvian , and divers others , in those Books which they wrote of God's Judgments on their several Nations . Here particularly in this Island , when the Britains were over-run with the Saxons , Gildas gives God the Glory of it , in his Book of the Ruin of Britain . Likewise when those Saxons were over-run by the Danes , the crying Sins , that even forc't that Vengeance from God , were acknowledged and bewail'd by Lupus in his Book of Saxon Homilies . And lastly ( to name no more ) when Constantinople was taken by the Turks , both Franzes , and others that bewail'd the Calamity , ascrib'd it to the desperate Folly of their People , who , between a sordid and a seditious Humour , refus'd to serve their Prince either with their Purses or in their Persons . He had but a few hired Men to fight for him and his Kingdom . Yet they were more than he was able to pay . So that having quite exhausted himself , having coin'd out his Altar-Plate , and at last gone from House to House to beg Money , when his Soldiers mutinied for want of it ; he was feign to venture his own Person against the Enemy . And so when he fell , ( as he did ) under the Feet of the Enemy , when over his Body the Turks entred the City , they were amazed at the incredible Wealth they found in it ; they had such a Spoil , that it grew a Proverb among them , if any grew rich on a sudden , they us'd to say , he had been at the Sacking of Constantinople . It was so sottish a thing , for a People to lose themselves for want of Money , when their Wealth was at the highest ; as if they feared not to perish , but to be a less Prey to their Enemy : It was such an Infatuation from God , that they that knew how vile a People they were , could not but applaud the Divine Justice in it ; they could not but acknowledge , it was the just Reward of their Sins . In all the Cases before us , if these Nations had perished sooner , or otherwise , God had lost so much of the Glory of his Justice . It had not been so Illustrated , as it was by his great Patience and Long-suffering . But Secondly , beside the Glory of his Justice , God shews forth his Mercy in it likewise . There is some kind of Mercy in it whenever he punishes : in his Judgment he remembers Mercy ( saith the Prophet . ) 'T is a Riddle to us now , but hereafter we shall see it : God never cuts off a Sinner betimes , but even in that Judgment there is Mercy , though we see it not in this World. But God shews forth his Mercy in this World in Long-suffering , in forbearing of Sinners . He shews his Mercy all the while he forbeareth . When it is so long before he strikes , he shews how unwilling he is to strike at all . He would not do it if Men would take any warning . He looks upon us as his own Creatures , Creatures that cannot live without him , no not one Minute of our Lives . Good God! do we say he forbears us ? He not only lets us live , but he keeps us , he maintains us all the while in our Being . All the while he waits to be friends with us , he would not have us dye in his displeasure : Every bit that we eat , every wink that we sleep , every thing we take to do us good , all are Witnesses on his side ; all do as it were attest to the Sincerity of his Protestations , As I live ( saith the Lord ) I will not the death of a Sinner , Why will you dye ? Yet turn your selves and live . Without turning from Sin there is no Living to God : we must dye , that is , we must perish : Salvation it self cannot save us . The Law saith with great strictness , the soul that sinneth it shall dye . The Gospel hath but one way to relieve him , that is by Repentance unto life . It is that which Christ came for , to call Sinners to Repentance : It was that which he Preached , Repent ye and believe the Gospel : It was that for which he died , that God might forgive us upon our Repentance . This being therefore so indispensably necessary , the Apostle thought fit to express it in my Text , as the Condition on which we are to be saved , and no otherwise . This is it which I am next to shew , as to our Repentance , in what manner we are helpt and assisted by the Long-suffering of God. 'T is first the most likely way to bring Men to Repentance . Secondly , in Fact , it is that which oftentimes has prevail'd . Thirdly 't is the last the only way it can be done : When this is gone , all is gone ; there is no hope for them that have out-sinned the Patience and Long-suffering of God. First , it is a Rational way , the most likely to bring us to Repentance ; because it giveth us divers things which are necessary for it ; that is , First time to repent , and Secondly strong Motives to it , and Thirdly warnings to mind us of it . These are things which we could not have otherwise . First , The Long-suffering of God gives us Time to repent : And time is needful to be had for any business , especially for a business of moment or difficulty , such as this is , to reclaim us from our Sins . It requires much time to do it well and effectually . And therefore not knowing how much there is to come of our Life , we were best resolve upon it , and set about it immediately ; but yet , when that is done , we are but entred into a State of Repentance . Repentance is the change of our Mind and course of Life , in every thing that is amiss , from Sin to the Obedience of God. It will require time to know our own ways , to know what God would have us do , and how to do it . It will therefore require cool Blood and calm Thoughts : Perhaps that is more then heat of youth will afford . It is a business that is to be done in retirement : And it is not presently that one can bring himself to it , that one can disentangle himself from his Companions in Sin. It is a business that requires much attention and practice , to break himself of those Habits that have got the Power over him . It requires so much the longer time to break our selves of them , by how much the longer we have continued in the Custom of our Sins . If God should not afford us all the time that is necessary , it were but Justice , upon them that would not afford Time for God. But when he doth give us Time , 't is his infinite Mercy : and however we employ it , we owe this to the Long-suffering of God. But secondly , Having Time to repent , that we may employ our Time aright , this Patience of God gives us great Motives to Repentance : especially this , It makes us see that God is willing to save us ; he is yet willing , after so many and so great Provocations . What can work upon us , if we are not wrought upon by this ? A just God , and most justly provokt , that might have cast us off long since , as we did him : ( And if he had cast us off , who had lost by it ? Alas ! what can we add to him ? ) that he should wait , as it were , for leave to shew us Mercy ; while we , either easily forget , or wilfully kick against him : Yet that still he calls , and waits for us , giveth us Time and Opportunity to repent : the very sense of his Goodness , and the shame of our Ingratitude for it ; these Thoughts chased together will work much upon any ingenuous Soul. But then farther , the hope that his Long-suffering giveth us , that God hath not yet done with us ; he hath not quite cast us off ; and the fear what may happen , if he should , as well he may , if we hold out longer : Then , how ill it would go with us , how much the worse for his Long-suffering hitherto . These , and sundry Thoughts more that his Long-suffering yields us , are the likeliest Motives to Repentance . And thirdly , It giveth us warning besides , in sundry things that happen in the mean while : Warnings on the one hand , by the Conversion of others ; Warning on the other hand , by Gods Judgments on the Impenitent ; Warning by divers things that happen to our selves , and in our Families . All these are Calls to us from God , who speaks , not only by his Word , but by his Providence : It is as it were a Voice from Heaven that speaketh to us , Why will you die ? Turn you , yet , turn you and live . But we are especially to observe those National Warnings that happen before his Wrath breaks out to extremity . Persons may be taken away without any warning : and if there seem to be any hardship in that , God may ( and no doubt will ) consider them for it in the future Life . But for Nations , that have no future Life , I dare say that none were ever cut off without Warning : they have had Calls enough to bid them take heed , before they run themselves into destruction . Such Warnings were those to the Jews , first , by the Death of good Josiah , and then Jeconiah's Captivity , before the general Captivity of King Zedekiah and all his People . Such were those they had again , in the taking of Jerusalem , first by Pompey , then by Sosius , before it was destroyed by Vespasian . So the Britains in this Island had been over-run once or twice , and recovered , before they were driven out of their Country . So the Saxons being invaded by the Danes , had driven them out once or twice , and had an Interval of Peace , before they came to be a Conquered People . So in that Instance of Constantinople , that People were sufficiently warned by two Invasions that the Turks made upon them , before that which ended in their Captivity . On these , and all other Instances of this kind , I have only this to observe , ( it is in some of those Writers before mentioned ) That when their Nations saw themselves gone , when they were gone past recovery , when they saw things come to extremity , when they found themselves as it were in the Talons of their Enemies : then they could reflect upon what pass't before ; then they knew that heretofore they had Warnings ; they remembred they had such and such Warnings from God : then they called themselves Mad men , that would not take warning when it was given them . O that God would trust them once more ! with their Country , and with their Estate , and their Liberty ! Then , how wise , and how good they would be ! But that was never to be tried : it is too late , when things are gone past all Remedy . The only way to escape that , is by Timely Repentance . If ever any Warning doth good , it is by bringing us to timely Repentance : and whoever are preserved by that means , they know to whom to ascribe it , it proceeds from the Long-suffering of God. Secondly , As it is the likeliest way to reclaim us , so it is the way that has often obtein'd . Many , that have had Time , and Motives , and Warnings , ( as I shewed you we have by the Long-suffering of God ) have been wrought upon by them , and have repented of their Sins , and so escap't the Judgment to come . This , being matter of Fact , is to be proved only by Instances : and of them it were easie to shew a great number , I shall chuse only two or three out of Scripture . The first shall be that of Manasses King of Judah , whose horrible Sins defil'd Jerusalem from one end to the other : and they are said to be his Sins for which God past that Sentence upon that People . In that sinful Course he had spent Thirty years of his long Reign , ( which was in all Fifty five years . ) Had God cut him off sooner , ( as justly he might ) then he had undoubredly perisht in his Sins . But it was the Long-suffering of God that spared him . He was only chastised with a short hard Captivity , he took warning from that , he changed his Course , he turn'd a great Penitent : The People did the like by his Authority and Example , which made some amends for the Hurt he had formerly given them : he that brought that Sentence upon them by his Sins , obtein'd a Reprieve for them by his Repentance . Another , and that indeed an unusual Instance , we have in Nebuchadnezzar King of Babel . Being a Heathen , from him nothing could be expected , but the Duties of Natural Religion . But he was so far from living up to that , that he walkt by no Rule but his Lust , for Thirty six years of his Reign . When after he had so long led the Life of a Beast , God made him like one in all things but his Shape , for an extraordinary Instance of his Justice ; then , being sufficiently humbled , he was restored to his former way of Living , and to the glory of his kingdom ; then excellent Majesty was added to him ; then he was freed from all Bestiality , he became an excellent Man , a great Prophet , as the Heathen Berosus tells us : for which wonderful Change , ( as himself saith ) I prais'd , and extoll'd , and honour'd the great King of Heaven . But one Example more , that is of St. Paul , who declares it of himself , I. Tim. I. 13. I was a Reviler of Christ , a Persecutor of the Christian Religion , and insolently spiteful against it . How long he was so , he doth not tell us : but it seems not to have been a very short time , by that which follows , that he ascribes his Conversion to the Long-suffering of God. And he did hope his Case would not be singular . He hoped many would follow his Example . He declared God had call'd him for that purpose , v. 16. where having said , Thus and thus I was formerly ; he adds , Nevertheless I obtained Mercy , that in me first Jesus Christ might shew forth all Long-suffering , for a pattern to all them that shall hereafter believe on him to life everlasting . These Examples may suffice . I could name many more , to shew how well God's Long-suffering is design'd , by the good it hath actually done , in reclaiming many Sinners , who without it must have perisht in their Sins . I shall add but one thing more , That it is the Last Means that God uses to bring us to Repentance . When he hath first given Time and Opportunity for it ; when he hath withal given sufficient Motives , and Means ; when he hath warned us whither we are going ; when he hath done as much for us , as hath brought others to Repentance ; then , after that , his Long-suffering is only to give us time to think deliberately upon it . What one did not consider as it came , he may possibly reflect upon afterwards : either of his own proper Instinct , or by the Admonition of others , or upon some occasion that may rise ; especially in Sickness , or some other Affliction , ( if God be so gracious to send it upon him ) and this is the Utmost that God intends by it . When a Foot , or a Finger , or any such Part , hath a Gangren upon it ; if the last Means that can be us'd , work no Cure , then the Limb must go off . But first it is to be numm'd , and so to be prepared for the Operation . That is all the remaining use of God's Patience to an incorrigible Sinner . It blinds and hardens him more and more , and so prepares him for everlasting Damnation . That is terrible indeed , and that comes on every Moment . Damnation slumbers not , ( saith the Apostle ) though they do . They do not think whither they are going , but they go never the slower for that . Or if they should , their Judgment would be the more furious when it comes . Long-slighted Patience turns into Fury : and the longer it has been abused , the greater the Fury : and especially the Patience of God : It is a fearful thing to fall into the hands of an incensed God ; for our God , provok't to extremity , is a consuming Fire . Having said so much in the Explication of my Text , I dare not be so long in applying it as I would : and yet something must be said with respect to the Business of the Day ; to humble our selves before God , for our Sins , and for the Sins of our Nation . The Fountain of all our National Sins is the low Esteem that we commonly have of our Religion . This indeed is a thing to be complain'd of generally among us : and it is much the worse , for this Aggravation , that it is joyn'd with great Unthankfulness to God. God hath dealt most bountifully with us , above other Nations , in many respects ; but most of all in that which is the Crown of all his Blessings and Mercies . We have the best Religion in the World ; the Christian Religion ( I know what I say ) in the greatest perfection and purity , that ever was in any National Church . And yet we are so far short of other Christians in the Value they have for their Religion , we so much undervalue ours , that for this , not only other Christians , but even Heathens shall rise up in Judgment against us . It shews we have low Apprehensions of God. We neither love him , nor fear him , as we ought to do . If we did , how were it possible that so many among us should have so little or no regard to those Persons or Things that are dedicated to God , and that are hallowed to his Name ? 'T is too visible , that this is the Disease of our Church ; the Mother-Disease from which all her other Ailings proceed . From hence it proceeds , that some , seeing more Reverence for God , and for the Things of Religion , in Popery , have been drawn off to that gross Corruption of the Christian Religion . And in this they have been wonderfully confirmed , by seeing others take offence at some Things , which were certainly in the Primitive Church , and which must be in all Churches that will keep up Order and Decency . Some of these , by a fatal Mistake , calling our Church-Government , and all our Forms and Ceremonies , Popery ; and hunting out for a purer Way of Worship , ( as they call it ; ) have run out first into Schism , and from thence not a few into damnable Heresies : and branding every thing that they dislike , with the Name of Popery and Antichristianism , they have not only divided and weakned our Church , but they have added wonderfully to the Strength and Credit of Popery . From these Sects and Divisions have proceeded , in the first place , Disobedience and Rebellion against the Civil Government . I speak plainly of that Rebellion that robb'd us of the best Christian King that ever was . From thence we are to date the beginning of these following Evils ; from thence the weakning and destruction of Church-Discipline ; from thence the neglect of Catechism and Confirmation ; from thence a contempt or low esteem of the Sacraments of Christ's own Institution ; from thence the general neglect of Family-duties , especially in the Education of Children and young People ; from thence a general Corruption of Manners into Loosness and Licentiousness and Debauchery . And in them that kept up a Sense of Religion , much of it has run out into Disputes , which led People to hate one another ; and occasion'd many among us , seeing so many things disputed in Religion , to think that all Religion is disputable ; and so by degrees they were drawn into Irreligion and Atheism . Whoever will be pleased to look Fifty years back , and give himself the trouble to think , what many of us have seen , and all others may inform themselves ; he cannot but know , that this which you have heard , hath been the true Course and Progress of our National Sin. He will see , for a great part of that time , such a Body of a Nation as the Prophet Esay describes , i. 6. from the sole of the foot to the head without any soundness in it . To any one that feared God , it was a sad Prospect from thence , to the four and twentieth Verse of that Chapter ; where God declares against his own People , Ah! I will ease me of my adversaries , I will avenge me of mine enemies . Yet he did not execute that Sentence presently , but within an Age or two his wrath came upon them to the uttermost . Now who could tell all this while , but God might have pronounced the like Sentence against us , and that it might have been executed in like manner ? God knows what it may come to in time . But hitherto it has been forborn , I know not why . No Man can tell why it hath been forborn all this while . But God tells us in my Text , and elsewhere , that it is upon the account of his Long-suffering . God hath been indeed , he hath shewn himself , long-suffering to us-ward . And why is that ? The Apostle tells us , because he would have no man perish , but that all should come to him by Repentance . Now to shew that God would have us come to Repentance ; that as he hath made us a Reform d Church , so he would have us a Reform'd People , a Pattern to all other Nations for his Glory ; that this is God's Design by his Patience hitherto , is as plain in the Course of his Providence , as if he had declar'd it to us by a Voice from Heaven . What can be plainer than this , that he hath punisht us as a People whom he had no mind to destroy ? It is plainer yet , by the Deliverances he hath given us : having not only saved us from the brink of Destruction , but put it withal in our power to be the happiest People under Heaven . In all the History I have read , I dare challenge any Man to shew where one Nation hath ever had two such Deliverances , as have hapned to ours , in one Age. First , for our Deliverance at the King's Restauration ; what a Turn it was to this Nation ? out of a most distracted Condition ( in which we were ready to cut one anothers Throats ) within a few Months to be a most flourishing Kingdom ? How truly was it applied to that Change , what the Psalmist says , Ps. cxxvi . 1. When the Lord turned the Captivity of Sion , then were we like unto them that dream ? We did not know whether we were awake or asleep . We could scarce believe what we saw at the King's Restauration . But for the use of that singular Blessing ; as to that , we were truly like them that dream : for no People that had been awake , would have lost such an Opportunity as that was , to have made themselves happy to all Generations . But alas ! instead of that , instead of growing wiser and better , we grew worse with Prosperity . The People grew drunk and dissolute upon it . The Court was that and worse , they were intoxicated with Popery : In favour to which , it was found necessary to promote Atheism and Infidelity among the Nobility and Gentry ; and for them that had a Sense of Religion , to divide them , and to exasperate them one against another . By these and the like means , we not only lost the Fruit of that former Deliverance , but we were brought into a Danger as great , nay , greater than the former . For then , whatever we suffered , or feared , yet still we were not out of Hope . But there was no hope , if Popery had once prevail'd ; there had been no more hope left for us , than for men in the Inquisition . And how near was that danger of Popery ? how impossible was it for us to escape ? Nothing could have saved us from it , but Miracle . It was a Miracle of Providence that delivered us from it . I shall not repeat what I have lately said here on that Subject : But this I shall say , which shews God's Design in it . It is a Providence , that hath not only brought us in Hope , but hath put us in actual Possession , and hath given us Security for the continuance , as well of our Liberties as of our Religion . God hath put it again in our power by this Deliverance to be as happy a People as any is under Heaven . Now he trys us a second time , whether we will walk worthy of his Mercy and Goodness . He sheweth us , the end of his Long-suffering is that we may not perish . But if we will , there is no Remedy . Now who would think , that God should put this to us , Twice , as you see he hath done , in one Generation ? It is not to be hoped that he will deal thus with us a third time . And now , if you will take him at his Word , ( so I call it , for his Providence is a Call to you from Heaven ; 't is as if he had said , Why will you die ? Turn ye now and live . ) To day , if ye will hear his voice , Oh harden not your hearts . To day , do what you can , at this present . You can now take a firm Resolution , to comply with this Providence of God ; to do your part , as he hath done his , to make this a holy and a happy Nation : first holy , and then happy ; it can be no otherwise . To effect that , first begin with your selves : and then engage others , as far as you can , to break off that Course and Progress of Sin that you have heard . To begin where I ended . First , To take God's part against all Irreligion and Atheism ; against them that question his Being , or his Word , or his Government . He is the Enemy of God that doth this : he is not his Friend that can endure it to be done . Next , to purge the Nation of all Immorality : and especially , of those scandalous Sins of Cursing , and Swearing , and Profaning the Lord's Day , of Drunkenness , and Whoredom , and all the like Abominations . These things defile the Land : they must be purged forth ; or else God will not dwell in it , he will not own us for his People . Now herein , blessed be God that hath put it in His Majesty's heart to begin that Work , which I trust he will perfect in due time . He hath given that Order , which , if it be followed , will make a Reformation among us , unless we are much wanting to our selves . They are neither good Christians , nor good Subjects , that will not follow so good and so great an Example . Then , it will be also necessary for us , to lay all uncharitable and unpeaceable Disputes and Animosities among Christians . However they may differ from one another in Opinion , yet let them joyn together so far as they are agreed : in things that are manifestly for the Glory of God , and the Common good of Mankind ; and especially of that Society wherein they live . In such things we should first learn to Unite , and then we may hope that God in his good time may compose all our other Divisions . Particularly for them that are in the Communion of our Church , let them shew that they are not only of our Party , but of our Religion . Otherwise they may help to save the Church , but for all that they will perish themselves . If they are serious in Religion , they will shew it by their Attendance on God's Worship and Sacraments . They will endeavour to be as constant and devout , as they would be if they saw him there , who , we know , is present with us at those Meetings . They will shew it likewise by observing their Duties to Men for God's sake . First in Loyalty to Their Majesties , with all that Concernment that we owe Them , as the Instruments of our Deliverance : then in Obedience to Laws , which we cannot but value the more , as being sensible of our late Danger of an Arbitrary Government . They will shew it likewise , in being good Christians , as well as good Subjects : and that in all Points that belong to Men of their Rank and Condition ; in good Government of their Families , in good Education of their Children , in good Examples to all their Neighbours ; in Love to their Brethren , in Charity to all Men , in universal Purity of Life . Oh! if we could all attain to this ! if any number of us could do it ! I will not say the whole Nation , but if a considerable part of it ! What Favours might we not hope , the whole Nation would have for their sakes ? For the sake of Ten righteous Persons , we know , God would have spared such a People as Sodom . A Kingdom so much greater than Sodom , as ours is , must require a proportionable Number . A People so much more knowing as ours is , will require a yet much greater Proportion . But yet , why may not God find so much a greater Number among us ? I trust he hath done it , else he would not have spared us so long ; else we had long ere this , been as Sodom , and made like to Gomorrah . I trust God will still find such a Number , and that he will spare the rest for their sakes . If there be any hope , it must be from them that serve him , as you do in this Place . I beseech you go on to do it ; and for fear God should not still find his Number , be careful to keep it up , for your own , and for your Childrens sakes . Hold fast the Profession of your Faith without wavering . Get in what Company you can into the Number . Exhort all others to join with you , in serving God. Provoke one another ( in the Apostle's sense , ) not to hatred and strife , but to love and good works . Let there be no Emulation but this , who shall be the best toward God , the most knowing and exemplary Christians : and forsake not the Publick Assemblies , as some do , who I hope in time will be wiser ; but exhort one another , and so much the more , as you see the day approaching : for yet a little while , and he that shall come will come , and will not tarry ; and his reward is with him , to render to every man according to his works . FINIS . 
A52042	----	Meroz curse for not helping the Lord against the mightie being the substance of a sermon, preached on a day of humiliation, at St. Sepulchers, London, Decemb. 2. 1641 / by that powerfull and Godly divine, Mr. Stephen Marshall ; published in one sheet of paper, (not by the author) but by a lover of the truth, for their good especially, that are not able to buy bigger bookes ; being a very seasonable subject, wherein all that either out of policie or sloth, rfuse to helpe the Lord, may see their danger, and they that are willing are called, and directions given to them both what manner of persons they ought to be, and what they ought to doe to help the Lord ; wherein also every true Christian may see, that though they be never so weake or poore, yet they may, and ought to helpe the Lord, and by what meanes. Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A52042 of text R12794 in the English Short Title Catalog (Wing M761A). 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A52042) Transcribed from: (Early English Books Online ; image set 61880) Images scanned from microfilm: (Early English books, 1641-1700 ; 945:11) Meroz curse for not helping the Lord against the mightie being the substance of a sermon, preached on a day of humiliation, at St. Sepulchers, London, Decemb. 2. 1641 / by that powerfull and Godly divine, Mr. Stephen Marshall ; published in one sheet of paper, (not by the author) but by a lover of the truth, for their good especially, that are not able to buy bigger bookes ; being a very seasonable subject, wherein all that either out of policie or sloth, rfuse to helpe the Lord, may see their danger, and they that are willing are called, and directions given to them both what manner of persons they ought to be, and what they ought to doe to help the Lord ; wherein also every true Christian may see, that though they be never so weake or poore, yet they may, and ought to helpe the Lord, and by what meanes. Marshall, Stephen, 1594?-1655. [2], 6 p. [s.n.], London : 1641. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Sermon by Stephen Marshall preached mainly before the House of Commons. eng Fast-day sermons. Sermons, English -- 17th century. Great Britain -- Politics and government -- 1625-1649 -- Sermons. A52042 R12794 (Wing M761A). civilwar no Meroz curse for not helping the Lord against the mightie. Being the substance of a sermon, preached on a day of humiliation, at St. Sepulche Marshall, Stephen 1641 3785 13 0 0 0 0 0 34 C The rate of 34 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Jonathan Blaney Sampled and proofread 2005-01 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion MEROZ CURSE FOR NOT HELPING THE LORD Against the Mightie . BEING The Substance of a SERMON , Preached on a day of Humiliation , at St. Sepulchers , LONDON , Decemb. 2. 1641. By that Powerfull and Godly Divine , Mr. STEPHEN MARSHALL . Published in one sheet of Paper , ( not by the Author ) but by a Lover of the Truth , for their good especially , that are not able to buy bigger Bookes . Being a very seasonable Subject , wherein all that either out of policie or sloth , refuse to helpe the LORD , may see their danger ; and they that are willing are called , and directions given to them , both what manner of persons they ought to be , and what they ought to doe to help the Lord . Wherein also every true Christian may see , that though they be never so weake or poore , yet they may , and ought to helpe the Lord , and by what meanes . Ezekiel 13. 5. Yee have not risen up in the gaps , neither made up the hedge for the house of Israel , to stand in the battell in the day of the Lord . LONDON , Printed in the yeere , 1641. MEROZ Curse . Judg. 5. 23. Curse yee Meroz , said the Angel of the Lord , Curse the inhabitants thereof , because they came not to helpe the Lord , to helpe the Lord against the mighty . THis Verse containes a Curse against a whole City , and all in it , wherin we may consider these particulars : 1. A dutie that should have beene performed , and that was , a comming out to the helpe of the Lord against the mighty , the omission whereof was the cause of the Curse . 2. The persons cursed and they were the inhabitants of Meroz . 3. The commander of the Curse , The Angel of the Lord , to wit , Christ Jesus himselfe , who is the Angell of the Covenant , and Captaine of the Lords Hoast . In the duty that should have beene performed , we may consider , first , the parties they should have helped , the Lord : secondly , against whom they should have helped the Lord , and that is , against the mighty . In the persons cursed , wee may consider , first , what the curse was ; and that I do confesse I cannot tell , whether it was fire or pestilence , but this is most certaine , Gods curse is the ruine of those people on whom it lights : secondly , wee may consider what this city Meroz was , and for that , I shall tell you , I cannot find in the whole Booke of God this city mentioned once againe , and therefore cannot certainly tell you where it was situated , onely this we may certainly conclude , that it was neer unto the place where the Lords people were in danger of their enemies . I have begun this Text in another Congregation , I will therefore give you the briefe heads of what I have elsewhere more largely delivered , and so come to that which remaines . First , from the consideration of the parties against whom they should have holpen , the Lord , it is said they were mighty ; whence wee have observed this point . That the mighty ones of the earth do many times oppose the Lord . Secondly , from thence we have also observed : That Gods people should not be afraid to oppose the mighty , when the cause is the Lords . Secondly , from the consideration of the parties whom they should have holpen , they were the people of God , and yet the Lord calls it his owne people , whence I observe : That to helpe Gods people , is to helpe the Lord . Thirdly , from the consideration of this neerenesse to the people of God in regard of habitation I observed : That the neerer a people are to Gods people in distresse , the more is their helpe required , and the greater is their sinne , if they doe not helpe them : this I applyed to our selves , in regard of that case of Ireland . Fourthly , from the Consideration that the curse extends to all the inhabitants of the city , I observed : That there is neither man nor woman , but they may afford some help to Gods people in distresse , if they have grace in their hearts ; thus farre have I gone already and now the maine point that I intend to insist upon at this time , is this . That they are all cursed that helpe not the Lord , that is , that helpe not the Lords people in the time of their distresse ; for the proofe of this point , observe but that reprehension of Moses , Numb. 32. 6. to the children of Gad and the children of Ruben , Shall your brethren , saith he , goe to warre , and yee tarry here ? no by no meanes . And so our Saviour , in Mat. 25. 41. will say , Goe yee cursed into everlasting fire , prepared for the Divell and his angels ; for I was hungry , and yee gave me no meat ; I was thirsty , and yee gave me no drinke . But I will stand no longer on the proofe of the point , but come unto the use of it , which I doe principally intend to stand upon . And first of all , is it so , that they are all cursed that help not the Lord against the mighty ? then surely they are cursed with a heavie curse , that help the mighty against the Lord : but I hope there be few or none such in this Congregation , and I desire not to speake much to them that be absent ; yet if any of you that heare me have any friends that are guilty of it , I pray you tell them what a fearefull condition they are in , that set themselves against the Lord . But there are others , who are not so bad as to help the mighty against the Lord and yet not so good as to help the Lord ag●inst the mighty , but stand as neuters at such times when it is hard to say , whether the Lord or the mighty will prevaile ; and of these there are two sorts . The first sort doe it out of policy , as now at this time , the Church of God in England , by reason of the mighty , hath beene long under tyrannicall government , and the Lord , we hope is now at warres with them , why there are some politicians that stand looking on to see which side will prevail . And if the Lord should now reforme this government , and so prevaile , why then they would be on the Lords side , but if the mighty should prevaile , which the Lord forbid , then they would be on the mighties side . But as Gideon said to the men of Succoth , when they refused to give morsels of bread to his people that followed after Zebab and Zalmunna , Kings of Midian , when the Lord hath delivered them into mine hand . I will teare your flesh with thornes of the wildernesse , and with bryers , so say I to such , if the Lord prevaile against the enemies of his Church the Lord will make them smart , be sure of it , for that you will now afford him no help against them . The second sort are such as refuse to help the Lord , not so much out of policie as out of sloth and negligence , like unto the men of Iabesh Gilead , that went not to warre with their brethren against the Benjamites : but let such consider , what the Israelites did unto them , by reason of this their sloth and negligence , as you may reade , Iudg. 21. 8. &c. to wit , how they fell upon them and destroyed them , because they came not up to Mizpeth to the Lord . The next use shall be for exhortation to you all , is it so , that they are cursed that help not the Lord against the mighty ? why then brethren , as you desire to be freed from this curse , and to obtaine a blessing at the Lords hands , be exhorted to put forth your hands now to the help of the Lord , I pray you looke on me as on one that commeth amongst you this day to beat a drum in your eares , to see who will come out to follow the Lambe . Now then beloved , so many of you as are willing , come , and I will give you direction what to doe , that you may all of you afford some help to the Lord at this time . And first let me tell you , that the Lord doth not require your help so much for any need he hath of it , as for to honour you thereby ; for beloved , you are to know , that it is an honour to help the Lord , the Lord , as I may say , scornes to have help from every one , no , you must be fitly qualified before you be meet to helpe the Lord , and that with these three things . First you must be godly , or else you are unfit to be helpers of the Lord ; the Lambes followers must be such as are chosen and called , and faithfull they must be holy men , and holy women ; therefore , you that are ungodly persons , believe it , you are not called to this help of the Lord . Secondly , you must be selfe-denying persons , you must deny your owne profit your owne ease , your owne friends , yea and all that you call your owne ; the Apostle Paul writing to the Philippians , saith , hee hath no man like minded to Timotheus , and in the next verse hee gives the reason , saying , for all seeke their owne , and not the things of Iesus Christ Therfore I say , you can never be fit to helpe the Lord , untill you put off all that is your owne , and say to Christ , as Ruth said unto Naomi ; Whither thou goest I will goe , and where thou dwellest I will dwell , thy people shall be my people , and thy God my God . Thirdly , you must be such persons as have a love to the Church ; for beloved , you shall meet with so many rubs in the way , so many discouragements to flesh and blood , that if you have not a great love to the cause of Christ , you will be subject to turne backe from the Lords cause when there is most need of your helpe , therefore , alluding to that of the Apostle , 1 Cor. 13. I say unto you , the most excellent way is love , it is that which constitutes a man to be a meet follower of Christ ; you know it is said of Iacob , Gen. 29. 20. that the seven yeeres he served for Rachel , seemed unto him but a few dayes , because hee loved her ; even so brethren , if you get a love to Christ and his Church , you will willingly help the Lord , though you meet with some difficulties , therefore never rest , untill thou hast so much love , as to say , as I remember a godly Minister said , I praise God , I am not troubled at any crosse , but at the afflictions of Gods Church , nor I care for no welfare so much , as for the welfare of Christ Church . But it may be some will say , O Sir , but how should I doe to get such 〈…〉 the Church of Christ ? 〈…〉 ●●nsider how dearely Christ hath loved it , that he hath given 〈…〉 it . 〈◊〉 consider that he hath left his Church here amongst us , and 〈…〉 distresse , to try our love to it . 〈…〉 ●●nsider , that if thou be a member of it , then all the rest 〈…〉 thee , even thy brethren and sisters . But 〈…〉 be willing to helpe the Church to my power , what direction 〈…〉 〈◊〉 give me that I may put forth that power wich I have ? First 〈…〉 godly Nehemiah , Daniel , and old Eli did , that is , enquire diligently what the state of the Church is , and let me tell you , brethren , I am perswaded that it is a great fault of many of us here in England , that wee doe not performe this dutie as we ought , wherefore be exhorted to labour at this time to find out the state of Gods Church , both in England and in 〈◊〉 . Secondly , when thou hast sound out the state of the Church , and so consequently what it wanteth , then in the next place , consider what thou hast in thine hands to supply the want thereof : thou must observe this rule , that whatsoever good God hath put into thine hands , thou art but a Steward of it , and thou art to imploy it for the good of Gods Church ; all Gods people have an interest in that talent that God hath committed to thy imployment . Now , there is one talent which I am sure every childe of God that is effectually called hath , though they be never so poore , and that is the talent of prayer ; for indeed , it is the surest evidence to witnesse unto them , that the spirit of Christ is in them , when they can cry Abba Father : according to the lawes of our Kingdome , a child cannot be proved to be borne alive , except there be witnesse that it was heard to cry ; even so we say in Divinity , that every one that hath the new birth can cry to God his Father in prayer ; so that I say , every child of God hath this talent of prayer . And this talent the Lord requires they should use and imploy for the good of his Church and people , according to that Scripture , Pray for the peace of Ierusalem , and that in Isay 62. Yee that are the Lords remembrancers , give him no rest , till he set up Ierusalem , the praise of the world ; and beloved , let me tell you , the exercise of this talent of prayer , is charged upon all ranks and conditions of men , for that the exercise of no other talent can doe any good without this , neither the governing of the Magistrate , nor preaching of the Minister , nor fighting of the souldier , nor the contribution of the rich man , will doe any good without prayer , it is prayer that brings a blessing downe upon all ; yea , the exercise of this talent of prayer many times doth more good than all the rest . A praying Christian ( let me speake it with holy reverence ) can doe all that God can doe , and therefore , in 1 King. 8. Salomon reckoneth up all the hard conditions that the Church of God can fall into , and alwayes concludes , then heare thou in heaven , &c. and then God answers , I have heard thy prayers and supplications that thou hast made before me ; with this talent of prayer the servants of God have overcome God , and held his hands , in so much that the Lord , if I may so speake , hath been glad to intreat them and command them to hold their tongues , and let him alone . Beloved , as God onely can remove the Churches troubles , so prayer onely can prevaile with God to doe it ; it is prayer that bringeth all Gods promises into performances ; there is not any part of the world , but a Christian can reach it by prayer ; there is not a blessing in heaven , but prayer can fetch it downe ; prayer can knocke downe enemies ; when Moses held up his hands , Israel prevailed ; David by prayer choked Achitophel ; Hester and her people by prayer hanged Haman . So that I may say of prayer , as the Author to the Hebrewes saith of the faith of those worthyes there mentioned , the time would be too short , to reckon up all that a Christian can doe by prayer . And yet alas , I feare me , there are some Christians who have grace in their hearts , that have not imployed this their talent for the good of Gods Church , whose conscience will witnesse unto them that they have not spent an houre in their closets , in exercising this talent for the good of Gods Church : O , be humbled this day , for this your selfe-love , and want of love to Gods Church . And I am perswaded , that the want of this hath beene the cause that the enemies prevaile so in Ireland at this time , and that things goe on so heavily at Parliament here at home . Wherefore you that feare God , I beseech you be humbled for your omission of this duty ; and be exhorted to set upon the practice of it , O pray , pray for the Parliament , O pray , pray for Ireland , and call upon others to pray ; there is no man so meane in his estate , or weake in his body , but if he be a Christian , he may contribute something towards this great worke , though he be not able to lend a peny , yet he may give a subsidie of prayers . Beloved , if all Christians would exercise this talent aright , their prayers would be as a thundring Army against the enemies of Gods Church . But how shall I doe to exercise this talent aright ? First be sure that prayer be prayer , let it not onely be in speech , but powre out thy desires before God ; and to this end , get a heart truly affected with the thing thou prayest for . Labour to get an humble and selfe-denying spirit , remember Abraham , when he came before the Lord in prayer , confessed he was but dust and ashes , and Icob ; when he came before the Lord in prayer confessed himselfe unworthy of the least of all Gods mercies ; and David cryes out , Heare me O Lord , for I am peore . Alwayes when thou goest to prayer , be sure to carry thy Mediator along with thee , by faith in the promises , and begge earnestly for the Lords sake , as Daniel did , that so thy prayers may be fervent ; O beloved Christians , if you would pray , and pray thus , you would be the most usefull people in all the world , yea , you would be the very props to these united Kingdomes ; marke it then you men of the world , you sonnes of Belial , that have beene wont to scoffe at praying Christians , and to wish them all packed hence , and at new England , alas , you know not what an evill you wish unto your selves therein , if they were gone , woe be to you . And thus much shall suffice to have beene spoken of the talent of prayer ; in the next place what outward abilities soever thou hast , thou must also imploy for the good of Gods Church ; for hee that is a rich man , if hee pray and hold his purse , hee cannot expect that his prayers should be availeable . Wherefore , if God have given thee both grace and money , I doe in the name of God beseech thee , to imploy both for the good of Gods Church and people , else it is to be feared , it may be as truly said to thee , as the poore man said to the Bishop , who asking him a penny for Christ his sake , the Bishop answered , I will not give thee a peny , but I will give thee my blessing ; the poore man answered , ah Master , if you loved your blessing as well as your penny , you would not give mee that neither . Wherefore then to conclude , whatsoever God hath given thee that may do the Church good , be willing to part with it for the Churches good . FINIS . Notes, typically marginal, from the original text Notes for div A52042e-230 1. 2. Doctr. Doctr. 2. Doctr. 3. Doctr. 4. Doctr. Doctr. Vse . ● . Iudg. 8. 7. 2. Vse . 1. 2. Phil. 2. 20. 21. Ruth 1. 16 3. Quest . Answ. 2. 3. Quest . Answ. 2. Exod. 17. 11 Quest . Answ. 2. Gen. 18. 17. Gen. 32. 10. 3. Dan. 9. 17. 
A45558	----	The olive-branch presented to the native citizens of London in a sermon preached at S. Paul's Church, May 27, being the day of their yearly feast / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45558 of text R17063 in the English Short Title Catalog (Wing H737). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 129 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45558 Wing H737 ESTC R17063 11734077 ocm 11734077 48456 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45558) Transcribed from: (Early English Books Online ; image set 48456) Images scanned from microfilm: (Early English books, 1641-1700 ; 533:14) The olive-branch presented to the native citizens of London in a sermon preached at S. Paul's Church, May 27, being the day of their yearly feast / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. [6], 39 p. Printed by J. G. for John Clark ..., London : 1658. Errata: p. 39. Reproduction of original in Cambridge University Library. eng Bible. -- O.T. -- Psalms CXXII, 8-9 -- Sermons. Fast-day sermons. A45558 R17063 (Wing H737). civilwar no The olive-branch presented to the native citizens of London, in a sermon preached at S. Paul's Church, May 27. being the day of their yearly Hardy, Nathaniel 1658 20158 22 245 0 0 0 0 132 F The rate of 132 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE OLIVE-BRANCH Presented to the Native Citizens of LONDON , In a SERMON preached at S. Paul's Church , May 27. being the day of their Yearly Feast . By NATH. HARDY Preacher to the Parish of S. Dyonis Back-Church . Psal. 122. 6. Pray for the peace of Jerusalem ; they shall prosper that love thee . Aug. de Civit. Dei l. 2. c. 21. Quae harmonia à musicis dicitur in cantu , ea est in Civitate concordia , arctissimum atque optimum omni in Republica vinculum incolumitatis . LONDON , Printed by J. G. for John Clark , and are to be sold at his Shop under S. Peters Church in Cornhil , 1658. To all the Native Citizens of London ; PARTICULARLY , Those who lately met together ; MORE ESPECIALLY , The worthy Stewards of the FEAST . HOw good and how pleasant it is for Brethren to dwell together in unity , the Psalmist telleth us , or rather cannot tell us , and therefore proposeth it by way of Question , and ushereth it in with a Behold of Admiration . Surely then , for Brethren who dwell together in unity , sometimes to meet and feast together in amity , cannot be either had in it self , or justly displeasing to any . At all solemn Feasts Piety ought to be the first , and Charity the last dish ; upon which account it is that they usually begin with a Sermon , and end with a Contribution . It was your pleasure ( my honoured Friends ) to whom the care of the late Solemnity was committed , to put the sacred part of that burden on my shoulders . A Service which as I did not ambitiously seek , so neither could I ingratefully refuse ; and therefore ( according to my slender abilities ) have endevoured to perform ; of which weak performance your candid acceptance hath laid upon me a further obligation of gratitude . At your desire the following Discourse ( whatever it is ) was conceived in the Study born in the Pulpit , and now appeareth to the World in the Printers sheets , not doubting but that where ever you meet , you will vouchsafe to own it , since it ( together with the Author ) is so much yours . As for you ( my Brethren ) who were pleased to honor the Stewards with your presence , I heartily wish your liberality had been so large , that it might have come abroad into all the land as a pattern for others to follow ; that as the close of the Sermon is hortatory , so the Preface might have been laudatory . But since I cannot praise , I will pray , The Lord make you to increase and abound in love towards the poor and needy . To all my fellow-Citizens , whether then present or absent , I shall make bold to commend a double word ; 1. As the two Cherubims looked with their faces one to another , and both to the Mercy-seat ; so let us mind each others welfare , and all of us the Cities good . Let there be no strife between us Brethren , except it be who shall most honour this place wherein we were born , by an exemplary conversation . 2. As our Saviour said in another Case to his Disciples , Rejoice not that the Spirits are subject to you , but rather rejoice because your names are written in Heaven : So say I in this , let us not rejoice that we are London-natives , but rather rejoice if we are Citizens of the Heavenly Jerusalem . Let us not please our selves with the priviledge of our natural birth in this City , unlesse we are born again from above , so as we may truly say ( according to Beza's Translation of those words of S. Paul ) our City is in Heaven ; where that we may all meet together , celebrating an Eternal Festival of Peace and Joy , is the unfeigned prayer of Your affectionate Brother and Servant NATH : HARDY . PSALM 122. Ver. 8 , 9. 8. For my brethren and companions sake , I will now say , Peace be within thee . 9. Because of the House of the Lord our God , I will seek thy good . THis Scripture like a well-made picture which looketh every way , or a well-wrought Key which fitteth every door , hath a congruous reference to each circumstance of this solemne meeting . Jerusalem the Mother City of Judea , is the Centre in which the lines of this text , yea the whole Psalm , meet , and upon what should our eyes , especially at this time , be fixed , but London , which is the Metropolis of England ? This Psalm ( whereof the Text is the close ) was wont to be sung by the Jewish Tribes when they met at Jerusalem , on the yearly feasts ; in that respect very fit to be the Preachers subject , when the English , particularly the London Tribe is gathered together on their annuall festivall : besides , the place in which we are assembled , is no other then the House of the Lord our God ; we who are here met are by our birth and education in this famous City , brethren and companions ; nor is there any thing on this occasion more fit to be inculcated upon us than ( that which is the chief scope of the Text ) that we should seek the good of the City , & now say , peace be within thee . Indeed what duty more suitable to this place then prayer ? for whom should prayer be made if not for our English Jerusalem ? what should we pray for if not for her peace and good ? who should pray for it or seek after it if not we ? and when , if not now on this day of our publick assembling ? You see how easily the Text is applicable to the occasion ; God grant we may all as readily apply the Sermon to our consciences , and then I doubt not but with one consent we shall breath forth Davids language in reference to this our Jerusalem , For my Brethren and Companions sake I ●ill now say , peace be within thee ; Because of the house of the Lord our God I will seek thy good . The words contain in them a double engagement , and double enforcement . The engagements are to words and works , devotion and action , prayer and endeavour : I will now say , peace be within thee , I will seek thy good . The enforcements are in respect of Men and God , Relations and Religion , persons and place : For my brethren and companions sake , and because of the house of the Lord our God . If you please I shall more punctually anatomize the Text into its severall members , for though sometimes a single view of every particle in a Scripture may seem a mangling of the meat and crumbling of the bread , yet when every word affords a distinct materiall observation , it is a carefull cutting of the meat and breaking the bread , so as it may be the better eaten and more easily digested . Conceive then the Text as a River parting it self into six smooth and soft streams ; or like a Tree spreading it self into six choice and flourishing branches , namely , the Cui , Quid , Quomodo , Quando , and the Quare . The Subject for whom , in the pronouns , thee and thy . The Object for what , in the nouns , peace and good . The Acts whereby , in the verbs , say and seek . The Agent who , implied in the first person of the verbs , and expressed in our translation by the Pronoune I. The Time when , in the adverb now , and the future tense of the verbs , will . The Reasons why , ushered in by the conjunction , because ; whilest the Psalmist looking both downward upon his brethren and companions , and upward upon the house of the Lord his God , findeth strong obligations laid upon him to endeavour Jerusalems welfare . I shall with all convenient speed climb up these branches , staying upon some , and onely touching upon others ; passe through these streames , sometimes bowing down my knees , and sometimes lapping with my tongue , that I may make the more haste . And now my Brethren & ( if I may be so bold ) Companions , remember , I beseech you , where you are , namely , in the house of the Lord our God , & so after a more especiall manner in his presence : That which I seek is ( my conscience bearing me witness ) as first Gods glory , so next your souls good ; let me not miss of my aim , my chief errand is peace , the peace of the City ; therefore I trust you will gladly hear what I shall say . If by reason of the multiplicity of the Branches and Streames my stay shall prove a little longer than ordinary , I before-hand beg your pardon and patience ; withall intreating the holy Spirit to sharpen your appetites , that you may eat of the pleasant fruits which grow upon these branches , and drink of the waters of life which flow from these streams ; and having fed your souls I shall then dismiss you to that love-feast which is prepared for your bodies . In the handling of these words ( according to the proposed method ) my discourse must be retrograde , beginning at the end , and ending at the beginning of the verses : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which are the last words in the Hebr. are the first we must take into consideration , as referring to the subject for whom peace and good is desired ; nor need we go further than the sixth verse to find out the noun to which these pronouns refer , it is Jerusalem , which there speaking of , the Psalmist here speaketh to , ut majorem exprimat affectum , as a more vehement way of expressing his affection . Not to trouble you with the multiplied acceptions of this word Jerusalem in sacred Writ , know , to our present purpose that it may be taken either mystically or literally . 1. In a mysticall sense , by Jerusalem is understood the Catholick Church , whereof she was a type , and that in severall respects , 1. Jerusalem was the place which God chose before all the world , so we read , The Lord hath chosen Sion , and the Lord which hath chosen Jerusalem . The Caholick Church is that number of people which God hath culled out of the rest of mankind , being therefore called by the Apostle Peter a chosen generation . 2. Jerusalem was an holy City , an holy Mountain , it 's often so called . All the true members of the Catholick Church are Saints , for which reason she is styled an holy Nation by S. Peter , the holy City , the new Jerusalem by S. John , and in our Creed the holy Catholick Church . 3. At Jerusalem was Gods house and Davids throne ; in the Catholick Church is Gods speciall presence and Christs royall scepter , who was both Davids Lord and Son . 4. To Jerusalem was the confluence of all Judea at the time of their solemn feasts : To the Catholick Church ( according to Jeremy's Prophecy ) is the gathering of all the nations of the world . 5. Jerusalem stood upon hills , especially that part of it which was called the upper city : The Catholick Church in respect of its divine originall is the Jerusalem which is above , which cometh down out of heaven . 6. Jerusalem was ( as we read in this Psalm ) a city compact within it self , in respect of the regularity of its building and unity of its inhabitants : The Catholick Church is one , all whose members are knit together in the bond of love . 7. Jerusalem was the mother city of Judea : The Catholick Church is mater Christianorum , the mother of us all , of all Christians . 8. Mountains and hills were round about Jerusalem , Gods protection is round about his Church . 9. Finally , the names of Jerusalems citizens were enrolled in a Register , and the names of the members of the Church are written in the book of life ; so fit and full is the parallel between them . And now according to this construction , we learn how deare and precious the peace and good of the Catholick Church ought to be to us , what searchings of heart for her divisions , what longings of heart for her union . The Catholick Church in reference to God is his daughter , to Christ she is his spouse , to us she is our mother , and therefore whilest Hereticks and Schismaticks , like unnaturall children , as it were , rend her garment , nay tread upon her body , and viper-like eat out her bowels , let us express a filiall love towards her by using our utmost care to procure her peace and promote her good . It were easie to instance in Moses , Jeremy , Paul , and others , how as the Marigold openeth and shutteth with the rising and setting of the Sun , so those good mens hearts have been suitably affected according to the different state of the Church , her miseries have been their sorrow , and her peace their joy , oh let the same mind be in us . The truth is we are never in a right frame till we come to this temper , so it go well with the Church it matters not much though it be ill with us ; and if ill with the Church , it contents not , though it be well with us . And as we tender the good , oh let us study the peace of the Church , since it can never be well with us unless peace be in her , she is a building which cannot stand if the stones be not cemented , and a chain which cannot hold if his links be not fastned , a body which cannot thrive if its members be not united . No wonder if upon this account there is nothing the Churches adversaries endeavour more than her disse●io●s , nor is there any thing her friends should more strive for than her union ; oh let it be our earnest vote , our hearty wish , our daily prayer , that all they who confesse Gods name may agree in the truth of his holy Word , and live in unity and godly love . 2. But though the mysticall interpretation would not be excluded , yet the literall is principally intended , and so at once suitable both with the Text and the occasion . In this notion it is the city of Jerusalem , for which David is so zealous , and a City being a society or community , yea according to Aristotles character , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a perfect association ; that which we hence learn is , what speciall regard every one of us ought to have to the publick peace and common good . We see in nature how the severall parts agree together for the preservation of the Vniverse ; we may observe in our bodies how the eye seeth , the hand worketh , the foot walketh , the mouth eateth , the stomach digesteth , nor for it self onely , but the body : thus ought we to be affected towards the whole , the body whereof we are parts and members ; unum omnibus debet esse propositum , ut eadem sit utilitas unius cujusque & universorum , saith the Orator ; every man should make the common interest his own . And he ( saith St. Ambrose ) is the perfect wise man who respects not his own advantage quaerens non quod sibi sed quod omnibus utile , seeking rather what may be beneficiall to all then to himself . Thus it ought to be : but how contrary most mens practice is sad experience testifieth . Seneca observeth of voluptuous persons , quis est istorum qui non malitrem publicam turbari quàm comam suam ? they had rather the Commonwealth should be disturbed , then one of their haires misplaced : And it is reported of Honorius , that he was more troubled at the supposed losse of his Hen called Roma , then at the reall loss of the City called by that name . Too many such there are who are not for the publick , so they may enjoy ther quiet , and who are more troubled for the petty losse of their own , then the publick dammage . The Pro , Isaiah complaineth of men who joyne house to house , and lay field to field , that they may dwell alone upon the earth ; this Generation of men still liveth who would grasp all into their own hands , and with whom ( as Epictetus truly ) their own gain is Father , Brother , Kinsman , Country , yea instead of God himself . But oh be this base selfish temper far from us , let us not be like minerall grounds , which being barren without keep all their riches within their own bowells ; much lesse like the Ivie , which hinders the growth of that tree to which it cleaveth , that it self may flourish : rather let us be like the starre which shines to enlighten the world ; yea like the candle which spendeth it self to give light to the room where it is . Let it not be said of any of us , ( those especially who are in place ) what Cato complained of the Senators in his time , separatim vos quisque sibi consilia capitis , that they did every one consult apart for his own ease and contentment ; but let us imitate those Fabii and Fabritii ( of whom Salvian saith ) omnia studia , omnes conatus suos in communia emolumenta conferrent , they did bend all their studies to the common good . To induce hereunto , consider : 1. In seeking the generall , we seek our particular good : it is the Prophets argument to the Captive Jewes in Babylon , Seek the peace of the City , for in the peace thereof you shall have peace . Cicero laughed at the folly of those men , qui amissâ republicâ piscinas suas fore salvas sperare videntur , who hoped their fish-ponds should be safe , though the Commonwealth were lost . Quae rogo insania , quae caecitas ! What a madnes , blindnes is it ( saith Salvian ) to think we may preserve our own riches , when the Commonwealth groweth poor . Surely if the tree fall , the branches cannot flourish ; and the good of each part is involved in the whole . 2. If at any time by seeking the publick good we endanger our safety , we shall advance our dignity : gloriosum unicuique ducitur ( saith St. Ambrose ) si periculis propriis quaerat universorum tranquillitatem . It is an honorable enterprise to endeavour the common tranquillity , though with our own danger . Nehemiah and Mordecay are upon record in Gods book , to their perpetuall renown , for seeking the welfare of the people . 3. And which yet should most prevaile with us who professe our selves the servants of the most High , is , that , this is very acceptable in his eyes . It is well observed ( by the forementioned Father ) that whereas Hannah is onely said to speak , Moses is said to cry ; the reason whereof is rendred very fitly to our present purpose , Hannah prayed onely for a child , which was a private benefit , but Moses for the whole people of Israel . As publick prayers , so prayers for the publick , cry loudest in Gods eares . How angry was God with Jonah , as chiefly for disobedience to his command , so withall , for that , neglecting to deliver his errand wch concerned the Ninevites good , he fled to Tarshish to prevent his own supposed danger ? whereas David is called a man after Gods own heart , amongst other reason , because he was one who served his generation , a man intent on the publick good , and as you may see here , resolved to do his utmost for Jerusalem ; which will further appear by a Discussion of the Objects for what , in the Nounes , Peace , good . Two words which are not much different as to their sense ; but yet having their peculiar emphasis , I shall distinctly handle them , and so take notice of the benefit , and the excellency of the benefit . The benefit it self is Peace , and that within Jerusalem . The excellency of the benefit is intimated in that parallel word Good . 1. The benefit is 1. Generally , peace , a word both of a large and extensive , and of a narrow and restrictive acception , and in both senses it may be here construed . 1. Peace in its extensive notion is a voluminous mercy , a state of prosperity comprehending whatsoever is requisite to the well-being of a person or a society . In this sense it is used by the Hebrewes in their salutations answering those 3. words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which are used by the Greeks ( the first whereof refers to the mind , the second to the body , the third to the estate ) and so taking in all sorts of blessings . This we may very well conceive to be the latitute of the word in this place ; and perhaps the Psalmist changeth the phrase from peace to good in the next verse , to intimate , that by peace he meaneth a confluence of all those good things which might conduce to Jerusalems prosperous and happy estate . 2. But though this notion may be included , yet I conceive the restrained acception of the word peace as it is a particular blessing , is here principally intended , both because in the former verse it is contradistinguished to prosperity , and chiefly because in this verse it is not said , pax tibi , but in te ; peace to , but in thee . If you shall inquire what peace is , I answer with Gregory Nyssen , it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a friendly agreement with our neighbour , or if you will with St. Augustin , it is hominum ordinata concordia , a well ordered concord among men . What calmnesse is in the Sea , and clearnesse in the skie , what health is in the body and harmony in musick , that is peace among men . Calmeness is a quiet settlement of the waves , clearness a freedom from black and dark clouds , Health a just temperature of the humours , and harmony a fit accord of the notes : all suitable emblems of peace , which is the ceasing of jarres , stilling of commotions , and a sweet agreement of many in one . 2. This peace with men is either extera or civilis , without or within , with forraign countries or domestick Citizens : the former is that which is called rest round about , which God gave the Jews from the Heathens invasion ; the later which her is desired , is peace within Jerusalem , that which is called civil peace , and is according to S. Austin , Ordinata imperando & obediendo concordia civium , an orderly concord among the citizens by commanding and obeying : Civitas , saith one , is quasi civium unitas , a city is a peaceable cohabitation of Citizens ; it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith Aristotle , a communion with one another in regular living ; so that without peace and order , it is not populus but turba , a civil society , but a giddy multi ude . Now though peace is to be had with all men , nations , people , if it be possible , and , as much as in us lieth , to be endeavoured ; yet peace with one another is principally to be sought after , as being of greatest concernment to the safety of the community . If there be war without and discord within , nothing can be expected but ruine ; it being in this case with a city ( to use Greg. Nazianzens comparison ) as with a ship on a tempestuous Sea , when the winds are raging without , and the marriners railing within , so that in all probability it will sink and perish in the waters . If there be peace without and discord within , the condition of the city is still desperate ; though the skie be never so clear , yet if a wind be got into the bowels of the earth , it will shake , if not overturn it . But though there be war without , if there be peace within , the city may probably be safe . Unanimous citizens are as Agesilaus said concerning Sparta ) the best walls to a city ; in which respect it was wittily returned upon Caligulas wish , that the people of Rome had but one neck , intimating his cruel desire to cut them off at a blow . Thou art mistaken Caesar , had they but one neck — fortior illa foret , it would be the stronger to make resistance : no mervail if the Oracle advised the Athenians , when they were to wage war with the Sicilians , that they should carry Minerva's Priest with them , whose name was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth peace . It is very observable to this purpose , what great care hath alwaies been taken for preventing intestine commotions . that phrase of the Prophet Zacharie , Execute judgement in your gates , implieth , that the Courts of Justice among the Jews were in the gates of the city ; and why so , say some Satyrically , that the simplicity of the countrey might not be poysoned by conversing with the subtile citizens , say others more suitably to my present purpose , Ut civi●atis populus esset pacificus , discordes ingredi non liceret , that the city might be at quiet , suits and contentions at law were to be in the gates . It was appointed by the people of Rome that the Senate should sit in the Temple of Concord . Crates the Philosopher made it his business to find out and compose differences among the inhabitants ; and Alexander ab Alexandro tells us of an officer at Athens , constituted for this onely end , to make up breaches among the Citizens ; yea it was a law among the Troglodites , that if there were any disturbances , upon the very naming of peace , though but by a woman or a child , all was husht : no wonder if Davids word and wish concerning Jerusalem , is peace be within thee . 2. Having opened the nature of the benefit , it now remaineth that we take view of its excellency , as it is construed in that other word Good ; for though taking peace in its narrow notion , we may construe good in a way of amplification , as if the Psalmists meaning were , I will not onely say peace , but I will seek all manner of good ; yet I rather incline to look upon good , as Synonymous with peace . To this agreeth that Antithesis of peace and evil , I make peace and create evil ; and to this purpose it is , that publishing peace is twice in the same verse said to be the bringing good tidings . Unum & Bonum in metaphysicks are convertible terms ; and here good is , as it were , appropriated to peace ; nor is it without good reason , and that up on a three-fold account , in as much as 1. Of all good things , peace , and especially civil peace , is the best , as health in respect of the naturall , so peace in respect of the politick body is the chief comfort . Plutarch reckoning up those good things which are needfull for a city , begins with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , peace , and concludeth with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , concord . Indeed this comparison must be limited to things of the same kind , and with this restriction whatever is said of the excellency of peace is to be understood ; outward peace is not better than inward grace , but it is better than all other worldly enjoyments : they are as the milk , this as the cream ; they are as the grass , this as the flower ; they as the starrs , this as the sun ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is S. Chrysostomes phrase , nothing is equall with peace , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . So Synesius concordis most excellent ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . So S. Basil , it is the most superlative blessing ; with which accord that of the Poet — Pax optima rerum ; and as war being the worst of miseries , is emphatically called evil , so peace being the best of comforts is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called good . 2. Without this nothing is good : S. Paul resembleth peace to a bond , and very aptly , since that which keepeth all our comforts together is peace : the Psalmists phrase is not onely the Lord will give , but he will bless his people with peace , as if nothing we enjoy were blessed without peace ; what light is in the world , that is peace in a city ; nothing would be amiable without light , nor can any enjoyments be comfortable without peace . Very appositely to this purpose is that of Gregory Nyssen : Suppose ( saith he ) a man to have all those things which in this world are esteemed precious , wealth , health , wife , children , parents , servants , friends , pleasant gardens , stately palaces , large parks , or whatever else is invented for delight , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; if all these be present , and peace absent , what is the gain of them , when as war hinders the fruition of , and contentment in them ? That prayer of the Church , Lord thou wilt ordain peace for us , for thou also hast wrought all our works for us , may very well bear a sense to this purpose , as if she would say , Whatever works thou hast wrought for us will afford us no comfort , unless thou also ordain peace for us . More than this ; 3. Whatsoever is called good may be predicated of peace ; it is a little word , and spell'd with a few letters ; but within these few letters is to be found all good ; the Hebrew word signifieth both perfection and peace , intimating that there is no good wanting where peace is . The Moralists distribution of bonum is into honestum , jucundum , utile ; good is whatsoever is honest , or pleasant , or profitable , and in all these respect ; peace is good . 1. Peace is honest , as being that which results from the dictates of the divine law and right reason ; Peace is the daughter of truth , the effect of righteousness , and the fruit of the Spirit ; indeed this is not true of all kind of peace , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith the Greek Father , There is as a commendable dissention , so an execrable union ; such was that of Herod and Pilat against Christ ; such are all combinations for the opposing of good , or the accomplishing evil : but otherwise a friendly agreement with one another in all things that are not absolutely sinfull , is that which is most just and honest . 2. Peace is pleasant , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith the Greek Father ; and to the same purpose the Latin Oratour , nomen pacis dulce , res ipsa salutaris , both the name and the thing is sweet . S. Paul joyneth peace and joy together , to intimate that peace is joyfull . Oh how good and pleasant a thing it is ! So the Psalmist : that which is good and not pleasant may be tedious , that which is pleasant but not good is vicious ; but peace , and chiefly civil peace , is both good , that is , honest , and pleasant . 3. Peace is profitable ; in the forementioned Psalm it is compared to Aarons oyntment and Hermons dew , that for pleasure , and this for profit ; it is called by S. Chrysostome {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a mother of good things . This Queen of Peace hath a train of blessings , like so many handmaids to attend upon her ; in peace the merchant traffiqueth securely , the husbandman reapeth joyfully , the Citizen tradeth cheerfully , all men manage their affaires prosperously ; in peace our garners are replenished with store , our valleys with corn , our hills with sheep , our shops with wares : the time will not give me leave to set before you all the flowers which grow in the garden of peace . S. Paul joyneth peace and holiness together ; and what in another place he saith of the latter , I may after a sort apply to the former , it is profitable for all things . Loe what a blessed Trinity here is in Unity ; vertue , pleasure , profit , all as so many jewels in this one ring of peace ; and surely peace being so good , may justly be desirable . It is the Philosophers definition of good , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is that which all desire ; the Poet saith no less of peace . — Pacem te poscimus omnes , it is that we are all in love with . St. Austin , hath a large discourse to this purpose , and among other things , observeth that even they who disturbe , cannot be said altogether to hate peace , non ut sit pax nolint , sed ut ea sit quā velint , since the reason of all war & contention , is not that men would have no peace at all , but because they would have such a peace as they like . But though peace , is in some sense the vote of all , yet I would to God there were not just cause of taking up Gregory Nazianzens complaint , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Oh lovely peace , a good which art praysed of all , and yet preserevd by few , whilest the tares of anger , wrath , envie , malice , contention , quarrelling , evil-speaking , railing , slandering , and sighting , grow up every where , and which is the more sad , even among them who professe the Gospel of peace , and to be subjects of the Prince of peace , peace finds few friends . Well my brethren , what ever others do , I hope we who have experienced the evil of war , will say of peace as Abraham of Sarah , when among the swarthy Egyptians , Now I know that thou art a fair woman to look on ; now we know that thou art good , and worthy to be valued above any earthly blessing whatsoever . The truth is , next to the peace of our conscience , ( which must be preferred before all ) there is nothing we should more highly prize then peace with all men , and especially with one another , since we cannot be friends to the good , if we be enemies to the peace of the place , where we live : So much the Psalmist implyeth in these parallel words , peace & good . And if you would know how this peace which is so good , may be attained and maintained , go on to a View of the acts here mentioned , as done by David , in order to the peace , and good of Jerusalem , namely , saying and seeking ; the former whereof is a word of devotion , and the latter a word of action . Of each a word . 1. That which in the former verse he resolveth upon is to say Peace be within thee . There is loquela cordis & oris , a saying in the heart , and a saying with the tongue ; one word in the Hebrew signifieth both meditari and loqui , to meditate and to utter ; indeed the tongue is but the interpreter , the heart is the enditer ; the heart is the minting-place of words where they are first coined , and the tongue is as it were the hearts echo to resound outwardly what is first spoken inwardly . Both these waies no doubt did David say peace , he said it within his heart , affectionately desiring it ; he said it with his mouth , openly testifying that desire . Thus must it be with us . 1. Our will must say peace ; as that is not done which the heart doth not , so neither is that said which the heart speaketh not . Too many there are who have peace in their mouths and war in their hearts ; whose words are smoother then butter , softer then oyle , but the thoughts and desires of their hearts are bitter as gall , and sharpe as swords : but far be such odious dissimulation from David , and every good man , since as the seeming Saint is the most wicked , so the pretending friend is the worst enemy . 2. Our tongues must say peace : the truth is , as Salomon saith , life and death , so I may say war and peace are in the power of the tongue ; strifes which end in blowes begin with words . St. James saith of the tongue , it is a fire ; this is most true of the malicious tongue , it is set on fire of hell , and puts all in a combustion . But whilest turbulent spirits have fire in their mouth , let us have water in ours , whilest others curse let us blesse , whilest they bluster with tempestuous language , let ours be the still smooth voice ; and whilest the wretched Edomites say of Jerusalem , raze it , raze it even the foundations thereof , let all true-hearted Israelites say peace be within it . But this is not all which is here intended by saying , I called it but now a word of devotion , and so no doubt it is ; say is as much as pray ; you find the very word used a little before : In the immediately preceding verse you meet with a short form of prayer , Peace be within thy walls , much like that of our Church , da pacem Domine in diebus nostris , give peace in our time O Lord , and here David saith , that is , prayeth , peace be within thee . The truth is , 1. Peace is Gods gift ; all the Letters of the name Jehovah are literae quiescentes , quiescent letters , it is he who must give quietness ; God is called the God of peace , and peace is stiled the peace of God ; and good reason , since he is the Author of peace , and lover of concord . Indeed it is Gods work , and his alone ; perhaps for this reason called a creating peace , creation being the prerogative of a Deity . He onely in whose hands all mens hearts are , can make men of one heart ; he onely who stilleth the blustring winds and roaring waves , can quiet angry minds and furious spirits . Is it forraign peace he maketh peace in thy borders : Is it domestick peace ? he maketh men to be of one mind in one house ; Is the peace broken , he healeth the breaches : Is it made ? he it is who ordaineth and stablisheth it . 2. The effectual means of obtaining peace is prayer , it is the strongest weapon in war , & the best Orator for peace ; if we would have peace on earth , there is no better way then to dispatch a messenger to Heaven : peace is called by God himself the fruit of the lips ; it is the fruit of his lips , he hath promised it ; it must be the fruit of our lips , we must pray for it : those whom the Psalmist saith God will bless with peace , are his people : and one character of his people is , that they are a praying people : either God will give no peace , or however , not as a blessing to them who call not on him for it . Learn we then , as upon all occasions to plead with men , so especially to beg of God for peace ; there cannot be easier terms , then ask and have ; and he will do little for peace , who will not so much as ask for it . Let then the Psalmists counsel be as acceptable , as in the Hebrew phrase it is elegant , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pray for the peace of Jerusalem . And since it is to God we pray , let us be sure that our saying be heart-work , as wel as lip-labour , for he understandeth the language of our hearts , and it is our inward devotion which speaketh loudest in his ears . 2. But is this all that David will act in order to Jerusalems peace , onely a few good words and wishes ? No , he will not onely say , but seek . A word of a very large extent : 1. It includeth an act of desire , since what we seek is that we do not onely coldly wish , but affectionately will . 2. More then this , it is an act of design , setting the head on work to contrive the best means of finding what we seek . 3. Yet further , it is an act of endeavour , making use of all those means which are afforded . 4. Nay more then this , it is verbum solicitudinis , and noteth an industrious diligence in that endeavour . The Hebrew word here used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is emphatical , and ( as the Criticks observe ) is in this differenced from the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used a little before ; that whereas that signifieth onely to seek by inquiry , this signifieth to seek by endeavour . The verb by which the Septuagint translate it , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a word which hath an emphasis both in the verb and the preposition . The simple verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is more then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and noteth a sedulous search ; it is used of the Pharisees seeking to lay hold on Christ , who no doubt did omnem movere lapidem , leave no means unassayed to accomplish their malice against him . The preposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth much increase the signification , and is rendered diligently seek : So that the resolve of this holy man in reference to Jerusalems peace and good , is not only to send up devout prayers , but put forth his utmost endeavour . The truth is , a lazie prayer begs a deniall ; it is no reason God should grant what we are not willing to have ; and we cannot be said to desire to have that which we will not labour as much as lyeth in us to obtain . St. Gregories Gloss upon those words of the Church , Let us lift up our hearts with our hands to God in the heavens , is very apposite to this purpose ; cor cum manibus levat qui orationem cum opere sublevat , he lifts up his hands with his heart , who assists his prayer with endeavour : the latter of these without the former is a contempt of God , and the former without the latter is a tempting him ; and therefore let us joyn both together . Indeed saying , that is , praying , should have the first place , it is the first in the Text , and should be so in our practice ; but yet it is not the only thing we must do ; all other lawful means must be prosecuted in order to the peace of Jerusalem ; and that you may know who they are that must be thus devout in saying , and active in seeking , I proceed to a Delineation of the Agent , implyed in the Hebrew verbs , expressed pressed in the English by the pronoun I ; this I is most rationally conceived to be the pen-man of the Psalm , and he most probably supposed to be David . And before I go further it will not be amiss to observe , that he who at the sixth verse exhorts others to pray for Jerusulems peace , here maketh it his own petition ; and as here in reference to the duty of prayer , so elsewhere in respect of the duty of praise ; the Psalmist as he calleth upon others , Bless the Lord all ye his Hosts , bless the Lord all his works ; so both in the beginning and close of the Psalme , upon himselfe , Bless the Lord O my soul . Thus doth it become all those who crow to others , to clap their own wings ; who admonish others , to be exemplary themselves ; it is an excellent saying of Saint Gregory , qui alios excitat , seipsum ad bene operandum ligat , our excitations to others , are obligations upon our selves : since ( as Saint Austine excellently ) Non obedienter auditur qui non seipsum audit , hee cannot expect to be obediently heard by others , who doth not hear himself : that Orator is most likely to prevail , who perswadeth the people to do no other then what he resolveth to do himselfe . As here David , I will say , I will seek . If you please more particularly to consider who this person was , you shall find him to be both a King and a Prophet ; and so it lets us see that the publick peace and good ought especially to be the care of two sorts of persons , namely , Magistrates and Ministers . 1. I a King . To whom should the peoples good and peace be more precious then to their Rulers ? It is well observed that the Hebrew words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are the same Radicals transposed , whereof the one signifieth to Rule , and the other to be Peaceable , intimating , Quod dominatores debent vacare paci , that they who are in Authority , should especially mind the peoples tranquillity . When Saint Paul explicitly bids the people pray for Kings and all in Authority , that under them they might live a quiet and a peaceable life , he doth implicitly instruct Kings and Governours what should be their care , that the people may live peaceably under them . Non mihi sed populo , was Trajans word ; and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is not unfitly derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : good Princes have ever looked upon themselves as constituted , though not by the peoples power , yet for their good ; and that the sword which God puts into their hands is for the preservation of the peoples peace . 2. I a Prophet . Though the Ministers chief work is to reconcile men to God , yet his endeavours must not be wanting to reconcile man to man ; indeed there is a peace of carnal security , which we must strive to disturb ; wo to us if we sooth up men , and say peace , peace to them in their evil wayes . But still the peace of civil tranquillity is that which we must be careful to promote . Levi had his name in Hebrew from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to joyn , to teach the Tribe of Levi , that union not division should be their design . Aaron the High Priest had Pomegranates and Bells together , round about the bottom of his Vestment ; the Pomegranate having many kernels within one circumference , is an emblem of peace and unity ; and the Bells being joyned with the Pomegranates teacheth Gods Priests , that peace should be a principal subject of their preaching . We must be ( O that too many among us had not been ! ) Trumpets of Sedition and contention , but Bells with Pomegranates , perswaders to peace and love . Those whom our blessed Saviour chose to be his Disciples and Apostles , were not hollowing Hunters , but still Fisher-men . The Priests of Juno were called Melissae , we must be laborious Bees without a sting of anger , except it be against sin ; and as Christ said of his Spouse , the Milk of Love , and the Honey of Peace should be still under , or rather on the tip , the top of our tongues . But yet we must not thus confine the consideration of the I David was bound not onely as a King and a Prophet , but as a Servant of God , and a Member of Jerusalem , to seek its good ; and so none is exempted from this duty . Some Expositors conceive the three last verses of this Psalm to be one continued form of prayer prescribed by David to all the people ; and in this notion the I , is every one , of what calling and condition soever . There is no man who is not obliged , according to his place and calling , to endeavour the common welfare . S. Basil complained in his time , I wish there were not too just cause of complaint in all ages , that men are wont every one to withdraw his own shoulder from the publick burden , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and transfer the care of things of general concernment upon his neighbour , by which means it cometh to pass ( as that Father well observeth ) that whilest each man having the same mind , neglects the publick good , before he is aware , he brings a mischief upon himself . Let no man therefore look upon himself as unconcerned in the common interest , and if he cannot by any other way , let him however seek it by his prayers . Any man , though blind as Bartime●s , lame as Mephibosheth , and poor as Lazarus , may yet say , peace be within thee ; nay , though he be dumb as Zachary , he may say it in his heart , which is an acceptable prayer to God : it is that which every one may , and if he will approve himself to be such an one as David was , must doe . But when is it that David will set about this work ? to this the Answer is given in the Adverb and the Tense . 1. The Adverb is now , which may be looked upon in a double reference . 1. To the present state and condition of Jerusalem , concerning which the Psalmist saith , that it was a City compact at unity within it self ; and if so , may some say , why will David say , now peace be within thee ? We do not usually crave what we have , but what we want ; nor seek what we enjoy , but what we need . To this it is justly returned , that we both may and ought to pray for , and endeavour the continuation of those blessings we already enjoy , non minor est virtus — said he of victory , it is true of peace , which we must be as careful to preserve as to procure ; be the dayes never so Haldcion , we must not think we have clipt the wings of peace , so that it cannot fly from us ; and therefore must strive to keep it with us . We are deceived if we think our mountain at any time so strong , that it cannot be moved . When the Sea is calmest , and the Skie brightest , on a sudden a storm , a cloud may arise ; and therefore it is our wisdom to pray for dayly bread , though our buttery be full ; for health , though we are well ; and for peace , even when all is quiet . 2. To the present temper and disposition of the Psalmist . Now that is while his heart was warmed with zeal to Jerusalem , having fixed his meditations on her , he resolveth to engage himself to pray for her peace , and seek her good ; it is no small piece of pious wisdom to watch our own hearts , and not to let go the opportunities of engaging them to the exercise of any duty . Indeed whosoever observeth his own heart , shall find it very deceitful . It was holy Bernards complaint , nihil corde meo fugacius , nothing is more slitting then my heart ; and therefore at any time , when we find out hearts in a good frame to any service of repentance , or charity , piety , or prayer , it should be our care not to let it slip , but improve it to the best advantage . 2. But will he only do it now ? nay it is the future tense in both verbs , I will , which implyeth a fixed resolution of continuing in prayer , and endeavour for Jerusalems good . The Septuagint useth the preterperfect tense , I have , the Adverb Now , is of the present time ; and the Hebrew is in the Future , I have , I do , I will , Yesterday , to Day , and to Morrow , yea , all the days of my life . Those words which we meet with elsewhere , may very well be annexed here , I will say and seek as long as I live , whilest I have any being : nay , the emphasis is yet more , I will say , whosoever gainsay ; I will seck whosoever oppose it . Thus unwearied and undaunted , constant and resolved ought we to be in the prosecution of Jerusalems welfare , so as no discouragements or dangers should stop us in the pursuit . As the Spouse in seeking Christ , gave not over till she found him ; so must we in seeking peace , till we obtain it . Saint Pauls word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , follow peace , persequere donec assequaris , follow till thou obtain , as the Hound doth the Hare , through hedg and ditch , over hill and dale : the Psalmist doubleth the word , seek peace and pursue it again and again , by renewed prayers , and repeated endeavours , ever remembring that it is in vain to begin if we do not go on , or to go on for a while , if we do not continue to the end . This was Davids resolve , I will . There is onely one part of the Text remaining , namely , what moved David to be so sollicitous for Jerusalems welfare , which we find to be double . Here is a nether and an upper spring of his affection , for his brethren and companions sake he will say , and because of the house of the Lord his God , he will not onely say , but seek . 1. The first in order , but second in energy , is drawn from his brethren and companions . If it be inquired whom David calls by these titles , let Saint Chrysostom return the Answer , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , no doubt he principally intends the Citizens that dwelt in Jerusalem , though he might also include reliquas urbes , the people of the other Cities and parts of Judea , who came up to Jerusalem , as he tells us a little before , Eos qui te invisunt & qui te inhabitant ; so Musculus glosseth , both those who visited and inhabited Jerusalem ; and thus the whole Nation of the Jewes are those whom he calls his brethren and companions . But what , may some say , doth King David call his Subjects ( for such were the people of the Jews ) his brethren and companions ? these are words of equality , and suit not well with that distance which is between a Prince and his People : Subjects stand in the relation of children rather than brethren to their King , they are onely the Nobles , and but a few of those who are Comites Regis , companions for the King ; and those so his companions , as that they are rather his attendants . Indeed the Level●ing spirit knoweth no difference between the scepter and the spade , looking upon all as fellow-creatures . But certainly superiority and inferiority are of Divine appointment ; God is the God of order , which cannot be where there is parity : It was not then Davids designe to make his subjects his equals , but onely to expresse the meeknesse and humility of his spirit , verifying that which elsewhere he asserts of himself , not out of an arrogant ostentation , but by way of a thankfull acknowledgement , Oh Lord , my heart is not haughty , nor mine eyes lofty . VVell were it if all superiours would take pattern by David . Humility is a rare vertue , especially in great ones . It is no easie task to keep the heart low , when the state is high ; most mens dispositions commonly ebb and flow with their conditions , and of the two it is more often seen pride in raggs than humility in robes : But as that is abominable , so this is very amiable : oh that all Rulers would be like the stars , which being seated on high seem small , or like the boughs , which being richly laden with fruit , hang down their heads . Though withall , it is a needfull caution for inferiours , that their Rulers humility be not an occasion of contempt ; but let subjects look upon their King as their Father and Governour , whilest the King in humility calls them his brethren and companions . And yet though those phrases did proceed from humility , they are also according to verity , since though considered under the notion of King and subjects , they were not ; yet in other respects they were brethren and companions . To illustrate this , we must take notice of a double brotherhood and vicinity ; to wit , on the left hand of nature , and the right hand of grace , and upon both accounts was this verified . 1. David and his people were brethren and companions on the left hand , as men and as Jews . 1. As men , there is a brotherhood and vicinity between all mankind , man and beast were not made to converse one with another , nor here on earth do men and Angels associate , onely man is a sit companion for man ; yea , not onely is one man a companion for , but a brother to another ; brethren we are all by the mothers side , in respect of our bodies , coming originally from the earth ; brethren we are by the Fathers side , in respect of our souls , which are breathed into us by God ; in which respect the Greek Poet saith , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the Latine — Omnibus ille idem pater , according to the Apostolicall phrase , the Father of spirits ; and yet more , we are all brethren both by Father and Mother , being descended from the loyns of Adam and Eve . 2. As Jews , so the relation was yet neerer , they were brethren , because all descended from Abraham ; he was the root out of which the whole Nation sprouted ; the quarry out of which they were digged , and rock whence they were hewn ; nor did the term companion less fit then brethren , since God interdicted the Jews all society with any other nations , and so were onely companions to one another . 2. Besides , there is a brotherhood and vicinity on the right hand , which S. Ambrose saith , and that justly , is greater than that of the left . Thus David and the Jewes were brethren , in as much as they were all Gods adopted children in covenant with him , had all received the same Sacrament of Circumcision ; and they were companions together in the worship and service of God , meeting all together at Jerusalem three times a year to offer sacrifice to him ; and in all these respects doth David sitly style the Jews his brethren and companions . And now to give you the account of this motive , know , that 1. On the one hand , Those whom here he calleth his brethren and companions , were much concerned in Jerusalems welfare . Jerusalem in respect of her Inhabitants was as the ship in regard of the passengers ; if that miscarry , those must needs suffer damage . Jerusalem , in respect of Judea being the chief City , was as the head or the heart , in respect of the body , upon whose safety the rest of the members depend . 2. On the other hand , that they who were thus concerned were his brethren and companions ; by vertue of which relations he was bound to wish well to them , and for their sakes to Jerusalem . David and the people were knit in a three-fold fraternity , as men , as Jews , and as the people of God ; and ( as his Son Solomon tell us ) a three-fold cord is not easily broken . Oh let us look upon one another under the same relations , that accordingly we may have endeared affections . The Poet observeth of brethren — fratrum quoqus gratiarara est , that love between them is rare ; but withall , where it is , it is for the most part not onely true , but intense . Martial tells of two brethren , whose contention was who should die one for another . That love which the Scripture commends , as a pattern of fervent charity , is brotherly love ; in which respect that of S. Paul is very observable , Be kindly affectioned one to another with brotherly love : you know whose voice that was , Am I my brothers keeper ? God ( saith the son of Sirach ) hath given every man commandement concerning his neighbour : and S. Paul would have us look every man on the things one of another : nor will there be need of much exhortation to it , if with David here we look one upon another as brethren and companions . 2. But this is the least and lowest consideration ; if you would know what was the chief wheele that carried David with such affection to Jerusalems welfare , the beginning of the seventh verse will tell you , it was because of the house of the Lord our God . 1. It is a question among Interpreters , whether it were the Tabernacle or the Temple , which is here called the House of God . The Ancients conceiving this Psalm to be penned for the Jewes returning out of Babylon , understand it of the Temple . Moderne VVriters supposing the occasion of penning this Psalme to be Davids bringing of the Ark of God to have a fixed residence at Jerusalem , understand it of the Tabernacle , in which the Ark was placed , to which latter I incline , though withall I see no reason why David might not have an eye to the Temple , which he knew was to be built in Solomons time , and for which he himself made so great preparation . VVhether we interpret in the Tabernacle , or Temple , or both ; this appellation was most justly given to them upon a double account , to wit , of dedication and habitation . These were the places which by Gods expresse precept were dedicated to him , as the places wherein and where alone sacrifices were to be offered up . These were the places in which by express promise God had obliged himself to vouchsafe his speciall residence , whence he gave answer to his peoples prayers ; in which respect he is said to dwell between the Cherubims . Indeed there were other places among the jews ( I mean their Synagogues ) wherein prayers were made , and the law was read , which were set apart onely for religious uses ; these ( as that learned Scot observeth ) though they had not Divine institution , yet wanted not Divine approbation ; yea , which would be observed , they are called by the Psalmist the houses of God , and proportionably every place which is set apart for Gods publick worship is no other than the house of God ; but still the Tabernacle and the Temple were the loci ut sic , the peculiar places of Gods speciall presence and principall worship at that time , namely , sacrificing ; and therefore to them did this title especially belong . The house of the Lord our God . Having found out what David meaneth by the house of God , there are these two things offer themselves to our consideration : 1. His zealous affection to Gods house ; indeed it is that which we find him often expressing , and that severall wayes ; wh●t was it made his banishment so tedious to him , but the want of opportunity to go to Gods house ? and therefore he tells us , Teares were his repast day and night , when he remembred how he had gone with the multitude to the house of God : For the enjoyment of this it was ( as he tells us in another Psalm ) he did earnestly long , envying ( as it were ) the sparrows , who builded their nests there , when as he was debarred of coming thither ; nay , yet more , he presents it to God as his one , his onely thing which he would desire of the Lord , and require of him , that he might dwell in the house of the Lord all the dayes of his life , to behold the beauty of the Lord , and to euquire into his Temple . Finally , when as being setled in his throne , he fetched back the Ark of God from Kiriath-Jearim , he all all Israel played before God with all their might , with singing , and harps , and psalteries , and timbrels : and afterwards , when he brought it to , and fixed it in Jerusalem , what shoutings and trumpets , making a noise with psaltery and harp , thereby testifying his great joy . No wonder if he saith of himself , The zeal of thine house hath eaten me up . And if you shall inquire the reason of all this , it is in the Text , The Lord our God , or ( as some read it ) in the singular number , my God . David having taken the true Jehovah fo : his God , could not but upon severall accounts have a singular respect to his house . 1. Thou art my God , and I will exalt thee , saith this holy man elsewhere ; nor could he exalt or glorifie his God more than by taking care of his house . 2. Having made choice of the Lord for his God , he had an exceeding delight in his presence ; and where was that but in his house ? 3. Finally , having placed his love upon God as his God , he could not but love whatever belonged to God , his name , his law , his Priest , his house . 2. His desire of Jerusalems good ▪ because of Gods house ; it was now the honour of Jerusalem , that it was not onely Camera Regis , but Domicilium Dei , the place where was the Kings Palace , but Gods Sanctuary ; thither the Ark was brought there it was fixed , there afterwards the Temple was built ; and in this , Jerusalem excelled all the Cities that ever were , are , or shall be , that it was the onely place where God would then put his name , being therefore called the City of God , and the holy City . Upon this consideration , as the house of God was the glory of Jerusalem , so the peace of Jerusalem was the safety of Gods house ; if Jerusalem be destroyed the house of God must lie waste ; if Jerusalem be not in peace , there will be no opportunity for the Tribes to come to Gods house to sacrifice ; and therefore will David seek Jerusalems good . Indeed this holy man had many reasons to seek the Cities welfare , for his own sake , for his peoples sake , for Gods sake ; the former he doth not mention at all , in which respect , S. Austin thus glosseth ; Non propter honor em meum , vitam meam , &c. It is not my own dignity or safety I am thus solicitous for , only the two latter are expressed , of which no doubt the chief inducement was the honour of God and his house , because of the house of the Lord our God . The result of what hath been said on this part , amounts to these two things : 1. Every good man , especially every good Ruler , is very zealous for Gods house , for the maintenance and promotion of his publick worship , Hoc mu●us cujusvis sidi ac veri amici Dei , Dei quaerere hoaorem & proximi salutem , is Molle●us his note upon the Text , Every true friend of God cannot but seek Gods honour and his neigbours salvation ; to both which the establishment of the publick worship very much conduceth ; they cannot be with David , men after Gods heart , who are no friends to his ordinances , wherewith , his Ministers by whom , his houses wherein his publick service is administred . 2. In order to the publick worship we ought to endeavour the publick peace . On the one hand , no peace must be entertained , or can be expected without respect to Gods house ; in vain do we look for peace in our houses , if we take no care that God may be worshipped in his : the Angels Song coupleth together glory to God , and peace on earth ; and saith Saint Bernard excellently , Quomodo stabit pax hominum coram Deo , si Deo apud homines non potest tuta esso suagloria ? If Gods glory be not maintained by men , mans peace shall not be preserved by God : let Gods house be well looked to , and there will be no great fear of Jerusalems peace . On the other hand , Gods house cannot be established if Jerusalems peace be not maintained ; Quid in vita hominis est bonum nisi pax , sub quâ omnia quae sunt honesta proficiunt ac roligiosâ nutriuntur ? saith an Ancient sweetly ; What better than peace , under which Honesty thriveth , and Piety flourisheth ? peace is a Joseph , a good nurse to Religion , especially to the free and publick exercise of it . The Scythians , who did worship many Gods , had neither Altar , nor Temple , nor Statue to any God , save Mars ; intimating that where wars are predominant , Gods publick worship ceaseth . I deny not but as once Paul preached , so God may be served on Mars hill , yet his most solemn worship is in dayes of peace ; and for this reason principally it is that good men are , and all men ought to be studious of making , of seeking peace , that Religion may shine in its splendor and glory . To summe up all , if we acknowledge Jehovah to be our God , we cannot chuse but place our affections on him ; if we love him , we will love his house , we will love our brethren ; if we love either or both , Gods house or our brethren , we must needs wish well to Jerusalem , the place where his house is , where our brethren live ; we cannot wish better to Jerusalem then peace , and if we wish her peace , we will both say and seek it , according to the Psalmists resolution in the Text , for my brethren and companions sake , I will now say peace be within thee , because of the house of the Lord thy God I will seek thy good . And thus with what brevity I could in so great variety , I have dispatched the severals of this Scripture : but though I have finished my Text , my Sermon is not done . The Scene all this while hath been layed in Jury , I must now change it from Jerusalem to London , that I may winde up my Discourse with a punctual and particular application to our selves . There was a City in Sicily called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because of three things very excellent in it , Namely , Fountains , Vineyards , and an unaccessible Rock , upon which it was built : but this City ( whereof we here met this day are the Native Members ) may well be called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for its manifold ornaments . Let me say to you this day in words much like those of the Psalmist concerning Jerusalem , Walk about London , and go round about her , tell her Markets for Victual , Granaries for Provision , Aquaeducts for Water , Halls for Societies , Tower , and Gates for safety : Mark well Her Royal-Exchange for Merchandize , her Navigable River with that moving Forrest upon it , and that famous Bridge which tieth the two banks of that River together : Finally , consider her Bridewel for the Idle , Bethlehem for the mad ; Hospitals for the Sick , the Lame , the Poor ; Chamber for the Orphans , Churches for Holy Assemblies , and tell me if She deserve not that name Augusta , of Stately and Magnificent , which was given her some hundred of years ago , when she wanted much of that amplitude which now she hath . It would be lost time and labour to make a parallel between this and those other glorious Cities of the World , especially since it is at once both briefly and fully done already by that ingenious and laborious Gentleman , whose service and labour of love for , will not I hope be forgotten by this City . In few words , as Athens was called the Greece of Greece , so may London be stiled the England of England : if England be an Eden , the Garden of God , London is the Tree of Life in that Garden : if England be a ring of gold , London is the Diamond in ring : Finally , if England be a beautiful body , London is the eye of that body , or rather the apple of that eye . Sed quò feror ? But whither am I transported ? Beloved , it is on my Mothers behalf I have been speaking ; my Mother did I say ? I , and your Mother surely ; I shall not need to beg your pardon , especially when you consider for what end I have spoken so much , or rather so little , in honour of this City , namely , 1. In the first place to excite and enlarge our thankfulness to Almighty God , that our lines are fallen to us in such a pleasant place , that we have had the honour to be born and brought up and ( at least the most of us ) dwell in this City . Charles the fifth was wont to glory that he was by his birth a Citizen of Gaunt . Plato gave the gods thanks that he was born an Athenian . It is no small honour among the Italians to be a Roman : why should it not among Englishmen to be a Londoner ? 2. But that which I chiefly design to perswade is the duty of the Text , that you would seek the peace and good of this renowned City . A City ( saith Aquinas in his Politicks ) is principalissima eorum quae humana ratione possunt constitui , the choice and chief of all those societies which can be constituted by humane reason . No wonder if Cicero asserts in one place that it is a very amiable object in the eys of the chief God ; and in another place that all men are carried to a City by a certain instinct of nature : surely then the more eminent a City is , the more it is beloved of God , and the more it ought to be regarded of us . This City ( my Brethren ) in respect of Gods affection to it , and care over it , may well be called ( to use the Prophets language ) concerning Sion , sought out , a City not forsaken . Time would fail me to reckon up the signal favours God hath conferred on this City ; For these many years continuing , and of late restoring health to it , even to a wonder , preserving it unto this day in safety ( notwithstanding the wars and battels that have been round about it ; the many Sects and Divisions that have been within it ) even to a miracle ; Yea , after our ungrateful barrenness , our unworthy contempt both of the word , and the messengers thereof , still causing the light of his Gospel in some measure to shine in it . Thus hath our gracious God sought the good , and as it were , studied the peace and welfare of this City ; and shall not we our selves endeavour it ? Londons prosperity should be the prayer of all her Sister-Cities and neighbour-Countreys , but much more of her children ; all her adopted children ( those I mean who having been born in other parts of the land , have here taken up their habitation ) but much more her natural Children , we that have both our being & well being , in , or from , should wish well to her . Our blessed Saviour saith of him that should betray him , It had been good for that man if he had not been born ; it may be said of him ( with a little alteration ) who being born in , doth not seek the good of the City , it were good for the City that man had not been born in it . Vives in one of his declamations , saith of some who were born in Rome , that they were no Citizens of Rome , since it matters not where a man is born as what mind he beareth . I ( saith he ) should rather account those Citizens of Rome who being born in the utmost Scythia wish well to her , then those who being born in her , in her chiefest place , the very Capitol , endeavour to spoyl her of her peace , safety , liberty , and glory ; Cives tu mihi putas eos qui hanc suam esse civitatem non putant ? wilt thou have me account them to be her Citizens , who yet own not her as their City , so as to seek her welfare ? But I hope better things of you Beloved , and methinks you are putting that question to me about the Cities preservation , which those Jewes did to the Apostles concerning their own salvation , What shall we do for the good and peace of the City ? The Answer to which Question must be either more special or general . 1. Among the City Natives there are persons of several degrees and orders who are accordingly capacitated to act for the Cities good . 1. Some of you who have received your first breath in , are now Officers , nay Magistrates of this City , and it concerneth you to seek her good by executing Justice and judgment . One being asked how a City might be safe , answered , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , where right taketh place : let that be your care , that right may be administred , the good encouraged , the offenders punished , the idle set on work , the impotent relieved , the unruly curbed , and houses of riot and disorder suppressed . Certainly execution of justice is of great concernment to a Cities welfare , when God would have spared Israel , had there been a man in her to do it . 2. Some of us who were once new born babes sucking at our Mothers breasts are now Ministers in , and so in a spiritual sense Nurses of this City ; Oh let us seek her good by giving to the people sincere milk , by preaching the words of truth and peace ; far be it from us to keep up factions or parties , to sow the tares of false Doctrine and Heresies , of Schism and Sedition in our Churches , but let us preach the truth as it is in Jesus , proclaiming no war , but onely against the sins of the City . 3. Some of you who were born and live in this City are Merchants trasticking to the several parts of the world , do you seek the good of this City by supplying and enriching her with forraign commodities , by encreasing and advancing her trade : yea , let your fair and upright dealings with Turks and Pagans gain her honour in the eyes of all men . Finally , the greatest part of you who were once little children , are now Tradesmen in this City , and if you tender her good , put away far from you lying and swearing , fraud , and couzenage , the wicked ballances , and the deceitful weights . Let truth sit upon your lips , honesty dwell in your hearts , and industry appear at your fingers ends . 2. Besides these particulars give me leave in a few words to commend some general directions which concern us all , in what capacity soever we are . 1. Let every man act for the Cities good in that sphere wherein Gods providence hath placed him . Nothing sooner confounds and ruineth an Army , then when the Souldiers break their ranks . It is excellent counsel of Saint Paul , Let every man abide in the same calling whereunto he is called : and again Let every man study to be quiet , and to do , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , his own business , the Magistrate his , the Minister his , and the private man his . 2. Let us all seek the Cities welfare by our dayly prayers at the throne of grace in its behalf , that God would forgive its crying sins ; and though it be unworthy , that he would still save and defend it for his own sake ; in this respect let that resolve of the Prophet concerning Jerusalem , be ours concerning London , for its sake , not to hold our peace , nor rest , till the righteousness thereof go forth as brightness , and the salvation thereof as a lamp that burneth . 3. Finally , Let us seek the Cities good by being good our selves : when one asked the reason why Peloponesus flourished so much , the answer was returned , Aegina bonos filios nutrit , its chief City Aegina brought forth good children . Oh that it might be said so of London ! Octavius Augustus said of his wanton Daughters , that they were not his seed , but some Aposthume broken from him . I would to God London might not take up the same complaint of her profane , intemperate , malicious , covetous and wicked children , to whom I cannot speak better then in that language which one used to a debauched Carthaginian , Parce Carthaginisi non tibi , if you will have no pity on your selves , yet that you may not bring ruine upon this great City , amend your lives . The truth is , it should not content us to seek the Cities good by being good , but its honour by being better then others , Urbs Metropolis ut sit maximae in toto regno authoritatis constituatur praecipuum pietatis exemplum & sacrarum , said one justly ; A Metropolis doth preserve its authority by being a pattern of piety to the whole land . What a shame is it that the sowrest fruit should grow upon the uppermost boughs , and the worst Scholars be in the highest forms ? What a reproch is it that the Country should have cause to complain , that her children coming to the City , lose their goodness , as Rivers running into the Sea lose their freshness ? Oh that all Londons inhabitants might be patterns to all England , and Londons Natives to all its inhabitants , of holiness , righteousness , and goodness . That I may drive this naile to the head , so as the exhortation of seeking the Cities good may be the better fastened in our hearts , be pleased to consider these two things ! 1. The most glorious Cities are not priviledged from ruine , there was never any City on earth more bravely defended against a forraign enemy then was Jerusalem against Titus and Vespasian , upon a conceit that that City was eternal and should never be destroyed ; whereas it is onely true of the Heavenly Jerusalem , the earthly City was then taken and ruined : nor is and City , how populous or potent soever , secured from destruction . The Historian saith of Lyons a famous City in France , una tantùm nox interfuit inter Civitatem magnam & nullam , there was onely the distance of one night between a great City and none ; so suddenly may ruine come upon a place . Verulam , once a famous City in our own land , hath not now so much as the name remaining : and S. Hierom tells of a renowned City in which had been a goodly Temple , neque Urbis neque Templi ullum restat vestigium : both were so perfectly demolished that there was not the least footstep remaining either of City or Temple , so total , as well as sudden , may the destruction of a place be . 2. Multiplied abominations in , will bring inevitable desolation on a City . It was a custome among the Romans , whensoever they went forth to war against any City , by a charm Tutelares Deos evocare , to call out the Tutelar Gods , either because they held it an impiety to destroy the Gods , or because they thought they could not conquer the City whilest the Gods were in it : the Heathens had many Tutelar Gods for one City ; but the one Jehovah is the Tutelar God of all Cities and Places : and what the Spaniards boasts of Madrid , that it had a Wall of Fire about it , meaning the Quarries of Flint which encompassed it , is in an higher sense true of that City in which God dwells , his protection is a Wall of Fire about it : But alas , impenitent Rebellion will cause God to depart from , and bring ruine upon a City : he that maketh a fruitful land a barren wilderness , will make a good City an heap of rubbish for the wickedness of them that dwell therein . Believe it a City cannot be safe whilest the Citizens are wicked . Nil prodest muros munire propugnaculis , & Deum provocare peccatis , saith S. Ambrose truly , in vain is the City fenced with walls , guarded with Watches , Troops , Bands , whilest God is provoked with iniquities , transgressions and sins . I am loth ( Beloved ) on this day of joy to call for sorrow , and put you in fear ; but yet withal I must be faithful , and let you know both your sin and danger : How is the faithful City become an Harlot ? said Isaiah of Jerusalem , I wish it were not true of London ; wo to the bloody City , said Nahum of Nineveh ; let London beware . What filthiness is in her skirts , I mean her Suburbs , where all manner of sin is acted with a brazen forehead ? nay , I would to God the whole head were not sick , and the whole heart faint . In few words , as when I consider the tranquillity of this City , I wonder at her ingrateful impietie ; So when I consider her impiety , I wonder at her lengthned tranquillity . But Oh let us not despise the riches of Gods forvearance , let it rather lead us to repentance : and as we desire that London peace may be preserved , good promoted , and ruine prevented ; let us the Natives first begin to sweep our own doors , reform our own lives , and be among the number of those who mourn for the sins of others . I hasten to an end , onely I must not , I cannot forget either the house of the Lord my God , or my brethren and companions . 1. Among those many eminent Worthies , who by being born in , have been an honour to the City , the chief was that Noah Father of the new Christian World , after the deluge of a bloody persecution ( as a Reverend Father of the Church calls him , ) Constantine the Great , who among many other excellent virtues , was and will be famous to all ages for his zeal in erecting Churches for Gods publick worship ; and besides the large contributions of his purse ( the Story saith ) to the building of a Church , he carried twelve baskets of earth upon his own shoulders . Beloved , there is a fire of zeal within me , which must flame forth , and that is , to speak a word in behalf of this House of the Lord our God , in a part whereof we now are ; this Church of Saint Pauls once one of the most glorious piles of building in the world , taking all its dimensions together , now likely to become an heap of rubbish , the most ruful spectacle upon the face of the whole earth . Indeed were I silent , yet the tattered rags , dis-joynted stones of the building speak , nay cry aloud in words much like these , Is it nothing to you all that pass by ? When the body of slaughtered Asahel was left in the way , not a man went that way but turned aside to look on it : and shall not we behold with pity the ruines of this dying Church ? I doe not mention this as if I thought our shoulders were strong enough to bear the burden of repairing it ; but onely since it is the City-Church , hath been the Cities choicest ornament , I think it would well become us who are the City-Natives , to set on foot a Petition , that at least leave may be granted for a free contribution throughout the City , the whole Land , whereby it may be preserved from utter ruine ; lest when this Fabrick is fallen , that name be given to this City , which by the Woman was given to her child when Gods Ark was taken , Ichabod , the Cities glory among all Nations and Countreys is departed from her . 2. Having imparted my thoughts ( if not with success , yet I hope without offence ) to you concerning this house of God , I have yet another word to adde concerning my brethren and companions . I may truly say concerning this Congregation , that we are not onely in one , but many respects brethren , in a borrowed , but proper notion companions . There are fratres natura , brethren by nature , those that have the same immediate Parents , as Esau and Jacob ; and of this sort there are some I doubt not here present . There are fratres cognatione , brethren by lineage , those of the same stock , as Abraham and Lot : In this sense the number is far greater , many of us being kin one to another . There are fratres gente , brethren by country : in this sense all the Jews were brethren , and thus we are all brethren . Cognationem quandam inter cives natura constituit , nature hath constituted a kind of kindred among Citizens ; and Pluto will have all Citizens to be brethren one to another . Finally , there are fratres religione , brethren by religion , all those who profess the same faith ; in which sense Saint Paul meaneth it , when he bids to salute the brethren ; Saint Peter when he exhorts to love the brethren . And thus I trust we are brethren too , for however we may many of us disagree in some circumstantials ; yet I hope we all agree in the substantials of Christianity ; and therefore why should we not be fratres affectione , brethren in affection , as David and Jonathan were , by intire love one towards another ? And as we are Brethren , so we are Companions . The Hebrew word which is here rendred Companions , is derived from a word that signifieth to feed ; and so properly noteth them who are simul educati , brought up & feed together . Thus have many of us been educated together from our child-hood in one family , in one parish , in one school , companions at the table , at the book , and in the street ; and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , saith the Philosopher , it is a great engagement to love to have been bred up together . Since then we are Brethren and Companions , let us all as joyntly seek the good of the City , so mutually the good each of other , that it may be said of us what was said of the Primitive Christians , Ecce ut se invicem diligunt , see how they love one another . This is one special cause of this days meeting . It is well observed by Josephus , that Gods enjoyning the people three times a year to come up to Jerusalem , was , though principally for his own solemn worship , yet secondarily , that meeting and eating together , their friendship might be the faster . For this reason is this Annual Feast observed , that once a year at least , beholding each others faces , we may be the better known to , and beloved by each other : in which respect , as we will not blame the prudence of those our brethren who think fit to abstain , so I hope they will not condemn our amity who think fit to associate and feast together . And now ( my brethren and companions ) God forbid that charge should this day be drawn up against us , which is laid by the Prophet Amos against Israel , they eat the Lambs out of the flocks , and the Calves out of the midst of the stall , they chaunt to the sound of the viol , they drink wine in bowls , but they are not grieved for the afflictions of Joseph . How greatly defective we have hitherto been in our commiseration and contribution , I even blush to speak . One that wrote the History of the Grecians related what worthy acts had been done by the Lacedemonians and Athenians ; and it being enquired what his Countrey-men of Cumin had done , he had no other answer to return , but that they had done just nothing . I wish there were not too just cause of the like accusation : we the City-Natives have done nothing in matter of charity , nothing in comparison of what we might have done , yea of what others of other Countreys have done ; yea , I wish , whereas the expence of our feast is double to theirs , the extent of their benevolence were not double to ours . But I had rather exhort then chide , incourage future forwardness then blame former backwardness . If you shall inquire how the charity which is conferred shall be imployed , the wisdom of the Stewards hath suggested to me an answer . Saint Paul elegantly compareth alms to seed , and there is a very fit and large piece of ground said forth for this seed to be cast into . The hedg of this field , the confines of our bounty , is to them that have receiv'd their first being in the freedom of London , who since by reason of their poverty they cannot feast with us , ought by reason of their brotherhood and vicinity to be refreshed by us . The Acres of this field in which our seed must be scattered are four , each of which singly , much more all jointly crave a bountiful contribution . 1. The first Acre is the Distressed Clergy , and if there be an Especially set upon the whole houshold of Faith , it much more belongs to the chief Officers in that Houshold : you cannot be unmindful how ample a recompence is promised to a small dole , when conferred upon a Minister ; He that giveth a cup of cold water to a Disciple to drink in the name of a Disciple , shall in no wise lose his reward . 2. The next Acre is the Widows of such Clergy . Indeed the sad condition of those who were the wives of able , famous Ministers of this City , deserveth not onely pitiful compassion , but a serious consideration , and that by all the Inhabitants , how some competent provision may be made for them ; and in the mean time I hope the present benevolence will afford some succour to their widows who had their birth among us . 3. The third Acre is the binding of the poor children of Freemen Apprentices , whereby being placed in a lawful calling , they may be enabled to get a lively-hood . A work , to which , as I hope none will be unwilling , so I trust those will especially be forward , who , though now possessed of great estates , were perhaps at first of mean beginnings . 4. The last , but not the least Acre , is the maintaining of the Sons of indigent Free-meen , Students at the Universities . Indeed what pity is it ( to use the Prophets allusion ) the children should be come to the birth , and there should be no strength to bring forth : hopeful Youths should be trained up in our Grammar Schools fit for , and no means to carry them to , or maintain them at the University ? How sad is it that young Students should be forced to leave that nest before they are well fledg'd , after a short stay of some very few years running into the Countrey for want of maintenance at the University ? Nor yet is this all ; Who so with a sad and serious eye shall look into the several Churches throughout England and Wales , and observe how many of those Candlesticks are altogether empty ; and in how many of them there are very dim lights , how many flocks have no speherds at all , and how many have such to watch them , who though perhaps they may have honest hearts , I am sure have ignorant heads , altogether unable and unfit for the ministerial charge ; I say , who so truly layeth this to heart , will be enforced to acknowledge that Atheism and irreligion , if not Popery and Superstition , will prevail in succeeding ages , unless there be some plentiful supply from the Universities . So that as we tender the honour of God , propagation of the Gospel , and the souls of our posterity , we are obliged to take care what we may , that there may be a nursery of young Plants for Gods Vineyard . Lo here a large field , God send liberal hearts and hands , & then though there be not so many as heretofore , there will be enow to fill these acres . Alas my Brethren , had you hearts as wel as purses , were your will equal to your power , the sum of both the former years put together might be equalized , nay exceeded by the bounty of a few among you , I , and that without any prejudice to your estates ; prejudice did I say ? nay with a great deal of advantage perhaps to your estates , however to your souls . Which way most of the former charity went , those little ones , though silent , speak ; nor do any of you I hope in the least doubt the fidelity of these worthy Gentlemen with whom the present benevolence is to be entrusted : and now I am willing to believe that such a fire of love is kindled in your hearts as will burn at your fingers ends with a bright and clear flame . I trust there is none among you who can spare Five Shillings towards the Feast , but hath as much to give to the Collection ; yea I hope there are some of you who are resolved to give as many if not more Pounds to the one , then you have Shillings to the other . I shall adde one thing more in reference to that which verily is a fault among you , and I believe hath been a great Remora to your bounty , I mean to make Example the rule of your giving ; and therefore to stop your hand , and alter your resolution , because some persons of vast Estates and narrow minds , full purses and base spirits , throw in slenderly ; what account such men think to give to God at the last day I wonder , when having hundreds , nay thousands coming in , and perhaps none , or but a few children to leave it to , they scarce give Pounds upon such a special occasion as this is . But however such men may do , or rather not do , Remember I beseech you , it is your duty to consider the ability which God hath given you , to weigh the necessitous condition of the objects set before you , and accordingly to extend your bounty to the honour of God , the discharge of your consciences , the regaining of your credit , and the relief of the needy . I am sorry I have been thus long , and yet I shall not be sorry but glad , if it may prove successful . My valediction shall be a benediction . To you ( my dearly beloved Brethren in the Lord ) peace be in your families , peace in your parishes , and above all peace in your consciences , peace with your neighbours , peace with your relations , peace with one another , peace within your selves , and before all , peace with God through Jesus Christ our Lord . To thee Oh London that art highly favoured , may there be no complaining in thy streets , plague within thy dwellings , nor sword within thy bowels ; may the wrath of God be appeased , the rage of man prevented ; mayst thou be a City compact at unity within thy self , having peace within thy walls , and prosperity within thy palaces ; and let all the Sons of my Mother here present with hearts and lips , as always , so now that we are together in the House of the Lord , say Amen , Amen . The first Sermon preached upon this occasion entituled Zions Birth-Register , unfolded in a Sermon to the Native Citizens of London , in their solemn Assembly at Pauls , on Thursday the 8. of May 1656. by Th. Horton D. D. Sold by John Clark at Mercers Chappel in Cheapside . ERRATA . PAge 2. line 34. after quomodo adde quis . p. 5. l. 16. del. us . l. 18. for his r. its . p. 6. l. 16. after who r. care . l. 18. for the r. a. p. 10. l. 15. after take add a. p. 11. l. 1. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . l. 14. del. ly . p. 12. l. 34. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . in marg. l. 5. joyn Phil. 2. with Cic. l. 12. r. Eth. p. 18. l. 5. after must r. not . p. 19. l. 16. del. d. p. 22. l. 22. before were r. they . l. 37. for those r. these . p. 23. l. 8. r. tels . in marg. l. 2. adde t. l. 3. del. ae . p. 28. l. 13. before ring , r. that . FINIS . A CATALOGUE of all Mr. Hardy's SERMONS , Hitherto Printed . 1 JUstice Triumphing , or the Spoiler spoiled . A Sermon preached on Novemb. 5. in the Cathedral Church of S. Pauls , in 4o . 2 The arraignment of Licentious Liberty , and oppressing Tyranny . A Sermon preached at a Fast before the Lords in Parliament in the Abbey-Church at Westminster , in 4o . 3 Faiths victory over Nature . A Sermon preached at the Funerals of Mr. John Rushout Junior , in 4o . 4 The safest Convoy , or the strongest Helper . A valedictory Sermon before the Right Honourable Sir Thomas Bendish Baronet , his Majesties Ambassador to the Grand Seigniour at Constantinople , in 4o . 5 Love and Fear the inseparable Twins of a blest Matrimony . A Sermon occasioned by the Nuptials between Mr. William Christmas , and Mrs. Elizabeth Adams , in 4o . 6 Divinity in Mortality : or , The Gospels Excellency , and the Preachers frailty . A Sermon preached at the Funerals of Mr. Richard Goddard Minister of the Parish of S. Gregories by S. Paul's , in 4o . 7 Two Mites : or a Grateful acknowledgment of Gods singular & goodness . In two Sermons , occasioned by his late unexpected recovery of a desperate sickness , in 4o . 9 Death's Allarum : or , Securities . Warning-Piece . A Sermon preached in S. Dionis Back-Church , at the Funeral of Mrs. Mary Smith , Novemb . 4o . 10 The Epitaph of a Godly man , especially a man of God : or , the Happiness by Death of holiness in Life . A Sermon preached at the Funeral of Mr. Adam Pemberton ( late Minister of the Parish of S. Fosters , Foster-lane ) April 11. in 4o . 11 The first Epistle General of S. John unfolded and applied , The first part in 22 Sermons , in 4o . 12 A Divine Prospective , representing the just man's peaceful end . A Sermon preached at the Funeral of Sir John Gaire Knight , in 4o . 13 Safety in the midst of Danger . A Sermon preached in the Church of All-hallows Barkin , January 4. 1655. Upon the Anniversary Commemoration of that Dismal Fire which happened in the said Parish on January 4. 1649. 14 Wisdomes Character and Counterfeit delineated in Two Sermons ; & the one on the Epistle of S. James ch. 3. 17. The other on the 15 Gospel of S. Matth. ch. 2. 8. 16 The Pious Votary and Prudent Traveller characterized in a Farewell-Sermon , occasioned by the voyage of Nathanall Wych Esq President to the East-Indies . Notes, typically marginal, from the original text Notes for div A45558e-220 Psal. 133. 1. 2 Thess. 3. 12. Exod. 25. 20. Gen. 13. 8. Luk. 10. 19 , 20. Heb. 12. 22. Phil. 3. 20. Civitas nostra in coelis , Beza . Notes for div A45558e-1470 Partic. 1. Hilar. in loc. Aug. de Catho . rud . l. c. 30. Ps. 132. 13. Zech. 3. 2. 1 Pet. 2. 7. Isa. 52. 1. Dan. 2. 9. 1 Pet. 9. 16. Revel. 21. 2. Jerem. 3. 13. Gal. 4. 26. Revel. 7. 12. Ver. 3. Gal. 4. 26. Aug. de mor. eccl Cath. l. 1. c. 30. Psal. 121. 2. Heb. 12. 21. Rom. 20. 11. Arist. Polit. Vid. Macar. hom. 3. Cic. ossi . l. 3. Ambros. offic. l. 3. c. 3. Sen. ep. 59. Sidon . de Imper . occident . l. 10. Isa. 5. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arr. Epictet . l. 2. c. 22. Aug. de Civit. de● . l. 5. c. 12. Salv. de Gu● . l. 1. Jer. 29. 7. Cic. l. 1. ep. ad Attic. 15. Salv. ● . l. Ambros. l. d. Neh●m . 2. 10. Ester . 10. ● . Ambros. in Psal. 118. Serm. 19. Act. 13. 22 , 36. Part. 2. Gr. Niss . orat . 7 de beatitud . Aug. de Civit. dei . l. 19. c. 11. Iosh. 21. 44. Aug. l. d. Petr. Greg. l. 1. c. 3. Aristot. Pol. l. 7. c. 7. Rom. 12. 18. Gr. Naz : orat . 32. Plut. Apothegm . Id. de Orat. Pyth. Zech. 8. 16. Al. ab Al. l. 4. c. 8. Vaiah 45. 7. 52. 7. Plut. R●ip . ger . pracept . Chrysost. 〈◊〉 116. B●● . M. in Ps. 28. Ephes. 43. Psal. 29. 11. G● . Nyss. 〈◊〉 . 7. de B●at . Isaiah 26. 11. Greg. Naz. orat . 12. Id. orat . 14. Cic. Phil. 2. Galat. 5. 22. Psal. 131. 1. Chrysost. hom. in Colos. 3. Heb. 12. 14. 1 Tim. 4. 8. Arist. Esth. l. 1. c. 1. Aug. de . civit . dei l. 19. c. 12. Gr. Naz. l. d. Gen. 1. 11. Partic. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 55. 21. James 3. 6. Psal. 137. 8. Heb. 13. 20. Phil. 4. 7. Isa. 57. 19. Prov. 21. 1. Psal. 147. 14. 68. 6. according to the old translation 60. 2. Isa. 26. 11. Isa 57. 16. Ver. 6. Mark : 13. 12. Heb. 11. 2. Lam. 3. 41. Greg. mor. l. 18. c. 3. Part. 4. Psal. 103. 21 , 22. Greg. Aug. Sher. Lex . 1 Tim. 2. 2. Jer. 6. 14. Exod. 28. 34. Alex. ab Alex. Gen. dier . l. 2. c. 8. Cant. 4. 11. Bas. Mag. in Ep. 62. Part. 5. Bern. Heb. 12. 14. Part. 6. Chrysost. in loc. Scultet . Musc. Ibid. Psal. 131. 1. Pind. Lucret. Vid. Lactant. l. 6. c. 10. Major est fraternit●s Christi quàm sanguinis . Ambrose Ser. 9. de unit . Eccles. 4. 12. Nobilis haec esse & pietatis rix● duobus Quod pro sratre mori velit uterque prior . Matt. Epig. Rom. 12. 7. Hebr. 13. 1. Genes . 4 9. Eccles. 17. 14. Philip . 2. 4. Aug. Hilar. in loc. Moll . Musc. 2 Kings 17. 15. Psal. 80. 1. Weems . Christ . synag . Psal. 83. 12. Psal. 42. 3 , 4. 84. 2 , 3. Psal. 27. 4. 1 Chr. 13. 5 , 8. 15. 25 , 28. Ps. 69. 9. Vide Lorin in loc. Psal. 118. 28. Neh. 11. 1. Psal. 46. 4. Aug. in loc. Moller . in loc. Luk. 2. 11. Bern. Ep. 127. Valer. Serm. 12. Alex. ab Alex. genial . dior . l. 6. c. 4. Acts 17. 22. Ps. 48. 11. 12. Amm. Marcel . l. 27. Landinopolis by Jam. Howel , Esq Aquin. polit. l. 2. c. 1. Cic. de Somn. Scip. Macrob. Sat. l. 1. c. 8. ●ic . Offic. l. 1. Is. 62. 12. Matth. 26. 24. Vives decla . 9. Acts 2 , 37. Plut. Apotheg . Jer. 5. 1. 1 Cor. 7. 20. 1 Thes. 4. 11. Isa. 39. 65. Isa. 62. 1. Quid. in Com. Cambdea in Com. Hist. Hieron. in Dan. Macrob. Satur . l. 3. c. 9. Ps. 107. 34. Ambros. Serm. 88. de Bell. tumult . Isa. 1. 21. Nah. 3. 1. See Bishop Kings Sermon at Pauls Cross , on the behalf of Pauls Church . Hier. contr. Helvid . c. 7. florent . l. 3. Colos. 4. 15. 1 Pet. 3. 8. Arist. Eth. Amos 6. 6. ●al. 6. 10. Matth. 10. 42. Isa. 37. 3. 
A50772	----	The robbing and spoiling of Jacob and Israel considered and bewailed, in a sermon preached at Westminster before the Honourable House of Commons, at the late solemn fast, Nov. 29, 1643 / by William Mevve ... Mewe, William, ca. 1603-1669. This text is an enriched version of the TCP digital transcription A50772 of text R16684 in the English Short Title Catalog (Wing M1950). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 110 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A50772 Wing M1950 ESTC R16684 12165089 ocm 12165089 55282 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50772) Transcribed from: (Early English Books Online ; image set 55282) Images scanned from microfilm: (Early English books, 1641-1700 ; 111:10 or 241:E79, no 10) The robbing and spoiling of Jacob and Israel considered and bewailed, in a sermon preached at Westminster before the Honourable House of Commons, at the late solemn fast, Nov. 29, 1643 / by William Mevve ... Mewe, William, ca. 1603-1669. [7], 48 p. For Christopher Meredith ..., Printed at London : 1643. "Published by order of that House" Reproduction of original in Thomason Collection, British Library. Marginal notes. eng Fast-day sermons. Sermons, English. A50772 R16684 (Wing M1950). civilwar no The robbing and spoiling of Jacob and Israel: considered and bewailed, in a sermon preached at Westminster before the Honourable House of Co Mewe, William 1643 21579 118 65 0 0 0 0 85 D The rate of 85 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-05 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2003-11 Emma (Leeson) Huber Sampled and proofread 2003-11 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion Die Mercurii 29. Novemb. 1643. IT is this day Ordered by the Commons assembled in Parliament , that Mr. Stephens doe return thanks to Mr. Mewe for the great pains he took in the Sermon he preached this day at St. Margarets in Westminster at the intreaty of the House of Commons , being the day of publique Humiliation . And it is Ordered his said Sermon be printed . H. Elsing . Cler. Parl. D. Com. I Authorize Christopher Meredith or his Assignes to print my Sermon . WILLIAM MEVVE . THE ROBBING AND SPOILING OF JACOB and ISRAEL : Considered and bewailed , in A SERMON Preached at Westminster before the Honourable House of Commons , at the late solemn Fast , Nov. 29. 1643. BY WILLIAM MEVVE B. D. Rector of Eastington in the County of Gloucester and one of the Members of this present Assembly of DIVINES . Published by Order of that House . ECCLES. 4. 1. I considered all the oppressions that are done under the Sun , and behold the tears of such as were oppressed , and they had no Comforter , and on the side of the oppressors there was power , but they had no Comforter . 2. Therefore I praised the dead which are already dead , more then the living which are yet alive . Printed at London for CHRISTOPHER MEREDITH dwelling at the Crane in Pauls Church-yard . 1643. TO THE HONOURABLE HOUSE OF COMMONS , now assembled in Parliament . YOur reverend attention during the length of this service , together with a deportment suitable to the duty of the day , and matter in hand , gave me to conceive that your hearts were kindly warmed by a better spirit then yours or mine ; and because you command a farther impression of this work , I ●●amfther instructed to conceive ; 1. that besides the hearing ear , there is ( you know ) to be imployed A seeing eye , both which are the gift of the Lord ; 2. that having bought the truth as tryed gold , the filings are not to be be lost ; 3. that upon your tryall ( what ever some say ) you are willing the wise should judge whether you are taken with sounding brasse , or any thing rather then Crown gold . These reasons ( besides your command ) are pressing arguments with me to make this Sermon publique to the whole ( as well as to the representative ) body of our Commonalty , and now I leave it to Gods blessing and your patronage , which I may the rather expect , because I have prayed for the former , and the latter is implyed in your command , to which I owe ( and will yeeld ) this kind of obedience though I were sure to be made a Sacrifice . Vpon your summons ( Noble Senators ) I appeared , knowing that God and his Vicegerents can make use of mean Instruments for high imployments , whereof had I not been convinced , I should have fled ( with Jonah to my Country goord , with the hazzard of a storm ; or ( with Amos ) disavowed my function , rather then speak ( so freely as I did ) in the heard-mans language , and tell this ( my ) mother City , that for three great oversights , and for four , ( to say no worse nor more ) God hath a few things against her , which I complained of in this sad message . As first , though she professes to hate the works of the Malignants , yet there are those ( if not in her bosom , yet ) on her skirts , that say they are true to Church and State , but are indeed of another Synagogue , and by their blasphemy proclaime it loud enough , that either they went out from us , or were never of us ; and when the wine hath lightned their braines , they make light of our Parents nakednesse , discover it without shame or sorrow in the streets at noon-day ; where the sad spoiles and robberies of our Nation , are made matter either of sporting Pamphlets , or merry discourse ; to meet with these , I made it my first work to tell you in sadnesse , that the plundering and spoyling of a people was a sad and shamefull penalty . Secondly , ( though she own not the doctrine of Baal ) yet she harbours such Doctors as Baalam , that peep , and mutter , and would amuse the Land with tales from the stars , and old-wives-fables , as if the Planets had met in a Counsell of war , and ( by an Arbitrary power of their own ) condemned our present State to a fatall desolation ; to meet with these , I was to give you Information from the Iudge of all the world ( speaking to the case , and concluding ) that what was done he did it , and did us but right in it . Thirdly , though she have many golden heads , that appear active in subtle contrivances , she hath more leaden hearts , and ( setting aside the great Councel ) hath too few of those that consider her case aright , and lay it to heart : to meet with these , the last part of my message was to put home Christs counsell to that Church of Sardis that had a foot in the grave , yet a step there was betwixt death and us , if we timely took her cordiall ( viz. ) to remember what we have heard and received . This ( if any thing ) would quicken us to give the Lord a meeting , and thereby prevent the wrath to come . These things ( worthy Patriots ) you have heard , and that you might the better reform them , and know how to behave your selves in Gods method , beginning with his own house , you have chosen an Assembly of such Counsellors as you and all may confide in : ( To whom I should have thought it honour enough for me to have been a door-keeper ) their peaceable conflicts and pious debates want nothing but his Majesties ears to make them hear well throughout the Land , being indeed a precious reserve , ( such as the Lord promises to leave for hot service in the most conflicting times , Zeph. 3. 12. who doubtlesse will come up in the Rear , and doe worthily in Ephrata . Former times have made a great noise about the Church or place of Gods worship , but these later ( with Gods blessing upon your indeavours ) may produce the power and purity of it . I shall pray that our Dread Soveraign may live to see and say of Gods house ( as that Emperour did of Roome , Invenit lateritiam & reliquit marmoream ) he found it thacht and over-topt with Lauds , Wrens , Cousens , &c. but will leave it adorned and paved with Whitakers , Prestons , and Sibses , cum multis aliis — The work is great indeed , but there is a great God that hath a great hand in it , and ( as you have been told by a good providence more then once ) wil send Auxiliaries from heaven , proportionable , at least , to the strongest oppositions . To this purpose the God of the heaven return an answer to your prayers , for the peaceable returne of our Soveraign , which is or should be the dayly suit of those that wish well to our publique wel-fare , and resolve to live or die in the pursuit of this blessing ; Amongst whom you have to command , the ende avours , and prayers of Chancery-Lane this 19. of Decemb. 1643. Your humble servant in Christs worke , WILLIAM MEVVE . A SERMON PREACHED AT THE late Fast before the Honourable House of Commons . ISAIAH 42. 24 , 25. Who gave Iacob for a spoil , and Israel to the robbers ? Did not the Lord , he , against whom we have sinned ? For they would not walk in his ways , neither were they obedient unto his Law . Therefore he hath powred upon him the fury of his anger , and the strength of battell : and it hath set him on fire round about , and he knew not ; and it burned him , yet he laid it not to heart . WHich words ( as you may perceive Honourable and beloved ) are a text so sadly open'd to our hand , a Prophesy so clearly fulfilled in our eyes , that he which runs may reade it , as an Hand-writing upon our wals , foretelling the ruine and period even of our Israel also , unlesse it please the Lord graciously to step in betwixt us and the wrath to come . I shall not need therefore by way of clearing a passage to the words , to say much , more then what our Saviour did in opening a Prophesy in this book , which ( after reading the words ) he closed up again and told them , This day is this Scripture fulfilled in your ears , and they all bare him witnesse . Nor shall I need by way of preface , to say more then the Prophet here doth immediately before the Text , to quicken up your attention , Who amongst you will give ear to this , who will hearken and hear for the time to come ? where he lifts up his voice like a Trumpet to make way , & then follows the Lords Declaration in the words which I have read . Who gave Iacob for a spoil , &c. Briefly ( to come in upon them with the best speed I may ) this whole Sermon of the Prophet ( beginning at the first v. of this chapter , and ending at the 13. verse of the next ) is a Prophecy so strangely enterwoven with threats and promises , that it appears as so much Checker-work of Judgements and mercies ; hear a little of the one , then as much of the other , with line upon line , judgement upon mercy , very suitable to his hearers , which we may conceive to have been a mixed number , for it is well known , that the sinners in Sion , and mourners in Sion in those days were so blended and mixt together that there needed a Divine hand to mark the one from the other . In the former part of this chapter we have the Lord Jesus exhibited to us as one most eminently set off with all the gracious endowments that might win upon the hearts of the worst of men ; to this purpose the Prophet tels us ● Negatively , what by his office he was not ; and then Positively , what he was ; 1rst no quarreller or striker , so far from that unpleasing work , that he was not to cry , nor , lift up , nor cause his voice to be heard in the streets , v. 2. so far from raising uproars or tumults , that he appears not in the strong wind , or Earthquake , or fire , but in a still voice , which should neither break the bruised Reed , or quench the smoaking Flax , v. 3. That sword which he brought into the world with him , was not to bee drawn , if peace spoken to the heathen might prevail : his meaning is , he would not by force of arms drag or drive his conquered number into obedience , this was not his office ; but 2ly the course of his office , positively , was to find eyes and feet for his followers , or at least to knock off the bolts and chaines that they might be at liberty to follow him freely and faithfully , v. 7. Now if ( notwithstanding all this ) there should be a perverse party amongst them of the sons of Beliall , that would refuse his gentle yoak , and break his bands asunder , close up their eies against the light and fight it out in the dark , the Lord will see the quarrell of his son , ( or as he cals him , ver. 1. his servant ) revenged to the full upon that people , ver. 13 , 14. If the Prince of peace were silent , the Lord of Hosts would speak in his cause , yea and fight too , very severely ; not onely cry and roare , but destroy and devour at once ; yea , the longer he held his peace , the lowder he would be when he comes to complain ; the farther he drew back his hand , the deeper would be the wound when he comes to strike . Which ( by the way ) may serve as a warning caution to that Nation or people ( suppose it be ours ) that have had more of Christs company then they care for , more of his proffered Grace then they are willing to accept or acknowledge ; when God comes to reckon for this , though that Nation were as neer and dear to him as Iacob , or Israel , of whom he speaks with honourable mention , Hos. 12 , 45. one that was excellent at the duty wherein we are now imployed , could weep and make supplication , and by his strength had power with God ; Yet if the prevailing party amongst them were strong enough , to trample down those Honourable Laws , which he had magnified on purpose for the advantage of his people ; when he is thus provoked by a lawlesse number , he professes openly he will have an holy ( though an heavy ) hand in the ruine and spoyl of that people ; and when he hath done , leaves it with the world to judge , whether there were not all the reason in the world for what he did , when he gave Iacob to the spoyl , and Israel to the robbers , &c. and thus we are come through the context to the words . Which being very clear and plain , I conceive it would be time impertinently spent to give accompt what Interpreters say of the words , or dash their judgements one against the other ; this ( I take it ) were but to strike fire and light up a candle at noon-day , to seek for that which is neither hid nor lost , this is no time or place to be luxuriant in Criticismes ; and as for parts , if I had not learned that [ Aeque confusa est divisio nimia ac nulla ] I would spare divisions , were it not to prevent confusion ? briefly therefore to help our memories you may cast up the full sum of the words into these three generall parts . 1. A penalty inflicted ; Iacob , & Israel , given to the plunder , & spoyl ; the robbers and spoylers have it in Commission under Gods hand to plunder him ; this is the penalty , and ( as we shall see ) a very sad and shamefull one . 2. The cause alleaged , together with the vindictive party that appears in it , let me put them both together for better expedition and satisfaction , in case it be demanded , Is this legall ? shall not the Iudge of all the world doe right ? will the King of Kings leave such a precedent upon record to his vicegerents to plunder their own subjects ? to which he answers , there was a cause , and there was this cause , upon which he avouches the fact under his hand , ( in words at length , and not in figures ) Did not the Lord ? which with the Hebrew Emphasis doubles the Answer ( ●q . d. ) I did it , and will justifie it . 3. The acknowledgement required with the most serious consideration that may be , as appears partly by the quickning preface , wherein the Prophet summons all those that have ears to hear , or hearts to consider , that they would have a care of this duty : Partly by way of exprobration , charging home the neglect as a great delinquency , Yet he knew it not , Yet he laid it not to heart . The parts thus set , and the words clear enough , those that are wise and judicious may reade Gods meaning in them ( as good Textmen can the originall ) without points , but this being not every ones gift , I shall ta●e leave to condescend to the capacities of the meanest , and point out the full scope of the Prophet in these 3. conclusions . 1. The robbing and spoyling of a Nation is a very sad and shamefull penalty . 2. The Lord seldome or never inflicts this but upon great and weighty considerations . 3. He takes it very ill if these be not rightly weighed and well considered . This first Truth will appear by that time we have observed it , to be Gods usuall course ( when he means his rods shall smart to the quick ) to brine them in shame ; and if shame will serve turn and spare blood , he stays there and proceeds no farther . As indulgent parents deal with ingenuous children that blush to hear of the Rod , it is thought enough to shew it or shake it , or at most to stick it at their girdles ; Look how the Father pitieth his children , so the Lord pitieth them that feare him , Psal. 103. 13. Yet rather then fail of Reformation , he makes them ( when occasion serves ) blush , & bleed at once . Thus he dealt with those that dealt falsly with him in the Covenant , he threatens to make them greatly ashamed , verse 17. meaning he would strip them naked when hee strikes them , their penaltie was to be aggravated with infamie ; to this purpose we finde them pointed at , as the ignominious captives of wanton conquerers , that gloried as much in their vassallage as in their ransome , verse 22. This is a people snared in holes , &c. their friends were either ashamed or afraid to come at them ; They are for a prey , ( saith the Prophet ) and none delivereth , for a spoil , and none saith , Restore ; an hard case , when friends shall not own each other , when a common calamity sets them at such a shamefull distance . Now when the Lord deals thus with a people , he would have you know by that token , that he is angry indeed ; and expects that in their humiliations , besides their sighes and tears , they should expresse a shame that accompanies their punishment as well as their sin , which they were wont in such case to acknowledge , Ier. 3. 24 , 25. Shame hath devoured the labours of our fathers , we lie down in our shame , and our confusion covers us ; or in case they did not speak out , their Ministers were to do it for them : As Ezra very feelingly , Cap. 9. 6. — I blush and am ashamed to lift up mine eyes to thee , O my God , — Why ? it follows ; beside the sinne acknowledged , there was a shame treading upon the heels of it , verse 7. We are delivered up to the sword , to captivity , and to a spoil , and to confusion of face , as it is this day : As their sinne was shamefull , and deserved a shamefull punishment ; so it was a burning shame ( he thought ) that Gods Inheritance should be rob'd , & spoyl'd , cow'd , & conquer'd , by his and their enemies ; and it must needs be so if we examine the grounds , and to that purpose consider first the parties , secondly the penalty . 1. For the parties ; whether patients , or agents , spoil'd , or spoyling , God clothes them both with shame ; and if Gods anger be the rule and measure of the shame , ( as will appear ) it will be hard to say for the present , which of the two are worst to passe ; for whilst Gods anger is smoaking , and both under the fury thereof , it is not easily discerned whether he be more angry with the rods of his fury , which are his enemies , or the people of his wrath , which may be his own ; Indeed when he hath done striking , it is well known , but not before , as we finde in the 10. Chap. of this Prophesie , comparing the 5. verse with the 12. At the first , Gods anger seems strongest towards his people , but when he hath done with them , then he faces about , and gives fire upon his enemies , verse 16. So that look how far Gods anger smoaks upon a Nation in generall , or any person in particular , so far they may hang the head for shame , as the Lord himselfe intimates in the case of Miriam , Numb. 12. 14. If her father had but spit in her face , should she not be ashamed seven dayes ? let her be shut out from the camp seven dayes . Surely thus hath the Lord dealt with the daughter of his people amongst us ; he hath not only spit in our face , but cast the excrements of our Nation , the robbers , & spoilers , over the surface , of our Land ; In which case we may take up the Prophets complaint , Ier. 14. 1 , 2 , 3. Our land mourns , the gates thereof languish , and are black to the ground , their Nobles were ashamed and confounded , and covered their heads ; The truth is , both noble , ignoble , agents , patients , amongst us may well be ashamed , the one for being so weak as not to maintain their own right , the other for being so powerfull to do the other wrong , Psal. 52. 1. That tyrant did but glory in his shame , that boasted how mighty he was to do a mischief . The oppressed may be ashamed to deserve it so justly , the oppressour for doing it so injustly ; Divine justice frowns on both : now the frowns of a King are the shame of the subject , whether he be a favourite , or malefactour , especially when he is known to have been both ; In the mean time God is righteous , and will not foul his hands with the sin of either , but glorifies himself in the just-deserved shame of both : The wantō spoiler drives , & drags his captive in triumph with bloudy face , and bare feet , nothing to cover his shame , but his eye-lids closed up , and his head hung down , to think that no lesse penalty would answer his deserts , as that good Emperour Mauritius , over-powered and villanously abused by his servant and successour Phocas , sighs out his shame in the words of the Psalmist , Iustus es Domine , &c. Righteous art thou O Lord , &c. But that excused not the ingratefull Tyrant , Indignus ille qui faceret , he might be ashamed to deal so barbarously with one that deserved it not of him ; as the one was ashamed to know he had deserved no lesse , so might the other to do so much . In the mean time Gods anger soots them both , and their faces gather blacknesse , so that the parties , whether agents , or patients , whilest they are in the smother of his displeasure , have a sad and shamefull time of it . 2. Consider the penalty , and then the truth will further appear ; To be made a prey , and spoile , is the doome of the beast ; therefore when the Apostle would shame certain gracelesse men to the ful , he calls or compares thēto brute beasts made to be destroyed , 2. Pet 2. 12. And of all men , none more sensible of this then holy men ; Sapiens miser est plus miser , &c. such as have been in honour with God , and such honour have all his Saints . Mark therefore how sadly they complain in this case , Psal. 79. 1 , 2 , 3. It was much that their dead bodies should be beasts meat , and their bloud run down the chanells ; but that which they felt most in this misery was the shame of this penalty , verse 4. We are become a reproach to our neighbours , a shame and scorn to those about us ; and had it been in their choise , would rather have fallen under thunder-stroaks , or plague-stroaks , any judgement from heaven would have been more welcome then to lie at the mercy of men , vilder then the earth , whose tongues , hands , and hearts were set on fire from hell . No plague like that of a plundering enemy , that delights in warre ; so David thought that knew them of old , and in his choise prefers the plague before them , 2. Sam. 24. 14. He could never think of them without an imprecation , Psal. 78. 30. Rebuke , O Lord , the multitude of spearmen , together with the bulls and calves of the people , — Scatter thou them that delight in warre ; When God gathered these rods and bundled them together , he suspected the fury of his anger , and strength of battell ; and if God will honour him with the choise of penalties , he will not consult so much shame to himself and family , as to fall into their hands . It grieves not an ingenuous child so much to be scourged immediatly by the Parent , as to be turned off at the second hand to a base and mercilesse groom ; the plague-stroak comes from Gods hand , and here we commonly cry , Lord have mercy on us . But who can find in his heart , upon his knees , to ask his life & liberty at the hands of a mercilesse plunderer ? or if he do , who can be sure to speed , that knows he shall lose his suit & breath together ? since God and their consciences give them no quarter how can we expect that from them , which they have not received ? But of all spoiling penalties none like that of a Civill warre : if a malefactor must die , better by any hand then his own ; and if a Nation must needs bleed to death , better any do it , then they of their own bloud and bowels , for there is much of Gods anger , and consequently much more shame in such a misery . God was too angry with the Israelites to let them die by the strength of battell , and therefore expresses his fury more , in consecrating their brethrens swords to do execution upon them as so many condemned malefactors , Exod. 32. 29. To have a mother sentenced to death by the wanton cruelty of her own children , is such a shame and misery , as goes beyond the penalty in the Text ; and yet this being our case , it will be worth our labour to pause upon it a while , and make the truth our own by way of application . This being so , that the robbing & spoiling of a Nation is actively a sin , and passively a shame , this will concern us all , before we passe forward , to consider what we have to do or suffer in this case : To this purpose it wil be worth the while to take notice of this penalty , and consider these robbers , & spoilers , as they fal under a twofold cognizance ; for they may be viewed as a double-faced piece ; look one way , and you see a beautifull face , on the other side a deformed monster : So if we consider them efficienter , you may see more of God then man in them , but if you view them instrumentaliter , you shall see more of the devill then either ; and both these wayes we shall do well to view them for our better information . Consider them in Gods hand , gathered and bundled up for his own ends , which are ever high and holy , viz. his owne glory , and his Churches good : here we may call them ( as David doth ) the men of Gods hand , Psal. 17. 14. for though their will be their own , and that be bad enough , yet their power is Gods , and therefore good ; so that if he commands us to kisse these rods , no childe of wisdome will refuse it ; if he command us to spare and forgive these , it may , it must be done ; David was wise that did it ; even whilest he smarted under the shame , hee looks upon the Act as Gods doing , 2 Sam. 16. 10. Who then shall say , Wherefore hast thou done so ? Here we have nothing to say , much lesse to doe , but something to suffer , as we shall see in the next point , when we come to view these rods in Gods hand . In the mean time we shall consider them as unlucky Instruments faln out of his hand , and such as have gone beyond their Commission ; as an axe or edge-tool falling from a shelfe , hath weight and sharpnesse enough in it to doe a mischiefe without a guiding arm ; so it is certain , that though these rods can do nothing beyond permission , yet beyond their commission they may ; and so much the Lord himselfe observes of them , Esay 10. 5. You shall finde that God had given a large Commission to the Assyrian , the rod of his fury , to plunder and spoil this people very severely , but yet with a purpose to leave in the midst of them a poor and afflicted people that should trust in the name of the Lord ; God hath some mercifull purposes to reserve a number , and to let the proud Conquerour know that his Commission was limited under pain of his displeasure . Howbeit ( as God observes of him , ver. 7. ) he thinks not so — but it is in his heart to destroy , and on he goes with this resolution to the 15. ver. where the Lord takes him up with indignation , Shall the Axe boast it selfe , or the rod shake it selfe against him that lifts it up ? In doing thus God leaves them to be dealt withall as those that have gone beyond Commission , Esay 47. 6. If they be such as shew no mercy , we may be sure by that token they are beyond commission , and we have leave in this case , to say and doe something too , and are to blame if we doe not ; we are not in this case to conceal our rapes & wrongs as Dina , but to complain as Thamar , and ( though it be with blushing ) to let our Father know what folly ( or fury rather ) hath been committed in Israel ; yea , to send out hue and cry after them as the Levite did the quarters of his Concubine thorough all the Tribes , and make out for right against them , or at least for a just hearing of our complaints . This then being an hearing day , I shall make it my next work to move you all that have ears to hear , and hearts to consider , and tongues to complain , to joyn with me in this duty of the day , to joyn our humble complaints , and order them so , that God may know we are sensible of our sufferings , and sins that caused them ; and in speciall manner it concerns you ( Honourable Senators ) that have a double interest in this duty , as you are Gods * deputies that must hear our c●mplaints with an indeavour to help us ; and as you must die like men , and may come to suffer with us , suffer your remembrancer to doe his office , and mind you of our spoils , & robberies ; and tell you that we have been rob'd of our God , & King , Justice , & Mercies ; of all that made our Nation glorious , have we been rob'd , & spoiled , and it is a standing Miracle that in these dreadful losses we have a nail in the holy place ▪ a little reviving in our miseries : A priviledge which God vouchafes his own in evill times , to speak often to each other , which we shall doe well to improve , that God may hearken and hear , and a book of remembrance may b● written of what the enemy hath done and we have suffered , for God records both when he affords dayes for the gathering his Iewels together , that they may speak often to each other , and all joyn to put up their complaints ( as we shall doe ) and tell him — We have been robbed of our God , or the enemy at least hath done reason to make us beleeve so ; there be those up in armes at this day , that have cast it as a common reproach upon the towns and houses they have robbed and spoiled , Where is now your God ? as if they meant to rid us of him with a word and a blow , Down with them — even to the ground , and then the word was , Where is now your God ? An old blasphemy newly revived , and yet had we as much cause to beleeve it as the Prophet that first spake it . For our enemies proved it with as strong arguments as his did , Our Tabernacles they defiled ; we could not call them Sanctuaries , for there was no safety , or protection in them , either for Minister or people that take them for their lives , the Shepheards being smitten , the sheep have been scattered , the lampes being drowned in their own oyl , the lights hid under their own bushels , Ministers and others in their owne Churches where they preacht & heard Christ freely , these prophane insolencies gave the people to suspect they should be robbed of their God as well as of their goods . Briefly ( to omit those shamefull reproaches , wherewith they cloathed them from head to foot that did but set their faces heavenward ) Pious people were fain privately to steal that communion with their God , whereof they were publiquely robbed & spoiled , these times of hostility ; and men of bloud having been such backfriends to all pious and publique duties . Next to him we have been robbed of our Commander in chief , one that was valued ( in Davids time ) at many regiments of the vulgar , Ten thousands of others , one whom the Scripture cals the breath of our nostrils , and shall not the body struggle for life when this is stopt ? we might as well call him the light of our eies , and shall we then suffer that Ignominy ( which Naash would have put upon the men of Iab●sh Gilead ) to have our right eye thrust out ? which if we doe , it is to be feared , the other will goe out for anguish , and then farewell government , and in stead thereof , enter confusion . To be sure , he is called the light of Israel , alluding to the Sun in the firmament at least , ( to goe no higher ) let us take him so , and surely our losse hath been great , our case sad , like those shipwrackt persons we reade of in Pauls dangerous● voyage , where the Sun was not seen in divers dayes together , and withall no small tempest lying upon us . If this Sun of ours had been only eclipsed for a while , keeping his Chamber without his Bride , we could have held our peace , though we might have said as Esther , the Enemy could not countervaile the Kings dammage : Or if he had but stood still , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , indifferent between East and West , whilest the enemies of Church and State were in chace , and the great quarrell disputing betwixt truth and appearance , our losse doubtlesse had been lesse : Or if he could have been brought back by those degrees from whence he was declined from us , our sick State might hope for long life , and suddain recovery by that good token . However I beseech you , let him not set in a cloud , ( if our prayers and tears can help it ) let him not be turned into blood or darknesse , for that boads a terrible day indeed . Lose him , lose all ; In this case who can justly upbraid our passions ? If any churlish trooper of Dan shall demand what ailes us , as they did of Michah when they had robbed him , may not we answer our plunderers , as he did his , Iudges 18. 24. Have yee robbed us of our God , and King , and doe yee ask what ailes us ? mock our humiliations ? have yee robbed us of our bread , and then scoffe at our fasting ? well , losers will have leave to speak , and if earth hear us not , heaven will . We have been rob'd of our justice , the best flower in our Crown , so the wise man valued it in his accompt ; that it was both Columna & corona R●ipub : the pillar that supports , the Crown that adorns the Church and State : upon these termes we finde he commends it to us , Prov. 16. 12. The throne is established by justice ; yea and advances it too , Prov. 14. 34. Iustice exalts a nation , but ( mark the antithesis , for it comes up close to the point in hand ) sin is a shame ; What sin doth he mean ? doubtlesse oppression , the sin most opposite to justice : this sin is a shame to any people , so that when the souldier shall cut the girdle of authority , ( as God threatens , solvit cingula regum ) the loines and strength of that State must needs be loose and infeebled : There 's no argument more certain to evidence a sad and decrepit State , then to have the water-course of justice stopt , or the waters so troubled and embitter'd , that the thirst and the taste are of the same danger . This hath been our sad case for many a day , and moneth , and quarter-sessions together , where in most places we have had none ( or some as good as none ) in the place of Judicature , either for sentence , or assistance , in so much that the insolencies of the oppressor , and injuries of the oppressed , have been unsufferable , and the cries have been so many and loud , that if there were an unjust Iudge in heaven , yet the sad importunities of his plaintiffs cannot but awaken him at length ; in the mean time we have been rob'd and spoil'd of that which should right us in our spoils and robberies . We have been robbed of our mercies too ; Those amongst the rest , which were left us as so many golden Legacies ●y that Mother in our Israel , of ever blessed memory , upon whose Tombe you may finde them engraven , in these golden particulars ; Religion reformed , peace well grounded , honour at sea restored , rebellion extinguisht , England long and well governed , Scotland freed from the French , Ireland pacified , the Netherlands supported , and Spain awed : So that our Nationall mercies then concur'd with our justice to exalt our Nation , Prince and people then having but one heart and minde , contested in nothing more then to out-vie each other in their mutuall offices of love on the one side , and obedience on the other ; a friendly part indeed . That was the time when the shepherd could drive , and fold his sheep , the Clothiers carry their woven fleeces for the common good and their private gain , without fear of Troopers ; then might Ministers preach the word with boldnesse , and study the truth without interruption , that have of late been fain to hide themselves and their books , and glad to escape so ; then might the Husbandman plant and plow , sowe and reap , and grow honestly rich without danger , whereas now it is guilt enough to have any goods found in their houses ; glad they have been to fling the plough into the hedge , and think it well to part with their horse and harnesse upon condition they may be favoured so far as not to drive and draw away their own goods . O sirs ! To be rob'd and spoil'd of such mercies , ( as it is our shamefull misery , so ) a just requitall of their abuse , which God hath threatned to a people in our case , 2 Chron. 15. vers. 6. 7. In those times there was no peace to him that went out , or to him that came in , but great vexations were upon all the inhabitants of the Countries , and Nation was destroyed of Nation , and City of City , for God did vex them with all adversitie . Who can say , Blessed are the people that are in such a case ? Or if any should be so far a Laodicean , as in this nakedn●sse and misery to think so , who ( that hath his senses ) could beleeve his report ? That which seals up our misery , we have no redresse for the present on this side heaven , when Authority hath been solicited with tears , and prayers , Answers have been returned that have begotten more tears . Froward children will cry when they draw more bloud then milk , yet hard to say , which suffers or sorrows most , the nurse or suckling . This sad Assembly hath heard with both ears the common voice of our complaint , That the summer is ended , the harvest past , and we are not saved : to which answers have been returned that savour of sorrow rather then anger ; Not like that of the King of Israel in Naamans case , rending his cloathes , and suspecting a quarrell , but when he put forth a better passion and more suteable to the plaintiffs case , that mov'd him for justice in the siege of Samaria , ( at what time they made eating of children by first and second courses ) this wrought upon him rather sadnesse then wrath , and accordingly he answers , If the Lord help thee not , how can I help thee out of the barne-floor , or the wine-presse ? But the while what shall we say next ? It is pity to draw too violently at a sore breast , our next work must be to lie as quiet as we may , untill the Lord open the eyes of our State to see a fountain , ( which we are to hope is a● hand ) though we see it not ; In the meane time wee should do wel to pity those tender breasts that have been drawn out to the full for our sakes , and to give in our discharge , as far as in us lies , ( what concerns the great account is above us ) but for our parts we may , and must give up a free and humble discharge , as Saint Paul to the Church at Corinth , 2 Cor. 7. 11. The self same thing that you sorrowed after a godly sort , what carefulnesse it wrought in you , y●a what clearing of your selves ; &c. In all these things you have approved your selves clear in this matter . Briefly to close up this point , That which concerns all , both Prince and people , Magistrate and Minister , is to consider what we have to do , and suffer in our severall capacities . That we have been rob'd and spoil'd , is granted on all sides , and the calamity being common , the mischief of plundering is made matter of merry discourse . But I beseech yee , let us be better advised by the Prophet , Isai. Cap. 8. 11 , 13. not to say as some say , or to do as others do , but to sanctifie the Lord in our hearts , and make him our feare ; which if we did , we shall then be ashamed of this Nationall sinne , and penalty of ours . When a captive or malefactour , come to caper in his chains , and play with them , he gives his Keepers occasion to double the weight of them . I beseech ye , let these we have , keep us low , and lower yet at the throne of grace ; and as we have sent some hue and crie after these robbers , and spoilers , so let us send up as many sighes and tears , to think that no lesse penalty would serve our turns , then to be made the scorne of our enemies , and the pity of all good men . And surely the Wiseman wanted not for wisdome , and pity , when he speaks of a case directly like ours , and prefers death before it , Eccles. 4. 1 , 2 , 3. So I returned and considered the oppressions , and beheld the tears of the oppressed , that had no comforter , &c. And hard case , when the distressed soul shall crie for more weight , that he may be rid of his life and burden at once . This shall suffice for the penalty , which we see is very sad , and shamefull . From the penalty inflicted , we proceed to the cause alledged , and the point thence arising is this : The Lord seldome or never inflicts these but upon great and weighty considerations . To conceive aright of these , we must know ▪ there are some ordinary penalties , whereof ( as man makes not , so ) God gives not any speciall accompt ; these we may call , Mala quotidianae incursionis , penalties of course , but not causelesse ; Our just God inflicts them , and the just man may fall into them seven times a day , ( like gold into the fornace seven times tried ) and arise with advantage . These come and go de facto , without any other remarkable note upon them , beside the generall rule , and end of all , ( viz. ) Gods glory . Of this kinde our Saviour speaks , Joh. 9. 3. when his Disciples took it for granted , that the blinde man , or his parents , were extraordinary delinquents , to which Christ answers , nay , as elsewhere in the case of the Galileans , Luke 13. 1. Giving them and us to know that it is not safe to make any sowre or severe comment upon the dark passages of his providence , unlesse he please with his own finger to point at them ; his interpretation being only safe and sound : and where he denies , and doth not distinguish , we are to rest in the wise mans rule , Eccles. 9. 1 , 2. 7. 14 , 2. There are extraordinary penalties , wherein God appears , and takes occasion to open and expound some kinde of sins with suitable judgement , and then expects we should read our sin in our punishment ; this I take to be his meaning , when he commands to hear the rod and who hath appointed it ; and that neither of these should be question'd here , he gives a clear and a full accompt of both ; I. if being blind ( as he complains they were , v. 18. 19. ) he doth not baffle them in their blindness , give the blow and start aside , but if they ask who smote them ? he tels them plainly , it was the Lords doing , exprest with the Hebrew emphasis , which by way of demand doubles the answere ( q. d. ) I did it and wil justifie it . 2. If they would know why ? he stands not upon his royall p●●rogative , ( which is soveraign reason ) but gives them satisfying reason suitable to their own principles , wherein he refers himself to their consciences , if there were not all kind of reason for what he did , and they suffered , there was a cause and there was this cause ; I●● their sin in grosse ( crowded into the b●llance by the lump ) was the common cause ; and then 2ly certain provoking sins in particular ( most intrinsecally crosse to the covenant ) were the speciall cause , so that both put together and so solemnly charg'd upon this people , clear the truth propounded , That when God inflicts such extraordinary penalties ( as they then , and we now grone under ) he is very willing we should ( not guesse at adventure , but ) know for certain that he is necessitated to doe this ; and so he tels them , Ier. 5. 7. How shall I pardon thee for this ? ( q. d. ) Set me in a way how it may be done with the safety of mine honour , and command me , if not , excuse me if I strike home for this . Now by that time this is seen and acknowledged , we are past the hardest propositions of agreement ; and he cals us to a Treaty upon these termes , Amos 4. Tels his people there what he had done , and they had suffered , v. 10 , 11. He was fain to deal with them as Absalon with Ioab , that could not get speech with him , till he fired his corn : so he dealt also with these in the text , fired them round about : the cause was apostasy and obstinacy . They had started off from their God , and would not return upon summons , therefore he wils them to consider where the difference lay , and mind it , or he would proceed from one penalty to another , untill they give him a meeting to the purpose : something he had done , ver. 10 , 11. but that was not all . Some more dreadfull penalty there was behind , which he leaves a blank for , in the 12. ver. This I will doe — he saith not what , but let them suspect the worst , if they prepare not to meet the Lord . This being so , there is yet hope in Israel concerning this , Ez. 10. 2. there is yet some life in our case , a step at least betwixt us and death , there is space enough for mercy to come and warn , if grace foresee and prevent the wrath to come , so that before we come to the last and great duty of consideration , we have by way of inference a twofold Information ; which I shall commend to you in a twofold co●sectary , viz. 1. God neither smites nor spoiles a people without a cause , 1. nor yet for every cause . 2. He is willing we should consider what sins of all others are the robbing and spoiling sins . For the first , know for certain , that neither Jacob or Israel as then , nor England or Ireland now , are rob'd and spoil'd by fatall necessity , by any malignant influence of the stars , or conjunction of the planets ; ( as some that have nothing else to say , or do , would amuse the world withall ) No verily , our Church and State have those stars within them , ( and O that we were so wise to get above them ) those stars , I say , that have fought in their order against us , and without which God uses not to fight with us ; the Sun shines naturally , but is eclipsed accidentally , so God loves his own freely , out of his gracious inclination , but his frowns are forced , and his stroaks are constrained , ( like fire out of the flint ) not without provocations , nothing can anger him but sin that fights against his will , nor any thing please him again till he hath his will of it , to this purpose he must and will smite , that is certain , but never without a cause . 2. Nor yet for every cause : He is not so hot in the quarrell of his Covenant , that every sinfull unkindnesse should kindle him into a flaming passion , and make him poure out the fury of his anger , and strength of battle upon a people . No , no , it is granted on all hands ( not only by us who are here humbled under his mighty hand , but even by those that are blaspheming his name in the camp ) that God hath cause enough to be angry ; or if it were denied , this great Assembly , this grand Jury of our kingdome , hath bils enough upon the file to testifie against us ; so many that it is thought they will not all be found & charg'd home untill the Judge of all the world come to right himselfe . In the mean time we are here this day before the Lord , to doe him right in two particulars , viz. 1. Acknowledge the cause . 2. Accept the penalty . In each of these let us be free and faithfull I beseech you . Doe this Sirs , or there is nothing done in the way of reconciliation . I hope there are none here so well conceited of our Nation in generall , or themselves in particular , to say or think , that God might have better spared this blood that hath been spilt amongst us ; or that it might have been shed more justly elsewhere . If any of those that stand in the gap this day ( to pray , and plead for his people , or to judge betwixt him and his ) harbour any such thoughts , let me bespeak you in the words of the Lord , O wash thine heart from this great wickednesse , that thou maiest be spared , and let not these vain thoughts lodge within thee . Indeed time was when we might have pleaded pity , upon better appearance of reason then now we can . For instance ; ● in the time of our Marian persecutions , about 90. years since , our Nation then was in the first heats of its love , and it was pity then , that Christs Lambs ( that fell into so hard a time ) should be so butchered , and Bonnered as they were , weltring in their blood : that was a time of love , and for the elects sake those bloody days were shortned . So again 2 in the year 88. Our Nation was unanimously agreed , Prince and people both , upon a course of reformation , to purge out the Romish poyson from the Church , and work the Spanish leaven out of the State , & then it was thought pity that those Pirats , and robbers ( that brought a floating Iland by Sea , to over-power ours by land ) should have their will of us ; that design was blasted , and we in pity spared for that time . So again , in the beginning of our late Soveraigns days , both King and Parliament were not only strongly united in themselves , but were upon the work of uniting three kingdomes into one , to make a threefold cord not easily broken , and it was pity then the Powder-plot should burn those bands at the first tying , all this while though there were cause enough , yet there was not this cause , but now our sins comming to those bounds where God bids stand , and like the raging sea dashes against those white rocks of our kingdome , which are set to keep it off , it is now at that high tide , and so out of measure overswoln , that it is too much for the Land to bear it , or God to forbear it ; so that the least we can doe is to take unto us words and acknowledge the cause . Dan. 9. 7 , 8. Not only so , but accept the Penalty too , Levit. 26. 41. Doe this also , or we have but dallied in all our humiliations , it is in vain to pretend sackcloth and ashes , if we cloath not our selves with shame , lay our hands upon out mouthes , and our mouthes in the dust , and sigh our condition in the Churches words , Micha 7. 9. I will beare the indignation of the Lord , because I have sinned against him ; Now by that time this is done feelingly , and faithfully , then we shall have leave to throw off our mourning garments , and cast them upon the back of the the scarlet whore , as is intimated in the next ver. 9. Then she that is mine enemy shall see it , and shame shall cover her which said unto me , Where is now the Lord thy God ? mine eies shall behold her , when she shall be trodden down like the mire in the streets . In the mean time , it is a sad case I confesse to be rob'd and spoil'd . But is it not a heavy case to rob our God ? Who began first ? God acknowledges plainly what he hath done in the case , and why he hath done it , yet the proud sinner being charged in this case , boldly denies , Mal. 3. 8. and when convinced , yet argues the case , ver. 13. thinks he hath hard measure : God forbid there should be any of that temper amongst us , that shall deny or distinguish : we are come to acquit the Lord , and to accept with all humility this just deserved penalty . It is a shame to be stript naked , but it is worse to deserve it ; It is a sad case to have such as Iob speaks of , such striplings as we would have been loath to set with the dogs of the flock ; ( for they were usefull creatures , but these the burden of the earth , and viler then the earth , ver. 7 , 8. ) that such as these should not only quarter , but wholly Lord it in our houses , command what they please at bed and boord whilest they stay , and take away the rest at parting ; it is an hard case ( we think ) to hear and bear the lashes of such rods , but what is it to provoke that God to wrath , that might justly turn us out of our houses into hell the same houre ; well , it is his mercy we are on this side of it , though for the present likely to be overwhelmed with miseries , yet must our uncircumcised hearts relent , accept of the punishment , and acknowledge there is a cause . But that is not all , we must put the finger upon the sore place , and see and say , There is this cause for it , so that now we are come to the second branch of Information , to take notice of those robbing and spoiling sins , which we shall finde coucht in the words , and refer to those that are specified in the context , and complained of in this Prophesie as sins most intrinsecally crosse to the Covenant ; these must be singled our , or we shall not know where to begin or where to end in the duty of humiliation . Briefly therefore ( because generals work not so well in publique acknowledgements ) we are to enquire what speciall sins the Lord points at as robbing & spoiling sins , which if they be not looked to in time , wil not only lengthen out that miserie under which we groan , but make way for a worse thing that may befall us ; Now , though it were fitting that these should be discovered to the full , yet being in hast I can but shew them at a running view ( as he that paints out an Army of enemies at a distance , thinks it enough to shew the heads of some Commanders in the Van , together with the tops of their colours , and points of their spears ) so this that I shall say concerning these must suffice to conjecture of the rest that you may meet with in the conflict . For the general , take in our Gospel sins that fight against the remedy , and lay a people open to wrath without a covering , Io 15. 22. Now have they ( saies Christ ) no covering for their sin , having refused to put him on , who was the white-rayment , which he counselled them to buy for that purpose , Re. 3. 19. When a people are so high-mounted in the seat of the scorners , that the most pretious treasures of the gospel , & the dreadfullest terrors of the law , are belcht out of their mouths into cuostomary oaths and imprecations ( viz. ) As they hope to be saved , or Dammy if they do not that which they never intended ; when men make no better accompt of faith , then to swear by it , and of Repenpentance , then to scoffe at it as a thing hidden from their eies , when these graces of the new Covenant are trampled under feet , and blood of the Covenant accounted as an unholy thing , when they crucifie to themselves the Lord of life ; if Grace and Salvation it selfe be thus abused and turned into wantonnesse , who or what shall save them from the wrath to come ? This we find to be the generall● complaint of this Prophet against this people in his time , a warning given them 60. years before the robbers & spoilers were fully let in upon them ; given indeed , but not taken , till they had scoft away their God and Covenant , their liberties and lives , and came to lie under the fury of his anger and strength of battell . Next to these were the sins of those , whether Priests or Prophets , which were by their office neerest to God , and should have been farthest from provoking him . When it came to passe that the sins of these ( setting aside their personall aggravations ) were the same for number and nature with the basest of the people , the same pride and prophanenesse , the same cruelty , and covetousnesse , the same excesse , and uncleannesse , &c. and by these means so strengthened the hands of the wicked , that they came forth in a full strength to make a Covenant with death and hell , and to break all Bonds and Covenants with God ; it was then high time for God to look to his honour , being ( in good earnest ) driven from the place where his honour dwelt , which ●e was resolved to visit with a vengeance , the first place he began withall , Ezek. 9. 6. Mal. 3. 3. It were too large to bring in the severall complaints put up against these Sanctuary sinners by those of their own Tribes ; Wolves and Mastives may be alike in hair and colour , but differ much in their respects to the fold , the one watches over it for good , the other for a mischief ; this the Lord saw , and therefore as there was no remedy when the bad people abused the good Prophets , 2 Chron. 36. so when the bad Prophets abused the good people , there was no remedy but ruine , God cals in all the robbers and spoilers round about , to make a prey of Priest and People in this case , Es. 56. 9. 19. 11 , 12. Such I mean whereby Priest and people joyn'd hand in hand together , to make a faction of hell strong enough to over-power both the word and sword , when it comes to this passe that Magistrates and Ministers ( Gods faithfull witnesses ) are not able to make a considerable party to deal with these , then no remedy , but this penalty : thus was it with them , ( and how much better of late with us ) when those Priests were the only men of worship that could silence their brethren in a Lordly tone , and courtly scoffe . As Amaziah did , Amos 7. 11. O thou man of God — Fly thy way , &c. when these could by an Arbitrary power of their own , dispence with the power of godlinesse , and the honour of Gods dayes ; and in their rare and solemn Sermons discourse the people into a dream of wine and strong drink , Mich. 2. 11. ( as ours did into whitson-Ales-Lords-day sports ) and this so pleased the people that they were resolved ( as most of ours are ) to engage their lives , liberties , to maintain these pleasing devotions ; this the Lord saw , then ( and we may see now ) to be an horrible thing , vid. Ier. 5. ult. An horrible thing , &c. shall I not visit saith God for these things , &c. Yes , doubtlesse in this very way that he now goes in , to let in the robbers and spoilers , and tels what they shall doe , v. 17. eat up thy harvest , thy flocks and heards , &c. More particularly , the despising of Gods word and messengers , dared the Lord to spoil them . David could do no lesse in point of honour , then pour out the fury of his anger and strength of battell upon the Ammonites , when his gracious message and messengers were so shamefully intreated ; and what remedy but ruine to that people that shal deal thus with their God ? This spoil'd al , and brought in the finall plunder upon that state 2 Chron. 36. 16. and so doubtlesse it will upon ours , if not prevented ; when a people shall so far under-value the word and Ministers , that either they are not heard at all , or ( which comes all to one ) for meer coustome , the auditories either thin or thronged , according as times and persons are pleased ; when we shall make a meer thorow-fare of divine ordinances , and take them in the way to our profits and pleasures , Feasts and Fairs , as the Lord intimates with complaint , Es. 33. 31 , 32. when men shall come with the same affections to the Temple as to a tavern , call for what they please , and like nought but what they call for ! Thus did these , as this Prophet complains , Es. 30. 9 , 10 , 11. Prophesie to us pleasing things : which when the good Prophets could not in conscience do , but told them of their sowr grapes & bitter clusters , they flung these reports into their faces with indignation , and added this above all , to thrust them into corners , v. 20. it was time for the Lord to pay them in their own coin , and deal with them as they dealt with his servants , and let them see how good it was to be snared in holes , and prison houses , v. 22. how they liked bolts and chains , slanders and scoffs ; this had they done to men of the most noted ability and fidelity in Gods work , and this such a provoking and spoiling sin , that God reades their doom in the Prophets curse , Ier. 18. 20 , 21 , 22. the very judgment in the text . Adde to this their dalliance with God in holy performances , wherein they were content to be costly , so God would value their service at their own rate ; they could talk of thousands of Rams , and ten thousand rivers of oyl , but if God had took them at their word , & told them that he required these things at their hands , he should have been charged as an hard Task-master , imposing impossible services : But when ( in stead of these vain thoughts , which he could not think of with patience , Ier. 4. 14. ) he requires real duties , to do justly , love mercy , & walk lowly with their God , here they started off like broken bows drawn beyond their strength ; their fastings and prayers , services and sacrifices , were such noisome formalties , that the Lord starts off from them as so many dead and rotten carkasses , that had neither life nor soul in them , professes his loathing detestation , Es. 1. from 12. to 21. And whereas against this they pleaded , that God did them not right , in not regarding and rewarding his own ordinances , Es. 58. 4. he there turns them in-side out-side to the world , and lets them know , they were not the services he disavowed , but the hypocriticall & superstitious additions , the formal performances , for which he threatens not only to loath them , but his own sanctuary which was polluted by them , Ier. 7. 12. 14. and resolves to destroy all their wise contrivances , whereby they deceived themselves , abused the world , and provoked him to wrath , Esai . 29. 14. Mark what a plundering youth , what a mercilesse robber and spoiler he sends in upon them , for this very sin , Esay 10. 5. O Assyria , the rod of my fury , I will send them against an hypocriticall nation , a people of my wrath . Lastly , that which sealed up the Ephah , was their Apostasie , starting off from the holy Covenant , and from the pretended heats of their first love ; A sinne so often mentioned and threatned , that the Prophets were as weary of speakiug , as the people of hearing Gods complaints in this case , therefore the Lord in pity to his Prophets , and displeasure to this people , gives them a discharge , either of praying for them , Ierem. 14. 10 , 11. or preaching to them , Hos. 4. 17. Let them alone , saith God , ( q. d. ) they are joyn'd to their idols , wedded to their wayes , and it is in vain to forbid the bains between them and their new-chosen deities ; let them take their course , I shall reckon with them once for all . The thing that grieved him , was their forwardnesse to strike Covenants , and their readinesse to break them . In the times of their reforming Magistrates , ( when Piety was in fashion at Court ) then they will wade through bloud to get to the Temple , their cancel'd covenants shall be renewed , and new covenants sealed and subscribed , yea heaven and earth shall be called to witnesse , what fast friends they were to God and their guides ; hands , and seals , and oaths , and all that could be said and done to make sure work , and all this lasted very hot , ( how long ? ) for a slaying time , whilest the sword was at their throats , the pestilence in their houses , the famine in the fields , so long , and not much longer , vide Psal. 87. 34 , 35. When he slew them , they sought him , &c. This provoked the Lord exceedingly , as it doth a workman to have his work seem to fadge , and then to fail him ; or a sutor to have his beloved accept of a ring , and break a piece of gold , and then to deceive trust ; this gauls worse then if there had been a churlish refusall at the first profer . The first and suddain dislike of a man is imputed to strangenesse , but a dislike upon knowledge charges the party repudiated with unworthinesse ; in this case , all kindes of revolts are grievous , but those that are reiterated are insufferable . So to know Gods Name , and not to trust him , is a deserting with a witnesse , which he takes so unkindly , that if the whole flaming Army of his wrath can expresse the fury of his anger and jealousie , the provoking party in this case must look for it . It was for this that the Lord discovers so much passion by his Prophets , and tells them , their desolation should be so great , that other Nations should raise the wonder , and say . Wherefore hath the Lord done thus , to this great City ? Why , what had he done ? vide Ier. 22. 7. Prepared destroyers ( not weaponlesse , but ) well armed , able and resolved , not onely to abridge them of their fuell , ( which we now finde to be a great strait ) but to make fuiell of their farest houses , and then to give satisfying reason for what was done , v●● . Because they have forsaken the Covenant of the Lord their God . To these might be added many more , but these enough to let us know that when God gives up a people to robbing and spoiling , they would but look inwards , and if they finde not these sinnes making way for this judgement under which we suffer , let them argue the case with the Judge of all the world , and plead with him , that he works not by president ; but if they finde these fore-running sinnes , and this judgment ( of robbing , and spoiling ) following at the heels of them , they need no more wonder in this case , then to see the Sun rising in the East , and putting forward like a Giant in his wonted course , untill he sets in the West , which being ordinary , is not ordinarily regarded : But those amongst us that are wise , and would be glad to know ( what 's a clock by our Diall ) how our time goes , it is fitting they should observe it , and to this duty we are called in the last place , being now come to the consideration required , partly by way of a serious acclamation in the scope of the Text and preface , partly by a severe objurgation , charging it as the great delinquency in Iacob and Israel , who though he were set upon by robbers , and spoilers , yet he was not gagg'd : yea they came not like theeves in the night , preventing all complaints and succours , but comming with such warning as they did , the wonder is , that God hears not of them either by outcries , or at least by sighes and groans ; this moves the Lord by his Prophet here , to expresse himself with this wonder in the preface , and complaint in the closure of the words , Yet he knew it not , yet he laid it not to heart . And was not this strange ? to be rob'd , and spoil'd , and not to know it ? The Prophet ( Hos. 7. 9. ) thought it strange , That gray hairs should be here and there upon them , and ●hey not know it ; that there should be any symptomes , or evidences of a declining State , and they not foresee it , but to have the death-stroaks , and tokens of Gods wrath upon them , and not to minde it ; to be fired round about and scorcht , and to be insensible of all this ? If there were any thing left of the man , or the beast , in this people , it could not be but they must feel it as beasts , and know it as men ; and doubtlesse so they did , the Prophet Hos. 5. 13. bears them witnesse they did , Ephraim saw his sicknesse , and Iuda saw his sinne . They did so , but how ? confusedly they did , but composedly they did not ; they knew what ayled them well enough , what their sinne was , and what their suffering was , in sensu diviso , but to put these together , in sensu composito , as the cause and effect , and to lay them so to heart as God required , this they did not . And this seal'd up their misery , and layes them before us , as the sad patterns , and presidents of Gods wrath upon a brutish people , that onely knows he is angry , but not why ; This he takes to heart , because they did not , and gives us to know , that God takes it ill , when sinnes and sufferings are not rightly put together , and his meaning known . Briefly , these things were written for our admonition ; so much the Prophet implies in the preface , where he lifts up his voice to this purpose , that posterity may hear him , verse 23. Who will hearken and hear for the time to come ? Or if that reaches not home to us , the Apostle takes it from him , and stretches it even to our dayes , and beyond , 1 Cor. 10. 6 , 10. Now these things were our ensamples , and are written for our instruction and admonition , upon whom the ends of the world are come : So that unlesse we mean to be made pillars of salt , to season succeeding generations , unlesse we mean to be made examples to others , let us take examples by others , and be made wise at the best hand , and cheapest rate we can ; to this purpose give me leave to put home the serious consideration of these things premised , and lay them to heart , as a gracious duty which the Lord calls for at our hands , and hath set apart this day to put forth the acts of it , being indeed such a work of the day , as will imploy all the powers and faculties of the soul , and is to be exprest in some especiall acts , which I shall briefly open to you , for the clearing of the truth , and so fasten it upon your hearts by way of application : As first it implies , An act of the Iudgment , commonly called the minding of a thing , when the understanding is seen in its office , to weigh things aright in the ballance of the Sanctuary , and judges of them not according to appearance , but with righteous judgment , layes the sinne in one scale , and the judgment in another , and never gives over untill it hath the just weight of what God hath done , and we have suffered . Thus David , that at first had no more leisure but to cast his sinne into the scale in the grosse , 2 Sam. 12. 13. I have sinned , comes at better leisure to weigh it more distinctly , Psal. 51. 3. I know mine iniquity , &c. ( q. d. ) now I know what I have done , and what I deserve to suffer . This the Scripture calls The returning of a man to himself , as Christ expresses it in the case of the prodigall , that had lost himself , by not considering his wayes in his heart , did at length returne to himself . No doubt but before his return he knew what his folly was , and felt his miserie , and hunger , ( and so did the swine he fed ) but when he laid these together , and considered what his father was , and minded his return , then was he uncharm'd from his swinish disposition , changed in the renuing of his minde ; and he that is brought to this , may be said , to lay things to heart . 2. An ●ct of the will , which is the first chosen principle , ( My sonne give me thy heart ) and the first choosing principle , whereby we choose what to do , or suffer in a strait , commonly called , a resolution upon a debate , when in evills we choose the least , and in good things the best . Thus David in the Choise of three evills of penalty , chooses the least ; and Paul in a strait between two good things , chooses the best , and in this deliberation , may be said to lay it to heart : According to the Wisemans advise , ( Prov. 4. 25 , 26. ) after the pondering of our paths , to look upon the right way , and pitch there . Thus did not these do , and therefore were rather wilfull then wife ; as the Lord upbraids them by the brute creatures . They stand not to deliberate whether they were best sinne on and suffer , or return and be saved , but there they lie like so many blocks , under a two-handed Saw , ( the robbers , and spoilers ) if God will snatch them like so many fire-brands out of the fire , well and good ; if not , there they lie ready to be sawen and cleft out for the fire , smoak and smother out in a carelesse neglect : Contrary to this , is a faire warning willingly chosen ; and resolved on , to flee from the wrath to come . 3. An act of the affections , as sorrow , grief , care , &c. whereby sad and passionate men are said to lay things to heart , as we finde it exprest to the life , in Zach. 12. 10 , 11 , 12. where they take themselves apart , every family apart , and person apart , and look upon him whom they had pierced , as one that had little deserved this cruelty at their hands , and fix their eyes upon that sad spectacle of their injustice ; and at the sight of this they pour out their tears and passions , as the parent that weeps for his own childe , or as he that is in bitternesse for his first-born . 4. An act of the conscience , which we commonly call the pricking of the heart , when the judgement rightly inlightned , reflects upon it self , and upon cle●● evidence of the fact , takes Gods part against it self , accuses , judges , condemns , and executes sentence upon it self , smites upon the thigh : As God observes it in Ephraims case , when he heard him complaining of his own foul misdemeanors ; Ah , I was an untamed heifer , therefore ashamed and confounded to think of his youthfull miscariages . This the Lord takes as laying his case to heart , and finding what carefulnesse it wrought in him , what clearing of his God , and condemning of himself ; what indignation , what fear , what vehement desire , yea what zeal , and what revenge , the Lord pronounces him clear in this matter , and gives in his discharge , and absolution in the next words ; No longer a beast now , but his dear sonne , and pleasant childe , ver. 20. So that when the soul is brought to this temper , that the sin works upō the conscience , more then the suffering doth upon the outward man , and can freely acquit God in his righteous proceedings , as Ezra did , in the behalf of this people , that after all that these robbers , and spoilers had done to them could say , verse 13. After all that is come upon us for our evill deeds , and our great trespasse ; Thou O God , hast punished us lesse then our sinnes deserve ; so when our conscience is rightly informed , by laying our sinne and sufferings together , that God hath done us nothing but right ; and in weighing the case do so determine it , that passion gets not the upper hand of our reason , to say , O how severe hath God been ! But , O how rude and ignorant was I , and in that point a beast ! Psal. 73. When judgement is thus brought to victory , that Gods proceedings are clearly discerned , and our deserts faithfully acknowledged , and the right use made of all , then are these things rightly laid to heart . 5. An act of the memory , whereby we recall things past and gone , and well-nigh lost , in the tumults and confusions or dangers and fears , ( which are no friends to the memory ) but when we can return into our fixed thoughts without any longer roving and wandring , and gather them close together to make a good result of them , then the heart takes fire , as David expresses , Psal. 39. 3. He was fain to bring many scatter'd and confused thoughts together , before he could work the right consideration of his case upon his heart ; As he that fetches fire from the Sunne with a burning-glasse , gathers the scatter'd beams into a narrow compasse , and there must hold them fixt , before the matter will take fire ; so there must bee good skill and pains taken to recollect mercies of old on Gods part , and as many forgotten injuries on our parts , and when these are brought together by a faithfull act of the memory , then the duty works kindly : This David cals the examining our heart upon our beds , Psal. 4. 4. the Prophet Zeph. 2. 12. cals sifting and searching over and again , ( so the words would be read ) Excutite vos , iterumque excutite ; Let us sift and search our wayes , saith Ieremy , Lam. 3. 40. A duty which the Lord seriously looks for of all those that enter covenant with him of better obedidence , and promises that he will bestow it upon his own , one of the first graces he gives in the new covenant , as we find Ezek. 36. 31. Then shall you remember your own evill wayes , and doings , that were not good , &c. And loath your selves in your own eyes for all your iniquities , &c. Lay these things together , and we may be said to lay them to heart , more then this God requires not , and lesse will not serve the turn . Therefore charges home the neglect of this as one of the main causes why he proceeds on in the severity of his purposes , as we find , Ier. 12. 12. The spoilers are come in and made the Land desolate , he grants that the Land mourns , and yet concludes they laid it not to heart . v. 11. Briefly therefore let this be my warrant from God to charge home this duty , as ever we look to be 〈◊〉 of robbers and spoilers ; or see an end of the fury of his anger which is not yet turned away , but his hand stretcht out still ; Surely then we may know by that sad token the duty is not yet done which the Lord will have done by us before he hath done with us ; he grants the Land may mourn to him , and yet no man lay it to heart ; so that there is something more to be done then hath been done yet , which we shall doe well to enquire after ; and to that purpose give leave to your unworthy remēbrancer in Gods name to demand , Is it done ? or is it not done ? lay your hands on your hearts , and feele and answer whether these sins premised ; and this duty required have been laid to heart , doe you know what God hath done and our land hath suffered since this great breach hath let in the robbers and spoilers upon us ? What a strange question ( you wil say ) is this to be put to knowing men ? are the heads of our tribes such strangers in Israel , as not to hear and know that which makes the ears and hearts of our State to glow and tingle ? do not they know what multitudes of men and sums of money have been lavisht and lost amongst robbers and spoilers ? what hopefull plants of our Gentry , and Nobility too , have been either cankred or cropt off in the bud ? what deadly fewds are dayly increased betwixt family and family , as if linage and language were to be confounded at once ? Can other Nations ring of this , and ours not know it ? Can the threats of the sons of violence and the cries of the oppressed scatter the noise of this like so much tempest and thunder , and we not hear of it ? True , this is to hear of it by the ear , ( and perhaps at an uncertain sound ) as many doe that having taken reports upon trust , make it matter of discourse , others of gain , and some make it matter of wit and sport , as if fools were seasonab●● in a Tragedy , and might have leave to throw darts , and say , Am I not in sport ? Shall I praise them that doe this , or those amongst us that like and suffer this ? I praise you not . Are Nationall robberies such light matters , that Nationall Mercuries may have leave to jeast upon them ? It was not the Apostles mind , but the Corinthians Levity , to suffer fools gladly . It satisfies not to say , that the Court set the kingdome or city on work ; and that the foole must be answered according to his folly ; It were safer far to let that folly rest in the bosome where it first began , and not to suffer those ( that should be wiser ) to fight with the Devill at his own weapons , when doubtlesse he will have the ods and the last blow : I hope a word in this will be enough to the wise that know this is not the way to lay these things to the heart , by tickling the ear with them ; nay , grant we heard these things with the right ear , yet is not that enough to work home this duty , for the ear may hear more then the eye sees , and what the eye sees not ( we say ) the heart rues not . Yea , but some of us ( you may say ) are more then ear witnesses of these things , we have seen with our eyes enough to make our heartsake , we have seen whole Troops and Regiments of as brave and daring men as the earth bears any ( such as would have made our common adversary tremble to see their courage ( or fury rather ) acted in other kingdomes ; ) These have we seen to butcher each other in their own countries , soyling their land with their own blood , as if they meant to make a plentifull harvest for the great destroyer , we have seen goodly Lordships plundered and fired upon no greater quarrell , but because their owners could not defend them ; Yea , we have seen whole towns ( upon the like quarrell ) storm'd and surprised and fired , because the Inhabitants durst not , or could not be at cost and charges to keep themselves safe within their own wals , these are things we have not taken ●pon bare report , but our eyes ( the trustiest sense of all the rest ) have seen these things and can speak them feelingly ; as those that have heard with our ears , and our eyes have seen them . It may be so too , & yet for al this these things may not be laid to the heart ; it is true indeed , the seeing eye and hearing eare are both the gift of the Lord , Prov. 20. 12. but this implies what is said else where , that there is an eye that sees not , and ear that hears not , and yet both wide open , and such as can take in sounds and sights very readily ; and what if there should be such amongst us too , that have heard , seen as much as can be spoken or heard , and are hereby ennbled to write stories , and furnish tables with the sad relations of these things ? O Sirs , as eating is not health , and drinking is not strength , but the means to procure both , so the hearing and seeing of these things is not properly the laying of them to heart , but the way and means , with Gods blessing , to doe it ; the Priest and Levite that past by the wounded traveller in the Gospel , may be supposed not only to see the bleeding spectacle , but to hear his languishing groans , but it was the good Samaritan that properly laid his case to heart , that laid him upon his beast , poured oyle and wine into his wounds , and left him not before some hopes of recovery . And hath not our State done this too as far as in them lies ? have not they took full information of our common calamities ? sate out many a sad day and night , month , and some years , to consult upon these things , and are able for a need to give the world an accompt frō what quarters this dreadfull storm was first blown in upon us ; what unhappy constellations and conjunctions are ghest to be the second causes , what dammage it hath done by Sea and Land ? Yea , they can tell what goodly grounds this Land-flood hath spoiled , and on the other side what durty dit●●es it hath fild , good for nothing but to breed toads and Efts : In a word they can ghesse who have been gainers and losers by this sorry bargain . And truly this is worth the knowing , the blessing of him that dwelt in the bush be their cloud by day and p●llar of fire by night , that their Assemblies may be directed and protected till judgement be brought to victory . It is good learning to know Gods wayes in the whirlewind , the outgoing of his displeasure in the effects ; and happy they that can make good advantage of them so , but happier they that know them in the right causes : they are wise that know how and where these sad distractions began , but they are wiser that know where they will end , and put forth all within them to be serviceable in that work . It is good that these things be laid to the head , and that there are so many able heads to whom they are now entrusted ; But when they are brought from the heads to the hearts of our State , then God hath his end , and if his ends and ours meet , we shall be happy for all this ; though this be the day of Iacobs troubles , yet the hope of Israel , and Saviour thereof in the time of trouble , will remember Iacob and all his troubles . To this purpose I am to bespeak you all ( Honourable and beloved ) according to the severall rankes and files wherein you stand , to expresse and improve some acts of this duty required , that the Lord may see and say there is many an hearty and affectionate soul amongst us , willing to give him a meeting , as Iacob did , and not let him goe without a blessing ; to this purpose let me but briefly name some few advertisements that may satisfie you ; 1 , when it is done ; 2. how it may be done ; 3. what if it be not ; 4. what if it be ; and I shall have done for my part , and pray that the Lord would doe his and yours for you , and so conclude . Know that God takes these things as laid ●o heart when they work in us these two properties , viz. 1. a sympathy ; that we can hear of these afflictions of Ioseph as if they were our own , though for the present most of us are under safe roofs , many of us under our own , and as yet enjoy as much of our former satisfactions in wives and children ; Families and goods , &c. as the course of these times can lawfully afford , if we can bring our selves to look upon these as if not considerable ( as Phinehas wife upon her Ichabod ) and set our selves as neer as may be in the case of the distressed families in our Kingdome , that are fain to fast upon other terms then we doe , because the robbers and spoilers have taken away their childrens bread , if we now feeling a little hunger could be more pincht with the thought of theirs , or beholding the sad countenances of each other , could bewail the rufull sight of theirs sitting in sad or forlorn postures , either in their own houses or ( which comes all to one ) under the dark roof of hungry and dismall prisons ; O it were a brave spirit indeed that could in this case un-Lord or un-Knight himselfe in his heart for a while , as good Nehemiah did , who had wine and oyl enough to make a glad heart & smooth countenauce , yea and ( that which is more then the best He amongst us can boast of for the present ) he had the Kings favour to maintain and increase this ; yet as if all this were nothing , all was black and dark with him whilest the sepulchers of his fathers lay wast ; surely it would become us well to look upon our land as a Golgotha rather then Bethel , of sepulchers rather then houses , a place that may be called after the na●ue of Isaacs wels , Esek and Sitnah , strife and hatred , where there hath been great pains taken to dig and keep open the fountain of Justice , and as much strife and hatred exprest to trouble the waters ; if there were no more but this , it might make our hearts bleed and symp●thize with our State . This were enough , to see this representative body of our State , the glory of our Nation , to be accompted as a Traytour with the head upon the block , and the hand of many a bloody executioner lifted up to part the head from the body : What living member can chuse but sympathize in this case , and by fear and trembling shew , he laies it to heart ? When we can sentence our selves , to have as deep a share in the sin as in the punishment ; when we can lay our hands on our hearts , and smite upon the thigh , and say , It is I Lord , I know none ( in some sense ) a greater delinquent then my selfe , if others have been Traitours to our Soveraigne , I have been so to his Soveraigne , Lord of lords , and King of Kings , one that hath made me , not his creature onely , but his favourite , doubled many a blessing upon me , belonging both to life and godlinesse ; and so much mercy streaming from the fountain of grace , might break my heart if it were not Adamant : They that can say , and do this , feelingly and faithfully , may be said to lay this to heart . But how may this be done ? Briefly thus , by putting forth , and stirring up some acts of naturall affection , which the Lord commands , and commends in his own , and charges the contrary as an heathenish vice : Could we to this purpose consider but these two things , viz. 1. How miserable our friends have been made ; and 2. that our false and uneven reckonings with our God have made them so : When we hear of such a County , or Town , once the pleasing seat of our habitation , now made a Stage of watres , or cage of unclean birds , where the Ziim , Iim , and wilde Satyrs play ; When some of us may say , There have I left my flock , whereof I was once a Minister , or my family , whereof I was once a Master , ( not as the Estridge doth her eggs in the sand , but ) as the mourning Turtle , scar'd from her nest and mate , sits groaning at a distance , to see or hear some bird , or beast of prey , to seise upon the nest and young , and spoil all . If this be not the ●ad case of some of us , it is doubtlesse of many in our Kingdom , and of some very near in relation to us , and if we could but think , what prayers and tears they have , and do put up for us , and others as yet in safety , that we may be kept from their condition , our hearts would melt into tears to do as much for them . And this is a means to set this passion a work . 2. What our sins have contributed to their sufferings ; who can choose but tremble , to see his fellow bleed under correction , for the same fault , wherein he knows himself to be ( not an accessary onely , but ) a principall agent . Doubtlesse there are none of those wasting sins formerly mentioned , whereof this Congregation can freely wash their hands ; and shall the Lord be visiting our sins upon our countrey , and kindred , fire our Nation round about , and we not lay it to heart ? Cursed be that opinion of the Antinomists ; whoever either maintains it in his thoughts , or takes occasion to start it in so unseasonable a time , is doubtlesse a great factour for hell , and puts poyson into our wounds , that they may not heal ; Are they greater , or better then our father Iacob ? It is recorded of him , that he wept , and made supplication ; doubtlesse then his own and others sins were laid to heart , Hos. 12. And if they think God sees not any iniquity in his own , for which he is angry with them , they may do well to read over this Text once more , and I should think that if there were not one more besides this in the Scriptures , this alone were enough to let them know that he hath just cause to be angry , not onely with the sinnes , but even the persons , and prayers of his people , and when he is so , takes it very ill , if they take it not to heart : A truth so clear , that I am perswaded , there are few or none amongst us Antinomians in judgement , and open profession ; but certainly , every remorselesse , carelesse sinner amongst us is such an one in his practise ; and to such as these I have no more to say but this , as Mordecai to Esther , And do you think to escape better then the rest of the Kings loyall subjects ? Have you any Charter to secure you , and yours from the common calamities ? and to ensure you , that neither you , nor yours have any sins to be prayed out of the sealed Ephah ? nor any hand in raising this storme ? Well sirs , do not venture to sleep under hatches , whilest others are sweating , and tugging to get the vessell to shoar ; It will be in vain for us to work at the pump , if such as these stop not the leaks , and all of us with one heart and minde , confesse and bewaile our guilt and interest in these common calamities . I beseech ye therefore ; without any more ado , as many of us as meane well to our own souls , and love our Nation , let us yeeld up our selves to justice , and accept of this punishment ; For if our uncircumcised hearts relent not , to think what others suffer , and what we have contributed to their sufferings , we have not reacht the main duty in the Text , for which the dreadfull spectacle of Gods anger is set up , even like a pillar of fire , either to lead us ( if it may be ) to repentance , never to be repented of ; or if that may not be , it will make us examples to posterity , and it will be written of us , as of these , That the robbers and spoilers were sent amongst them , as the avengers of the quarrell of the Covenant : but there were a generation amongst them , would not beleeve that God had any such quarrell against them ; yea they themselves were some of them scorcht with the flames , yet they gave not glory to God , by acknowledging , and bewailing the guilt , and accepting the punishment ; therefore the Lord poured upon them the fury of his anger , and the strength of battell , &c. But ( say some of these looser sort ) what if we do not ? what if we cannot do this ? it is not every mans gift , to put the finger in the eye for every sin , or to have tears at the fingers end ; the task is too harsh for some mens complexions , and therefore the Physitians of Church , and State may do well to indulge to some mens tempers , that think this remedy as harsh as the disease ; as good ( say they ) have our houses afire about us , as our consciences within us ; and it is pity to over-presse soule and body at once ; if God take away our states , we have the lesse to reckon for , and ther 's an end of their care . Say ye so ? but what if God will not have it so ? he expects the work he is now about should work a carefulnesse in you , and a clearing of your selves : but the truth is , it is with many of us , as with Bankrupts , ( that had rather be in the Counter then their Counting-houses ) So we , as soon enter into hell as into our hearts , to examine what is amisse there , therefore are resolved to let it alone , untill God come to reckon once for all : But this will be a sad reckoning , and so we shall see and say , if we come to be judged of the Lord , and condemned with the world at once ; it will be a terrible plea , when God shall charge it upon any of us , that he spared our lives and liberties , bodies , and goods on purpose that we should make use of these forfeited mercies , for his glory , and the publike good , that we should runne into the gap upon these dayes of publike humiliation , and upon our bended knees , say as Ezra 9. 8 , 9 , 10. that we should bring forth that which hath escaped the fire , and give it up to his disposing , not reserving any thing of our selves , which he would have us deny for his sake . The misery of our times hath taught us in our common discourse to say , We can call nothing our own ; Let us learn to speak this in good earnest . Nay then ( will some say ) let him take our lives also , we shall never live merry day more , if we come to yoak our selves to the strict courses of covenanting , and reforming , as good be rob'd , and spoil'd by our enemies , as be hamper'd , and fetter'd by such precise , and religions yoaks as are likely to be laid upon us , which neither we , nor our forefathers were able to bear . To which I answer ; first , Better so , then be suffer'd to run wilde and loose into hell . But secondly , there is no such matter intended , this is the cavill onely of the sons of Beliall , that had rather take sanctuary at Rome , then in a reformed Church : Assuredly God intends no bands for us , but what will be golden , and glorious , even the easie yoak of Christ , hard to none that have their sound mindes : It was a yoak to the young Prodigall , that his portion should be in his fathers keeping , but by that time it fell out of his own into the Harlots keeping , and nothing left of it to keep him , he was brought to think , that the yoak of his fathers servants was far better then his miserable freedom : So doubtlesse , by that time our Nation findes ( as it is now in a fair way for it ) what it is to waste the publique stock in riotous living , and come at length to be beneath the hopes of borrowing , & no remedy but we must hire out our selves to those that may feed us with husks ; it is likely we may be brought at length to think our fathers house and home worth looking after , where it is likely he will provide something beyond the bashfull modesty of those that think our former commons good enough if they may be got again ; but if the Lord provide better , and we thrust off our mercy with a pretended humility , it is possible we may meet with that check which Ahaz had for his modesty , when it was construed infidelity and impiety , Es. 7. 8. 9 , 10. To conclude , if upon these considerations , we can be perswaded to see and know the day of our visitation , if the Lord warning us by a burning shame , hath brought us to that temper , that it appears to him and the world , that his proceedings are laid to heart ; there is more comfort belongs to such , then the heart is able to bear , without breaking forth into tears of joy . As it was with Ioseph and his brethren , by that time he hears them lay the fact to heart , and say , Verily we are guilty , &c. he can hold no longer , but must make known he was a brother ; So by that time the Lord Jesus hears this Church of ours , ( which doubtless is as dear to him , as any in the Christian world ) when he is once satisfied , that we have laid the quarrell of his Covenant to heart , that we expresse it in our whole course , 1 mending our old wayes , 2 resolving upon better , 3 bewailing what is done , 4 taking the Lords part and quarrell against our selves , certainly he can , and will hold no longer from expressing as much mercy , as can be expected from the Captain of our salvation , that is consecrated to our sufferings , that he might be as mercifull , as he is powerfull and mighty to save . It is as much as ever he can do to hold his hands from striking , and his voice from crying outright against those that are mounted ( as Saul was ) with Commissions , to make havock of the Church ; These rods of his fury shall be made passively such , by that time they have done his work . In the mean time , he cannot hold , neither from whispering in that comfort which doth belong to the reformed number of Israel , even in the next words to the Text , Cap. 43. 1. Fear not , I am with thee , when thou passest thorow the fire , ver. 5. This doth he speak home to the Party in our Israel , whose heart is engaged to be true to him , and right set in the work of humiliation and reformation . Doubtlesse , the robbing and spoiling by the sons of violence , shall but lay us in the way for the good Samaritan ; the poor traveller in the Gospel lost nothing upon the matter but the Priests blessing , ( as good lost as found ) by that time he was once revived and recovered , he knew his friends from his foes , and so I hope shall we , when the Lord Jesus hath bound up our bleeding wounds , and shews himself good in his office to that purpose , Esai . 61. 1 , 2 , 3. Then shall we be able to say , It was good for us , that we have pledg'd our German Brethren in that cup which hath gone round in most of the reformed parts of Christendome , whereof if we had not tasted , we might have questioned the Fatherly course and ●are of reclaiming his wanton children , whereof we have now a pledge , and withall an encouragement the Prophet Hos. gives in this case , Cap. 6. 2. 3. After two dayes he will revive us , &c. Then shall we know , if we proceed on to know the Lord , that his going forth is prepared as the morning , and he will come as the former and latter raine upon the earth . FINIS . Notes, typically marginal, from the original text Notes for div A50772e-320 Prov. 20. 12. Amos 7. 14. Esay 8. 19. Notes for div A50772e-820 Dan. 5 5. Luke 4 18. Ez●k 9. 4. ver. 12. 1 King. 19 12. Mat. 10. 34. Zach. 9. 10. ver. 21. Doct. 1. Suffu●dere mavult sanguinem quam effunde●e . Tertul. Apolog. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chry. in Gen. Hom. 22. verse 22. Grounds . Parties . Calvi● in locum . Joel 2. 6. Penalty . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ch●ysost . Hom. in asce● . D●m . Vse 1. Information . Efficienter . Psal. 148. 8. Nec operis sunt conscii , ●●rn . de grat . & lib. arbitr . Instrumentaliter . I●s●ctantur vos & in vobis Deum● Salvian . de Pr●vi . li . 8 c 4. Zeph. 3. 12. Zach. 1. 15. Prov. 11. 27. Psal. 37. 12 , 13. Es● . 41. 11. 12. Zach. 12. 2. Ibid. 3. Zach. 12. 6. Gen. 34. 2. 2 Sam. 13. 19. Judges 19. 29. Vse 2. Oth●●●●liatiō * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 758. Psal 8●7 . Ezra 9. ● . Mala. 3. 16. Rob'd of our God . Ps●l . 42 10. Rob'd of our King . 2 Sam. 18. 13. 2 Sam. 21. 17. 1 Sam. 11. 2. Lam. 4. 20. Acts 27 20. Esther 7. 4. Ios. 10. 13. 2 King. 20. 10. A●ts 2. 20. Judges 18. 24. Rob●d of our Justice . Prov. 6. 12. 14. 34. Jo● 12. 17. 18. A●●os 5. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut. ad praef. Ind●ct . Iudex injustus lat●o cum privil●gio , est sicut medicus imperitus homicida . Co●um . lib. 1. Rob'd of our Mercies . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Laert. 2 Chro. 15. 6. 7 Rob'd of the Remedy . Jer. ● , 20. 2 King. 5 7. ● King. 6. 27. Gen. 21. 19. 2 Cor. 7. 11. Esay 8. 11. E●cles. 4. 1 , 2 , 3 Penalties , distinguisht into Ordin●ry . 2 Doctrine . Prov. 24. 16. Psal. 12. 5. Ioh. 9. 3. Luke 13. 1. Eccles. 7. 14. Extraordinary . 〈…〉 , ▪ prae . cent . 5. Mi. ●9 . Psa. 107. 43. Jer. 9. 12. La● . 3. 40. Fid●● verbis ve●be●a faciunt Gr●g . in Exa● . 37. Jo● 10. 2. 〈◊〉 p●ccto●em se non s●●tentiat , cogn●sct pro qu● specialiter culp● perc●ti●ur , 〈◊〉 〈…〉 ●rvi , G●eg ▪ Mo● lib 9 cap. 34. Jer. 5 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysoft . Tom. 6. Se●m. 87. ● Sam. 14. 30. Quid sit facturus tacet ut poe●itentiam agāt ne inferat quae minatur . Hier. Vse 1. Information . Consectary . God smites not without cause . Sapiens dominabitur astris . Es. 27. 4 , Deus bonus de suo , saevus de nostro . Tertul. de Resur. Jer. 7. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gr. Naz. Ora. 6. Nor for every cause . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Basil , Sel. Hom. 11. Jer. ●0 . 14. Lam. 3. 40 , Acknowledge the cause . Jer. 4. 14. Accept the penalty . Lev. 26. 41. Jer. ●0 . 19. Mich. 7. 9 , 10. Job 30. 1 , 2. 3 , 4 , 5. 8. Consectary . What are those robbing and spoiling sins . Genera nihil agunt . Ezek. 〈◊〉 . 22. 24 , 25 , 26. Deut. 32 , 47. Gopel sins Rom. 13. ult. Psal. 1. 1. Heb 6. 10. S. S●n●turay sins . Jer. 23. 11. Esay 56. 11. Ez●k. 34. 4. Jer. 23. 1● . Epidemicall sins . Word despising sins . 2 Sam. 10. 4. 2 Chr. 36. 16. Iumentorum est eos calce ●orsuque app●tere , a quibus eorum vulnera curanda contra●●antur . A●g. Ep. 10. Self-deceiving sins . Micah 6. 8. God-deser●ing Psal. 9. 10. Jer. 22. 7. 8 9. Quid miramur si paria perpetimur qu● paria perpetramus ? Bern. de consid. lib. 2. Hos. 7. ● . Hos. 5. 13. 3. Doctrin . The duty of laying to heart opened in five Acts. viz. An Act of the j●dgement . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Pro. ●4 . 15. Luke 15. 17. Rom. ●2 . 3. An Act of the will . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Epci●ar apud st●b . c. 1 Jer. 8 8. 9. Jer. 8. 6. 8. An Act of the affections . An Act of the conscience . Jer. 31. 18 , 15. Ezra 9. 13. An A●t of the memory . Zach. 2. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vse . For Tryall . Es , 10 ult. J●r . 12. 11. Demand . Reply . Answ. Prov. 26. 19. 2 Co● . 11. 19. Prov. 26. 5. Reply . Plus valet oculatus Test is quam auriti decem . Answ. Reply . Ans●w . Esay 4. 4. Jer. 14. 8. Vse . 2. Direction . When these things are laid to heart . A Sympathy . Psal , 119. 119 , 120. David though not of that crew was affected . Ira securae quoquae borrenda m●nti . Gen. 2. 6. Soli filii irae iram non sentiunt , nec tristantur in tristibus Bern. Ep 256. A self-●udging . How to do this . Consider what ours suffer . Si ●rateres , compater● fratri pro te patienti ; si membrum , commorere capiti pro te ●●orienti●si ●on , doles , luge● , pla●gis ; deliras , desipis , belluam sapis . Ber. in Ps. 90. Consid. Quid tam perditi luctus , &c. quid amentius quam in malis esse , &c. lugent cuncta ; tu laetus es , &c. Salvian . de provid. lib. 6. c. 12. Da●● . 10. 2. 3. Eccles. 9. 8. Neh. 1. 4. Cap. 2. 2. Est. 4. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Menand. apud Plut. Jonah 1. Quum a●●orum peccata Deus in aliis videtur ulcisci , ostenditur hoc quanta sit connexio universitatis in populo , tanquam unius corporis membra sunt universi . Aug. in Iosh. quast . 8. What if not ? Wipe ●hy mouth , ( if not thine eyes ) & reade , vid. 1 Sam 4. 3 , 4. 2 Sam. 11. 11. Esay 5. 11 , 14. & 22. 12. 14. Amantibus facile , amentibus difficile . Ambr. in locū . What if we do ? Gen. 42. 21. Esay 16. 5. Esay 21. 14 , 15 Heb. 2. 11. Acts 9. 
A52043	----	Meroz cursed, or, A sermon preached to the honourable House of Commons, at their late solemn fast, Febr. 23, 1641 by Stephen Marshall ... Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A52043 of text R19516 in the English Short Title Catalog (Wing M762). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 106 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A52043 Wing M762 ESTC R19516 12442426 ocm 12442426 62121 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52043) Transcribed from: (Early English Books Online ; image set 62121) Images scanned from microfilm: (Early English books, 1641-1700 ; 249:E133, no 19) Meroz cursed, or, A sermon preached to the honourable House of Commons, at their late solemn fast, Febr. 23, 1641 by Stephen Marshall ... Marshall, Stephen, 1594?-1655. [4], 54 [1] p. Printed by R. Badger for Samuel Gellibrand ..., London : 1641. Reproduction of original in Thomason Collection, British Library. eng Fast-day sermons. Great Britain -- Politics and government -- 1625-1649. A52043 R19516 (Wing M762). civilwar no Meroz cursed, or, A sermon preached to the honourable House of Commons, at their late solemn fast, Febr. 23. 1641 By Stephen Marshall, B.D. Marshall, Stephen 1642 19600 50 15 0 0 0 0 33 C The rate of 33 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-10 Aptara Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion MEROZ Cursed , OR , A SERMON PREACHED To the Honourable House OF COMMONS , At their late Solemn FAST , Febr. 23. 1641 By STEPHEN MARSHALL , B. D. Minister of Finchingfitld in Essex . Published by order of that House . PSALM . 122. Vers. 6 , & 9. Pray for the peace of Ierusalem : they shall prosper that love thee . Because of the House of the Lord our God , I will seek thy good . LONDON , Printed by R. BADGER , for Samuel Gellibrand , at the Brasen Serpent in St. Pauls Church yard . 1641. TO THE Honourable HOUSE of COMMONS . Now ASSEMBLED in PARLIAMENT . IT is fit my obedience should last as long as your commands , for so I have alwayes interpreted your Requests and desires to be . As I never had the confidence to present you with any thing properly mine , so neither will I bee guilty of that Injustice , as to deny you any thing so truly your own , as is this fruit of my poore yet willing endeavours . It is yours truly , but most principally the Churches , whose both you , and I , and all that you can doe , or I speak , are . If it may be serviceable to you , and you by it made more serviceable to the Church and cause of God , I have my option . But I am resolved not to make that use of my experience of your patience in hearing the Sermon , as to try it further with the length of a Dedication : Only I thinke it my dutie to second my proposition with my prayers , That God would vouchsafe a blessing to your endeavours for his Church , and to you for your endeavours . These shall be the constant and earnest desires of Your Servant Stephen Marshall . A SERMON PREACHED At the late FAST BEFORE The COMMONS HOUSE OF PARLIAMENT . IUDGES V. XXIII . Curse ye Meroz ( said the Angell of the Lord ) curse ye bitterly the inhabitants thereof , because they came not to the helpe of the Lord , to the help of the Lord against the mighty . RIght Honourable and beloved , it hath been a custome almost amongst all Nations , after any notable Victory , to have their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , their Triumphant Songs , wherein the illustrious acts of their owne worthy Leaders , and the shame and confusion of their enemies were celebrated , preserved and so delivered over to posterity . The Romans had their Salii Priests , who after any victory went dancing through the City , singing their Hymes , and Paeans to Mars , and the rest of the favourable Gods . And the Grecians , sometimes in Verses , sometimes by Sculpture , used to set forth their famous Battels and Victories , yet alwayes attributing the highest glory of all to their Gods , who● they supposed to bee present with them , Protectors over them , and fighters for them . This course , I thinke , the Devill learned from the Lord Jehovah's dealing with his owne people , who alwayes directeth them thus to celebrate his noble acts , and their great deliverances . Thus Moses and Aaron sang unto the Lord , when he triumphed gloriously over Pharaoh and all his Host , making them sinke like a stone to the bottome of the Red Sea . Thus the women in their song and dance celebrated their victory over the Philistims . And this whole Chapter is nothing but a Triumphant song , setting forth in an elegant and lofty verse , the great Victory which Barak and Deborah and a small army with them had gotten , ( the Lord marching before them ) against King Jabin and his Generall Sisera , who for twenty yeares had mightily oppressed the children of Israel . In which song , First , all prayse and glory is given to Jehovah the Lord of hoasts the Prince who lead them , by whose strength alone the victory was obtained . Prayse yee the Lord for the avenging of Israel . I will sing unto the Lord . Lord when thou wentest out of Seir , &c. Then the Song descends to the due praises of their generall Barak , and his assistant Deborah , yea the severall Regiments and Companies both of Horse and Foot doe receive the praise and reward of their courage and valour . And not only so , but the Song proceeds to Stigmatize and brand with reproach , and marke out for punishment all such companies , as had played either the Traitours or the Cowards , or were otherwise wanting to their duty in this great expedition . Reuben had other Sheepe to turne . hee tarried amongst his Sheepfolds to heare the bleating of his flocke . Gilead durst not crosse the Water : Dan cowardly withdrew into his Ships : Ashur durst not come from his owne coasts . God takes notice and remembers them all , and lets them know he had great thoughts of heart about it , and in time would reckon with them for it . But above all his wrath was most incensed against Meroz , a people of whom wee finde no mention in the whole Booke of God , nor I thinke in any other Story , but onely in this place , upon this unhappy occasion , you can know no more of them than what this place tels you : and these few reliques of them , remaine as the lake of Sodome as a monument of their sin , or as a Mast of a Ship swallowed up in the quicksand , to warne passengers to take heed of that dangerous place : or as Lots Wife turned into a Pillar of Salt , to season others . This their short Chronicle I may call their Grave-stone , which seemes to hold out such an inscription , as they say Sennacharibs Tomb had , Looke upon me , and learne to be godly . So theirs , Looke upon mee , and learne your owne duty , Looke upon me , and take heed of disserting the cause and Church of God , when they stand in neede of you . A Text and Theme exceeding seasonable . Seasonable to the times wherein we live , when abundance of mighty enemies rise up against the Lord , and against his Church . Seasonable to the temper of most people who generally minde their owne things , and not the things of Christ . Seasonable to the occasion of this dayes meeting , which is purposely for the helpe of the Lord , and his cause , and people now distressed in Ireland . But to me it seemes most of all seasonable for this present honourable Assembly who all should be as the Lord : their Horses as his Horses , their Chariots as his Chariots , they being all called to bee Leaders and Captaines of the Lords Host. The Lord make it but as profitable , as I am sure it is seasonable , and I doubt not but we shall be exceeding gainers by it . In this Text which I may call the doome of Meroz , there are these two things . First , the Author of the doome or sentence , the Angell of the Lord . Curse yee Meroz said the Angell of the Lord . Secondly , the Sentence given against them : Curse ye Meroz , &c. Wherein likewise consider these two things . First , What their fault was . Secondly , What their punishment was . Their Fault yee have in these words , They came not out to the helpe of the Lord , to the helpe of the Lord against the mighty . Their Punishment was a curse , and a bitter one : Curse ye Meroz , Curse yee bitterly , or ( as the word signifies ) in cursing , curse the inhabitants of Meroz , continue to curse them , vehemently curse them , never leave cursing them . I shall briefly interpret the words , and so proceede ( with Gods assistance ) to some profitable instructions . First , the Angell of the Lord . I finde great difference among Interpreters , who this Angell of the Lord should be . Some thinke it was Deborah the Prophetesse who penned this Song . Some thinke Barak the Generall was likewise at this time inspired by the Holy Ghost . Some thinke it was the Angell that led them , Michael their Prince who went out with them . Some thinke the Angell of the Lord , signifies all that have Divine inspiration , but all agree in the intent of it , namely , that the Author is alledged , that all might know that this curse came not from the private Spirit of Deborah or Barak ( as Sauls once did , when he cursed every one that shall taste any meate untill the evening , that he might be avenged on his enemies ) but was pronounced by the direction of God himselfe , and so consequently , they who are thus cursed are cursed indeed , The Angell of the Lord , that is divine Authority . 2. Meroz . Who was Meroz , and what people were they ? I could never learne whether Meroz were a City or a Province , few or many , rich or poore , weake or strong ; in this all agree that they were Jewes ; the Canaanites should not have been cursed for not joyning with Israel , in their warres . All likewise agree , that they dwelt neere Mount Tabor and the River Kison , the place where this battle was fought , and so consequently neere the danger : and in all probability were called by Deborah and Barak to come and assist them . Which is likewise judged to be the cause , why they had a heavier doome than any other . God cannot abide to have such ill neighbours to his people when they are in distresse . 3. Curse them . The word signifies , Maled●cere verbo , malefacere re , to speake evill of them , to revile them , to reproach them and wish mischiefe to them , to doe any evill against them , to execute in deed , what they would wish in words . What the particular Curse was , or what the event of it was , no man can determine ; this I finde , which is most probable , It was ordinarily observed among the Iewes , that whatsoever was justly cursed grew unfruitfull presently . If a Woman were cursed shee proved barren . If the Earth were cursed , it brought forth Briars and Thornes , no profitable Seed or Plants would grow there . If Trees were cursed they withered away . If Gods curse fell upon Houses or Cities , the Walles and Foundations would fall downe . Gods curse alwayes wasted that which it fell . So in all likelyhood this curse is the cause wee never read more of them . If they were a Province , their Land proved a desolate Wildernesse . If a City it was destroyed , or grew unpeopled : this bitter curse like the Water of Jelousie made an end of them . 4. They came not to the helpe of the Lord against the Mighty , Who are these Mighty ? Without all question by the mighty are litterally meant King Iabin , and his Generall Sisera , because these were those potent enemies , against whom the battell was fought . But in Gods intent ( this being a propheticall Song ) the mighty are all , of what ranke or quality soever , who are eminent in wisdome , strength , authority or riches , and mannage an ill cause against the Lord or against his Church . Lastly , they came not out to the helpe of the Lord by the helpe of the Lord you will easily conclude , that in this particular , the helpe of Deborah and Barak are meant . They came not to joyne with the Tribes of Zabulon and Nepthaly , and that small handfull of Israelites who by Gods direction undertooke this battell against the great Captaine Sisera . Because they joyned not their strength with Gods people , they are judged not to help the Lord . For ( as I shall shew anon ) the Lord and his People are so conjoyned , that their friends are his friends , and their enemies are his enemies , and whosoever helpes not them , are interpreted to refuse to assist the Lord himselfe . I know nothing else in the Text , that hath the least shew of difficulty . Were this Text to bee handled at large in many Sermons , such Observations as these could not briefly be passed over : as first , That although Gods people must ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) blesse , blesse I say , and not curse . Curses are edged tooles , dangerous to be medled with , yet there may fall out such cases , that Gods blessed servants must come downe from Mount Gerizim , the Mount of blessing ; and go up on Mount Ebal , the Mount of Cursing ; and there curse , and curse bitterly . Curse yee Meroz said the Angell of the Lord . Secondly , That although it bee true that the curse causelesse shall not come , yet when Gods people according to Gods direction , ( clave non errante ) do curse , their curse is like the flying Roule which we read of , it consumes the house it lights upon , the timber thereof , and the stones thereof . It is like the Wolfes foot , of which they say , that no herbe upon which it hath once trod will grow afterwards . Thirdly , That the mighty do frequently oppose the Lord : it is no new thing to finde the Mighty in strength , the Mighty in authority , the Mighty in wealth , the Mighty in parts , in Learning , in Counsell , to engage all against the Lord , his Church , and Cause . The Lambes followers and servants , are often the poore and off-scouring of the World , when Kings , and Captaines , Merchants , and Wisemen , being drunke with the Wine of the Whores fornications , proceed to make warre with the Lambe , and to give all their strength unto the Beast , till the Words of God shall be fulfilled . Fourthly , That when the mighty of the World do oppose the Lord , Gods meanest servants must not be afraid to oppose the Mighty . And fifthly , That whosoever come out to joyn their strength , and to give assistance to the Lords people , the Lord doth interpret them all to give helpe and assistance to himselfe . But because my Discourse upon this Text , in this place must be hedg'd into one Sermon , I may not let it out into such a spacious field . I shall passe by all these and many other seasonable truths , which in this Text are obvious to all your eyes , and betake my selfe to cleare one lesson only ; which you will quickly see to be the maine scope and intent , not only of this verse , but of the greatest part of this Chapter , and most seasonable for these times , for this Assembly and occasion , viz. All people are cursed or blessed according as they do or do not joyne their strength and give their best assistance to the Lords people against their enemies . I beseech you see how cleare this is , not only in this verse ( God laid nothing else to Meroz charge but only this , they came not out to help the Lord against the mighty ) but in other passages of this Chapter . My heart is toward the Governors of Israel , that offered themselves willingly among the people . Hallelujah , Praise the Lord . They are not so much as named without an Euge. The Princes of Issachar are blessed for being with Barak . Zebulun and Nepthali were a people that jeoparded their lives to the death in the high places of the field . These are blessed also . Blessed above women was Iael the wife of Heber the Kenite . What made Jael such a blessed woman ? Even this , she put her hand to the naile , and her right hand to the workmans hammer , and with the hammer she smote Sisera , she smote off his head , when she had pierced and smitten through his temples . On the other side see the displeasure that there is against the Tribes who came not out to helpe in this expedition . Ruben had businesse of his own , his flocks were to be attended . Gilead could plead that the River Jordan divided him , from Barak and his company : Asher had his own breaches to make up , and the Sea coasts to looke to . A man might think , these were faire excuses . But God had great thoughts of heart against them all . And wo to him , or them , against whom God hath great thoughts . The whole Chapter runs in this straine , they are cryed up , they are honoured and blessed : not only the heart of Gods people , but the soule of God himselfe ( as I may say ) tooke pleasure in them , who appeared on the Churches side ; his displeasure , indignation , wrath and curse did rise against all , who came not to the helpe . This is most plaine in many other Scriptures . I shall cull out but three among three hundred , Jer. 48. 10. That whole Chapter containes the doome of Moab . Gods curse was now to be executed upon Moab , and you may read of Moab , that the Lord once sent to him when his people were in distresse . Let my out-casts divell with thee Moab , be thou a shelter to them in the time of a storme . But Moab was too proud to listen to Gods counsell . Moab was alwaies an ill enemy to Israel . Now God comes to reckon with him for it . Now the spoyler shall come upon all his Cities . And to them who were to execute this vengeance of God against them , marke what a charge is given in the tenth verse , Cursed is he that doth the worke of the Lord negligently , or fraudulently , or deceitfully , as the word signifies ; Now what was the worke which was to be done ? the next words will tell you , Cursed is every one that withholds his hand from shedding of bloud : the strangest reason of a curse that ever was read of , if ever a man might have pleaded ( with Peter when the voice said unto him . Arise Peter kill and eate ) not so Lord . I have not beene accustomed to this , here were roome for such a plea , when his worke was to go and embrew his hands in the bloud of men , to spill and powre out the bloud of women and children , like water in every street . But he is a cursed man that withholds his hand from this , or that shall do it fraudulently , that is , if he do it as Saul did against the Amalekites , kill some and save some , if he go not through with the work : he is a cursed man , when this is to be done upon Moab the enemy of Gods-Church . So that whatsoever imployment men are put to , they are cursed men , that take not part with God in his worke . Another place you shall find in Psal. 137. v. 8 , 9. The daughter of Babylon was there to be destroyed , observe now the epithete which God gives to the executioners of his wrath against Babylon . Blessed is the man that rewardeth thee , as thou hast served us . Blessed is the man that makes Babylon drinke the same cup , which Babylon had made Gods people to drinke . Now he that reades the booke of the Lamentations , may finde how Babylon had used the Church of God , they had broken their bones as a Lion breakes the bones of a Lamb , brought their necks under persecution , made their skin blacke like an oven , hang'd up their Princes by the hand , and which is most of all cruell , had dashed their children against the stones . Now saith the Spirit of God , Blessed is the man , that thus rewards Babylon , yea , blessed is the man that takes their little ones and dashes them against the stones . What Souldiers heart would not start at this , not only when he is in hot bloud to cut downe armed enemies in the field , but afterward deliberately to come into a subdued City , and take the little ones upon the speares point , to take them by the heeles and beat out their braines against the walles , what inhumanity and barbarousnesse would this be thought ? Yet if this worke be to revenge Gods Church against Babylon , he is a blessed man that takes and dashes the little ones against the stones . But there is one Text of Scripture ( if no other were to be found in the whole booke of God ) which is a sufficient proofe that all are blessed or cursed , according as they doe or doe not helpe the Church of God in their need : and that you shall finde , Matth. 25. 33. &c. The summe whereof in a few words is this , At the latter end of that Chapter is a description of the day of judgement , and of the manner of Christs proceeding at that day . First , that when Jesus Christ shall come in the glory of his Father , he will divide all the godly to the right hand , and all the wicked to the left hand , as the Shepheard divides the Sheep from the Goates . Secondly , he pronounces all on his right hand blessed , all upon the left hand cursed : Come yee blessed , goe ye cursed . Here are all the blessed , and there are all the cursed . Marke now what is assigned as the only reason and evidence why the one sort are blessed , and the other cursed . It is most plaine in the Scripture , that at that day the Lord will call people to an account for all they have done in their whole course , whether good or evill : but in this place , Christ gathers all that shall be opened and come to receive blessing or cursing , reward or punishment to this one head , according as they did or did not helpe and succour his Church and people in their time of need . To , the one side , Come yee blessed , receive the Kingdome prepared for you , for you visited my Church when it was sicke , you gave meale to my Church when it was hungry , you gave my people drinke when they were thirsty , you tooke them in when they were strangers , you cloathed them when they were naked , you came to them when they were in prison : Inasmuch as you have done it unto these , even unto one of the least of these my brethren , you have done it unto me . On the other side , Go ye cursed ▪ Why are they cursed ? I was hungry and ye gave me no meat , I was thirsty and ye gave me no drink , I was a stranger and ye took me not in , naked and you cloathed me not , sick and in prison and ye visited me not : Verily I say unto you , inasmuch as you did it not unto the least of of one of these , ye did it not to me . As if the Lord at that great day did take notice of nothing , but what the carriage of all people hath been to or against his Church and children . What greater evidence can there be in the world , that men are blessed or cursed , than this ? that they either do , or do not help the Church of God . This will yet be clearer if we consider the Church , First , as it stands in relation to God . Secondly , as we stand in relation to the Church . First , as the Church stands in relation to God : when I speake of God in relation to the Church , or the Church to God ; you must alwayes understand God in Christ , Emanuel . God is in Christ reconciling the world unto himselfe . And thus the Churches relation to God , gives us two excellent grounds of this doctrine . First , the Church and the meanest member of it is united to him , made one with him , they are not only his servants , his friends , such as he loves , but he and they make but one person , I meane one mysticall person . Insomuch that throughout the whole Scripture he that blesseth them blesseth him , he that curseth them curseth him , he that relieveth them relieveth him , he that fights against them fights against him , he that touches them touches the Apple of his eye , all the relations which argue intimacy , tendernesse and dearenesse , meete in this conjunction betwixt God and his Church , he is their Father they are his children , he is their head , they are his members , he is their husband , they are his wife , yea they are called by his name and he vouchsafes to be called by their name . Take but this for granted , and you will make no doubt , but all men are blessed or cursed , as they do or do not help the Lord . The Lord Jehovah is the fountaine of all blessednesse more than the Sunne is the fountaine of light , from his favour and good will necessarily flows all happinesse , and consequently all are blessed or cursed , according as the aspect betweene God and them is malignant or benevolent . This ground is fully laid downe in that forementioned placed , Matthew 25. You did it to them , therefore you did it to me , you refused it to them , therefore you refused it to me . It is clearely there taught , but I believe there is no man on earth that understands it , or believes it fully . And that very Text gives me a hint to thinke so . Because the very righteous themselves , though they do all to the Saints out of the good will they beare to Christ , yet when Christ shall acknowledge this and say , Come ye blessed , you fed me , you cloathed me , you visited me , They shall answer , Lord , when saw we thee an hungred , or thirsty , or a stranger , or naked , or sicke , or in prison and administred unto thee ? It shews that themselvs did not fully understand how neare they were to Christ for whom they did all these things . I have somewhere read a story of a Sarazen Embassador , who being with a Christian Prince , and seeing Nobles and great men to wait upon him , and the Prince himselfe to waite upon a Table full of poore ragged people , desired to know what they were , to whom he shewed so much respect , he answered to this effect , they were the servants of his Lord , and that he served his Saviour in them . Well said the Embassador , if your Lord have no better servants than these , I desire to be none of them . I care not for your Religion . And truly it is a hard thing to perswade not only Sarazens but even Christians themselves , that whatsoever is done to poore abjects , the off-scouring of the world should be done to Christ himselfe . No earthly Prince would do so , equally to accept and reward him , that should give a nights lodging or any succour to one of his meanest and basest groomes , as if it had beene done to the person of himselfe or of his son . Yet this is the very case betwixt Christ and his Church . Secondly , another ground from the Churches relation to God , is this , that as their persons are neerely united to him , so their cause is his cause . As they account every cause of God to be their cause , so God accounts every cause of theirs to be his cause , 2 Chro. 20. Moab and Ammon and they of Mount Seir , came with a huge army against Jehoshaphat , hee and his people being suddenly surprised betake themselves to prayer , and seeke helpe from God : Now marke what Gods answer was , Be not you afraid nor dismaied by reason of this great multitude , the battell is not yours but Gods . Was not the battell theirs , all they were worth lay upon that battell , their wives and children , their lives and liberties , their countrey and religion , lay all at the stake , and yet the battell none of theirs , that is , not so much theirs as Gods , so in the 74. Psalm . When Asaph had laid down all the Churches sufferings , the pulling down of their Synagogues , the wasting of their Countrey , the reproach and scorn cast upon them by their enemies , he interests God in all this , Arise O God , plead thine own cause , remember how the foolish man reproacheth thee , forget not the voyce of thine enemies . Thus is their cause Gods cause , their enemies Gods enemies : and indeed , if we look into it narrowly , whatsoever is done to them and their cause , good or evill , is done for Gods sake . This then is a strong argument to prove men blessed or cursed , according as they joyn with , or oppose the cause of God . Because first , if it be Gods cause , it is a good cause . Secondly , it is a noble cause . Thirdly , it is a successefull cause . First , I say it is a good cause . The just Lord that is in the midst of his Church will do no iniquity . The righteous Lord loveth righteousnesse . Now you know it is a blessed thing to have a good cause , though it be a meane cause . David often pleaded this before God , that his cause was just , his cause was upright . Let them shout for joy , that favour my righteous cause . And on the other side it must needs be a cursed thing to manage a cursed cause : when David's cause was good , his adversaries must needs bee evill , and then he could foretell that they should be ashamed and brought to confusion , clothed with reproach and dishonour who opposed themselves against him . Secondly , being Gods cause , it is a noble cause : a man may possibly among men have a good cause and the thing but a trifle , a thing of no great consequence : but if it be Gods cause , let it appeare never so contemptible , it is subservient to the highest end , that can possibly be thought of . The salvation of soules , the glory of God , &c. Honour uses to put men upon hard and desperate services , men will runne , wrestle , fight for a crowne , though but a corruptible crowne . There is comfort in doing good to one , but to advance the good of many , especially of the Church of God , how honourable , how glorious is it ? Thirdly , Gods cause is a successefull cause , no weapon can prosper that is formed against it , and every tongue that rises up in judgement against it shall be condemned . The mouth of the Lord hath spoken it . This Gamaliel saw , when he advised the councell of the high Priests , and Pharisees , and Rulers , to refrain from opposing the Apostles , If this work be of men it will come to nought , but if it be of God ye cannot overthrow it , it is in vaine to fight against God . Since then the Churches cause is Gods cause , and consequently a good cause , a noble and succesful cause , you may easily hence conclude the happinesse that accompanies the promoting of it . And on the contrary as easily discern , how cursed a thing it is , not only to undergo the disgrace of mannaging a wicked and base enterprise , but to fail of that which wicked men use to cherish themselves with , the hopes of the comfort of reward and obtaining their desires . Secondly , consider our relation to the Church . And that affords three other excellent arguments to prove men blessed or cursed , according as they help or help not the Church of God . First , whatsoever abilities any man enjoyes , wherewith he may any wayes be usefull , they are all given him to this very end , to make him serviceable to the Church . All the manifestations of the spirit are given to profit withall . All the gifts which Christ powred out when he ascended up on high , are for the perfecting of the Saints , and the building up of the body of Christ . As every one hath received a gift , so let him minister , as good stewards of the manifold graces of God . The Church is the common storehouse to which all our wealth must be carried . Salus Ecclesiae suprema lex . Which being so , the happinesse of every thing being the attaining of the end for which it was appointed , and the curse of it the perverting of it to a wrong end , they must needs be blessed who serve the Church , and he must needs be cursed that deprives the Church of its own due . Salomon saith , that he that withholds corne in a time of famine , the people shall curse him , though it were his owne corne , but suppose a man had the keeping of the provision of the whole town corne , which were none of his owne , he only intrusted with the keyes of it , and should let the people starve for want of that food ▪ which he should keepe purposely for them : or that a man had the keeping of a Magazen for an Army to furnish them with what might make them victorious , and their safety and victory hazzarded , if not lost through his default , were not this man a villaine and a traitor to his country ? Secondly , Consider how neare the relation is betwixt the Church and us , ( except we be of the malignant Church , of the Dragons army , and then no more need be said to prove men cursed . ) The Church is our Mother , and all the Saints are our Brethren , a Relation which all Lawes of God and man do fasten duty upon . The eye that mocketh at his father or despiseth to obey his mother , the Ravens of the vally shall picke it out , and the young Eagles shall eate it . Paul thought he did no more than his duty , when he had great heavines and continuall sorrow in his heart , and could wish himselfe accursed from Christ for his Brethren his kinsmen , who were Israelites . Thirdly , All our own blessednesse stands or falls with the blessednesse of the Church . The Church is such a corporation or mysticall body , as hath in it all the properties of a naturall body wherein no members can be happy in an abstracted sense , but as parts conjoyned with the whole : because every part hath besides the neare relation to the whole a subsistency in it , which is the foundation of any other good it receives . And so consequently , the good or gaine of the whole is the gaine of every member , and whatsoever tends to the dissolution of the whole , cannot but be destructive to all the parts . As when a company of Merchants have but one joyned stocke , every penny gained or lost is gaine or losse to them all . Or as it is with a company of passengers in the same Ship , save the vessell and you save all , sinke the Ship , and every mans Cabbin is cast away . Now this is a more prevailing argument than reason can make , it is grounded in nature which must prevaile with all ; Nature makes heavy things to ascend , rather than the whole should be endangered by a vacuum . Nature teaches the tongue to cry out , when the toe is trod upon , the hand to work , that the belly starve not , the feet to runne , that the back be not cold . Every man finds this in the naturall body ; and Gods Spirit dwelling in all the Saints workes the same spirituall disposition in them that are partakers of the divine nature , That there be no Schisme or division in the body of Christ , but that all the members may have the same care one for another , That whether one member suffer , all the members should suffer with it , or one member be honoured , all the members should rejoyce with it . By this time I hope it is cleare , that if we look upon Gods promises or threatnings , mens experience in all ages , or the Churches interest in God , his neare union with it , his affection to it , his owning the Churches cause , or if we consider our own engagements to the Church , our neare conjunction with it , and under God the dependance of all our comforts and wellfare upon it , we may and must conclude , that all men are blessed or cursed according as they help or help not the church of God . The rest of the time I shall spend in the Application of it , that what is thus cleare to your judgement and conscience , may by Gods blessing take due place in your hearts and conversations . And there are but two collections which I shall make for use . The first , briefly for terrour and reproof , the second more largely , for exhortation and duty . First , for reproofe . This speaks very sadly against two sorts of people whereof ( God knowes ) there are many hundreds of thousands who yet professe themselvs to be Christians . As first , Are all they cursed that doe not thus helpe the Lord against the mighty ? what then are they , who instead of helping the Lord against the mighty , do help the mighty against the Lord ? who instead of joyning all their strength , and giving all their assistance to the Church in her distresse , doe give all the assistance they can to the enemies of the Church , that they may do mischief against the Church ? What shall we thinke of these men ? How many are there who have as it were entred their names into the Dragons muster-book , openly bidding defiance against the Church of Christ , in every good cause ? who walke Antipodes against the cause of God , like Antiochus , making war against the Saints , like the little horne in Daniel , wearing out the Saints of the most high in all places where they can prevail ? how many others , like the Kings and Princes in the 2. Psal. Set themselves , and take counsell against the Lord and against his Annointed , digging as deep as hell for counsell to do all the mischiefe they can to the servants of the Lord Iesus Christ ? How many others with Balaam , doe what in them lies to curse them for reward , who for very malice raile upon and revile the children of the most High ? How many others , with Edom , look upon the affliction of Israel , rejoycing over them in the day of their destruction , speaking proudly in the day of their distresse , crying out against Ierusalem , down with it , downe with it even to the ground How many others , with Amal●k , smite the hindmost of Gods Church , all who are weake and feeble , when they are faint and wearie , adding sorrowes and increasing the burthen of the afflicted ? How many , with Sanballat and Tobiah , are grieved when any are found to doe good in Israel , endeavouring to hinder the building of Sion , and to further the repairing of the walls of Babylon ? God knowes there are too many such , I hope not many such present here this day before the Lord . But concerning these , if there should be any such here by what name or title shall I call them ? The Gyants who make war against heaven , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , fighters against God , I know no appellation fitter for them . But whatsoever they delight to be called , I most earnestly beseech them in their most secret thoughts to answer these few questions . By what injurie hath the Lord provoked thee thus against him ? what iniquitie hast thou found in him ? what hurt hath Christ done to thee ? what evils are his righteous servants guilty of against thee ? Or if thou canst give no reason of this , but only , non amo te , nec possum dicere quare . I know no reason , but my heart stands against them . What honour or reward dost thou expect for this desperate service ? What hope hast thou of speeding ? Canst thou make thy forces strong enough to carry the day ? O friend though thou beest proud and daring , yet be not mad , no weapon will prosper which is formed against them God hath sworne it against all the people who fight against Jerusalem , that their flesh shall consume whilest they stand upon their feet , their eyes shall rot in their holes , their tongue shall consume away in their mouth . O set not Briars and Thornes to fight against devouring fire . Let the potsheards strive with the Potsheards of the Earth , but let not a poor worm fight against his maker . Thou art too weake to strive with God . Kicke not against these prickes , abstaine , abstaine from those men of whom the Lord hath said , he that touches them , touches the apple of mine eye . Secondly , There are others ( not open enemies professing to take part against the Church ) who stand as neuters , who stand a loofe off , shewing themselves neither open enemies nor true friends , like the Samaritans , who feared the Lord and served their Idols , of whom also Josephus saith , that when the Jewes were in prosperity the Samaritans were their friends , but were ever severed from them in their adversity . But as the Lord said of them when they feared the Lord and served their Idols , they feared not the Lord : so he will one day say of these , they love not the Lord . They say such as stand neuters are ordinarily crushed , which side soever wins , but the Lord acknowledges no Neuters . This text curses all them who come not out to helpe him , as well as those who came to fight against him , And our Saviour at the last day will as well denounce go ye cursed against them , who gave them not bread when they were hungry , as them who plucked their bread away from them . And in this case it is a certaine rule , for it is Christs rule , he that is not with me , is against me . And of these Neuters there are two sorts . First , some stand Neuters out of policy , because they will see which side shall prevaile , that they may be sure to joyne with the winning side ; of these we have a notable example Judg. 8. when Gideon was pursuing Zeba and Zalmunnah the Kings of Midian , he cals to the men of Succoth , and the men of Penuel , to help to victuall his Army . Give , I pray you , loaves to them that follow me , for they are faint . But they would first see what would be the event of the war , Are the heads of Zeba and Zalmunnah in thine hands , that we should give bread unto thine Army ? As who should say , if you gave gotten the day , we are for you ; if not , you must pardon us , we will looke on a while longer ; and even so do many falsehearted friends deale with the Church of God , turne Jewes , when they have an honoured Mordecai , and as ready to cut their throats when Haman prevailes against them . They will be sure to be of the winning side , that they may save their own stake ; but what Gideons answer was to the men of Succoth and Penuel , when the Lord hath delivered Zeba and Zalmunnah into mine hand , then then will I teare your flesh with briars and thornes of the wildernesse , then will I beate down your Towers , and slay the men of your City , and accordingly did it : such like doom and execution shall all politick Neuters receive from the hand of Christ . 2 There is a second sort of Neuters who neither oppose the Church nor helpe it ; not out of policy , but meere sluggishnesse and desire of ease or basenes of spirit : loving only their worldly profits and sensuall pleasures , nothing regarding what concernes religion , or the Church : like Gallio the Deputie of Achaia , who when the Iewes , one while beat Paul , another while the Ruler of the Synagogue ( as the Text sayes ) cared for none of these things . If it had beene a matter of right or equitie , things belonging to the Roman lawes , he was ready to appeare , but if it be a matter of Religion , it was out of his element , he is indifferent , whether the Beare bite the Dog , or the Dog bite the Beare , it is all one to him . Abundance of these are to be found every where , of whom we may say , as Salomon in another case , The heart knowes his owne bitternesse , &c. They neither know the Churches bitternesse , nor are acquainted with the joy of it . Such ( I thinke ) were the men of Iabesh Gilead , who when all the Tribes of Israel had bound themselves by oath to prosecute that bloody murder of the Levites Concubine , against the Benjamites , and never to returne untill they had avenged it , they let both sides alone , they had businesse enough of their owne at home , not doubting but there were men enough to do the work , though they kept themselves quiet . But this neutrality of theirs cost them deare in the end , their owne heart blood paid for it : and it is most probable , that Meroz in this Text was guilty of no other fault . The Lord grant that they may be warnings to us , that we bee not made warnings to others . I hope this may suffice for reproofe . The second Use , and that which I most aime at , is for exhortation . Oh that I were able to speake somewhat to raise up your spirits , to make you these blessed men who willingly helpe the Lord against the mightie : I confesse the day , the occasion of our meeting , this Text , and your place and office . ( Right Honourable and beloved ) give me an infinite advantage to speake , if I were able to improve all for your good . The thing I aime at , is , to send you home with Luthers resolution , who protested to God , that no portion , which God could give him in this world should content him but onely this , to bee Gods Servant , to bee a usefull man in his Church , he would care neither for silver nor gold , neither for honour nor reproach : ease and labour should bee all one , so that hee might bee accepted and usefull . And would the Lord vouchsafe to make my labour effectuall with you in this thing , I should bee a blessed man in my worke , and you should goe home the blessedest company that ever met in such an Assemblie . To this end I shall endeavour two things , First , to give you motives or incentives to inflame your hearts after such a temper of spirit , that you may be willing to give up your selves to the help of the Lord and his Church . Secondly , some directions to enable you in truth and realitie to be usefull . And although most of the things that I shall speake doe chiefely concern you , our honourable Worthies , yet they will in their proportion reach the meanest in the congregation . To stir you up , consider these three motives . First , the honour of God . Certainly the highest end of our living in this world , is to honour God . Hallowed be thy name , is the first petition of every one that saith the Lords Prayer . Now a man never gives glory to God as God , never sets up God in his right place , till he have devoted himself wholly and absolutely to serve him in what is most acceptable with him . And I have made it apparent that the Church of Christ is that field from which he expects the most plentifull crop of glory , and and therefore would have the most cost bestowed on it ; He gets glory by all our actions , but in what wee doe for the Church , wee give him glory and that in the highest degree . Secondly , as for Gods sake , so for the Churches sake . It is ever well with the Church , when the members of it , doe preferre the Churches good above their owne . Polititians and Historians observe this of States and Empires , that they usually thrive when the Subjects are Common-wealths men , every one endeavouring to promote the publick good . Livie observes this of Rome , that so long as men would leave their trades , farmes and merchandise , Ladies part with their Jewels and ornaments , rather than any detriment should come to the Citie , all Nations were subdued to them : But when they grew private , wealths men , every one labouring to preserve and adorn his owne Cabbin only ; the ship presently was endangered and went to decay . This is as true of the Church . In all the rising times of it , God hath ever stirred up such noble and generous spirits , who have given themselves to the Lord , and the service of the Church . In the Acts of the Apostles you shall find that they were all of one heart and one mind . No man said that ought of the things that he possessed was his own , they had all things common . Sold their possessions and goods , distributing them as every man had need , and lived so , as if one soule possessed them all : This was the thriving time of the Church . Then their multitude increased by thousands and ten thousands and walking in the feare of the Lord , and the comfort of the Holy Ghost were multiplyed . But when once men grew to seeke their owne things , and not the things of Iesus Christ , and his Church , the Church soone fell into a languishing condition . As therefore you desire to keepe up the spirits and strength of the Church , so labour to keepe up your own spirits for the Church , as you desire that may not faint , so doe you take heed of fainting in the service of it . Thirdly , as for Gods sake , and the Churches sake , so for your owne sake , for your owne comfort and benefit , and that in many respects . As first , Such a frame of Spirit as this will bee the best evidence of your owne safe condition , of your peace with God ; t is a comfortable thing for a man to hate his lusts , to strive against them , to waite upon duties , to attend upon Ordinances , to bee often enquiring , What shall I doe to bee saved ? but all this may bee but selfe love ( although such a love God approves of ) but when the soule comes to enquire , what shall I doe that Christ may bee glorified , that his Church may bee edified ? to know no crosse but the Churches crosse ? to preferre the joy of the Church before all his owne peace and wellfare ? this is not only an Argument of a man looking Heaven-ward , but one that hath proceeded farre in the way ; A Scholler of the first and highest forme ; and this is that which Saint Iohn meanes , when hee doth so frequently ang all our evidence to Heaven , upon Love of the brethren , Hereby wee know that wee are translated from death to life , because wee Love the Brethren ▪ In this are the Children of God manifest from the children of the Divell : Hee that loves not his brother , is not of God : Hereby wee know that wee are of the truth , and shall assure our hearts before him . Every one that loves God , loves him also that is begotten of him . And many other expressions , as if Saint Iohn knew no other evidence but Love ; now what Love is it ? Hee meanes it not of an inward affection only , to wish well to them , and so forth , but by love to serve our brethren , to lay out our selves , our lives , and parts , and all to serve them , To lay downe our lives for the Brethren , as Christ laid downe his life for us . This was that that bore up Hezekiahs heart in the time of his sicknesse , when hee could pleade , Lord , remember that I have done that which is good in thy sight . What was the good that Hezekiah had done ? even this , Hee had set himselfe to purge Religion , to set up Gods Ordinances , to make the Church prosper , given up himselfe to the publick service of the Church of God , This made Nehemiah comfortably to goe to God ; Oh my God , wipe not out the good deeds , that I have done for the House of my God , And indeed , there neither is nor can be , any more certaine or infallible signe of a living member of Christs body , and of our communion with Jesus Christ in his holy Spirit , that Spirit which dwels and acts in his whole mysticall body , then this , to sympathize with the Church , to suffer in the sufferings of it , to rejoyce in the consolations of it and to preferre the good of it , before that of our owne soules : Secondly , the honour of it may provoke you . Ingenuous and Noble Spirits will doe more for their honour than for their gaine , now if you waigh it in the Ballance of the Sanctuary , you shall finde , that to bee a publick servant of the Church , to have an influence into the wellfare of many , is the greatest honour which God communicates to any Creature ; The Creatures which are for publick and universall use , are most noble and excellent , the World might stand well enough without Pearles and Jewels , and a thousand such like things , but the fire , the water , the Sunne , the Earth , which are servants to all , the World were ruined without them . Yea this will make us like to the Angels , the excellentest of all Gods creatures , whose delightfull employment is to bee Ministring Spirits , sent forth to Minister for them , who shall bee heires of salvation . What shall I say , this makes us ( more than any thing else ) like unto God himselfe , thou art good and doest good : almost all the knowledge which we have of the glory of God , comes from the good which God diffuseth into the Creature , and they partake most of Gods nature , and most eminently beare his Image , who are his most usefull instruments in doing good to his Church and people ; and if we marke it , wee shall seldome finde the Holy Ghost in the Scripture , to point out any as truly honourable , but under this notion , that they study the wellfare and good of Sion . Marke them whom Saint Paul commends in the twelfth to the Romans , and yee shall see this is the matter of their praise ; Phaebe was a servant of the Church at Cenchrea , shee was a favourer of many : Aquila and Priscilla were Pauls helpers , ready to lay downe their neckes for a publick good . Mary , Andronicus , Vrban , Triphena , Triphosa , and many other , this is their commendation , They laboured much in the Lord . So the houshold of Stephanus , Paul would have all of them subject to the houshold of Stephanus , he would have them numbred among the Patricii . What was the house-hold of Stephanus ? It may bee some honest Tradesman in his Civill ranke : but here is the Crowne : They addicted themselves to the service of the Saints : and of the messengers of the Churches , some good men that came on the Churches errand , the Apostle saith , if any inquired what they were , what ranck or qualitie they were of , hee answers , they were The Messengers of the Churches , the glory of Christ . Yea Saint Paul of himselfe , who seldome gloryed of himselfe , who though hee were the greatest Apostle , esteemed himselfe the greatest sinner , yet could not forbeare glorying in this , That hee laboured more abundantly than any others , that the Care of all the Churches lay upon him , that hee became all things to all men , that hee might save some , and the Stigmata , the brands or markes that hee bore about his body for his service in the Church , hee did more glory in , than any Noble man can of his George or Blew Ribband : You shall see it , Galathians 6. verse 17. The Galathians had used Saint Paul somewhat coursely , judged his actions and intentions , and marke how Saint Paul seemes to take state upon him , from henceforth let no man trouble mee ; What made him thus high in his Spirit ? I beare in my body , the Stigmata , the markes of the Lord Iesus : this was a badge of his honour , and therefore they must use him honourably , and indeed if wee compare the honour and glory that rests upon men for the service of Christ and his Church , and that which vaine men seeke in other things , the truth of this would easily bee seene . Suppose one man could say , this would I received in fighting for a Mistris in a Duell : Another thus , my state is empaired in brangling suites at Law , Another in gameing and Whoreing . What fruit ? what glory is in these things ? but now on the other side , when a servant of God can say , Haec manus ob Ecclesiam pugnando , &c. these offices I lost , this preferment I went without , thus was I scorned , thus is my body wasted for Christs sake and for his Churches sake ; this is glory indeed , this glory exceeds the happinesse of mortalitie , and will outlive all wealth and pleasure . And all experience shewes us , that however such men are most opposed and scorned by the enemies of the Church , who alwayes most fight against the Capraines and Leaders , yet among the Saints these are the most precious men , one of them esteemed worth a thousand of others : and this some thinke Saint Paul to aime at in the fifth to the Romans , when he saith , scarcely for a righteous man will one dye , yet peradventure for a good man , that is , a usefull Man , a serviceable Man , a Man whose life and labours benefits many , Some would even dare to die . Thirdly , nor is the Reward lesse , at the present it may bee such instruments may loose Houses , or brethren , or children , or lands , and their owne lives , but they shall finde it againe , in this life a hundred fold besides the inheritance of everlasting life . Bread cast upon these waters is seed sowen in fertile ground ; the bosome of the Church is the most fruitfull soile in the world . Flesh and blood will never believe this , but Jesus Christ the Lord of Life and Glory , whose all the Silver and Gold in the World is , who hath power enough to promote his servants and savourites , hath sufficiently assured us of this in his Gospell ; Men will securely adventure their estates upon Ropes and Cables in the deepe Seas , when the ensuring office is ingaged for their securitie ; if yee dare trust the insureing office of Heaven , goe on , serve the Church , I promise in the Name of Christ to you , yee shall bee paid every penny , every houres sleepe which yee have broken , every gray haire which is hereby scattered upon your head , every disease which yee have contracted , every reproach which you have suffered , ye shall loose nothing by all or any of these , he will repay it you in this world an hundred fold in better things , it may be with trouble and persecution , but in the world to come ye shall have life everlasting ; Thus farre the motives , which would the Lord let sinke into your hearts : how would yee with Paul rejoyce to be offered up a Sacrifice for the Church of Christ ? how willingly would yee continue to spend , and to bee spent in so good worke ? Secondly , some directions how we may be able to doe this : where First , I shall shew what is requisite to prepare us and fit us to bee the Churches servants . Secondly , how and wherein they that are fit should help the Church . First , men must bee fitted for it ; this Mercury is not made of every wood ; the Lord needs no Instruments ; if hee use any , it is propter munificentiam , not propter indigentiam ; because hee meanes to honour them , not because they can benefit him : and therefore hee will make them choice spirits , rare and singular men , to whom he will thus communicate his owne glory , and three things must meet in them . First , They must be godly ; a Generall in an Army neither gives pay nor command to any , untill they bee duly entred into his muster-book : Now men are never numbred among the Lambs followers , their names are not entred into his List , untill they be Saints . Read Revelation , where ever the Lambs followers are described , They are such as have washed their Robes , made them white in the blood of the Lamb , serving him night and day ; they are redeemed from the earth ; in their mouth is found no guile . They that are with the Lamb are called , and chosen , and faithfull . And it must needs be so ; for so long as men are in their unregenerate condition , they are Satans vassals in the maine ; there is not in them a substratum of reall usefulnesse to the Church ; their heart cannot be with the Lord nor his people : 'T is only the new life which is the right principle of this service which is here expected : If therefore the Lord hath kindled in any of your hearts a desire to doe him service , I beseech you , first , humble your souls deeply before God for your sinnes ; get your Robes washed in the blood of the Lamb , rest not till the Spirit of Christ come to dwell in you , and when yee have , once with the Thessalonians , given your selves first to the Lord , then yee are fit to give your selves to the Church for the Lords sake . Secondly , as they must be godly , who would be servants to the Church ; so they must learn to deny themselves ; they must be taken off from all private selfe-engagements ; they must set light by their own ease , their own profit , and their own life : If any man ( saith Christ ) come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters , yea , and his own life also , he cannot bee my Disciple . Search through all the Scriptures , you shall hardly finde a man who ever was fitted to bee usefull in the Church , till he had set himselfe aside ; No man that warreth , entangleth himselfe with the affaires of this life , that he may please him who hath chosen him to be a souldier . And therefore it was the A , B , C , which Christ taught all his followers , even this lesson of selfe-deniall : You shall read Mat. 20. v. 22. That when the mother of Iames and Iohn came to seek preferment at Christs hand for her two sonnes , that the one might sit at his right hand , and the other at his left in his Kingdome ; Christ presently nips that motion in the head , and tells them , that instead of expecting such high and pleasant things in this world , they must ( if they meant to be his Apostles ) prepare to drink of his cup , and to be baptized with his baptisme ; that is , take paines and suffer trouble . And verily sad experience hath taught this , that men are never cordiall to the Church of Christ , who embrace this present world . It is recorded of the King of Navarre then a Protestant , being pressed by Beza , to appeare more in the cause of God , and to owne religion to the purpose : He makes him answer to this effect , That he was their friend , but he resolved to put no further to Sea , than that he might get to shore if a storme should rise ; he resolved not to hazzard his hopes of the Crown of France , and you know what became of him . So when men will make religion as twelve , and the world as thirteene , they will in sad tryals , with Demas , forsake the cause and servants of God , and embrace the present world : Like those Potters recorded in the first of the Chro. who dwelt among plants and hedges : There they dwelt with the King for his work . A brand which the holy Ghost sets upon them , who when Cyrus proclaimed liberty and encouragement to returne to Ierusalem ; to rebuild the Temple , and set up the worship of God , refused to goe back with their brethren , and chose rather to dwell among plants and hedges , than to hazzard a gainefull trade , which they made of the Kings work . O beloved , take heed of these choaking thorns , the riches , cares , and pleasures of this world ; especially beware of the world , when it comes with flattering allurements : Many ships have been swallowed in a calme , when they have out-rid severall stormes . Troubles and persecutions , ( like the wind in Plutarchs Parable ) make men gird their cloak ( their profession of religion and service to the cause of God ) closer to them , when the warme Sunne-shine of preferments steales it from them : Rebus in adversis facile est contemnere vitam . There is a notable story of a souldier of Antigonus , one whom the Prince observed to be a very valiant man , ready to adventure upon any desperate service , and therefore much favoured him ; and observing that he still looked pale and lean , would needs know what he ayled , and finding that he had a secret and dangerous disease , he caused all possible meanes to be used for his recovery ; which when it was accomplished , the Prince observed him to be lesse forward in service than formerly , and demanding the reason , he ingenuously acknowledged that now he felt the sweetnesse of life , and was loth to lose it . And thus doe many thousands , who with Ionathan when they come into a wood that drops with honey , leave the chase of Gods enemies , and feed upon the sweetnesse of worldly advancement . But , O yee Worthies , fly all these things ; with Paul , esteem your lives not deare to you : Let no earthly thing move you , so you may finish your course and service appointed you from and for the Lord Iesus Christ : and conclude with Esther , if I perish , I perish . Thirdly , whosoever would bee a reall usefull instrument for the good of the Church , must get an unfaigned love to the Church planted in his heart , that it may beare fruit in his life and actions . All we do is nothing but our labour of love . Love will force more than the strappado , draw more than a yoke of oxen ; It is a sweet and strong tyrant . When the Apostle Paul had pressed the Corinthians earnestly to study for the best gifts to make them usefull in the Church : and to this purpose gives them a catalogue of the severall gifts and graces which Christ , for this end , had shed abroad , when hee ascended up on high : Yet in the last verse of that chapter hee promiseth to shew them a more excellent way , and that is the way of love , which he layes downe in the thirteenth chapter : which will doe all things , endure all things , without which if men had the tongues of men and Angels , all other gifts of prophesie , knowledge , &c. they are but as sounding brasse , or tinckling cymbals . This is the reason why Saint Iohn throughout all his Epistles calls for almost nothing but love ; because in that he calls for all . My little children , love one another . And this is also the reason why the Devil doth so infinitely labour to sow the tares of division in the field of the Church ; hee knowes if he can break the bond of love , he breaks the bond of perfection , and opens the flood-gates to confusion . Rest not therefore , who ever thou art that desirest to do good in the Church , till the love of it be fixed in thy breast , as deeply as the love of the Ark was in the heart of the wife of Phinehas , who died for griefe when the Arke of God was taken : Or as Calice is said to have been in Queen Maries , who affirmed , that if her body were opened Calice would bee found in her heart . To this end , consider often how deare the Church is to thy deare Redeemer ; how comely and beautifull it is in it self ; comely as the curtains of Solomon , even when it is black as the tents of Kedar with persecution : How deformed , uncleane , and every way vain all other societies are in comparison of this ; As the Lilly among the thorns ; How near to thy selfe , begotten of the same seed , laid in the same womb with thee , and thou also wert laid in its womb , and sucked its breasts , redeemed with the same blood , enjoyest all the same priviledges , hast all thy welfare in this world wrapt up in its welfare , and expectest to live with it to all eternity in the same glory . These thoughts rightly working upon thy heart , would make thee willingly spend and be spent for the Churches good : thy services would not be as the motion of a stone cast out of a sling , at first swift by virtue of a violent impression ; but constant , and strongest rather toward the later end , as those motions are said to be which proceed from a naturall inward principle . So then you easily apprehend the excellent use , and indeed the necessity of the concurrence of these three qualifications of godlinesse , self-deniall , and love , to the making up of a good Chruch-man : the Lord make them evident in all your hearts and wayes . Next followes , What men thus accomplished may and must doe for the Church . The service required may be reduced to these two heads : First , somewhat to prepare us for action . Secondly , to act as we are prepared . By way of preparation three things are requisite . First , carefully to informe our selves of the state and condition in which the Church is , otherwise wee deprive our selves of all possibility of being helpfull to it . Be a man never so willing , and never so able to relieve the distresses of his brethren , hee can neither heal the sick , nor help the poor , unlesse hee knew who and where they were that needed , and what helpe they wanted . This made Nehemiah so diligently to enquire concerning Ierusalem , and his brethren which were left of the captivity . This made Daniel search into Ieremiahs Prophesies , to know the condition of the Church , and learn his own duty . 2. This enquiry must not be out of Athenian curiosity , as most people enquire after newes ; but so to know , as to work our hearts to a fellowfeeling of their condition , otherwise all our intelligence will be as dry clouds , flying over our heads without a drop of raine . Thus did Nehemiah as soone as hee understood that his brethren were in great affliction and reproach , the wall of Ierusalem broken downe , and the gates thereof burnt with fire , he sate down and wept : this prepared him for the good service he did afterward . Thus also did Daniel , who when God had shewed him , though but in a vision , the calamities that were to come upon the Church of the Jewes by Antiochus Epiphanes , he fainted , and was sick certain dayes . And the want of this fellow-feeling is both taxed and threatned by God in Amos 6. No man is sorry for the affliction of Ioseph . God esteeming it an argument of little love to sit downe with Haman at a banquet , when the City of Shushan is in perplexity . 3. As wee must know and bee affected with the Churches want , so we must enquire what is in our power to do for it , wherein we may be helpfull . This I shall have occasion to speak of afterward . The second sort of directions are for action . And these may be brought to two heads . First , somewhat we must do immediately to God for the Church . Secondly , somewhat wee must doe for the Church from God . First , that which wee are to doe to God for the Church is to pray for it . I name this first , because it is the first and chiefest service that we can perform . If any other talent bee a penny , Prayer is a pound . This is the talent of all talents : concerning which I shall speak a little more fully , as the seasonablenesse of it requires . First it must be granted , that all the friends of the Church may help it with their prayers : if with Peter they have no silver nor gold , but will give such as they have , they may afford a subsidy of prayer . They have all the spirit of adoption , enabling them to cry , Abba , Father : So that what the Master of the ship said to Ionah , What meanest thou , O sleeper ? arise and call upon thy God : ( though he could neither sit at sterne , nor handle the tacklings , yet he might pray ; ) may be said to any man in regard of the Church ; though thou canst neither runne , nor ride , nor write , nor fight , yet thou canst pray : Awake , awake . And as plaine it is , that God requires it should bee so . O pray for the peace of Ierusalem . You that make mention of the Lord keep not silence : give him no rest , till hee establish and make Ierusalem the praise of the earth . You that have escaped the sword remember the Lord afar off , and let Ierusalem come into your minde . But the chiefe thing I aime at is , to discover the power of Prayer . Which I shall never bee able fully to expresse : None can tell what Prayer can do , but he that can tell what God can do . Yet these few conclusions may give some light toward it . First , God hath not promised to do any thing without it . It is confest , he doth many things without Prayer , but he hath not promised to do any thing for his Church without it . All this will I doe , ( saith the Lord ) but for all these things will I be enquired by the house of Israel . Secondly , As he hath promised to do nothing without , so he will do all things by it : I will visit you ( saith God ) and performe my good word toward you ; but you must performe your good work towards me : Then shall ye call upon me , and you shall goe and pray unto me . Aske and you shall receive : this is the confidence that we have , that whatsoever we aske according to his will , we know that we have the petitions that we desire of him . What cannot Prayer doe ? It is able to overthrow all enemies : When I pray , mine enemies shall turn back . An hundred eighty five thousand were overthrowne in one night , after the Prayer of Hezekiah . It is able to turne away all plagues , pestilence , famine , sword , wild-beasts ; whatsoever plague or sicknesse there be , prayer and supplication will heal all . It is able to bring downe all mercies ; it is the key of heaven : Eliah , a man subject to the same infirmities with us , hee prayed , and the heaven was shut ; he prayed again , and the heaven was opened . It is the most efficacious engine in the world ; it opened the prison doores , and the iron gate , to set Peter at liberty . It is the summe of all wisdome , strength , and policy . What should I say more ? It prevailes over God himselfe . Iacob wrastled with God , and prevailed : What was his wrastling ? What was the strength , whereby , as a Prince , he had power with God ? Even this , hee wept and made supplication to him . It will not only stop the Sun in his course , as Ioshua did , Sun stand thou still in Gibeon , and thou Moon in the valley of Ajalon ; but ( with reverence be it spoken ) it holds that hand which rules heaven and earth . Let mee alone , said God to Moses , that I may destroy them : Moses prayer hindred God from doing what hee seemed resolved to doe . Hee said hee would have destroyed them , had not Moses his chosen stood before him in the gap , to turn away his wrathfull indignation ▪ And thus some interpret that place of the Prophet Isaiah , Ask mee of things to come , concerning my Sonnes ; and as concerning the works of my hands command ye me : as if God had made over his own omnipotency to Prayer . But whence is it that Prayer becomes thus efficacious ? What is there in the submissions and supplications of poor worms to work such wonders ? I answer , These four things meet in prayer , which are the strength of it , and may be your satisfaction . First , The persons who pray are Gods owne children , dearer to him than heaven and earth , tender as the apple of his own eye : and we who are parents know how prevalent the cryes of our own children are : we being evill can give good things to our children . Secondly , Gods owne Spirit dictates and endites their prayers for them : Wee know not what to pray for as wee ought , but the Spirit it selfe makes intercession for us . Now as it is said of the Sonne , I know thou hearest me alwayes ; so may it be said of the Spirit . What regard soever he may bear to us poore sinners , he will certainly regard the intercessions of his owne Spirit . Thirdly , The Prayers of Gods people they are offered up and presented to God by his owne Son , our Lord Jesus Christ , the high Priest of our profession , the Angel of his presence , who is at the right hand of God , who daily makes intercession for us , as the Spirit makes intercession in us , and mingles his incense , with the prayers of the Saints , upon the golden altar which is before the throne . Fourthly , There is this in prayer , that it gives the greatest glory unto God . Of all gifts or graces which God hath given to any creature , never any thing ( except faith only ) was found to give that glory to God which prayer doth : especially in these two things . First , it brings God into the field to fight the battell for them , makes him to work all their works for them ; as indeed he doth . Whatsoever a man prayes for , he doth by interpretation say , Lord , I never shall have this , unlesse thou give it me ; I never shall do this , unlesse thou doe it for me . And that is the reason why in 2 Chron. 20. after Hezekiah and his people had prayed , and professed they had no strength of their owne , left the worke only and wholly upon Gods hand . Then God tells them , The battell is not yours , but Gods ; Now you have put it into my hands , you shall see what I will doe for you . And secondly , When the work is done it ascribes the praise and glory of all to him , to whom alone it is due . If we mark it , God hath little glory in the world for those good things which men receive without Prayer ; their friends , parts , wit , industry , must share with God ; but what is won by Prayer is worn with thankfulnesse ; there being a naturall relation betwixt praying and praising , as the rivers returne by the sea from whence they come . O that I were able to teach you the right use of this engine . And first let mee speake to you ( right Honourable and Beloved ) the Lords and Commons assembled in this Parliament : Give mee leave to shew you the true spring of all that good , which hath come through your hands , since your happy entrance upon your great work . God knows I would not eclipse your worth nor due praise : We rejoyce in you , and blesse God for you ; wee have received great mercies by your means : but are you the cause of them ? Have they been done by your wisdome and forecast , or for any worthinesse found in your selves ? Hath not God done them all almost by contraries ? Have not you been many times at a losse , even at your wits end ? Hath not God marvellously discovered wicked enterprises against you , and almost miraculously preserved you by his own naked arme , ever since the beginning of your meeting ? Give therefore the glory where it is due , you shall have the honour of excellent instruments , but this honour is too high for you . Know therefore , Beloved , ( and it will encrease your honour to acknowledge it ) that Prayer , and God by Prayer hath done all this : While you have been with Ioshuah fighting in the valley , Moses , Aaron and Hur have been at prayer upon the mountain . God hath poured out upon many parts of the Kingdome , but more especially in and about this great City , a most fervent Spirit of Prayer : In many thousand families you are every day mentioned at the throne of grace ; few dayes of your Sessions have passed over , without extraordinary fasting and prayer , either publike or private on your behalfe : And when prayer doth thus ascend , mercies must needs descend . Let God therfore have the chiefe honour for pouring out the spirit of prayer and supplication , the fruit whereof is the upholding your hearts and spirits daily in your work . And this also intimates the best hope wee have of your good successe for the time to come , even because God hath put it into the heart of the Kings Majesty and your selves , to put the whole kingdome into a posture of prayer ; we hope your care in putting the Kingdome into a posture of defence , will be serviceable : but wee expect our greatest help and advantage , as from our daily prayers , so more especially from those solemn monthly dayes of humiliation , that are afforded and appointed us . William the Conquerour , when he was Duke of Normandy ( according to the superstition of those times ) builded many Abbies , Monasteries and Nunneries , and told his friends he was at this cost to strengthen his Kingdome , esteeming them as strong fortifications , wherein he provided many to fight against the devill , the world , and the flesh : this he said according to his light . I can more truly speak from God that in every congregation where godly Ministers and godly people shall , according to publick direction , ly in the dust , fasting , and mourning , and praying before the Lord ; there are strong holds set up for the safety of the Kingdome . Secondly , how sadly doth this speak against many thousands of professed Christians ! some cannot pray , some will not pray , sure I am many doe not pray , who in all this long time of Germanies afflictions have never separated themselves to afford one dayes prayer for the help of their brethren : and in all our owne exigents and darknesses have never stood upon the walls to help either England , Scotland , Ireland , King , or Parliament : these are a miserable generation . And this their not praying for the Church is a sad token against them , that when the Church of Christ shall sing for joy of heart , themselves shall cry for sorrow of heart , and howle for vexation of spirit . What remaineth then , but that all you who make mention of the Lord , and bear his Name , who have received this mercy , that you may have accesse to the throne of grace , be quickned up , for the time to come , to stand upon the walls , to give God no rest night nor day , to let Ierusalem come into your mind , constantly to do that which Master Bradford made the subscription of his letters , pray , pray , pray . God hath done great things for us ; but many great things are yet to bee done ; much rubbish to be removed ; many obstructions to bee cleared , many enimies to be overthrown . Ireland is to be relieved , Religion to bee established ; Prayer may doe all this ; wee may overmatch all our enimies by prayer , discover all their plots by prayer . Let us not bee traitors against the Church and State , in slighting or forbearing the use of that , which may work all our works for us ; this is to betray the forts of the Kingdome , But remember when I exhort you to pray , I mean , First , it must be prayer indeed ; many can read prayers , say prayers , sing prayers , many can conceive or utter prayers , who yet cannot pray : Prayer is a pouring out of the soul to God . And secondly , this spirit poured out in prayer must bee a pure spirit : If I regard iniquity in my heart , the Lord will not hear my prayer . And thirdly , this prayer must bee a prayer of faith ; Pray in faith and waver not : And in a prayer of faith three things must meet . First , That the things begg'd bee according to the will of God . Secondly , That they bee begg'd in the name of Christ . Thirdly , that we rely upon the faithfulnesse of God , for the performance of them . This is to pray in faith . Fourthly , Our prayers must bee fervent , humble , constant ; and when we have prayed , wee must remember , that though prayer be the great means , yet prayer is not all the means . Prayer must quicken us up to the use of other means , and sanctifie us in the use of other means ; other means are fruitlesse without prayer , and prayer not seconded with the use of o●her means , where they may be had , prevailes not . These things you cannot bee ignorant of , and therefore I only point at them , especially in these streights of time . One thing more I must needs advise about , before I passe from this great help of prayer . And that is , in what esteem praying spirits should bee had amongst all wise men ; I know the world slights and scornes them , but in truth they are the very Chariots and Horsemen of Israel : Ten praying men might have saved Sodom , and the Cities round about . Solomon saith , There was a little City and few men it , and a poore wise man by his wisdome delivered this City from the siege of a great King ; Yet no man remembred that same poore man . Truly thus it is with poore praying Christians , they deliver the Iland and yet no man regards them . David knew how to prize such spirits , who , though hee were a King , thought them fit to bee his companions who cal'd upon the name of God . Paul knew how to prize them who begged for prayers , as a prisoner for a ransome , Now I beseech you , brethren , for the Lord Iesus Christs sake , that you pray for me . Yea , Ioash though an Idolater , when the praying Prophet Elisha lay a dying , wept , and cryed , as sensible of loosing the chiefe support of his Kingdome , O my father , my father , the Chariots of Israel , and the horsemen thereof . Nay , which is yet more , a heathen Emperour Marcus Aurelius , finding by experience the power of the prayers of Christians , gave all the world notice of it , staid the persecution against the Christians , and call'd that band of Christians Legio fulminatrix , the thundring band . Let us therefore not fall short of heathens , let us not undervalue or slight them , who carry the Keyes of heaven at their girdle . Verily ( Right honourable and beloved ) if you knew what blessings they are in the midst of the land , you would take pleasure in them , you would seek for praying friends , praying servants , praying tenants ; you would desire to have a stock goe in every one of their vessels . You would say to them all , as they to their companions going up to the house of God , To pray before the Lord , and to seek the Lord of hostes , I will go also . Yea , you would lay hold upon the skirt of these men , saying we will goe with you , for we have heard that God is with you . This is the greatest help which we can give to the Church of Christ . This wee doe immediately to God for the Church . There are some things also which we must doe for the Church from God : The particulars are innumerable , but in regard the time is wholly spent , I shall give you the summe of all in one short conclusion . And indeed a little time may make it cleare to your understandings , although the practise of it require the study of your whole lives . The conclusion is this , Whatsoever abilities any have received in any kind , they are given to them to this very end , to be serviceable and usefull to the Church of Christ with them : All the manifestations of the spirit in gifts and graces , are chiefly given for this end to profit the Church with ; all the livelyhood of our naturall faculties , of our actions , of our wordly wealth , of office or authority , are given us , not for our own carnall ends , no nor primarily for our own salvation ; but that with them all wee should be as good Stewards of the manifold graces of God . So that our hands if skilfull to write , should be employed as Secretaries of the Church , our feet as Messengers of the Church , our tongues as Advocates for the Church , our Wisdome and learning as Counsellors for the Church , our wealth as Stewards or Almoners for the Church . Whatever any man hath , the Lord would have his Church to be the Common-storehouse , into which all should bee brought , the body to which all should be serviceable : just as it was when the Tabernacle was to be built : Not only Bezaleel and Aholiab , men skilfull in all manner of work , were to bestow their labours upon it ; but all with whom any thing was to be found , whether silver or brasse , or fine linnen , or Goats haire , or Badgers skins , or Rams skins ; all with a willing heart were to bring it in ; yea , the very women , that could spinne either linnen , or woollen , or haire , were all to be employed to further the work of the Tabernacle . This needs no proofe , every mans spirit carries him to do all this for whatsoever is his summum bonum , his chiefest happinesse ; such as make Mammon their God , or their belly , do readily contribute all they have or can doe to the service of them . I shall shut up all with a briefe application , First , for reproofe , Secondly for duty . How sadly doth this speak concerning them whose serviceablenesse to the Church consists only in empty and barren wishes ! the same which they can and doe afford to any creature which they see to be in distresse ; they love the Church , they pity the miseries of the Church , they are sorry for Germany , when they think on it , and that is but seldome : They grieve for Ireland ; but require either their hands to underwrite , their legs to walk , their purses to contribute , their authority to command or countenance , &c. they can spare none of all these . They have a bottomlesse gulfe called selfe , which swallowes all they are , have , or can doe , and yet is never satisfied . Aske them if they have a heart to do nothing for the Church , they answer readily they pray for it with all their heart , and that is all they can doe . But let all such false-hearted Christians know , that the Lord needs none of their help , and cares as little for their dry barren prayers , as the poore beggar did for the Bishops blessing , who begging for a peny , but denyed that , and put off with the offer of a benediction , told him that hee perceived his peny was better than his blessing , otherwise he had denyed him that also . In the meane time think how thou wilt appeare in the day of thine account , when the not having much , but the improving of what we had to our masters advantage , will bring the Euge bone serve ; when others shall come in and say , Lord thy pound hath gained five pounds ; when ( as Gregory sayes ) Peter shall come in with his gaine of Iudea , Andrew of Africa , Thomas of India , Paul , and the rest , of many Nations ; Ministers bring in their sheaves of soules , private Christians their gleanings and bundles ; And thou appeare empty , thy talent buried or embezelled , thy age spent , thy candle burnt out , nothing done by thee for the Church ; when it shall appeare that thou hast had gold and silver to feather thy own nest , power and authority to terrifie thy neighbours ; like a great Tree crushing or overdropping all that stand neare thee ; and hast had this worlds goods , as the Leviathan the Sea , onely to take thy pleasure , and satisfie thy lusts in them . Woe unto thee if thy Master finde thee thus doing . This gaine of thy Talents , will be the losse of thy own soule . Secondly , for exhortation to all , especially to you Right honourable , and beloved ; What words shall I use ? How shall I make up a strength to prevail with you , to give up your selves and all you have so wholly to the Lord and to his Church , that all your other outward occasions may not so much as dare to expect any thing from you , so long as the Church hath need of it ; that your pleasures and superf●uities , nay your profits & sometimes necessities , may never offer to come in competition with the Church of God , for any thing which you call yours . O that you could hear the Lord speaking to you in the same language as once he spake to Cyrus , For Jacob my servants sake , and Israel mine elect , I have even called thee by the name ! I confesse that instead of exhorting we have just cause to blesse God for you , when we consider how you , who heretofore have lived at ease and in pleasure enjoying the delights of the sons of men , have now changed your pleasures for paines , your delights for dangers , your profits and gains for expences , your houses for lodgings , and still continue to deny your selves in all these things , and goe on in your unwearied labours for the Church and cause of God . This is great matter of praise to God , and honour to your selves . Generous plants and odoriferous spices ( they say ) grow onely in hot regions : such fruits as yours are not brought forth by every plant , such plants as you grow not on every ground . But go ye on , ye Nobles and Worthies , forget what is behind ; God and his people will not forget it : look and presse to the work which yet remains : Get the resolution of Zisca that brave Bohemian Captain , who not onely was willing to fight while he lived , but be queathed his skin when he died , to bee made a drum head for the service of the warre . Hold out to the end , Cloath ye with zeale as with a cloak , put on righteousnesse as your ornament : Bee good shepherds still , to rescue and feed the flock committed to you : Be so many Saviours upon mount Sion . All this shall be done for the best Master ; all this seed will be sown in the most fruitfull ground , the bosome of the Church : and to quicken you the more , remember how much of the golden time which is gone you have wasted , with Domitian , in catching of flyes ; how much of your estate hath bin spent needlesly in pictures , feastings , buildings , sportings , if not worse , in riot and disorder ; how much of your strength hath been bestowed in the service of this world , and the God of it : and now when the gray haires are scattered upon many of you , and God might justly cast you aside as broken vessels , the Lord should choose you , and accept you in the most honourable service that the sons of men are capable of ; nay that service which he employed his owne Son in . How readily and cheerfully ought you to consecrate your selvs and service to this work ▪ you should come from your habitations and countries , as the Levite from the place where he so journed , with all the desires of your minds to serve the Lord your God . And to you the rest , beside your Prayers , the exigence of the Church at this present time requires from you many other things . It may be some of you may be called , as souldiers , to spend your blood in the Churches cause : If you knew the honour and the reward that belongs to such a service , you would say , as the Martyr once , Had every haire on your head a life , you would venture them all in the Churches cause . It may be others of you may , with Nehemiah , be called from your own ease and honour to some wearisome task , embrace it readily . It is like your collections and contributions will be more frequent than ordinary , and very shortly in an extraordinary occasion , for the relief of our distressed brethren in Ireland : many in the City of London have set excellent examples , let me provoke you by their pattern , as the Apostle Paul did the Corinthians to the like work , by propounding to them the example of Macedonia : Onely remember this , that what you give in this case is interpreted by Christ as given to his owne person ; and whom would not this provoke ? It is reported of Master Fox , that when a poore man asked something of him for Christ Jesus sake , he questioned with the man , whether hee knew Jesus Christ ; and finding signes that the man was a Beleever , hee gave him his horse , when hee had no money . I commend not his discretion , but his zeal and charity were admirable . Do somewhat proportionable to the distresse of your brethren ; Behold your Saviour comming naked , and hungry , and banished in these his afflicted members . And in whatsoever else the Lord and his Church may have any need of you , remember that Gods blessing is upon them that come to helpe him : and that Meroz , and with Meroz all others are cursed , who come not out to the help of the Lord against the mighty . FINIS . Die Veneris 25. Febr. 1641. IT is this day ordered by the House of Commons , that no man shall Print the Sermons Preached on the last Fast day , before the House of Commons , by Master Calamy and Master Marshall , besides themselves , for the space of these two moneths , without the particular Licence and Approbation of the said House of Commons . H. Elsynge Cler. Parl. D. Com. THese are to give notice , that I appoint Samuel Gellibrand to print my Sermon . Stephen Marshall . Notes, typically marginal, from the original text Notes for div A52043e-240 Introduction shewing . Exod. 15. 1 Sam. 8. The scope of the Chapter . Iudg ▪ 4 3. Verse 16. Especially of this verse . And the suitablenesse of it to the occasion Psalme 2. 2● Division . And interpretation . 1 Sam. 14. 24. Numb. 5 ▪ 27 ▪ Zech. 5. 3. 4. Rev. 17. 18. The maine Doctrine propounded . Explained . And proved v. 9. v. 15. v. 18. v. 24. Men are cursed or blessed . Esay 16. v. 3. as they help or help not the Church of God . Demonstrated . First from the Churches relation to God ▪ Being made one with him in Christ ▪ All are cursed or blessed . as they help or help not Gods Chur. Their cause is his cause . Verse 15. ● . 22 , 23. Zeph. 3. 4 : Psal. 11. 7 : Therefore a good cause ▪ Psal. 35. 27. Psal. 35. 26 : A noble cause : All are blessed or cursed . 1 Cor. 9. 25 ▪ A successefull cause . Isay 44. 17. Acts 5. 38. 2 Our relation to the Church . All our talents are given us to serve the Church . 1 Cor. 12 , 7. Eph. 4. 15. 1 Pet. 4. 10. Prov. 11. 26 Our conjunction with the Church . Prov. 30. 17. Rom , 9 , 2 , 3 , Our standing and faling with the Church Rom. 12. 4. 1. Coo. 12 , 1● 1 Cor. 12. 25 26. Application 1 For reproofe to them who help against the Church . Psal. 137. Deut. 25. 17 Zech , 14 , 12 , Isa , 27 ▪ ●4 , Isa , 45. 9 , 2 To them who stand Neuters , 2 Kings 17 , 33 , 3● , 41 , Mat , 12 , 30 , Of which two sorts Some out of policy , Iudge , 8●4 , 5 Verse 6 , Verse 6 , 7 16 , 17 , 2 Out of slothfull carelesnesse Acts 18. 14. Prov. 14. 10. Iud , 21. 9 Vers. 10 , 2 For Exhortation . To give our selves up to the service of the Chur. Motives thereunto . 1 From Gods honour . 3 From our relation to the Church and the churches gaine Cap , 2 , 44 , ● , 4 , 31. Act. 9. 3. 3 From our owne good ▪ both In our in , wardpeace 1 Ioh. 3. 14 Vers. 10. V. 16 Isa. 38. 3. Heb 13. . 41 And our honour before God and men . Heb. 1 , 14 1 Cor. 6. 15. 2 Cor , 8 , 23. v. 7. Thirdly in the greatnesse of our reward . Mat. 1● . 29 Meanes to make us usefull . The persons must be First Godly Rev. 7. 14. 14. 4. ● Deniers of themselves . Luke 14. 26. ● Tim. 2. 4. 2 Tim. 4. 23. Men are cursed or blessed Acts 20. 24 3 They must love the Church . 1 Cor. 12. 27 , 28. What these friends of the Church must doe . 1 By way of preparation , the● must 1 Know the wan●s of the Church . Neh. 1 2. Dan. 9. 2 Sympathize with them . Neh. 1 4. Dan 8 27. 3 They must enquire what is in their hand to help . 2 By way of action , they must 1 Pray for it . Psal. 122. 6. Isa. 62. 6 , 7. Ier. 51. 50. What great things Prayer is able to doe . Ezek 36 37. Ier. 29. 10. 17. 1 Ioh. 14 , 15. Psal. 56 9. Isa. 37. 36. 1 Kin. 8. 37 , 39. Gen 32 26. & Hos. 12. 4 〈◊〉 . 32. 10. ●ap . 45 v. 10 Quest . Answ. And the reasons of it . Ro● . 8. 2● Rev. 8. 3. 〈…〉 〈…〉 1. Whence all our present mercies ●nd deliverances come And our hopes of more . 2 For reproofe . Isa. 5. 4. 3 Exhortation to help the Church by Prayer . Motives thereunto . Psal. 66. And d●●ction herein . 2 Exhortation to p●ize such ●s have the sp●rit of Prayer . Eccles 9. 14. Rom. 15 30. 2 King 13 14. Isa. 19. 24. Zech. 8. 21. &c. 2 To employ all our gifts and Tale●s as Stewards and servants for the Church . 1 Cor. 12. 7. 1 Pet. 4. 1● . 〈◊〉 are cu●s●d or blessed as they E●o● . 3● . 〈…〉 , 1 For reproofe of most who are strangers to this duty . Luk. 12 ▪ 45. 2 For Exhor●ation . 1 To the Ho●se of Parliament . Iob 29. Obad. v. ult. Deut. 18 60. 2 To all others . Matth. 25. 35. 
A52049	----	Reformation and desolation, or, A sermon tending to the discovery of the symptomes of a people to whom God will by no meanes be reconciled preached to the Honourable House of Commons at their late solemne fast, Decemb. 22, 1641 / by Stephen Marshall ... Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A52049 of text R235206 in the English Short Title Catalog (Wing M770). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 106 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A52049 Wing M770 ESTC R235206 12987520 ocm 12987520 96240 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52049) Transcribed from: (Early English Books Online ; image set 96240) Images scanned from microfilm: (Early English books, 1641-1700 ; 390:5) Reformation and desolation, or, A sermon tending to the discovery of the symptomes of a people to whom God will by no meanes be reconciled preached to the Honourable House of Commons at their late solemne fast, Decemb. 22, 1641 / by Stephen Marshall ... Marshall, Stephen, 1594?-1655. [4], 52 p. Printed for Samuel Gellibrand ..., London : 1642. "Published by order of that House" Reproduction of original in Princeton University Library. eng Fast-day sermons. Sermons, English -- 17th century. A52049 R235206 (Wing M770). civilwar no Reformation and desolation: or, A sermon tending to the discovery of the symptomes of a people to whom God will by no meanes be reconciled. Marshall, Stephen 1642 20026 25 5 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Rachel Losh Sampled and proofread 2005-01 Rachel Losh Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion REFORMATION AND DESOLATION : OR , A Sermon tending to the Discovery of the Symptomes of a People to whom God will by no meanes be reconciled . Preached to the Honourable House of Commons at their late solemne Fast , Decemb. 22. 1641. By Stephen Marshall B. D. Minister of Finchingfield in ESSEX . Published by order of that House . Zeph. 2. 1 , 2. Gather your selves together , yea gather together O Nation not desired , before the decree bring forth . LONDON , Printed for SAMUEL GELLIBRAND , at the Brasen Serpent in Pauls Church-yard , 1642. To the Honourable House of Commons , now assembled in Parliament . IT pleased this Honourable Assembly to require my service in preaching at the late solemne and religious afflicting your soules before the Lord , to which not only my duty but experience of your former acceptance of my endeavours , made me yeeld a ready obedience . But although I knew your goodnesse would beare with that weaknesse which would be discovered in speaking to so grave and judicious an auditory ; yet could I not expect to receive so large a testimony , not only of your acceptation , but thanks , as I and my Colleague have done , much lesse that you should so expresly send to have them published ; because now what blame shall be cast upon my insufficiency in handling and prosecuting such a subject , must in some sort reflect upon your selves . For my selfe I answer all objections against my sending them abroad , with this , that they are yours , and it is fit for me to yeeld unto your disposing of them . For the maine lesson handled , the Lord grant that our seeking him while he may be found , may prevent us from being a further proofe of it to other Nations , and succeeding generations . And to this end , the same Lord guide and blesse unto us , and reward into your owne bosomes , and your posterities , all the many , long , and unwearied labours which you have undergone , and still continue in for the glory of his name , the reformation of his Church , the honour of his Majesty , the peace and prosperity of the whole Realme . This is so generally desired and sought for at Gods hands , that I hope the God who heareth prayers , will not leave the happinesse imperfect , which he seemes to have prepared by your meanes , nor deprive us of the good which you are working . To his wisedome , protection , mercy , and grace , he leaves you , who is your daily Remembrancer at the Throne of Grace . STEPHEN MARSHALL . A SERMON PREACHED at the late Fast , before the COMMONS House of PARLIAMENT . 2 KINGS 23. 26. Read also Vers. 25. And like unto him ( that is King Iosiah ) there was no King before him hat turned to the Lord with all his heart , and with all his soule , and with all his might according to all the Law of Moses ; neither afterwards arose any like unto him . Notwithstanding the Lord turned not from the fiercenesse of his great wrath , wherewith his anger was kindled against Judah , because of all the provocations that Manasseh had provoked him withall . THis King Iosiah ( Right Honourable and beloved ) may most truly bee counted , not onely one of the Worthies of the world , but also one of the worlds wonders : There is hardly any thing recorded of him but what is wonderfull , his very birth was wonderfull , he being prophesied of by name about three hundred and fifty yeares before hee was borne : And therein fore-promised to doe those great thinges which he effected against Idolaters , and the reliques of Idolatry . And it was as wonderfull to thinke in what a desperate condition , and time of the Church he was borne , in the darkest midnight of apostasie , when the ten Tribes were carried away captive , and Iudah and Benjamin onely left , and they ( as farre as the eye of man could see ) wholly and generally fallen from the Lord their God to all manner of Idols and Idolatries ; when the very Temple of God was made a denne of Idols ; nay , his Altar the onely Altar of Israel destroied , to make roome for Altars erected to Idols : When the true Church had hardly any visible being upon the face of the earth ; yea I am perswaded that in the darkest times of Antichristianity ; the true Church of Christ was never more invisible , then it was about that time when Iosiah was borne . And it was another wonder , that in such a strong faction as Idolatry then had , that any could possibly so prevaile in the Court as to give such education to the young Prince : Nor is it lesse wonderfull that by that time he was but sixteen years old , hee stood out a perfect godly man , undertaking the cause of God , and the reformation of Religion , and that with such a perfect heart to make the most compleat and absolute reformation of the Church that ever was wrought by any mortall man since God had a Church on earth . But the successe of his labours seems to me the most wonderfull of all the rest , whether you looke upon the successe it had with the people , or the successe it had with God . The successe with the people was this , that although at Iosiahs first appearing as a right Orient , and illustrious Starre in a darke night there was hardly any visible worship or worshipper to bee found ; yet hee carried all before him like a torrent , and walked like a man of fire , ( as his name signifies the fire of the Lord ) and brought the whole Nation so about , that there was scarce ever such a Covenant made as hee procured , and that not by a prevailing party , but the universality of his Kingdome joined with him in it , and continued in it , and held close to it all the time that Iosiah lived in the world . This was the successe that hee found among the people . But now the successe that all this found with God is yet more wonderfull , and this my Text will tell you of , viz. That not withstanding such a rare man was thus wonderfully stirred up , thus miraculously carried on with such a perfect heart , with such an unanimous consent of his people , to set upon the worke of reforming Religion ; and did it so as never mortall man did the like before , nor any arose afterward like unto him ; yet notwithstanding all this the Lord turned not away from the fiercenesse of his great wrath , &c. And so now you see my Text is a description of the altogether hopelesse and helplesse condition of the Church of the Jewes , though there was a Physitian risen up who had found out the most pretious balme that ever was , and faithfully applyied it , yet the hurt of Gods people could receive no cure , but they must die for it . And this may be reduced to these two heads . First , you have their miserable and forlorne estate in these words . ( Notwithstanding the Lord turned not from the fiercenesse of his great wrath which was kindlcd , against Iudah . ) Secondly , you have the cause of all this , what it was that made God irreconciliably and inexorably set against them in these words : Because of all the provocations wherewith Manasses had provoked him ; though hee were dead betweene thirty and forty yeares before Iosiah ended his dayes , yet his provocations were the cause that God would never bee reconciled to his people , though hee was reconciled to Manasses person before hee dyed . I purpose not any exact or large handling of this Text , nor is it possible to bee done in one Sermon : I shall onely cull out such things as are most intended by the holy Ghost , and most sutable to the occasion of our meeting . And first , let us in a few words consider it in relation to the former Verse , and secondly , as it lyes in it selfe . As it stands in relation to the former description made of Iosiah , and the high praises which God there bestowes upon him , I thence observe , That when God raises up any excellent instruments to appear in his cause , they are most graciously accepted with him , though their endeavours should come to nothing : There shall be glory and honour , and immortality , and eternall life to themselves , though there be indignation , and wrath , tribulation , anguish and woe , upon the people whom they would willingly doe good unto . This you see plainly in this Text , Ioshiah sets up a building which was instantly throwne downe sticke and stone , yet never man received better wages and greater reward than hee did . God hath raised up many instruments to doe him service who have had admirable successe in their way . Moses brought Gods people out of the bondage of Egypt , carried them through a desolate , wastefull , howling wildernesse , and that miraculously for forty yeares together : Ioshua gave them the possession of the promised land , and left them in it in peace . David subdued all their enemies about them , untill they were all put under the soles of their feet , leaving them neither adversary nor evill occurrent . Solomon built Gods Temple , and established the Church in the purity of Gods Worship and Ordinances , and the Common-wealth with admirable peace and prosperity ; yet , not any of these more magnified by the Lord than Iosiah , whose work came to nothing . This is my first observation ; and it hath these two branches ; first it implies that the endevours of rare Instruments may come to nothing , that men may bee stirred up with admirable spirits to attempt great things for God , and yet their work miscarry . Secondly , that though their work come to nothing , yet themselves shall be highly magnified with the Lord . I could easily give abundant testimonies and instances of such whom God hath raised up with extraordinary spirits ; men that wee might think had been fit to carry the world before them who have effected little or nothing : Elias for one , a man ( as it were ) made of fire , who at one time called a Parliament of the King , and all the Heads of Israel together , convinced them of their halting between God and Baal , and wrought so at the present , that all the people cryed out the Lord is God , and seemed to have their hearts brought back again to the Lord their God ; and likewise that eight hundred Idolatrous Priests and false Prophets were put to the sword ; yet the very next day , he was faine to run away to save his life , undertaking a journey of forty dayes to keepe himselfe from the fury of Iezabel . Ieremy was another rare man , one of the most zealous Instruments that ever God employed ; insomuch that he said of himselfe that he was a man of contention to all the earth , and Gods word was in him like fire in his bones which hee could not keep in ; yet this man in his almost forty years preaching , could neither prevaile with King nor Princes , Prophets . Priests , nor people , all grew worse and worse , and himselfe in the end was carried away by a rebellions company into that accursed land of Egypt , and there died . And it hath beene often observed , that the Lord hath seene it fit for reasons best knowne to himselfe , to let abundance of the Worthies whom he hath employed even ( so far as men could judge ) to perish in the worke he hath set them about . But secondly , what ever their successe hath beene amongst men , they have been never a whit lesse regarded , or rewarded by the Lord ; for this the Scripture is plaine , Esay 49. 5. There the Prophet in Christs name , and in his owne name , and in the name of all Gods instruments , concludes , That though they spend their strength for nought , and in vaine ; yet surely their worke is with the Lord , and though the people be not gathered yet they shall be glorious in the eyes of the Lord , and their God will bee their strength . And Paul saith , 2 Cor. 2. 15. We are a sweet savour to God in them that perish , as well as in them that are saved . And there is plaine reason for it , because sincere endeavours to doe Gods service is our whole worke , but the successe of these endeavours is Gods worke . Now the Lord hath tied himselfe in his covenant to reward every man according to his owne worke , and not according to the worke of another : God never required at the hands of any Minister to save soules ; or at the hand of any Magistrate to preserve a Nation , of any husbandman to produce a crop out of the ground , &c. this belongs only to himselfe ; he only requires at their hands to be his servants , to obey his will ; wherein if they be faithfull , they shall not misse of their reward . God compares Kings and Princes , and other of his servants , to nursing fathers , and nursing mothers : Now you that are persons of quality , if you put forth a childe to nurse , and can have perfect information that the nurse loves , attends , suckles your childe , and performes all the duties belonging to a nursing mother ; this nurse , I say , is by you esteemed and rewarded , whether the childe live or die : yea it may be the more when the childe dies , because you see her afflicted in losing your childe which she would gladly have enjoyed . I doe but name this , you are wise to apply it to your selves , you ( Right honourable and beloved ) are employed in great services , God hath raised you up to attempt glorious things for his name , for the purging of his house , and the establishing of this great people in the peace of the Gospel : how farre God will use any of you , I cannot tell ; and how farre this unworthy Nation will acknowledge your indefatigable paines , I cannot tell ; as yet you have the prayers and blessings of all sorts of people , high and low , rich and poore , that wish well to Sion . But however goe on , yee Worthies of the Lord , with sincere hearts to doe what God requires at your hands ; and whether this Nation be gathered or not , you shall be glorious in the eyes of God , and the Lord will be your strength . Iosiah you see had the greatest commendation of all others , notwithstanding the Lord turned not from his fierce wrath : and this is all I have to say from the connexion of the words , that God magnified Iosiah , though his work came to nothing . Now let us consider them in themselves , where I shall not need before so grave and intelligent Assembly , to waste the time in analysing or giving the grammaticall interpretation of so plaine and easie a Text , I shall only take up three doctrinall observations ( which you will see to lie clearly in the words ) and handle them as the Lord shall please to enable me , and the time permit ; whereof the first is : That Gods wrath is a most fearfull and dreadfull thing when it is once throughly kindled : The second and maine doctrine is , That the sins of a Church and people may come to that height , and Gods wrath may be kindled to that heat , notwithstanding their reformation , God will inexorably goe on to a desolation . Notwithstanding all that Iosiah did , the Lord turned not from his fierce wrath . The third is , this being done for Manassehs provocations , I observe , That the sins of one generation may be the ground and cause of the destruction and ruine of the succeeding generation . The abominations that Manasses committed and commanded in his time , were the cause why God was unappeasably bent to the destruction of the generation that lived after him . I begin with the first , That the wrath of God , when it is greatly kindled , is extreame fierce , or it is a most dreadfull thing to bee under Gods wrath when it is once kindled . Mark how the words here are eg'd , how wonderfully emphaticall , how dreadfully expressed . God turned not from the fiercenesse of his great wrath , wherewith his anger was kindled . David saith , if his wrath be kindled but a little , blessed are they that trust in him , implying their misery that be under it ; but when there is the fiercenesse of his great wrath , they are miserable indeed who are under that . In clearing of this , I shall first briefly discusse two or three questions , and then endeavour ( as the Lord shall help me ) to set it home to you in an application . What the wrath of God is ? what is the wrath of God , of which the Scripture speaks so often , and such dreadfull things ? In men we use to say , that anger or wrath is perturbatio concitati animi , the perturbation of a troubled spirit ; but in God it is tranquilla constitutio justi supplicii , a calme and quiet appointment of just punishment . Plainly , wrath or anger in God is never attributed to him , in regard of any troublesome passion , or affection ; but only in respect of the effect . I say , that wrath or anger is attributed to God , not secundùm perturbationis affectum , but secundùm ultionis effectum . In a word then , Gods wrath is nothing but his revenging justice ; which justice of God , as it simply burnes against sinne , the Scripture calls his anger : when it doth more fiercely excandescere , or sparkle out , it is called his wrath : the same justice , when it pronounceth sentence , is called his judgement ; when it is brought into execution , it is called his vengeance : so that wrath , anger , judgement , and vengeance in God are all one : Gods wrath is his revenging justice , and when I say , his wrath ( when greatly kindled ) is exceeding fierce , I meane it is a dreadfull , horrid , and fearefull thing to fall under the dint of Gods revenging justice . How may the fiercenesse of Gods wrath appeare ? I answer briefly , it is impossible for any tongue to set it forth . Moses tells us , no man knowes the power of Gods wrath : God is not easily provoked , hee is slow to wrath : his wrath is as a great Bell long raising , but when it is once up , makes such a dreadfull sound , as no tongue can expresse . Many a poore soule feeles a great deale of it , whole Nations have laine under it ; but never was any creature able to say what the power of Gods fierce wrath is . But if you will give your reverent attention one quarter of an houre , I shall ( God willing ) out of the holy Scriptures open something , which may in some degree make you conceive , how fearfull the wrath of God is , when it is once kindled . And doe not think that I shall speak of what concerns strangers , and not your selves ; for I greatly feare , that before we part it will be too evident , that this fierce wrath is kindled against some of our owne soules who are here present . Indeed your calling and meeting this day for humiliation , fasting , and prayer seemes to tell all the world , that you beleeve that Gods wrath is kindled ; and therefore being kindled , it is fit you should know what kinde of flame it is . First , Consider by what dreadfull comparisons the holy Ghost useth to set out the fiercenesse of Gods wrath . As the roaring 〈◊〉 a Lyon : the Lyon hath roared , who will not tremble ? the Lord hath uttered his voice , who will not fear ? To a terrible earth-quake , that makes the foundation of the hills to quake and tremble . But most usually it is set out by devouring fire , the most terrible of all the creatures which Gods hand hath made ▪ and mark what kind of fire it is : Sometimes it is compared to a shower of fire ; God raines downe upon the wicked fire and brimstone and horrible tempest : raining downe of snares , and fire , and brimstone , is a horrible tempest indeed . If any mortall man had stood with Abraham , and seene the Lord raining downe flakes of fire and brimstone upon Sodom and Gomorrha , hee would have thought it an horrible tempest . Yea it is compared to a lake or river of fire , Esai . 30. ult. The breath of the Lord ( speaking of Tophet ) like a river of fire and brimstone kindles it . Imagine the anger of the Lord thus set out , as if from Gods nostrils , and out of his mouth should come huge lakes or floods of fire and brimstone , streaming out upon the people with whom hee is angry : What dreadfull things are these ? Yet further , Gods wrath is set out to bee such a fire as is altogether irresistible ; so that the poore creatures on whom it falls , cannot possibly stand before it : and therefore usually when God is said to arise in wrath and fury , the people , that bee the vessels of this wrath , are said to bee wax , and straw , and stubble , dry leaves , and rotten hedges ; and what are these to stand before huge stormes and floods , lakes of fire and brimstone ? And as it is irresistible , so it is intolerable ; which is usually set out by weeping and wailing , and gnashing of teeth . And lastly , Such a fire , when once throughly kindled , can never be quenched . There bee two expressions ( among many others ) in the Scripture , which bee very dreadfull , to this purpose : The one is Deuter. 32. 26. Where the Lord saith , that a fire is kindled in his anger ; and mark what a fire it is , it shall burne to the lowest hell , and shall consume the earth with her encrease , and set on fire the foundations of the Mountaines . Such a fire as when once kindled burnes up Mountaines , earth , and world , and all , and never rests till it abide in hell , where there is no bottome , and there it burnes for ever . The other is in Nahum 〈◊〉 . where Gods fury and fierce anger is compared to fire which throwes down rocks , licks up the sea , burnes up the forrests , melis and burnes the earth and world , and all that dwells therein . Certainly , that must needs be a dreadfull and horrid thing which the Spirit of God thus describes . Secondly , Consider some of the effects of Gods wrath , and then you will conceive in some measure what it is . The throwing of many millions of Angels out of heaven into the lowest hell , was nothing but the effect of Gods wrath . The opening the flood-gate of all sin and misery upon all mankind , was nothing but an effect of Gods wrath . The deluge that over-whelmed all the world , all the plagues of Egypt , burning of Sodom , the earths opening and swallowing up Korah and his company , all the famine , pestilence , blood , that ever the world lay under , are but so many effects of Gods wrath . Nay , the dreadfull appearance at the last day , when the Potentates and Princes of the world will bee humble Suiters to the hills and mountaines to fall on them , will bee nothing but an effect of the Lords comming in wrath , to render vengeance to his enemies . Yea , to be thrown to all eternity into the pit of hell , into utter darknesse , into the fire that never is quenched , and among wormes that shall never cease gnawing , all these are nothing but to be under the wrath of God . But above all these , and if ten thousand more could bee named , that one effect of it , in the Lords powring out his viall of his revenging justice upon the body and soule of our blessed Lord and Saviour Iesus Christ , is most able to in forme us , how great and fierce the wrath of God is : that when he had but one Son who was his fellow ( as the Prophet saith , Awake sword , and smite the man that is my fellow ; ) yet this revenging justice being powred out upon him , made him ( who in his person was no other than God himself , yet in his humane nature ) when this Cup was put into his hand , yea the very first taste of it , made him sweat drops of blood trickling down to the ground , in a cold winters night ; and when he had drunk it off , it made him cry out in the anguish of his soule , My God , My God , why hast thou forsaken me ? These effects may helpe us to conceive what a dreadfull thing it is to wrestle with the wrath of God . But thirdly , Were I able to open the thing it selfe , and let you see it in the causes , you would instantly conclude , that it is beyond all apprehension . Conceive it thus , The revenging justice of God is Gods opposing himselfe against the creature ; When God takes his creature into his hand , and by his almighty power upholds the being of it , that it may feele what the Lord Jehovah can doe upon it , and against it . This no living creature can conceive . When God hath only hid himselfe from his dearest friends , this very hiding of himselfe hath been so dreadfull , that it hath made them goe roaring all the day long , dryed up their moisture , neade their lives uncomfortable , and a burden to themselves , turned all other comforts into gall and worm-wood . Now if onely an Eclipse of his loving countenance bee thus intolerable , what is it for God to fall upon a creature as his enimy ? When a poore worme must not only stand under the weight of a huge rock falling upon it , but of an almighty God . You that have large thoughts may now easily conceive what a fearefull thing the wrath of God is . The third Question is ; Against whom is this wrath of God thus kindled ? I Answer ; First , Gods wrath may be kindled mildly , and gently against his owne deare children , when they walke not faithfully in his Covenant , when they lay aside their filiall obedience , when they give occasion to his enimies to blaspheme his Name : though hee will not suffer all his indignation to arise , yet his fatherly displeasure may bee kindled against them . And even this fatherly wrath , this gentle wrath , ( if it bee not a contradiction to call it so ) these small drops of his displeasure , are more unsupportable to them than all the miseries of the world : Yea , they could more willingly submit to the torments in hell ( provided that Gods countenance did but shine upon them ) than to undergoe that which this wrath of God sometimes distills upon them : And yet all this while wee may truly say of them , they are children under wrath , but not the children of wrath ; not the people of his wrath , not the vessels of his wrath . But if you will know , Secondly , What are the people against whom God hath indignation for ever ; the Scripture tells it you in this expression ordinarily , they are the children of Belial ; so they are usually called in the Old Testament ; that is , such as will not beare Gods yoke ; master-lesse children , yoke-lesse children : And in the New Testament , they are called children of disobedience ; as the Apostle , For which things sake the wrath of God commeth on the children of disobedience . Now who these children of Belial , and of disobedience are , I must a little explaine to you , and then the Application will bee easie . I say therefore that these children that will not carry the yoke , are , First , all unbeleevers . I doe not meane Negative unbeleevers , that is , those that doe not beleeve in Christ , because they never heard of him ; but Positive unbeleevers , who have had the glorious light of the Gospel shining to them , to whom the Lord Iesus hath been freely offered , as a Saviour to deliver them from wrath to come ; and yet they refuse to come in , and to accept of him , as hee offers , himselfe in his Gospel ; because they doe not like to take him upon such hard termes : you may be sure the wrath of God rests upon these men . Turne but to Iohn 3. ult. Hee that beleeves in Christ shall be saved , hee that beleeves not is a damned man : and how ? the wrath of God abides on him . Mark that expression , abides on him : The wrath of God takes up , as it were , his habitation in an unbeleever . So that what Gods grace sometimes said of Solomons Temple , Here will I dwell for I have a delight in it : So the wrath of God seemes to say of an unbeleever , Here I will dwell , here I will abide for ever . Secondly , The children of disobedience and sonnes of Belial , are such , whose lives and conversations are contrary to the rules of the Gospel ; who as they will not take Christ to be their portion by faith , so they will not take Christs word in the Gospel to be their guide ; but they will live indeed without all yoke , doing what is good in their owne eyes ; these are the sonnes of Belial . You may see a notable description of them in the prophesie of Zacharie , ch. 7. v. 8. where the wilfull disobedience , obstinate stubbornesse and intractablenesse is expressed by divers similitudes , all tending to the same purpose . They refuse to hearken , stop their eares , as not willing to hear Gods counsel , they pull'd away the shoulder , as an Oxe or Bullock that shrinks back from the yoak , or as one that should carry a burthen , pulls away his shoulder , when he should take it , and lets it fall : so these deale with the easie yoak , and the light burthen of Gods commandements . Yea , they make their hearts as an Adamant Stone ; there is in them a stiffe and wilfull resolution to sin , whereby their hearts are as intractable to any goodnesse , as the hardest sort of stones , Flints , or Diamonds are to be wrought by the toole into any fashion we desire : when you have said all you can against their wantonnesse , uncleannesse , prophanness , pride , covetousness , &c. you prevaile no more than when an hammer strikes upon an anvile : Their hearts can easily reject all yee cannot beat a splinter off from them : then immediately it followes in the next verse , Therefore there came a great wrath from the Lord of Hostes . These are the sons of Belial , these are the vessels of Gods wrath . Now to apply this to our selves , it might first teach all who are reconciled to God by Christ , what infinite cause they have every day of their life , to blesse that grace of God , which hath not appointed them unto wrath , but by the blood of his own sonne , hath delivered them from wrath to come , and provided for them everlasting glory and happinesse . Secondly , it may likewise teach all that feare God never to envie the prosperous estate of any child of Belial , though waters of a full cup be wrung out for them , though they swim in wealth and honour , and pomp in this world , and have all their hearts can desire , and in the meane time account it their glory that they carry not the Lords yoak , never envie their lot ; If any here knew of half a score good fellowes set at a banquet of wine , furnished with all the helps of mirth and jollity , if hee knew withall , that the shot to be payd for it , must be every mans heart blood , he would be loath to be one of the pack with them . I confesse it is hard not to be troubled at the prosperity of wicked men : even David and Ieremy found it a hard thing not to envie their prosperity . But stay till the shot be payd , enquire how able they will be to undergoe the wrath of God , enter into the Sanctuary , understand their end , and thy envie will bee at an end , but these I intended not to insist upon . There is one only proper use for the present occasion and that is this ; you are met this day together to Fast and Pary and mourne before the Lord ; and ( as I touched before ) hereby you acknowledge that the wrath of God is kindled , and that your selves are called to take a course to turn away Gods wrath : and I verily believe this is the very end you aymed at , in calling us the unworthy Ministers of Christ to your help this day , that wee might bee assistant to you in whatever might turn away the wrath of God from you . Now two things were at large pressed upon you in the morning , as well befitting the work of this day . The one was to rent , and break , and teare every one of your hearts in the sense of your sins , kindly and throughly to humble you in the sight of God . The other was to provoke you to a strong resolution to leave the waies of sin in time to come . In which two things , humiliation and Reformation , stands the very life of unfained repentance , and the spirituall part of a Religious Fast ; without which all our abstinence and sackcloth , and bodily exercises in watching , hearing , &c. are meere abominations in the sight of God . I rejoyce that you had these things set so home in the morning , some of my work being thereby spared . But the bringing this lesson home , if God set it on to your hearts , may help to fasten the counsell given you in the morning , as a nayle in a sure place . I shall endeavour to further your humiliation and reformation from the meditation of the fearfulnesse and dreadfulnesse of the wrath of God . I must therefore entreat you all , ( Honourable and beloved ) since you have vouchsafed to call for the labour of a poor man to help you , let mee be as free with you , as if you were so many meane people : my duty this day is to doe that which Ieremy did : God calls him in a mourning time , and saith , goe to the King and Queen , and say come yee down , sit in the dust , humble your selves : So I say to you , comedown , forget that any of you are Earles or Lords , Knights , or Gentlemen , lay for a while these thoughts aside ; and give mee leave to ask you two or three Questions , and be so faithfull to your own soules as to think how you can answer them before the Lord . Are yee not children of Belial ? ( that is the very thing which you must answer in your own bosome ) that is , are there not amongst you such as refuse to carry the yoak of Christ ? who will not take Christ to be your Saviour as he offers himselfe to you in his Gospel ? you will have him upon other termes than to make him your King , Prophet , and Priest ; you would have him to deliver you from hell , but hee shall not bee your Lord , so , as for you to resigne up your selves to him , as a dutifull wife resignes up her selfe to her husband . And for your conversations , you will doe what is good in your own sight ; if you have a minde to sweare you will sweare , you will lie , bee uncleane , dissemble , these things please you well and you will doe them . Now hear what I say , what thy outward quality or condition is I know not : but this I know , persons of your quality do not use much to be scared ; men are affraid to speak any thing that may make you tremble : but you must be scared , or we shall doe no good to you . You are now called to have your hearts rent , I have that to say , might rent the very cawle of your heart , even this , oh thou miserable and wretched worme ! great is the wrath of God that is kindled against thee . This terrible Lyon roares against thee , a dreadfull fire is kindled , a horrible tempest is ready to fall upon thy head , showers and floods of fire and brimstone are even ready to be powred out upon thee : how art thou able to live with everlasting burnings ? how wilt thou dwell with devouring fire ? Thou that art crushed before a moth , how can thy heart endure , or thy hands be strong in the day that God shall deale with thee ? Thou that dar'st not think of lying one day upon a wrack , that canst not endure for two or three dayes to be wrung with the cholick , that art not able to beare the thoughts of lying under the tearing of a Quartane Ague from Michaelmas to Easter ; how wilt thou bee able to stand under the fall of such a huge rock as the wrath of the Almighty God ? which every moment is ready to break downe upon thee . How wilt thou doe when these rivers of fire and brimstone shall be powred out upon thee ? and thou no more able to stand before them , than a few dry leaves are able to resist the huge breaking in of many waters ? Oh beloved , would you with due care apply these things to your own hearts , and present them to your souls as things present , how would they bring down the most stubborn spirit ! how would they help to break the hardest of your hearts before the Lord ! But there are two things which keep most people frombeing affected with them . The first is , These things are looked upon as things a farre off : Now it is a rule in Opticks , That things farre off , though they be marvellous great , yet seeme very little : a Starre that is bigger than all the earth , seemes no bigger than a candle being many miles distant from us . So while men look at the wrath of God , as they did at the Prophets Vision , The Vision that he sees is for many dayes to come , and he prophesies of the times that are farre off : And put the evill day from them : All these threatnings are but light matters . Secondly , it fares with most men in this point , as with some men that have shrewish wives ; though their businesse lie within doors , yet they have no heart to be there for feare of chiding : So though it be the most necessary work to think of these things ; yet because their unquiet consciences upon the least serious meditation , are ready to gnaw and teare them , and make them sleep uncomfortably , they labour to drive off the thought of this thing as farre as they can , and will not think of Gods wrath due to sinne , from yeers end to yeeres end . Whereas if men would bring it in rempraesentem , and keep their eyes open to behold it , as a thing which unavoydably will come upon them , how admirably would it work upon mens hearts ! To this end , let me tell you a story which I have often read to this purpose . It is reported of a certaine Christian King of Hungary , who being on a time marvellous sad and heavie , his brother that was a resolute Courtier would needs know what he ailed ; Oh brother , ( saith he , ) I have been a great sinner against God , and I know not how I shall appeare before him , when he comes to judgment : These are ( said his brother ) melancholy thoughts , and makes a toy of them , as Gallants use to doe : The King replyes nothing for the present ; but the custome of that Countrey was , that if the Executioner of justice came and sounded a Trumpet before any mans doore , the man was presently to be led to execution : the King in the dead time of the night sends his Deaths-man , and causeth him to sound his Trumpet before his brothers doore , who hearing and seeing the messenger of death , springs in pale and trembling into his brothers presence , and beseeches the King to let him know wherein hee had offended . O Brother , replyes the King , thou hast loved me , and never offended me , and is the sight of my Executioner so dreadfull to thee ; and shall not I , so great a sinner , feare to be brought to judgment before Jesus Christ ? If we would thus suppose with Hierom , that we heard this Trumpet sounding , Arise ye dead , and come to judgment , it would work to the purpose . O set yóur selves therefore in Gods presence , and behold the Lord shaking his lap , ( as Nehemiah when hee shook his lap , and said , so God shake out everyman from his house : ) Thus will I shake into eternall destruction all the children of Belial , and then evidence be brought in against thee , ( how great soever thou art amongst men ) that thou hast a huge pile of sin heaped up against God , and still hast gone on to adde drunkennesse to thirst , opposing God , his wayes , and his cause , refusing grace offered freely not willing to be at peace with God , while thou hast any meanes to fight against him : when all these things shallbe laid open before thee , and ( as thy iust reward ) God strike theea full blow , and sinke thee to the bottome of hell , where thou shalt wish that thou hadst been a toad , or ( as one in desperation sometimes wished ) that thou mightst live there a thousand yeers , so thou mightst have any hope in the end , that the wrath of God might cease towards thee . Would not these things then work upon thee ? Couldst thou then passe such a day as this , without trembling ? Couldst thou be before the Lord , and not have thy heart rent and torn ? Be perswaded therefore once more to bring it home to thy own soule , and say , as he said of his green fig , this grew in Carthage yesterday : This wrath , this sea of misery may break in upon me the next moment : I am yet joviall and merry , but Gods vengeance with woollen feet follows me close at the back , and will overtake me ; if I cannot mourn at the hearing of wrath , I must burn at the feeling of it . The good Lord melt our hearts with the feare of these things , lest we be swallowed up in them . And then for the second part , for your Reformation , would the Lord make this day , a day of Reformation to this honourable Assembly , what glorious things would be done by you ! Now what more effectuall motive , what Furies whip would more restraine from the practise of sin , or more drive to seek a shelter under the wing of Christ , and to get into the safe condition of the servants of God , than the beholding of this devouring fire , these everlasting burnings , which sinfull men will never be able to abide ? I know such is the depravation of mans nature , that if there were any possibility of avoiding Gods wrath without leaving their sinnes , many men would resolve with that wicked Cardinall not to leave their part in Paris , for their part in Paradise : And with that noble man ( which Luther speaks of ) who professed , that if this life of going from whore-house to whore-house might last ever , hee would not envie any mans going to heaven . But this will not last ; There is great wrath prepared for the workers of iniquity . And therefore my humble request is , that if any of you finde your hearts unwilling to submit to that godly counsell , given you in the morning , of turning to God , doe but think what your sinnes , which you prize so much , will cost you . They say the Pope hath a book called Taxa camerae Apostolicae , wherein men may know the rate of any sinne ; upon what termes a man may keep a whore , be a Sodomite , or murder his Father , &c. But here is a rate-book , where any of you may know what a beloved sinne will cost you ; not a farthing token lesse , than to lie under the devouring fire of Gods wrath to all eternity . Porters will try their burthens upon their shoulders before they engage themselves to carry it , doe thou so . It is reported of Master Bilney when he thought he should be burnt , he would put his finger into the candle to see how he could endure burning , doe thou often so ; goe often alone and say , here is a sinne marvellous pleasant , such a sinne gaines me thus much every yeere , but there is wrath to come : And therefore as Elihu said to Iob , Because there is wrath , beware lest he take thee away with his stroak ; a great ransome cannot deliver thee , hee will not esteeme thy riches , no not gold , nor all the forces of strength . Fourthly and lastly , there is one use peculiar to you that be our Noble Senators , the Lords and Commons gathered in Parliament : wee know your care is for our good , but this I humbly propound to you , you will never doe us good , if Gods wrath bee not taken away from us : were you so many Gamaliels , so many Hemans , so many Solomons , so many Angels gathered together , and all of one heart to study Englands good ; you can doe England no good , if Gods wrath , which is kindled against it , be not pacified . And therefore let your great study bee both to finde out what hath kindled Gods wrath against us , and what may remove it from us : of which I shall bee able to give you further knowledge in the next and maine lesson to which now I passe , viz. That the sins of a people may come to that passe , and Gods wrath may bee kindled to that heigth , that notwithstanding their reformation , God will goe on to a desolation . In handling whereof I shall ( the Lord helping mee ) discusse these three things . First , I shall open the thing in Thesi , clear the conclusion , and see if I can make you understand it . Secondly , enquire in hypothesi , whether it concerne us or not ; whether our Nation , Church , or State , may bee thought to be in any danger of it . And thirdly , I shall endeavour to make some uses which may bee fitting for such an Assembly as this is . For clearing the conclusion , I shall endeavour these three things . First , I will demonstrate the truth of it . Secondly , I will enquire whether the signes of it may be known , and how farre they may be known : Whether the Lord hath left any foot-steps or rules for us to prognosticate by , and so to judge when a people is come to that passe : And if so , then , Thirdly , what those tokens are : And I shall endeavour to speak plainly and freely of them all . For the truth of it , were there no other Instance to be found in any other story , but this in my Text , it were sufficient to prove that such a thing may bee . That which hath been already , may bee so againe . Iosiah , we see , wrought such a Reformation , that the whole Kingdome did , all his dayes , follow the Lord ; and notwith standing all this , God turned not from his fierce wrath ; but went on to destroy them . The Lord threatens else-where that he would doe it , Zeph. 2. 1 , 2. Gather your selves together before the decree bring forth , before the day passe as the chaffe , before the fierce anger of the Lord come upon you : As if he should have said , The decree is not yet come forth ; but if once it bring forth , it will be too late for you to seek for mercy . There be other examples ( though not so full as this ) sufficient to prove this truth : As Nineveh for one : The Lord sent the Prophet Ionah to preach repentance or destruction to them ; and you know it is said , The King laid aside his Crown , and called them all to repentance ; and repent they did ; and God saw their works , and for a while forbore that City ; and yet the judgement of most Interpreters is , that within fourty years after , the City was destroyed , even in the same age wherein the Reformation was made . That Instance of the Iewes is most remarkable , in our Saviour Christs time : Iohn Baptist came before him , and turned the hearts of the parents to the children , and the children to the parents ; made ready a people prepared for the Lord ; there went out to him Ierusalem and all Iudea , and all the region about Iordan , and were baptized of him , confessing their sins . And Christ had so many followers , that the Scribes and Pharisees said , all the world went after him ; that is , the body of their Nation . And the Apostles converted so many , that they said to Paul , that there were many myriads , many ten thousands of Iewes that beleeve , who are all zealous ▪ yet notwithstanding , in that very age , wherein the Gospel wrought thus effectually among them , the wrath of God came upon that Nation to the utmost , and scattered them over all the world . It is likewise recorded of the Romane Empire , which for a matter of sixe or seven hundred yeares had been a dreadfull enemy to the Kingdome of the Lord ; first against the Church of the ●ewes , and afterwards against the Christians ( while it was unconverted ; in Constantines time the Empire turned to Christianity , and in the very first age of the Empires Christianity , came the destruction and dissolution of it . So that there is a truth in it , that Gods wrath may be so far kindled , that he will accept of no attonement , but will inexorably proceed to desolation . The second Question is , Whether this may be known ; whether we may possibly find out any direction , whereby to iudge of Gods purpose of thus comming against a people . Answ. And for that , I confesse , a great many men , especially such as are not willing to have any dangerous truth preached to them , doe thinke that all preaching and study , in such points as these , is of no more certainty , than the iudgement of judiciall Astrology : Tell them of wrath to come , or desolation of Churches , or destruction of Common-wealths ; they look on such as shall tell them of these things , as upon a company of ignorant people , who will be of their Authors faith ; or esteem them as proud men , who would be thought to have more acquaintance with Gods secrets than their neighbours , and therefore they must adventure upon such high points ; or at best , conceive them to be sullen , discontented , melancholick people , who look on every thing with black spectacles ; but in the meane time themselves will never be perswaded , that any can give them rules of directions to judge in this kind : But you are wise : and if you please to take two or three places of Scripture into your serious thoughts , you will conclude quickly ▪ that this is a point may be known : The one is Ierem. 8. 7. where the Lord blames the stupidity of the people , that whereas the Stork in the heavens knowes her appointed times ; and the Turtle , and the Crane , and the Swallow observe the times of their comming ; but his people would not know the judgements of the Lord : arguing them to bee more filly and simply than the very birds and fowles , who could observe what seasons were fit or unfit for their staying or removing in such or such a Countrey ; and Gods people remained ignorant of the seasons of Gods approaching judgements . Another place you shall find Hos. 7. 9. where the Lord saith of Ephraim , that is , the ten Tribs , gray haires are scattered here and there upon him , yet hee knowes it not : The meaning , plainly , is this ; That as gray hairs are remembrances , and plain tokens of declining old age comming upon men ; so there were symptomes and tokens of Ephraims ruine comming upon him , and yet he would take no notice of it . Our blessed Saviour also in Mat. 16. v. 1 , 2 , 3. tells his hearers , that they could make Almanacks for weather , and discerne the face of the skie , and yet could not discerne the signes of the times , ( implying that Prognostications might also bee made , if men would study the right way ) whereby they might know what God intends to doe with a people . So then , there is one step gained , that something may be known of Gods approaching judgements . But that I may not deliver any thing but what you shall have a sull suffrage for , I adde in the next place , and confesse , that because all seasons are in Gods hands , and all people under his absolute prerogative ; so that , if hee pleaseth , hee may destroy a Nation for one sinne ; and againe , if hee pleaseth , hee can exercise so much mercy , that no sinnes of a people can set any bounds or limits thereunto ; nothing but his owne holy will setting limits to his patience , long-suffering and mercy ; and because also God doth alwayes beare such a tender regard to his owne children , that where-ever they live , hee doth often for their sakes ( as it were ) reverse his sentence of desolation . In regard of these things and some others which might bee suggested , I thinke I may say , no mortall man can possibly determine when the precise time of this or that Nations utter ruine is certainly come . What Christ said of the day of Judgement , may fitly bee applyed here , the very day and houre of the last Judgement no man knowes , but only the Father , and the Sonne , to whom it is revealed from the Father , and that also since his Resurrection ; but yet there bee signes whereby wee may know the approaching of that day : So wee may say of this , though wee cannot know the very time of a Nations desolation ; yet wee may know when the ruine of it comes neere at hand . And what learned men say of them , who have studied for the Philosophers stone , though they could never finde out the Elixar ; yet in their search after it they have found out many excellent things , admirably usefull for mankinde : so in this search if wee cannot determine that such a Nation will infallibly bee ruined , yet wee may certainly finde such things as thereby to learne what to feare , what to expect , what to pray against , what to strive after , &c. And so consequently the handling of this question may bee exceedingly usefull to such an Assembly , as I am now called to speak to in the name of God . This then is a second step that wee may know such things as may make us feare desolation , and consequently labour to prevent it , or prepare for it . Thirdly , the maine question is to enquire what are the Tokens , the gray haires , the flourishing of the Almond tree , whereby wee may guesse at mans going to his long home . I answer , Politicians , and some Divines will tell you of the fatall period of Kingdoms , that they have their youth , their strength , and after a time their declination ; and shew by abundance of experience , that States seldome continue above five or six hundred years without some fatall change : But we must goe by a surer rule than this . It is not length of time , which makes God weary of shewing mercy ; but , what Solomon saith of Kings , for the transgressions of a land many are the Princes thereof : so for the transgressions of a land , and the transgressions only , many are the ruines thereof . Now there is one rule which God hath alwayes proceeded by in the dissolution of Churches and Kingdoms ever since the beginning of the world , and that is this . That whensoever the sins of any Church , Nation , City , Family , or Person ( you may take it as large or as narrow as you will ) are come to a full measure , then God infallibly brings ruine upon them . This is the rule which I shall make plaine to you : God hath set severall vessels to limit the sinnes of all Nations , beyond which they shall not goe ; as once God said to the waves of the Sea , hitherto thou shalt goe , but here ▪ thy proud waves shall be staied : so God hath said of the sinnes of Nations , Families , Persons : thus farre I will forbeare thee , but farther thy wickednesse shall not exceed ; then comes thy end . Take foure or five cleare evidences for it in the Scripture . First that speech of God to Abraham : I will give thy posterity all this land , but not yet , because the iniquity of the Amorites is not yet full : though they were Amorites , God would beare with them , till their iniquities were come to the full , and then he would spare them no longer . Another is Zachary 5. verse 6. The prophet in a vision saw an Ephah , a thing like a bushell , and moreover the Lord told him , this is the resemblance of the Ephah , throughout all the earth : as if God should have said , this is not only proper to this people , but this rule I go by throughout the whole world : and what was that ? the Ephah is brought out , and into the Ephah is cast a Woman ; this woman sate and filled the Ephah : then one brings a talent of lead for a cover to it , and that stops the mouth of it , and shuts the woman in ; then come two women with the wind in their wings , and they take up the Ephah and carry it between heaven and earth , and place it in the land of Shinar or Babylon , there to build it an house , and to set it upon its own base . Now what is the meaning of all this ? there is one word in the vision , which is a key to open this lock , viz. this is wickednesse : the meaning whereof is , That the Lord had brought the Jewes from the captivity of Babylon , where they had beene seventy yeeres : as soone as they came home ; though they turned not to idolatry , yet they proved stark naught . God sets them their Ephah , puts their iniquity into a vessell , and doth ( as it were ) say , Goe on , till yee have filled the Ephah ; but as soone as that is full , I will clap a talent of lead in the mouth of it , I will take a course yee shall sinne no longer in this land , but will scatter you into Mesopotamia , into the land of Shinar , and there be as wicked as yee will . So you see when the measure is full , then vengeance comes . Take another instance , in the first of Iames verse 15. When lust hath conceived , it brings forth sinne ; and sinne when it is finished , brings forth death ; which is of the same interpretation with the former , and shewes us sins progresse in the rising , reigning , and ruine . First a man hath lust , a wicked corrupt heart that hee brings into the world ; every man ▪ comes into the world with a heart full of lust , now this lust brings forth iniquity ; God leaves people to goe on in wickednesse , if they be not such as he means to save ; and when their sinne is perfected , it brings forth death ; when it comes to the full fourty weeks , and hath gone the full time , then comes destruction . Take yet two instances more , both in the fourteenth of the Revelation verse 14 , &c. in the Parables of the vintage , and of the harvest ; when they were ripe , then ruine comes . Till then God useth to beare with people : smaller judgements often come before sinne is ripe , and are removed againe ; but when once the measure is full , then God saith , as in Nahum chap. 1. verse 6. He will make an utier end , affliction shall not rise up the second time ; hee will so doe it at once , that they shall not need to feare a second . Now if by the way you desire to know why God defers so long , and rather cuts not off wicked men sooner . I answer , it should suffice us , that it is his will to do it ; but further he doth it , partly that they may be for exercise to his people to purge and humble them , as Ashur was his rod to whip his people , before the rod was burnt . And partly to declare his long-suffering , and patience , thereby to leave them without excuse if they prove incorrigible . Thirdly , this is for salvation to some , who in the meane time are to be gathered in : and this I take it , the Apostle meanes , 2 Pet. 3. 9. when he saith , the Lord defers his comming to judgement , because the Nation of the Jews is first to be gathered in . So that as the Angel staid till Lot was plucked out of Sodom : so God hath some brands to snatch out of the fire , for whose sakes he defers the execution of vengeance against them , whose sins call for it . For these causes , and it may be others not known to us , but secret to himselfe , doth God deferre the full execution of his wrath till sinne be ripe . But how may wee judge when the sins of a people grow to the full ? I answer ( and but briefly , because I would not be burthensome to an attentive auditory ; the spirit is willing , but the flesh is weak in the best ; ) to finde out sinnes fulnesse foure things must come into consideration . First , what kindes of sinnes they are which are land-destroying sinnes . Secondly , the quantity of these sinnes . Thirdly , the aggravation of them . Fourthly , which is the upshot of all , the incorrigiblenesse of them . First , the kinds of them , I meane thus , there was never any Church or Nation without sinne , but all sinnes are not Church-wasting sinnes , nor Land-destroying sins ; but there are sins which are called abominations , such as make a land spue out the inhabitants : such as make God drive them out : And they are some against the first Table , some against the second Table . Against the first Table , first , the sin of Idolatry . Evermore as Idols come in , God goes out : When there was an Image of jealousie set up , God goes farre from his Sanctuary . God likes no such neighbours . When Ephraim offended in Baal , he dies for it : when the meane man bowes himself , and the great man humbles himselfe to stockes and stones , God will spare them no longer . When the glory due to Jehovah , is communicated to dumbe Idols , this God will bear at no peoples hand . And the reason is plaine , this is as the marriage bed to God , this provokes his jealousie , which is his rage , then he will accept of no ransome : This therefore is the abomination that makes all desolation . Secondly , the sins of prophaning , contemning , scorning and persecuting of Gods holy things , his holy day , his holy servants . I joyne all these sinnes together , because they come all from the same roote , that is , malignancy against God : God himselfe is prophaned , sleighted , contemned in all these . Thou hast despised my holy things , and prophaned my Sabbaths , therefore thou hast caused thy day to draw neere . God therefore would make Moab as Sodom , and the children of Ammon as Gomorrah , because they reviled his people ; but there is one proofe may serve in stead of an hundred . 2 Chron. 36. The Lord did a long time beare with them , but when once they came to that passe they polluted his House , despised his Word , mooked his messengers , misused his Prophets , his wrath grew hot against them till there was no remedy . God could thē beare them no longer , but utterly would destroy them . And it is our Country-man , Venerable Bedes observation , that when the old Britains grew to that height of sinne , as to cast odium in religionis professores , tanquam in adversaries , God presently sent in the Saxons ; who destroyed them all . There are also some sinnes against the second Table which greatly helpe to fill the measure of a peoples iniquity : As first , such sinnes as are destructive to humane society , cruelty , bloud , oppression , deceit , these were the sinnes which brought the flood upon the world of the ungodly . These are the sins which the King of Nineveh saw would ruine him and his Kingdome . Secondly , the sensuall lusts of drunkennesse and whoredome ; I joine these sinnes together , because they are usually joined in Scripture , and seldome severed in mens practice : And you shall cleerly in the search of the Scripture finde them to be among the abominations which helpe to fill up the measure of a peoples sin , and prepares them for judgement . I have seen a horrible thing in the house of Israel ( saith God , speaking of the sinnes which made God hew them downe ) there is the whoredome of Ephraim ; whoredome and wine , and new mine take away their heart : This was one of the things that made God have controversie with the land to make it mourne , and to take them all away . I have not time to prosecute these things , you shall easily finde that these are gray haires in any Nation where ever they are found Secondly , the quantity of these sinnes is very considerable , when they are universall , no Nation ever was without them , but when once they come to spread as a Gangrene over the whole body , then the measure quickly growes full : When all flesh had corrupted their wayes , then the flood came rushing in : When from the crowne of the head , to the sole of the foot , the whole body was full of wounds , and bruses , and putrified sores , then it was to no purpose for God to strike them any more with any hope of healing . You shall finde in the 24. of Ezekiel , 〈◊〉 notable description of Jerusalems condition when Nebuchadnezzar came to destroy them , the Prophet compares the City to a great pot , whereinto all the choice peeces were put to bee boiled , the thigh and the shoulder , and all the choice bones , but they were all rotten flesh whose scumme would not boile out , meaning , that the Princes and Rulers , Prophets and Priests and People were all overspread with abominable wickednesses . So in the 22. of Ezekiel , all states are brought in , the Prophets devouring soules , the Priests violating the Law , prophaning holy things , Princes and Rulers oppressing , the people robbing , &c. then God powres out his indignation , and consumes them with the fire of his wrath . But this must be understood with this caution , that when I say all , it is not to be understood , as if God would spare a people untill the whole multitude grew wicked , and none remaining on his side : God had seven thousand in Israel who were faithfull to him in the worst time of Ahabs apostacy ; but the meaning is , when the number of such as abstain from these abominations , is so small , that they are not considerable , to God they are alwaies considerable , but not alwaies considerable as to the turning away of judgement , or to the preventing of ruine . Ten righteous men would have been considerable in Sodom for the sparing of it , when five would not . So the sum is , that when these abominations are generally spread , and very few in comparison abstaining from them , a people growes ripe apace for destruction . 3. The third thing considerable , is the aggravation of these sinnes , and therein I shall only give this one briefe rule , that in all places and Countries , houses , families , or persons , the more mercy , light and meanes these sinnes are committed against , the sooner is the vessel of their iniquity come to the full . Amos 3. 2. You onely have I knowne of all the Nations of the world , and therefore I will visite you for all your iniquities , Ezek. 9. God begins at his sanctuary , and with the antient men , who had stood longest before him . And Daniel makes this the reason why God brought a greater evill upon them than upon any other Nation , because no other Nation had enjoyed the like meanes to keep them from sinne , or to bring them to repentance . And in the 22. of Esay . The valley of vision had the greatest burthen of wrath of all others ; that is , the people of Israel , to whom God had sent all his Prophets from time to time . And there is great reason why sinnes against light and covenants , mercies and Conscience should be most provoking ; It is thus even amongst all ingenuous men , he that eateth my bread , ( saith David , hath lift up his heele against mee , if it had been a stranger , I could have borne it : Is this thy kindnesse to thy friend , could unnaturall Absolon say to Hushai ? This then is a plaine case , that the more mercies a people sinne against , the greater is their sin , and the sooner comes their judgement . 4. The last thing considerable to finde out the fulnesse of sinne , is the Incorrigiblenesse of it , and if the Lord grant that we can quit our selves of this , we shall yet doe well : by this Incorrigiblenesse , I meane , when the sinnes of a people are growne so great , that they are too strong for the mounds and bankes which God hath set to keep them in compasse . Now God hath set Foure Boundaries for sinne , and when sin is growne too strong for all these , you may conclude that ( reserving or excepting what God may doe in his absolute prerogative ) if he goe by his wonted rules , that Nation is going to her long home . First , God hath set Conscience and shame to be boundaries among all people , to keep sin in compasse : Conscience to make them stand in awe of God : shame to make them stand in feare of men : These two God hath set up ( as his Officers and heraulds ) in all mens hearts ; and when once men can run into sin , as the horse into the battell , rejoycing to doe evill , proclaiming their sins as Sodom , not being ashamed and past all feeling , there is one bank broken downe , one Boundary plucked up . Secondly , another bank that God hath set , is the example , and conversation , and prayers of his owne people , whom he scatters here and there amongst men , and great is the power and force of their presence to keep sinne in compasse , partly by the Majestie of the Image of God , shining in them , partly by their holy examples , partly by their wise and seasonable counsells , admonitions , reprehensions partly by their prayers , whereby they bring downe restraining and constraining grace : Now when these are either taken away from a place by death or driven away by persecution , as Lot out of Sodom ; or living amongst them , God takes off their edge to pray no longer , as Abraham for Sodom , or Ieremy for the Iewes : There is a second Boundary pulled up . The third is , that of Magistrates and Ministers , whom God hath invested with his owne authoritie , and put upon them some beames of his owne Majestie and Image , put his sword into their hands , and armes them with power to keep sin in , and beat it downe ; The Magistrate having the sword of Iustice , and thereby being made custos utriusque tabulae ; and Ministers having the sword of the Spirit , these two are strong Rampires , and Banks , they are the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to hinder sinnes course , they are Physitians to the hurts of Gods people , and when once the sins of a Land grow too strong for these , farewell all , you will soone heare the daies of their visitation are at hand . And this is done in three Cases . First , when Magistrates and Ministers take sinnes part , and in stead of joyning with God against sin , they joyne with sin against God : as if the dogges should joyne with the wolves against the sheep , and the Shepheards . Thus it was in Ieremies time , he found the people harder than a rock to be wrought upon , but he said , Surely these are poore and foolish , who know not the way of the Lord I will get me to the great men , and I will speake to them , for they have knowne the way of the Lord , and the judgement of their God ; but were they such , or did they so ? marke what follows , these have altogether broken the yoke , and burst the bands , in stead of maintaining Gods yoke , and strengthening Gods hands , they broke them a pieces : and what followes , therefore a Lyon out of the forrest shall slay them , an evening Wolfe shall spoile them , a Leopard shall watch over the cities , every one that goes out shall bee torne in pieces . Thus it was likewise in Hoseaes time , when the Prophet was a foole , and the spirituall man was mad when the Princes would be drunke with bottles of wine , &c. Thus it was in Ezekiels time ( as was before touched ) immediately before their desolation . Secondly , when Magistrates or Ministers are dastardly , when they are affraid of sin and sinners , and dare not appeare for God , when such men have God , Conscience , their office , the lawes , all on their side , and yet dare not appeare against Idolatry , prophanenesse , violence , sensuality , as it showes the men to be of a base spirit , so it argues the sins of that place to be of great strength , even fit for judgment . Thus it was in the 22. of Ezekiel , verse . 30. when all such were growne corrupt , I sought for a mā among them , that is some Phinehas to stand in the gap , to make up the hedge , some zealous Ministers to stand up and mediate with God for them , and testifie in their ministery against them , but I found none , and therefore I powred out my indignation upon them . Thirdly , in case any Magistrates or Ministers doe appeare on Gods part , as Iosiah , Ieremiah , and others did in these forlorne times , yet they prove too weake stakes , they are able to doe nothing ; the inundation of wickednesse beares them downe , and runs over their heads : In a word , when some Magistrates take part with sinne , others afraid of it , and the remainder , who are faithfull can prevaile nothing , this Rampire is likewise overthrowne . 4. There is but one more , which when it is likewise cast downe , destruction is at the very doore , and that is , Gods lesser judgements : God sometimes keepes petty-sessions , to prevent great Assizes , inferior executions , to prevent utter desolations , which when they prevaile not , it is a certaine token of extreame wrath . Sometimes God afflicts neighbour Nations , destroying their Cities , that the rest might receive Instruction , and their dwelling not be cut off : As Judges will hang up a thiefe upon a Gibbet , to keepe others from the gallowes . I have overthrown some of you ( saith God ) as Sodom , I have smitten you with blasting and mildew , I have sent among you the pestilence , yet yee have not turned to me , why should ye be smitten any more ? You shall see this notably expressed in the 24. of Ezekiel . Where God compares Ierusalem to a pot , and all the Inhabitants to flesh boyling in the pot , but all the boyling would not ferch out their scum , no threatnings , no visitations , no inferiour Judgements could prevaile with them , but still their scumme , their blood , their filthinesse and lewdnesse abode in them ; marke then in the 13. v. what doome God gives of them , because I have purged thee , and thou wast not purged , I have tryed all means to doe thee good , and thou wilt not bee reformed , thou shalt never be purged from thy filthines any more , till I have caused my fury to rest upon thee , I the Lord have spoken it , and I will doe it . And that example in the sixth of Ieremy , is most remarkable , where God useth such a parable as this , the bellowes are burnt , the lead is melted in the fire , the founder workes in vaine , for the wicked are not taken away , reprobate silver shau men call them , for the Lord hath rejected them . God here compares himselfe to a Silver-smith , who takes a piece of oare , and tryes all his art to divide betwixt the drosse and the metall , but cannot doe it , and at last throwes it away with indignation , saith it is base stuffe , on which hee will never bestow any more labour . So God seems to say , my Ministers have spent their lungs , dryed up their throats , all my other judgements have been tryed , but the wicked are not taken away , they are all base drosse , I will bestow no more paines upon them . And now you understand what the gray hairs of a State or people are , and when a people are ripe for destruction , when the time is come that God will passe them no more , you shall not need to enquire by what meanes he will doe it , he hath all in his owne hands , he hath famine , and pestilence , and sword , & wilde beasts , and fire , and earthquakes , & if none of all these doe it , hee hath flies , and lice , and grashoppers , & rats , and mice enough to destroy the strongest Kingdome in the world in a moment ; if hee but whistle , hisse , or call for them . Objection . It is true may some say , if people goe on in their wickednesse , and prove Incorrigible , no marvaile though God proceed thus against them : but that it should be the case of a people , who set upon Reformation , this is strange : And how wil this stand with the doctrine preached in the forenoon , that whē a natiō repents , God wil repent , & c ? Answer . In such an assembly as this , a short answere ( if true ) will satisfie . First , God never promised that the sincere Reformation of a few should prevent the judgement of a multitude : if Gods time of Execution be come , Noah , Daniel and Iob shall deliver neither son , nor daughter , who are not turned home to God . Secondly , I answere , that though the Nation joyned in the Reformation , it was not in sincerity , if it had been sound , the doctrine in the morning would have carried it away , and I must have had another Interpretation of my Text . It is true , Iosiah carried it by his authoritie , but the peoples hearts were not right . And Ieremy saith no lesse , when I removed Samaria out of my sight , her treacherous sister Iudah turned not to mee . Yes might the people say , wee did turne to thee under good King Iosiah , but it was but fainedly ( saith the Prophet ) and it appeares to be so , for as soone as ever Iosiah was dead , they made a universall Apostacie from the Lord , and so their Reformation was but like that of the Nation of the Iews in Christs time , which our Lord compares to the uncleane spirit , going out for a while , and returning againe with seven Devils worse then himselfe . As if England by the help of this noble Parliament , who lay the cause of God to heart , should joine in a reformation , though against the haire , it would come to nothing in the end . And so I have in some measure cleered this doctrine in Thesi , how far the approaching ruine of a Nation may be knowne , and what the signes of it are . The second followes , and that is ; Whether this concerne us . And what answer would you have me give you ? I could willingly answer in this , as Daniel did Nebuchadnezzar , when he was to interpret a dreame to the King , which in the true exposition foretold Nebuchadnezzars fall : It is said Daniel stood still for an hour , and his thoughts troubled him , and in the end speakes out , My Lord , the dreame be to them that hate thee , and the interpretation of it to thine enemies . So say I , Oh let the parallell of this be some other people : Oh that it might not fit England , but doth it fit it ? Right honourable and beloved , your great wisdomes , your diligent inspection , your ample intelligence , your faithfulnesse and sincerity makes you better able to judge , then my meannesse can attaine unto , who am none of the wisest observers of the time ; but I must speake , and what I speake , I shall speake freely and humbly , I would I could speake sorrowfully : I know I speake to wise men , who can well judge what I say . First , I hope verily we are not yet come to that passe that God should say of us , I will passe by England no more ; blessed bee God , wee have a gracious King , many Noble Peeres , many excellent Commons , who have already done great things for God ; I need not repeat them , all the Kingdome knowes them to their comfort . Yea , and blessed be God , the same gracious Soveraigne and Honourable Assembly of Parliament doe yet enquire what is further to be done , what wrath is kindled , and how it may bee quenched , and have called the whole Kingdome , to afflict themselves before God , that his great wrath might bee turned away from us . And as yet wee have a sprinkling of Phinehazzes , worthy Magistrates , who in their severall Countries and Counties dare appeare in Gods cause against sinne , and the boldest sinners . And wee have also a good sprinkling of faithfull Ministers , who stand on the Watch towre , and blow the Trumpet , and give the people warning . And for ever blessed be the Lord ( which is not the least pledge of our hopes , for the lengthning out of our tranquility ) we have many ten thousand Saints in England , who not onely abstaine from the abomination of the times , but mourne for them , and give God no rest night nor day , untill hee bow the heavens and come downe , and set up for himselfe a glorious Throne amongst us : And unto these God hath made many promises of sparing the land for their sakes , and that their posterities after them shall be blessed . But as I hope this , so the Lord will bee a witnesse with me , that I feare whether all these persons , and their graces doe beare a just proportion to the meanes and mercies , which God hath given to England ; or to that huge Inundation of finne , wherewith England is over-run at this day . And here ; had I a tongue to speake , and you and I hearts and eyes to powre out teares and sorrow , wee might make this place a Bochim a place of weepers . For , what kinde of these sins doe not overflow us ? You will say at first , not Idolatry ; but I tell you , neither were the Germanes carried away with Idolatry , when their desolations broke in upon them ; nor the Iewes , before their last destruction . The measure of our Iniquity may possibly be full , though this sin come not in ; but God knowes , and you know that we have not onely abundance of Idolatrous Papists , who are proud , insolent and daring , but abundance of Popish Idolatrous spirits , superstitiously addicted , willing to embrace any thing that goes that way , onely they will not have it goe under the name of Popery . And for the other sinnes of contempt of Gods holy Ordinances , his day , his servants , and all his wayes , oppression , cruelty , defrauding of brethren , the sensuall sinnes of uncleannesse , especially that of drunkennesse ; Goe but to the places of greatest resorts , Market-Townes , populous Cities , and Fayres , &c. and your hearts would tremble to thinke , how our Land is overspread with these : Oh Beloved , the generality of the people of England , is extreamly wicked , and which argues our case to bee most miserable , it seemes to beare downe , and to break over all our Bankes , multitudes sinning with a whores forehead , proclaiming their sinnes as Sodom : And the vox populi is ; that many of the Nobles , Magistrates , Knights and Gentlemen , and persons of great Quality are arrand Traytors and Rebells against God , taking part with wicked men , and wicked causes against the Truth , Patrons of Ale-houses and disorders , checking inferiour Officers , who discover any zeal for God against an ill cause : That in many of their families ( not to mention Religion ) there is not so much as a face of Civility : Many others of them , who seem to wish well , dare not draw out the sword which God hath given them , and some few others borne downe in their places with the torrent of wickednesse . And as for our Ministers , how many sad complaints and petitions hath this Honourable Assembly received against many hundreds of them ? multitudes of them rotten and unsound in their doctrine , and so vitious and corrupt in their lives , that they fulfill that which Archbishop Abbot said in his Lectures upon Ionah , professing that his heart bled within him , to thinke of the miserable condition of the precious soules of many people who had such Ministers , as Iohannes Aventinuus speakes of , who ( if they were not in the Ministery ) would not bee thought fit hog-heards to keepe swine . Besides thousands of others , who ( God knowes ) want either will or skill to doe the Lords worke faithfully . And the residue who have endeavoured to give the people warnning , and to teach them the good way of the Lord , have been a long time both downe and opposed as the troublers of our Israel . Sure I am , what ever our Ministers are , or doe , the sins of the land are too strong for them , and our people remaine unsubdued to Jesus Christ . Yea which is yet worse , the very judgements of God have wrought little upon us , all the long and heavy pressures of the Neighbour Churches , his rods upon our selves , terrible and wasting pestilences and famine , his blasting all our enterprises , his scaring us with rumors of warres and bloud prevaile nothing ; wee still grow worse and worse : Indeed if any sin grow out of fashion , ( as cloathes doe ) then wee leave it , otherwise wee goe on boldly and impudently , let God threaten or doe what he will . And all these evils are aggravated by being committed against greater meanes and mercies , than any nation under Heaven enjoyes this day besides our selves . And which is yet sadder , ( oh that I were mistakē upon condition I were tyed to a recantation ) our dealing this last year is more injurious against God , than heretofore . The Lord hath gathered such an Assembly of Noble Peeres and Commons , who have done such great things , that many of us began to hope our Pilgrimage through this wildernesse had beene almost ended , and that England would now turne to the Lord , and become a people zealous of good workes : But verily so far as I can understand , the body of the Nation makes little other use of all the mercies of this last yeare , but to abuse all the liberties procured both for Church and Common wealth , to greater and bolder sinning against God : and now also , which yet speakes more sadly , the Lord God beginnes to appeare against us , not onely in permitting many unexpected blocks and rubbs , huge trees cast in the way of our Worthies that they cannot march on in their strength , and so the much expected Reformation stickes long in the birth ; but God hath drawne out , and fourbished the sword , and made it begin to drinke blood in the Neighbour Nation , which when it once begins to drinke , seldome is put up againe , till it bee drunke with blood : this God hath suffered to bee drawne out upon our deare brethren in Ireland , upon our owne flesh and blood , and that by a Nation , by whom ( though they may seeme contemptible to some , as being barbarous , unarmed , &c. yet ) wee may feare that God will plague us , because wee have not laboured to bring them to the knowledge of God and our Lord Jesus Christ . Mene tekel . The Lord grant that being put into the ballance we be not found too light . What shall wee doe then ? First beleeve it , not that England shall be ruined ; I say not so : but beleeve that great is the wrath of God which is kindled against us , that wee stand upon ill termes before him ; that though he may save us by his Prerogative , yet if hee proceed with us at common Law , according to his usuall rule with other Nations , wee are in great danger to be utterly lost . I presse this the rather , because we are a secure nation , not willing to beleeve any thing that may disturbe our ease . One Zedekiah who will preach pleasing things , shall bee beleeved more then twenty Micaiahs : such as tell us wee are the most flourishing Church in the world , the strongest people by Sea and Land , all other Nations court us , and have their owne hands full , the Irish be onely discontented , weake men , and will soone be quieted : such I say shall be beleeved more then an hundred Ieremies , who would put us in feare . It is reported that Honorius the Emperour lying at his pleasure at Ravenna , when newes was brought him that Rome was taken and spoyled , hee thought they had meant a fighting Cock which he called Rome : so when we are told of danger , wee slight all that is spoken , & believe nothing in that kind : But the Lord grant that this security of ours bee not a Calme before an earthquake : When they say peace , peace , then sudden destruction comes upon them . But let us believe and tremble : the Wise man never hides himself till he sees the evill comming ; and the first step to Ninevehs peace was their believing that God was comming against them . But you will say that is the way to discourage men , & you do not well to discourage thē in whose hand & courage our welfare lyes . Oh beloved , let me not be so interpreted ; were this objection fit in other cases ? suppose one should come and truly tell us the enemy were landed , the Sea were broke in , the House or City , were on fire , were it fit to object , oh say not so , you will discourage men ? Discourage or not discourage , if this be not told , how shall the enemy be driven back , the breach of waters stopped , or the fire quenched ? But neither need this discourage , but rather furnish us with matter of humiliation & action . Iosiah sate down and wept , when he understood Gods wrath was kindled , & fell to reformation . Ezra rent his garment and plucked off his haire , and fell to his work , & so let us do : Let us believe that Gods displeasure is against us , that we may feare before this Great God , and labour to get his wrath turned quite away ; & that is the second Use . 2 Let us all labour in the right way to turn this wrath of God from us , & that , First , by mourning under it ; God looks we should be ashamed when he spits in our face , and takes it wonderfull unkindly , if we tremble not when this Lion roares . Consider seriously of that place , Esay 22. There you shal see an enemy was comming against Ierusalem & God was much displeased , because they took not the right way for their safety , and so ill that he said that iniquity should never be purged from thē till they dyed , & yet see what they did , they scoured up their armour , they gathered the waters , that the enemy might have no benefit by them , they repaired the breaches in the wals , made a deep ditch for greater fortification : what hurt was there in all this ? Oh but they begun at the wrong end : the Lord called thē to weeping and mourning , and to baldnes , and to girding with sackcloth , to tremble before him because of his wrath , and this they regarded not , and therefore God would never pardon it . Till therfore we mourn because of Gods displeasure , all other meanes of welfare will faile of that comfortable effect which we desire . I know the world makes a scorn of this , you are one of the mourners , but let our soules be numbred among those mourners ; God will restore comfort to these mourners : and no man knowes the power which these poore mourners have to turne away Gods wrath . Secondly , and as we must mourn for this fulnesse of our sinnes , so every one must help to empty the vessel , as we have helped to fill it : the fuller our vessel is with sin , the neerer our ruine is , & if we could knock out the bottom of the vessel , or by any meanes empty it , Gods wrath would passe away with our sins : oh help to empty it , your Atheisme , your prophanenesse , your opposing of good men , & good causes , your adulteries , lies , &c. get them out by all meanes ; all Gods threatnings speak to us , as the waves of the Sea seemed to speak to the Mariners in the first of Ionah . Ionah had told them that the tempest came for him , and till he was cast over the sea would never be quiet , yet they rowed hard to carry Ionah to land , but the waves seemed to tell them , cast Ionah over board , or we wil fetch you over-board . Out therfore with your lusts , God hath no other quarrell against us , he doth not afflict us willingly , he saith to us as Ioab said to the wise woman of Abel , farre be it from me to swallow up or destroy a City in Israel deliver only Sheba the Son of Bichri , or throw his head over the wall , and I am gone . Do thou so , finde out all thy beloved sins , say to thy darling lust , as Iunius Brutus said to his son , thou villain , shal I nourish thee to destroy the Common-wealth ? & stabs him : shal I walk in these wayes , to be the ruine of the Church and Common-wealth ? the Lord rather strike me dead with a Thunderbolt . Let us therefore every one , begin to sweep before our own door , and we know not how soon the whole street may be made cleane . Thirdly and lastly ( right Honourable & Beloved ) you are to be our Physitians , and repairers of our breaches ; the horns of Gods wrath begin to push at us , you are the Carpenters that must cut off these horns : I therefore make this humble fuit to you , that ( as you have besought his Matie to call a day of Fasting and Prayer throughout England , and we hope we shall have many more , till the fierce wrath of God be turned away ) so in all your thoughts to do England , Scotland & Ireland good , you would set down this , that the turning away of Godswrath is of greatest consequence : if you let God go on to be angry , do what you can we shal lose all at home and abroad . Thus did Iosiah , when once he understood out of the Book of God , that the Lords wrath was kindled , he presently sends to Hulda the Prophetesse , to enquire what was to be done that they might quench it , esteeming all other busines unseasonable and fruitless , while that fire was burning . And here I shall only in a few words commend to you the example and practice of this brave King , whom this Text so magnifies . 1. He mourns , and cals all the people to mourn with him : and that through Gods mercy you have done . 2. He goes out in that way , whereof you heard more in the forenoon , & breaking down all the Images and relicks of Idolatry : the Lord set it close to your hearts , that you may leave nothing which is contrary to Gods pure worship . 3. He executed the justice and vengeance of God upon the Instruments of the kingdoms ruine , the idolatrous Priests , digging the very bones of some of them out of their graves : the same Lord direct you , that in your great wisedomes you may be as the Angels of God , to discern what is to be done with them who have been the troublers of our peace , & the greatest kindlers of Gods wrath against us : spare whom ye may spare with Gods good will ; but remember , it is foolish pity that destroyes a City let not the men escape , whom God appoints out to punishment . 4. He resolves to reform Religion , and the worship God , and to set it up , and maintain it according to the word : and to that end he cals together the Priests , and Prophets , the Elders of Iudah and Ierusalem , & with them enters into a covenant before the Lord , to walk after the Lord , and to keep his commandments , &c. O that the Lord would put it into the heart of you all to do the same ; you know what you have bin often petitioned for , the God of all wisdom direct you in due time to proceed in this cause , and if in your wisdomes you shall find it fitting that a grave Synod of Divines should be called , to inform your consciences what is to be done , I beseech you follow the direction of Gods word in it . Fifthly , And then fo● the manner . Hee did all according to Gods law , he consulted not with flesh and blood , enquired not into terms o● policy , how far the state would bear it , or how far the people would concur without grumbling : but did according to 〈◊〉 which God had appointed in his word . And lastly , he did it with zeal and fervency , he laid not out his strength in his own cause , & then use diversions and diminutions in Gods cause but there was his strength laid out , where he knew Gods iealousie lay . The Lord make you such Iosiahs , such zealous men what Anakims or Gyants would you prove ; you might ( with Briareus the Gyant with 100 hands , of whom the Poets feign take thunder-bolts out of the hand of God , and so save you selvs , your families , and the Nation . Go on , ye Worthies of t 〈…〉 Lord , and thus deliver us . If there be any healing , any deliverance , you shall be our Saviours ; if there be none , you may with Iosiah get the iudgment respited for your life time : le 〈…〉 the worst come , the glory of the Lord shall not only be yo 〈…〉 reward , but your rereward , your safety : you shall deliver yo 〈…〉 soules , and your children after you shall be blessed . Do th 〈…〉 and the Lord God be with you . FINIS . Notes, typically marginal, from the original text Notes for div A52049e-240 Introduction . 1 King. 1● Introduction . 2 Chr 33. 2 Chro. 34. 3. 2 Chr. 2 4 31. 32. 33 The scope of the Text and parts of it . Observation from the connexion . Deut. 29. 5. Josh. 23. 4. 5. King. 53. 4 In two branches . 1. Branch , The endeavours of rare instruments may come to nothing . 2. King. 18 19. Jer. 15. 10. Jer. 20. 9. See to this purpose , Matth. 23. 34. 37. Act. 7. 52. Heb 11. 37. 38. Second Branch . Yet themselves highly magnified and rewarded by God . Esay 49. 2. 3. 1. Thes. 2. 7 Application to the Parliament . Doct. 1. Doct. 2. Doct. 3. First Doctrine from the Text , that the wrath of God is exceeding fierce . Psal. 2. Explain it . Quest . 1. What the wrath of God is . Answ. The fiercenesse of Gods wrath Quest . 2. Answ. Psal. 9● . 11 The fiercenesse of it illustrated from divers comparisons . Amos 3. 4. Psal. 18. 7. 8. Psal. 〈◊〉 . 11. Gen. 1● . 24. 2 By the effects of it . Zach. 13. 7. Luk , 22. 41 3. From the cause of its Quest 3. Who are the objects of this wrath of God . Answ. Deut. 4. 21. 2 Sam. 11. 27. Psa. 89 , 3● . Col. 3. 6. Applic●● . To praise God for deliverance from it . 2 Not to covie the prosperity of such as are under it . Psal. 73. 3. Ier 12. 1. 3 To help forward our repentance . In humiliation for sin , which hath kindled it . Ier. 13 1● How this may bee done . Ezek. 12. 27. Neh. 5. 1● . Rarò antecedentem scelestum descruit pede poena claudo , Horace . 2 For Reformation . Meditation of wrath how it may promote it . Esay 33. 14. Iob 36. 18. 4. To the Parliament , o make it their great care to pacific it . Doct. 2 : In reformation God may goe on to desolation God may go on to desolation . Proved by Scripture . 2 Chro. 34. Ionah 3. Act. 21 2● . Notwithstanding Reformation . That this may be known . And how far it may be known . Psa. 106 23 Mat. 24. 36 And how it may be known . Prov. 28. Fulnesse of sin the evidence of it . Gen. 15. 16. Why God defers till sin be full . Esay 10. Rom. 2. 4 , 5. How the fulnesse of a Peoples sin may be known . What sins are desolating sins . Idolatry . Levit. 18. 28 Deut. 9 5. Ezek 8. Ezek. 43. 8. Hos. 13. Esay 2. 9. Prophanesse and contempt of Gods Ordinances , day , 〈◊〉 . Ezek. 22. 4. 8. Zeph. 28. 9. 10. Sins destructive to humane society . Gen. 6. 11. Jon. 3. 8. Ezek. 22. 3. 4. 6. 9. 12. Hos 12 7. Hos. 4. 2. Sensuall lusts of drunkennesse and uncleannesse . Hos. 6. 10. Hos. 4. 2. 11. Esay 28. 1. 3. ver. 7. 8. The generality of these sins . Gen. 6. 12. Esay 1. 5 , 6. Vers. 1 , 2 , 3 , 4. Vers. 15. &c. Yet to be understood with a caution . The aggravation of these sins . Dan. 9. 12. This is the very argument of the whole Chapter of the second of Ieremy . See also Mic. 1. 5. Psal. 41 9. 2. Sam. 16. 17. Incorrigiblenesse of these sins , when they are too strong for Conscience and shame . Prov. 2. 14. Es. 3 9. For prayers examples & counsells of the godly . Iob 22. ult. Esay . 57. 1. Gen. 19. 18. Gen. 33. Ier. 14 11. For Magistrates and Ministers , which comes to passe either , When they take part with it . Ier. 4. 5. Hos. 9. 7 , Ezek. 22. 15. &c. Ordare not oppose it . See also Ier. 5. 1. Or doing their duty cannot yet prevaile against it . And for the judgements of God . Zeph. 3. 6 7. Ames 4. V. 29 , 30. What kind of Reformation may meet with desolation . Ier. 18. 7. 8. Ezek 4. Ier. 3. 20. Matt. 22. 43. 44 , 45. Whether this may be thought to bee our own case . Dan. 4 19. It is hoped that we are not yet in that condition . And why . Yet feared that we are very neare it . because all these sinnes are found amongst us . And that in great measure , which prevailes over Magistrates . Ministers . And the very judgements . and mercies of God . And God begins to appeare against us . and wherein . Application to our selves . First , to beleeve that we are in danger , 1 King 22. Which we are loth to doe . 1 Thes. 5. 3. Prov. 22. 3. Ion. 3. 5. But till we doe it our danger encreases : And wee shal never use the rightmeans for sa●●● . 2 Kings 22. Vse . To prevent it , First by mourning for it . Num. 12 14 Amos 3. v 9 &c. By p 〈…〉 onall 〈…〉 formation . 2. Sam , 20. 20. What the Parliament should do for our safety . Following Iosiahs example . 1. In mourning , because of Gods wrath . 2 Kin. 2● . 11 , &c. 2 Rooting out idolatry , &c. 3 Inexecution of Gods vengeance upon his enemies . 1 Kin. 20. 42 4. Insetting up and maintaining Gods true Religion and Worship . 2 Kin 23. 1 , 2 , &c. Exactly , according to the Word . And that with all their strength . Encouragement thereunto . Obad. 21. Esay 58. 8. 
A52050	----	The right vnderstanding of the times opened in a sermon preached to the Honorable House of Commons, December 30, 1646, at Margaret Westminster, being the day of their solemne monethly fast / by Stephen Marshall ... Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A52050 of text R6357 in the English Short Title Catalog (Wing M771). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 97 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A52050 Wing M771 ESTC R6357 12987638 ocm 12987638 96242 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52050) Transcribed from: (Early English Books Online ; image set 96242) Images scanned from microfilm: (Early English books, 1641-1700 ; 390:6) The right vnderstanding of the times opened in a sermon preached to the Honorable House of Commons, December 30, 1646, at Margaret Westminster, being the day of their solemne monethly fast / by Stephen Marshall ... Marshall, Stephen, 1594?-1655. [6], 46 p. Printed by Richard Cotes for Stephen Bowtell ..., London : 1647. Reproduction of original in Princeton University Library. Marginal notes. eng Bible. -- O.T. -- Chronicles, 1st, XII, 32 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A52050 R6357 (Wing M771). civilwar no The right vnderstanding of the times: opened in a sermon preached to the Honorable House of Commons, December 30. 1646. at Margaret Westmins Marshall, Stephen 1647 19016 34 15 0 0 0 0 26 C The rate of 26 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-10 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-01 Emma (Leeson) Huber Sampled and proofread 2005-01 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Die Mercurii 30. Decemb. 1646. ORdered by the Commons Assembled in Parliament , That Sir William Massam doe from this House give thankes to Mr. Marshall and Mr. Newcomen for the great paines they tooke in their Sermons they preached this day before the Commons at St. Margaret Westminster ( being a day of their publique Humiliation ) and desire them to Print their Sermons . H. Elsynge Cler. Parl. D. Com. I appoint Stephen Bowtell to print my Sermon . Stephen Marshall . THE RIGHT VNDERSTANDING OF THE TIMES : OPENED In a Sermon preached to the Honorable House of Commons , December 30. 1646. at Margaret Westminster , Being the day of their solemne Monethly Fast . By Stephen Marshall , B. D. Minister of Gods Word at Finchingfield in Essex . Jer. 8. Vers. 7 , 8. The Storke in the heavens knoweth her appointed times , and the Turtle , and the Crane , and the Swallow observe the time of their comming , but my people know not the judgement of the Lord : How do yee say , wee are wise ? If thou hadst knowne , even thou at least in this thy day , the things which belong unto thy peace , but now they are hid from thine eyes . Luk. 19.42 . So teach us to number our dayes , that wee may apply our hearts unto wisedome , Psal. 90.12 . LONDON , Printed by Richard Cotes , for Stephen Bowtell , and are to bee sold at the signe of the Bible in Popes-head Alley , 1647. TO THE HONORABLE The House of COMMONS Now Assembled in PARLIAMENT . IT hath been much lamented by learned men , that the times wherein things have been done in the world , are no more truly computed , and that thereby all Histories of times are very imperfect , Apud quos ratio temporis non cohaeret , apud illos neque veritatis neque fidei historicae ratio ulla constare potest ; How much more is it to bee lamented , that so few have any understanding of the times in reference to the things which concerne their everlasting peace ? because no lesse mischiefe then ruine of soules , of Nations and Churches unavoidably breake in upon them , who know not the time of their visitation ; If this plaine Sermon may help this way to mend the times , and promote the right and best study of them , especially if God vouchsafe to blesse it to bee in any degree usefull to you in your great worke , for whose Meridian it was calculated , for whose use it was composed , to whom it was preached , and by whose order it is now made publique , it will bee a great comfort to the spirit , and a blessed answer from heaven to the Prayers of Your unworthy and most devoted Servant , STEPHEN MARSHALL . A SERMON PREACHED Before the Honorable House of Commons , at their Monethly Fast , Decemb. 30. 1646. 1 Chron. 12.32 . And of the Children of Issachar , which were men that had understanding of the times , to know what Israel ought to doe ; the heads of them were two hundred , and all their brethren were at their command . THis whole Chapter ( Beloved ) doth containe a List or Catalogue of all the men of warre which did cleave to David , their names , their qualities , their Number ; and there is a double Catalogue of them : First , a Catalogue of them that did cleave to him , before Saul was dead , while he was in a defensive warre for his owne safetie ; for although David for a great while , had not above six or seven hundred with him , yet in the end they fell to him , especially out of the Tribes of Judah , Benjamin , Gad , and Manasseh , so many that his Army grew to be like an Army of God . And lest any man should thinke that it were no better then rebellion in him and them to beare defensive Armes against his Prince , it is said in the 18 Verse , That the Spirit came upon one of the chiefe Commanders , and told him they were his , and would live and die with him , and that God was with him , they knew him innocent ; they saw he was unjustly persecuted , they came to rescue him as a Partridge out of a Falcons Talons , and in so doing they did no more , then the whole hoste did at another time , when they saved Jonathan out of the hands of his father Saul , who would unjustly have put him to death . The other part of the Chapter beginning at Verse 23. containeth the Catalogue of the Commanders and Souldiers that fell in to him to make him King , after the death of Saul , and there you shall finde that the excellent qualities of all the Leaders , and of many of the Souldiers are described ; some of them were excellent Archers , some were exact Slingers who could throw and hit at a haires breadth , some of them were as couragious as Lions , some of them were as swift as the Roes upon the Mountaines , but none of them all came neere the Tribe of Issachar , in that which makes a people strong and happy both in the time of warre and peace ; They were men of understanding , who knew the times what Israel had to doe ; and of this excellent commendation of this Tribe of Issachar , as of a Theame that very much concernes us , I have chosen to treate this day before this great Assembly by the assistance of Almighty God ; wherein there are three things to bee handled . First , The persons spoken of , the Tribe of Issachar , and their heads and leaders especially . Secondly , Their singular commendations , they had understanding to know the times , what Israel , had to doe ; the whole Tribe , but especially their Leaders , who were about two hundred , knew the times in reference to their duty . Thirdly , Here is the interest which these Leaders had in the hearts of their Brethren , and this procured principally by their wisedome and understanding ; all their Brethren were at their command , or as the word signifies , depended on their mouth . I begin briefly to speake of the first . The persons , they were the men of Issachar ; Issachar you know was one of the twelve Tribes , one of Iacobs sonnes by Leah , and their lot in the land of Canaan fell betwixt the halfe Tribe of Manasseh and Zebulun , and their province was bounded by the mountaines of Gilboa on the one side , and mount Hermon on the other ; all that goodly part of the Countrey , that was called the fat valley of Jezreel , was the inheritance of this Tribe of Issachar , a rich in-land Country , and formerly their Spirits and Genius was like to that of Country Farmers . They minded nothing but their back and their belly , and so Jacob himselfe did foretell of them , in the 49. of Genesis , when he said , that Issachar was like a strong Asse that couched downe betweene two burthens , and saw that rest was good , and gave himselfe willingly to beare Tribute : The meaning was , that this Tribe would bee like unto that dull , simple , slothfull creature the Asse , that minded nothing but his belley , give him but meate enough for his belly and lay what you will upon his back ; so this Tribe , if they might not be outed or plundred in their rich Country , but might follow their businesse , and gather wealth , lay any thing upon them they would beare it : this of old was the Genius of this Tribe , but now another manner of Spirit possessed them ; none of all the Maritine townes nor Cities where the people are most active , and fit for Negotiation , went beyond , or came neere to the Tribe of Issachar , now ( I say ) they had learned that that makes a people happy , they had wisedome and unitie , they had understanding to know the times and their dutie , they had many thousands of eyes to see into the true state of affaires , and then they had as many thousand hands ready to execute ; they could presently fall upon that which belonged to them ; they had understanding of the times , and knew not onely what themselves , but what all the Country , what all Israel had to doe ; this was the people , and this strange alteration that God had made in the Spirit of this Tribe of Issachar , doth afford us this excellent lesson . That the Lord can at his pleasure inable and raise up the spirits of persons , and people to doe worthily , from whom no body would expect any thing . Moses had foretold that Issachar would bee but a dull Asse , but you see how the Lord had altered , and raised him up to doe excellently ; hee went beyond all the other Tribes ; and God hath often done so , hee takes Moses a Shepheard , a man slow of speech , sends him and makes him a fit man to deliver a whole nation out of bondage and captivitie ; at another time , hee raises Gideon , a private Gentleman , it may bee but a Yeomans sonne , from his Flayle when hee was threshing of Wheat , and makes him a Captaine to route the whole Army of the Midianites and to judge his people ; at another time takes Saul , a Private Gentlemans sonne , who was seeking for his fathers Asses , and makes him fit to governe a kingdome ; takes David a young youth from following his Ewes great with Lambe , and presently enables him to cope with the Gyant Goliah , and to destroy him , and afterwards to bee the ruler over Gods people ; hee takes Amos from being a Neatheard , and a gatherer of Summer fruit , to bee a Prophet , and to preach in the Kings Chappell ; takes Fishermen who were never bred in Universities , and sends them into all the world with the power of the Gospel to subdue the Nations to Jesus Christ . Thus the Lord hath raised up instruments , and hee can easily doe it , for there is a spirit in man , but the inspiration which gives understanding and gifts comes onely from the Almighty ; the Lord hath abundance of the Spirit , and powres it out where , and how , and in what manner hee pleaseth . This may bee a great incouragement to us in all our extremities and exigents , let us doe our dutie , and let us never feare Gods wanting of instruments for his worke ; when wee are low , wee presently cry out , Lord by whom shall Jacob arise , by whom ? by stones raised up to bee children , and by children inabled to doe the worke of men : Wee should never bee at our faiths end , though sometimes wee are at our wits end , let us doe our dutie , and leave it to God , who can easily raise up instruments to do his worke , from whom wee would never expect it ; wee our selves have had a great deale of blessed experience of it . In the beginning of our publique troubles , our question was , by whom shall England arise now it is thus low ? Wee demanded , where shall wee finde Captaines and Commanders for a warre in a Nation where all men have been bred in ease and peace ? God hath found them , and tooke Gentlemen from following their Hawkes and Dogs , and Tradesmen from their shops , and Husbandmen from their Ploughes , to bee able to cope with the most expert Commanders in the world : and now wee are at another losse , now wee are demanding , where shall we find Ministers for eight or ten thousand Congregations , to instruct them in the way of life ? Feare not , if God for our sinnes deny us not this mercy , hee can fulfill that in the 68. Psalme ; The Lord will give the Word , and great shall be the multitude of them that shall publish it , the Lord can raise them up unexpectedly ; and so in all other our difficulties . But this I purposely onely point at , that I might not bee straightned in the second , which is the singular commendations of this Tribe , They were men of understanding to know the times , and what Israel had to doe . That it is a great and high commendation of any people , especially of their Heads and Leaders , to know the times in reference to their dutie : These men of Issachar had understanding of the times , to know what Israel had to doe ; this God sets downe as their high commendation ; in the handling of it I shall indeavour these three things . First , I shall interpret the meaning of it , make you see what it is to know the times in reference to duties . Secondly , I shall indeavour to prove it out of the Scripture , and illustrate the truth of it , that you may see , that it is a high commendation , and a matter of extreme consequence ; and thirdly , and principally , I shall indeavour to make Application of it for our own good . For the first , What it is to know the times in reference to dutie ; you may please to observe that in the Scripture , and in the practise of men , there is found a fivefold knowledge of the times . There is an Astrologicall knowledge of the times , such a knowledge as the Starre-gazers do boast of ; a knowledg whereby a company of vaine men doe undertake out of the bookes of the Starres to tell you whatsoever God hath decreed concerning Men or States : this knowledg is so condemned in other places of Scripture that none of you will imagine , that this was the commendation of this Tribe . Secondly , There is another knowledge of the times , which I may call a Diabolicall knowledge of the times , whereby wicked and ungodly men do studie to improve all advantages of time to further their own lusts and wickednesses ; the study and knowledge of time-servers , who indeavour to make the times further them in their cursed designes ; men who like Willowes or Bulrushes in the water will bow which way soever the streame runs , and dance after the present Fiddle of the times for their owne ends . I am certaine none of you think that this was the commendation of this Tribe ; such Temporizers & Time-servers , however they may for a while applaud their own wisedomes , will one day know , they have served but an ill Master ; this was farre from the Tribe of Issachar . Thirdly , You shall read of a Propheticall knowledge of the times , that is , such a knowledge as wherein the Lord by revelation doth in able some of his servants , I meane the Prophets , to know what shall afterwards come to passe ; and this kinde of knowledge , though every man hath an itch after it , and many doe as Nebuchadnezzar did , when his thoughts troubled him in the night , that hee might know what should come to passe afterwards ; yet our Lord hath told us , That it is not for us thus to know the times and seasons , which the Father hath kept in his owne hand ; there is fourthly , Another knowledge of the Times , and study of it , which is , an Historicall knowledge of the times , or an Astronomicall knowledge of the times ; a knowledge which is extremely and deservedly cried up by learned men ; a knowledge wherein many men of choycest wits , both among Heathens and Christians , have tooke very great paines , wherein they have much advanced wisedome and learning , especially in our latter age . Many rare men of choycest abilities have set downe in a continued Series , a Chronologie of all the yeers , that have been since the Creation , and of the most memorable things and persons that have fallen out , or lived in the severall ages , and yeeres ; and this they have done to their owne everlasting honour , rectifying the accompt of time , and extremely advantaged even the studie of the Scriptures ; now this knowledge , though it bee excellent , yet my Text hath nothing to doe with it , and truly though it bee an excellent thing , men may have it , and yet die fooles , and be miserable for want of that knowledge which I am this day to speake of . The Nation of the Jewes were admirable in that kind of accompt of times : Scaliger saith of them , they were exact even to admiration ; and Sethus Calvisius one of the most learned writers of that kind , though hee goe another way to worke , yet confesses that in the Jewes accompt , they did not lose above the accompt of one houre in the space of 1500. yeers ; yet because they had no better knowledge of the times then that , the Lord in the eighth of Jeremiah saith , they were fooles , and had not so much wisedome , as the Crane and the Storke , and the Swallow , those irrationall Animals , who had so much sagacitie , as to know the times of their comming into a Countrey , and leaving a Countrey ; but this people knew nothing of the times in reference to Gods judgements , and their owne duties : the Lord counted them fooles for all their other learning ; And therefore there is , fiftly , Another knowledge of the times , which I may call a Theologicall knowledge , or rather a gratious and a practicall knowledge of the times , which is , so to know the times , as to understand the moment and exigence of all affaires which fall within the times in reference to their owne dutie , that they may improve all occurrences which fall out to the right end . This is the knowledge that I am to speake of , and this knowledge infinitely goes beyond that other ; I confesse I finde a great many learned Volumes writ for the helpe of the other , to further the Chronologicall , or Historicall wisedome of the times , abundance of Astronomicall Tables have been compiled , and other helpes set forth ; but for this latter , I hardly know one little Pamphlet extant about it , and yet this infinitely goes beyond the other ; for though a man should die ignorant of the other , and never know the Julian Account , or wherein the new & old stile differ one from another , if hee have but learned to number his dayes , so as to apply his heart to wisedome , hee will honour God here , and bee happy for ever ; but without this , what learning soever hee had in the other , his life will be wicked , and in the end hee will die a foole : And this was the knowledge of this Tribe , this Practicall knowledge , so that when the other Tribes some of them stood for the house of Saul , to continue the government there , others of them inclined to David to make him King , and others probably were unsatisfied in their thoughts concerning either of them , possibly thinking it would bee best to continue their old Aristocraticall government , in their severall Tribes , and to waite that God should raise them up extraordinary Judges in difficult times , and so they stood in a kind of indifferency and neutralitie ; these men of Issachar , especially their Leaders , had so studied the times , that they did not onely know what was lawfull and expedient in this huge turne of theirs , in this great businesse that was before them , but they knew what was their dutie , yea what all the kingdome , all the Common-wealth ought to doe with them , they knew the times , and what Israel had to doe . Now this knowledge that I have brought you to , is not a mentall or speculative understanding of humane affaires , or things belonging either to Church or Common-wealth , but it is a Practicall knowledge , which is a wise abilitie to manage all the understanding that they have in reference to their dutie ; in one word , it is to observe all Gods administrations , wherewith the present time is filled , his providences , his mercies , his judgements , his words , his workes , to observe them ( I say ) so as thereby to bee inabled seasonably and timely to performe their owne duties , and to regulate their conversations according to the exigence and juncture of times , for the glory of God , the good of their brethren , and the salvation of their owne soules , and this is the Theame wherein I now proceed . To give you some evidence out of the Scripture , to make it apparent to you , that it is the highest commendations that can bee given of any people , to have this understanding of the times , in reference to their dutie : and for the proofe of it , I shall indeavour these two things . First , To shew it you plainely out of the Scriptures , that it is a marvailous high commendation , and a deserved one . And secondly , I shall indeavour to make a further illustration of this Doctrine , of knowing the times , out of Gods Word . To prove that it is such a high and deserved commendations , take but these three proofes . First , every where in the Scripture this is counted true wisedome , and in the accompt of God , they goe for wise men , who understand the times in reference to their duties ; looke first into the fift of the Ephesians , at the eight verse , and so forward , the Apostle layes downe this great Doctrine , That now God had sent the light of the Gospell amongst them , they must not for time to come walke as other Gentiles did walke in the vanitie of their minds , but they must leade a life worthy of the Gospell ; and this hee proves by many Arguments , which when hee hath proved , then in the 15. and 16. verses , hee sets downe what this life is , see then , that you walke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , exactly , not as Fooles but as Wise men ; wherein lies that ? redeeming the time , because the dayes are evill ; there is all required , there is the manifestation and demonstration , that you do not walke like Fooles , but as Wise men , if you have but once learned to redeeme the time in these evill dayes ; the dayes are naught , the times are evill , full of snares to be avoyded , many duties to bee done ; now herein will appeare Gospell-wisedome , to walke so as that in these evill dayes , you may redeeme the time : and Solomon hath an excellent discourse of the same subject , in the eighth of Ecclesiastes , in the beginning of the Chapter , hee gives a high Encomium of a wise man ; Who is ( saith hee ) as the wise man ? that is , no ●an can bee compared to a wise man , what is hee ? 〈◊〉 that knowes the interpretation of a thing , hee that knowes what every businesse doth truly signifie and call for , that is the wise man ; then hee tells you , this mans wisedome will gaine him courage and credit , hee will bee honored and esteemed ; then brings it downe , to manifest the excellency of this wisedome in one particular case , which is the most tickle businesse in the world for men to bee imployed in , and that is in attending upon the affaires of supreme Governors in doing that which the higher powers command them , for they will quickly bee angry and take offence , therefore doe their businesse carefully and speedily as you should , and if they bee angry , goe not away in a pet , &c. But now lest some body should say , Doe you meane that a man should doe all that Kings , and supreme Magistrates doe command , without further enquiry or delay ? No , saith Salomon in the fifth Verse , the wise man knowes both time and judgement ; the wise man that hath the interpretation of a thing , knowes what is to bee done , what is to bee refused , and when things are to bee done most fitly or opportunely ; therefore none like the wise man . So likewise Moses in the 32. of Deuteronomy , about the 19. Verse , O that this people were wise , that they did but understand their last end ; that they but rightly knew their time : and in the 90. Psalme , which is another prayer of Moses , Lord teach us so to number our dayes , to make such a compute of our times , that wee might apply our hearts to wisedome . I might give you many other Scriptures which show that the Lord counts this to be true wisedome ; nay , I 'le add this further , the very light of nature hath taught the Heathens to judge this to bee true wisedome : the seven Counsellors of that great Emperour of Persia , in the first of Ester are said to bee men that knew the times , the meaning is , that they were wise Counsellors ; and among the Romans it is a Proverbiall Adage , homo omnium horarum , that is , hee is a wise man that is a man for all houres , knowes the businesse of every time , of every place , whatsoever hee is called to , hee understands his affaires ; and in truth this may well bee called wisedome , for it is wisedome ; it is not onely a part of wisedome , but it is the very Systeme and comprehension of all wisedome : I know there is a particular wisedome that men may have in some affaires , as a Husbandman that knowes but how to plough his ground seasonably , &c. that is called his wisedome ; and the women that did but know how to spin finely , &c. Men may have a kind of wisedome in this or that particular trade , and yet all the world may know him to bee a foole in everything else ; but that that is the true and reall wisedome which properly sets a man out to goe for a wise man , properly stands in the true understanding of the times , in reference to mens duties . For both Philosophers and Divines doe agree , that wisedome is made up of these two things ; the one is , Intelligence , which is nothing but the understanding of things in their nature , as they are good or evill ; the other is Sapience , which is the same understanding applyed to particular businesses , as they stand vested with all their circumstances : and that man that hath the understanding of affaires , as they are circumstantianted with all things that goe with them , and knowes how hee may dexterously and opportunely apply himselfe to them , hee is the wise man , that is the first proofe , that the Spirit of God every where calls this wisedome . Secondly , The same Spirit of God doth ●sually call the want of this , folly ; whatsoever other excellencies meete in any man , if they want this , the Scripture calls them fooles ; yea hypocrites , wicked ones , in the 8. of Jeremiah , the Lord speakes in the 6 , 7 , 8 , 9. Verses , after this manner , How doe you say you are wise ? why doe you pretend to wisedome , ( and hee speakes not to the vulgar people , but to the Scribes , their learnedst men , that could handle their tongues and their pens best ) there was no wisedome in them , they were fooles ; Why ? because ( saith God ) the Storke , and the Crane , and the Swallow know their seasons , but this people knowes not the time of my judgements ; and therefore the Lord would not have them pretend to any wisedome , but bee contented to bee counted fooles , because they were ignorant of this : and our blessed Saviour in the 16. of Matthew , when the Scribes and Pharisees , and the learned Doctors of the Law came and desired to have some further evidence from him , by some signe from heaven , that hee was the Messias ; Christ told them they were Hypocrites , they were a sinfull and an adulterous Generation , meerely because they did not understand the signes of the times , A wicked and an adulterous generation would have more light : you can tell by the Clouds when it will bee faire weather next morning , and you can guesse by the morning whether it will be rain ; but yee hypocrites , yee fooles ( saith hee ) you cannot discerne the signes of the times , what the times signifies , and calls for at your hands , you have no understanding of this , and therefore you may goe for a company of fooles , and hypocrites , and so left them and departed . Nay , thirdly , which makes it yet more cleare , The want of this knowledge of the times in reference to mans dutie , is that which the Spirit of God uses to render as the onely cause of a peoples ruine : whensoever a people are brought to ruine , if they be a people to whom God afforded meanes to save them , when they come to be ruin'd , the Lord layes it wholly upon this , that they knew not the times of their visitation . This you 'le find in the 19. of Luke , and the latter end of it , when Christ about the 41. Verse , came to take his farefull of Jerusalem and to die there ; from the top of the Mountaine he looked over the Citie and fell a weeping , O ( saith hee ) that thou hadst but known in this thy day the things that belong to thy peace , but they are hid from thy eyes ; then hee goes on and tells them what shall become of them , the enemies shall cast a banke and not leave one stone upon another , levell them to the ground and their Children in them ; for what I pray ? because thou knew'st not the time of thy visitation : destruction came in onely at that breach , they knew not the time of their visitation ; and elsewhere our Lord saith , in the latter end of the world , when ruine shall come , it will bee then , as it was in the dayes of Noah , and as it was in the dayes of Lot , men shall bee eating and drinking , and marrying wives , but know nothing they should do for their salvation till utter ruine come upon them . I hope now the truth of this Lesson is cleare out of the Scripture . But if you please to goe a little further yet , and consider the excellency and difficulty of this wisedome to know the times , how much depends upon it , & how much is required to it , you 'l bee fully satisfied , that a greater commendation can never bee given of any man , or any people , then this , that they know the times in reference to their duties : and that I may open what belongs to the making up of this worke , I beseech you give mee leave to open these six Conclusions out of the Scripture , which all much concerne this wisedome of knowing the times in reference to dutie . First , That time is one of the most pretious treasures that ever God bestowes upon any man , or any people ; 1. because time is the onely measure out of which God powres out all his administrations . 2. Time it is the onely space in which men are to doe all their worke . 3. It 's so pretious that God would have men value it one to another : if any man had hurt another , hee must not onely pay for his healing , but hee must pay for the losse of his time . Yea , 4. God calls upon his people to redeeme it at any rate ; Redeeme the time , redeeme the time , as if there were no commoditie , that the God of heaven would so commend unto men ( next to his truth ) that wee should buy so eagerly , as wee should purchase time . Yea , 5. it is so pretious , that Hee who is at that great cost to make and contrive it , as to cause the Sunne every day to run about the world , and all those excellent creatures in the firmament to make it their work , for the continuation of time will call men to accompt for every moment , for every minute of it : That is my first Conclusion , that time is a pretious Jewell in Gods account , and ought to be so in all people's . Secondly , God hath joyned time and dutie inseparably one to another ; so that there is no dutie , but it hath an appointed time for it , and there is no time , but it , hath an appointed dutie for it ; it 's disputable whether there bee a vacuum in nature or no , it is most certaine there is no vacuum in time : No man ever lives to see that minute of time , nor that ragge or cranny of time , of which hee may truely say at this time , I have nothing at all to doe ; but the Lord hath measured out to all times some dutie or other : this our Saviour saith expresly , Matth. 6.34 . when hee would disswade men from troubling themselves to day with the duties that belong to to morrow , hee useth this argument among others , Trouble not your selves for to morrow , for to morrow day hath trouble enough of its owne , sufficient for every day is the trouble of it ; the care , the worke , the dutie of every day that passeth over our heads is enough to fill the day , that is the second , that God hath joyned time and dutie together . Thirdly , There are some great duties that are to bee concurrent in the practise of all men , with every moment of their lives : My meaning plainly is this , the great businesse of glorifying God , of saving our immortall soules , of keeping a good conscience , of working out our salvation , these great things are not set off by God to any set time , but they are to be concurrent with every moment of a mans time ; Trust in the Lord at all times ; have respect to Gods Commandements at all times ; Blessed are they that doe justice and judgement at all times ; bee yee alwayes ready for your masters comming : And of those excellent men Josiah and others , it is recorded that they looked to Gods Commandements all their dayes ; so that the great matters of glorifying God , saving our soules , looking for our Masters comming , &c. these duties are to bee concurrent with all our time . Fourthly , Severall times , I meane the severall compositions of times , or Scenes , or Junctures of times , have their severall and peculiar duties laid out for every man by God himselfe : my meaning is this , there is a time of youth , a time of age , a time of prosperitie , a time of adversitie , a time of comfort , a time of trouble ▪ a time of warre , a time of peace , and a hundred other severall frames , and compositions , and junctures of time . Now so often as God doth make a new Scene of the time , every man hath some new duty or other to act ; his part requires that hee should act some new thing ; the Scripture is full of such expressions as these , in the times of prosperitie doe thus , in the time of adversitie doe thus , in the time of the Gospel doe thus , &c. Now to know the time , and the severall duties belonging to every time , is one of the hardest things that belong to the taske of man , this wisedome lies in the deepe ; it is a difficult thing to find out what the duties are that belong to the severall times . But then fiftly , That the Booke of God , and onely the Booke of God , is able to informe them who faithfully study it , in all the duties that doe belong to every new posture or face of time . First I say , onely Gods Booke can do it , there are Bookes of excellent wisedome written by other men , but take them all together , let a man bee never so versed in them , they will never discover to him every duty that belongs to every time , but the Booke of God can doe it if men have their senses exercised in the study of it ; there is no time so intricate , no dutie so arduous , but the booke of God will teach all men , from the Minister to the Hearer , from the Prince to the Subject , to make every one of them perfect in all the workes which belong to them . Psalme 19.7 . it is said , the Word gives understanding to the simple ; and in the third of the Proverbs , Vers. 21 , 22 , 23 In all thy wayes acknowledge her , and thou shalt walke in thy way safely , and thy foot shall not stumble ; when thou liest downe thou shalt not bee afraid , &c. Doe but get wisedome into thy heart , get acquaintance with Gods Word , it will direct thee in all thy w●●es , whether to the right hand or to the left , at every turning place it will say , here is thy way , and these must bee thy steps . Sixtly , and principally , As there are severall times , and severall duties annexed to these times , so in every time for any duty , there is some particle of that time , which is the opportunitie of the dutie , the season of the dutie there is the space of time , and there is the season of time ; the space of time is nothing but the continuation and succession of so many minutes and moments one of another ; but the season of time , or opportunitie of it , is time apted and fitted , to doe a businesse . Now these two doe very much differ one from another , the one of them the length , the duration of time , the Greeks calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but the season , the opportunitie is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is the tempus commodum , the tempestivitie of time , the ripenesse of time : and this indeed is properly time in reference to dutie . And concerning these seasons of time or times fitted for businesse , be pleased to consider these five things , I shall need onely to name them , because I speake to an understanding people . That any worke to be done is done easily if the opportunitie be taken ; take opportunitie by the forelock , and any businesse whatsoever is to bee done , will bee done with ease ; not onely because opportunitie is the ripenesse of time , but because in opportunities God offers to worke with us , and for us : Now you know any businesse that must bee done by the helpe of another , is then easily done , when both parties joyne in it . Two Men that are to lift up a burthen , if they both lift together , and take the Hae , now , it goes up easily . A vessell that is to be driven , if the Watermen ply the Oares , the wind & tide go with them , the vessell is carried easily ; Now ( I say ) the Lord offers himselfe to come in to a people when there is a fit opportunitie ▪ ●hen he holds up his hand , and saith , Now lift , and I 'le lift with you , now row , and my Word shall blow with you ; such Scripture as these are frequent , In an accepted time I have heard thee ; and I will heare thee in an acceptable time ; In a day of salvation I will succour thee , in an opportune time : God offers to come in and helpe , if opportunitie bee taken ; This made the heathens esteeme opportunitie a goddesse . As things are easie when men take opportunities , so they are then beautifull ; the beautie and grace of every dutie , both with God and man , is , when it is done in its fit season ; the righteous man in the first Psalme , is compared to the Tree that brings forth his fruit in his season , suum in suo , his owne fruit , and in his proper season ; God ( saith Solomon ) hath made every thing beautifull in its season ; all Gods works are beautifull in their season , and so are all mens workes too : A word spoke in season , is like Apples of Gold in pictures of Silver ; and a good word in season , O how comfortable it is . Thirdly , But know , that these Opportunities are wondrous hard to find out ; very difficult it is for men to know the true season or opportunitie of a businesse : men may know times and seasons wel enough in particular businesses , the seasons for tilling the ground , and breeding and breaking of Cattle , &c. In such low and triviall things in comparison , seasons may easily bee knowne , but in the great morall affaires , that concerne God and mens soules , the difficultest thing that lies before man , is , to finde out the true season when they are to bee done ; this Solomon sets downe most excellently in the eighth of Ecclesiastes , Verse 6. Because to every purpose there is required time and judgement , therefore the misery of man is great upon him ; marke that expression , most men are miserable , because a businesse cannot bee done , without a fit season and judgement to know it : as if Solomon had said thus , The truth is , opportunities are so rare , oft-times so sudden , so violent , so short , the wind seldome blowing long in an opportune point , and men so ignorant , so blinded with prejudice , with vaine hopes or feares , that most men are miserable in that they cannot find out the true season of a businesse , and thereby intimates that in every businesse the most difficult part of the worke is the right timing of it . I adde fourthly , That when opportunities are past , if they bee let slip , they are oftentimes altogether irrecoverable ; and the businesse is either wholly lost , or never better then halfe done ; it may cost more to patch up a businesse out of season , then required to have done it beautifully if the season had been taken ; As the story goes of the Sibylls bookes , they were faine to give the full price for one , which would have bought all three , when two of them were burnt . Post est occasio calva . Unlesse God make another opportunitie , man can never call opportunitie back againe . Opportunities are Gods fitting of time to businesse , & none but God can thus fit it ; therefore you shall find Esau would have repented and got the blessing , he wept and cryed for it , yet missed it , he might have had it once without weeping and crying , but he lost the season , and the season being gone , hee could never recover it with all his weeping : So the foolish Virgins came with their Lampes , pretending to have got some oyle , and cryed , Lord open to us , but the season was past , and there was no entrance ; the truth is , seasons are to businesses as money is to wares , hee that would buy a commoditie upon a market day , when possibly the commoditie is very cheape , may then have it for laying out his money , lose but that market , possibly ten market dayes will not helpe him againe with it , and either never buy it or give a greater rate for that which is not so good as the other would have been ; if opportunities bee once past over , without the Lord create them againe , men are utterly lost in their businesses . Fiftly , and lastly , As these opportunities are excellent , and hard to find , and irrecoverable if they bee lost : So in the last place , know , that no wisedome , no learning , nothing but a gratious heart guided by the Spirit of God , doth know how to take opportunities in time , for the great businesses that concerne God and his glory , no wisedome but the wisedome of grace , and Gods Spirit guiding the heart , doth ever know to doe businesses in their right seasons . In other things ( as I said before ) they may bee taken , naturall men may plow and sow in season , &c. Yea , men may sensibly understand the times , so as to mourne for the afflictions of them , so as to rejoyce in the good of them ; and wicked men by a devillish wisedome can take the seeming opportunities , to promote their owne wicked designes ; the harlot can take the opportunitie of her husbands absence , the thiefe the opportunitie of the twilight , and so every man the seeming opportunitie of things that are of the Devill , for Satan helpes them ; but to know the opportunities of the things that concerne God and our soules , nothing but a gratious heart enables a man to doe it : the Scripture is very plaine for this , Solomon expresses it notably in the tenth of Ecclesiastes , Vers. 2. A wise mans heart is at his right hand , but a fooles heart is at his left ; the meaning is this , when a businesse is to be done , & the right season for it , the wise man , a gracious man hath his hand ready , and his heart to joyne with his hand , he is alwayes dexterous at it , but a fooles ( i. e. a wicked mans ) heart , when his businesse is to bee done , his heart is at his left hand , every finger is a Thumbe , hee cannot manage it : but more clearely Solomon expresseth this , Prov. 17. Vers. 16. Wherefore is there a price in the hand of a foole to buy wisedome , seeing he hath no heart to it ? Let a wicked man have opportunities , give him wealth , give him honour , give him meanes of grace , give him any thing that may helpe to wisedome , hee hath no heart to it : So also saith Daniel , Dan. 12.10 . speaking of understanding the times , none of the wicked shall understand , but the wise shall , the godly shall . Thus I have done with the Doctrinall part of it , and by this time I hope you all grant , that it is a matter of wonderfull concernement , of admirable wisedome and commendation , to have understanding of the times and seasons , so as rightly to discharge their owne duties : I now come to the Application of it , wherein I shall onely insist upon two Uses , the one is , For Humiliation , in reference to time past , to seasons and opportunities which are past and lost . The other shall be , For Exhortation , in reference to the time to come , that wee may learne this excellent wisedome to know the times and seasons so as to lose no more of them . For the first , Is it such a singular commendation , so excellent a wisedome , a matter of so great moment and consequence , to know the times in reference to duty ? O what cause of lamentations is there : First , In generall to us all ? a man might in this case fill such a booke as Ezekiels roule was , wi●h weeping , and lamentation and mourning : Here is a great Assembly gathered together to mourn upon a day of mourning , and if ever any Doctrine that ever I have preached might call for mourning at all your hands , I am perswaded this doctrine calls for it from every one of us ; God bee mercifull to us , wee have all been fooles , we have not knowne the times of our visitation , wee have knowne the times to talke of them , sometimes to inveigh against them , crying out , they are the worst times that ever were ; but for this knowledge of my Text ( wherein true wisedome should appeare ) to know the times in reference to our duties , I feare I may say as Paul said of the Corinthians , hardly one wise man to bee found amongst us . One said , ( I know not how truely ) of the Helvet●ans , that he travelled through their Country , and found that there are toti pagi repleti fatuis , whole Villages inhabited by none but fooles ; Truly ( beloved ) not onely our Country Villages , but our market townes , and our Cities , and I pray God it prove not that our Parliament and Assemblies are all filled with fooles in this great point , few or none of us know the times in reference to our duties . Let mee speake freely to you , God hath cast the lot of all of us in such times as have been filled with such administrations , as the like could not have been in the space of these 1000 yeers ; and confident I am , that hee that loses these times wherein we have lived , would never have redeemed any time ; and yet notwithstanding , have not wee , O have not wee all usually put off to the future , the duties that belong to the present time , and done in the present time , the things that should never have been done at all ? Have not most of us lived all our dayes , as if God had made us for the World , as Leviathan for the Sea , onely to take our pleasure in it ? others of us to fill our shops with commodities , our purses with money , our houses with stuffe and provision , as if there had been no better things to have been regarded ? when in the meane time for the admirable opportunities wee have had for the glorifying of God , and the saving of our soules , as if these had been nothing worth ; woe unto us , wee have done any thing rather then make improvement of them : and as rich people will give any poore people leave to goe into their Pease-fields to gather lapfulls of their Pease , as being things of little worth , so have wee allowed any thing to take up our time , sporting , and eating , and prating , and sleeping , and such things that are of little concernment . O how much of our pretious time have they devoured and wee regard it not ? what cause have we to tremble at the thought of it ? I beseech you tell me , if God should come now , and say to any Nobleman , Gentleman , Minister , Citizen , or other that is here , I have given thee 20. yeers , 40. yeers , threescore yeers of time , I have filled thy time with glorious opportunities , as excellent as ever I gave to any , the least of them worth a world , give in your Bill of accompt what you have done with these ? what improvement you have made of them ? how have you walked I beseech you ? what accompt could you make ? would it not appeare that you have spent many houres and dayes in riot and wantonnesse , sporting and playing , in swearing and cursing , in contriving and acting that which is evill and mischievous , and very few minutes for your God , & for your soule , for obtaining eternall life , happinesse , or doing good to your brethren : God bee mercifull to us , wee could not answer him one word for a thousand , wee have all cause to lie in the dust , and acknowledge we have been fooles , and not knowne the things that belonged to our peace , not regarded the time of our visitation . But ( Honorable and beloved ) give me leave to bring this lesson nearer to you , who have called mee this day to preach , and let me make a more through enquirie after your wisedome in this particular , because you are look'd upon as the wise men of the Land that know the times better then others ; I am confident you doe not desire to bee flattered any day , but this day I hope that will bee most acceptable which in a way of God could most effectually humble and abase you , and you have put a necessitie upon mee , to deale freely and faithfully with your soules . Have not you , honored and worthy Patriots and Senators , infinite cause to bemoane this , that you have not knowne the times in reference to your duties ? First , be pleased to view the times you lived while you were private Gentlemen , before you were called to these publique services , when you lived in your severall Countries ; where I know by reason of your wealth , and parts , and interests , and states , you had abundance of opportunities more then other people had , to have done much service , to have made the times and places better for you . Did you then thus know the times ? did you then walke as wise men , redeeming the times ? did you know what God expected from you in your places , and have you done it ? O blessed yee , if you have : But ( I beseech you ) will it not rather appeare upon a true search , that many of you in those dayes walked in the wayes of riot , in uncleannesse , in drunkennesse , possibly in swearing , in prophaning Gods holy time , in opposing and scorning Religion , was it not thus ? it behoves you to search ; did you not make your owne Families , the Townes and Lordships where you lived the worse for you , as so many Jeroboams causing Israel to sinne ? did not you thereby helpe to pull downe those judgements that have beene like to devoure and destroy this whole Land ? and if so , have you beene humbled under these things ? have you since repented of them ? or do they still stand upon your score before that God that keeps an exact accompt of all the Talents that ever hee hath put into your hands ? I beseech you enquire into it ; but let me goe further , and enquire whether since the time that God hath separated you from your brethren , and by a notable providence called you out to be the heads of all our Tribes , have you since that time knowne the times in reference to your duties ? It is now above six yeers since many of you have beene called to this worke , one of the greatest workes that mortall men have beene imployed in these many hundreds of yeers , a work wherein you have beene assisted not onely with the prayers and teares of those that feare God , throughout the Christian world , but with the states and blood of many , and God himselfe hath carried you in his bosome , and made you the most remarkable handfull of men , that I thinke this day breath upon the earth , in regard of the mercies that hee hath shewed you , and in this time ( certaine I am ) hath put into your hands as many golden opportunities , not onely required as many duties , but put as many golden opportunities into your hands to establish our wretched kingdome , and to rescue a decayed , lukewarme , Apostatized Church , as ever were put into the hands of a Parliament . Now ( beloved ) have you known your times , and taken your opportunities ? I know it well , that you have wrestled with huge difficulties , infinite oppositions , and I know that oft-times the perversnesse of a Patient poysoning his owne disease or wounds may frustrate the care of the best Physitians ; and God forbid , that that which is onely your misery , should ever bee imputed to you as your sinne ; but suppose upon a diligent search , any of you that are called to bee our wise men , to know the times for us , that at your doore it should lie in great part , that our miseries are not yet healed , how sad would that bee ? To this end I most humbly pray you inquire , if upon a diligent search there should bee found among you any who at this day live in the same sinfull , riotous , ungodly , wicked conversation that they led , before God called them to this publique service : that after your solemne oath , with your hand lifted up to the most high God for the reformation of your wayes , that you should bee found still with Zimri and Cozbi , to live in those sinnes for which God is judging this Nation ; Were this to know the times , and what Israel hath to doe ? Suppose further , there should bee found amongst you any such as should ordinarily neglect the publique service , and turne your backs upon it , to attend your own private affaires , after that the Kingdome hath put into your hands whatsoever under God is pretious and deare unto them ; were this to know the times and what Israel hath to doe ? Suppose there should bee found amongst you any that should seeke advantage to themselves out of publique calamities , or should sinfully helpe to undoe those for whom they are called to bee Saviours ; were this to know the times ? Suppose that any of you should bee found unjust in judgement , and favour an unrighteous man in his cause , either for corrupt gaines or out of opposition to them you like not , and so prostrate the untainted honour of the Parliament to the reproach of the adversaries , the scandall of the Nation , the teares and griefe of them who love you ; were this to know the times , and what Israel hath to doe ? Suppose it should bee found that there should bee any that in matters of Religion should side with a partie for corrupt and sinfull ends , and make Religion but an Engine to carry on some other sinfull designe ; were this to know the times and what Israel had to doe ? Suppose yet further , that upon a diligent search there should be found among you any that doe retard matters of the greatest moment ; that the setling of Religion should bee obstructed by you , that many people abroad are remisse in it , because they judge you have no heart to it ; were this to know the time , and what Israel hath to doe ? Suppose that the cries and teares of the oppressed ▪ I meane not the fatherlesse and widowes , ( whom I am confident the Houses of Parliament would helpe this very day , if it lay in their power ) but the cries of some oppressed by Committees or others in the Countrey , should come up to you and seeke for succour , and it should bee found that some of you should patronize the wrong-doers , and keepe them off from comming to a hearing , and thereby from redresse ; were this to know the times , and what Israel had to doe ? Honorable , and Worthy , doe not mistake mee , I am farre from saying it is so , I onely suggest these things to your owne search , and if in naming the particulars I mistake any of them , God knowes it is with the same singlenesse of heart , wherewith Job sanctifyed his Children , sacrificed for them , saying , Peradventure my sonnes have sinned , and cursed God in their hearts ; sure I am it concernes you all to search and try ; for if it should be so , wee are all like to smart for it , for as he said of the Roman Senate , Ita nati est is ut bona malaque vestra ad rempub. pertineant , Your condition is such , that your good and your evill , is the good and evill of the Commonwealth ; it belongs to us all : and should the great God find any of you walking thus unworthy of the great trust hee hath committed to you , when hee hath put ( as it were ) the fates of his Church and Kingdome in your hands , under him to dispose of them , h●s wrath would bee kindled against you , these things would lie very heavy upon your score , and wee and you should dearely rue it . Sure I am , there is not a man of us , but for some or other of these things , hath just cause to lay his hand upon his heart with sorrow , and to put his mouth in the dust , and this day to bee very deepely humbled and abased before God . And this is the first Use , a Use of Humiliation , that wee have not in time past , so knowne the times as wee should in reference to our duties . There is one more , and that is , A Use of Exhortation ; Is this so excellent and necessary a dutie , to know the times in reference to our duties ? O that I knew how to speake somewhat in the name of the Lord , that might promote this wisedome in you for time to come , that in this our day wee might know the things that concerne our peace , that they may not be for ever hid from our eyes ; O that I could say to you , as Paul said to the Thessalonians : Concerning the times and seasons , it is superfluous for mee to write to you , for you your selves know perfectly . To this end I beseech you take briefly these foure Meditations to provoke you to study this wisedome in time to come . First , Often consider how much time , & how many golden opportunities thou hast lost already ; how oft there hath been in thy hands a price to purchase Wisdome , and thou hast lost it for want of a heart ; and then thinke whether it bee not more then needfull that thou shouldest lose no more . Secondly , Consider how much doth depend upon that moment of time that yet is behinde ; It is an old saying , Our life is but a moment ▪ but Ex hoc momento pendet aeternitas , Eternity dependeth upon this moment ; no lesse then the glory of God , and the saving of thy immortall soule , and it may bee of thy family , it may bee of the Church and Kingdome , dependeth upon thy knowing the times . Thirdly , Consider thou canst not tell , whether ever thou shalt enjoy after this day one opportunity more ; the Angel may quickly come and sweare concerning thee and mee , Time shal be no more . And then Fourthly , Consider when Time ceases to bee any more , thou must give an accompt for all the time that hath been ; that certainly at the barre and Tribunall of God , all the Times and seasons that God hath trusted thee with , stand upon thy score , and will bee exacted of thee : Rejoyce O young man ( saith Solomon in the 11 of Ecclesiastes ) in thy youth , and let thy heart cheare thee in the dayes of thy youth , and walke in the wayes of thine heart , and in the sight of thine eyes ; take thy pleasures , waste thy seasons , but know that for all these things thou must come to judgement . Such Meditations as these would provoke your hearts to bee very carefull to lose no more time ▪ but rather to enquire what you should doe for time to come , and how you might learne this Wisdome : And truly , it would fill a Volume , to tell what every one should doe , from what wee should redeeme our time , and to what wee should redeeme it , and by what meanes wee should doe it . I dare not enter upon that discourse : But there is one thing wherein I desire freedome , that I might be as helpfull as I can to the Honourable Senate that hath called me to the service of this day : Honourable and Beloved , God hath cast your lot so , that if you be rightly instructed in this one Lesson , you may make our times differ as much from former times , as Nebuchadnezzars Golden head did from the feet of iron and clay ; Golden times indeed might bee brought about , if God vouchsafed but to teach you this one Lesson . Your duties are many , for whatsoever lies upon any other , lies eminently upon you ; You are to doe all those things in every time , that others are to doe ; and you are to doe many things that others cannot doe , and may not doe : That you may therefore know your duty , give mee leave to represent before you the true face of our Times wherein wee live , and shew what in these Times you have to doe , and herein I will not presume to put any Prudentialls upon you , ( we ought all to thinke that Prudentialls are better understood by you , then by us ) but what shall I say , shall ( God willing ) appeare to be matter of Conscience , matters of necessity , and things that may not bee left to liberty ; Know then our present times . First in generall , are such Times , as I thinke never were before us in the World ; I may say of our times , as the Prophet Joel saith in the 1 of Joel , Heare O yee old men , was it ever thus in your dayes , or in the dayes of your forefathers ? I meane , our times are so full of various administrations , such a concurrence of all kinde of Providences and Administrations , as seldome were ever knowne in so few yeares ; Wee have been sometimes full of hopes of recovery , sometimes at the brinke of despaire , sometimes dawnings of light , by and by all clouded over againe with utter darknesse ; sometimes we see a people drawing nigh to God that hides his face from them , by and by God drawing nigh to a people that run away from him ; such alterations , such vicissitudes of all kindes of administrations , that truly I may compare our times to the wind mentioned in the first of Ecclesiastes , It whirles about continually , now in the North , and then in the South , and never abides in one Point : So hath it been with us for these foure or five last yeares : this day of ours hath been like that day in the 14 of Zachariah , neither night nor day , nor light nor darknesse , but a strange kinde of mixture of all these , and in such various and uncertaine Times as these are , what have the heads of our Tribes to doe ? I answer plainly , all others with you , and you with others , are in such dayes to stand and behold the Workes of God , viewing and admiring , and adoring these Mosaick works , these Checquer workes of God , but it concernes you above all others , to stand constantly upon your watch , and employ all your Parts and Wisdome , and Faithfulnesse , lest a change of time take you upon a sudden . As when a Ship is at Sea , if it saile to the Westward , and once get beyond the Canaries , where the Sea sets constantly one way , and state-winds blowing for so many Moneths together in one Point , a moderate skill and care of him that guides the Helme , wil carry them on with ease ; but in various winds , and tumultuous Seas , when they saile sometimes among Rocks , and sometimes among Quicksands , sometimes in Gulfes , sometimes in the Ocean , sometimes almost at the Shoare , if the Pilot be not extreame skilfull and carefull , himselfe , his Barque , and all that are with him are quickly cast away : So I am assured is it now with us in these various administrations ; you that are our Pilots , that sit at the Sterne , must shew more then ordinary skill and diligence , or we may quickly perish . But More particularly , there are seven severall Scenes of the Time ( if I may so call them ) or sorts of things , that every day are acted upon our Stage , and in every one of them I shal shew you , what you that are the Heads of our Tribes have to doe . First , Our times are times of most prodigious wickednesse , horrible abominations in mens manners ; I am confident , never such abominable drunkennesse , and generall loosenesse in that kinde ; never more universall liberty of whoring ▪ Incestuous mariages , oppressions , cruelty , injustice , malice , revenge , and every thing that might fill a Land with ungodlinesse . Since wee or our fore-Fathers were borne , never was there a greater deluge of wickednesse , then in these our times ; and what have the Heads of Israel to doe at such a time ? Certainely you , and all others at such times are called to mourne for all the abominations of the Times ; and you , and all others are called to walke more exactly , in that time , to redeeme the time when the dayes are evill : But You above all others are called out by God , in such times , to be his instruments , to oppose these things , the Ministers of God , to execute vengeance upon those that do evill : For these things , I think you shall not need to trouble your selves to make new Lawes , as excellent Lawes are already made against them all , as I thinke any Common-wealth in the world hath , but it concernes you to see that these bee put in execution ; It concernes you in times of oppression to deliver the poore and the oppressed , out of the Talons and Pawes of them , who teare them and crush them in pieces ; It concerns you to see that the Justices and other officers in the Countrey , set not up these houses of Sinne , Alehouses and Tavernes , nor that when some well-affected put them downe , Great men set them up againe ; and so in other abominations it concernes you to see that incestuous Mariages and such ungodlinesses , go not unbranded and unpunished ; the Lord kindle zeale in your hearts , that you may doe it : that is one , Our Times are times of abominable wickednesse . Secondly , Our times are times of Errors , horrible Errors , I meane not such Errors as are to bee found among Gods people , to whom hee never hath given an equall light , and notwithstanding which Errors himself beares with them , and would have his people bear one with another ; but I meane our times are times of such Errors as are heretical and blasphemous , such as concern our Christian faith , and holy conversation , in a very high degree ; it would weary you , but to tell you , the things that are generally knowne to spread as a Gangrene , a new generation of men are risen up , and spread all the points of Arminianisme , universall Redemption , Apostasie from grace , Mans free-will ; multitudes of others cry downe the Law , as not having any thing to do with Gods people ; others denying that the Saints of God should ever any more confesse sinne to God in prayer ; others questioning whether there bee any Church or Ministery this day upon the face of the earth , and whether there shall bee any till new Apostles arise : Nay , beyond all these , many denying the Lord Jesus , that bought us with his blood , to bee God ; or the Holy Ghost to bee God ; others denying the three Persons in the Trinity ; and consequently affirming that we , and all the Christian world with us , doe worship Idols in stead of God , for if these men bee right , they are Idols whom wee worship . These , and abundance of such horrid things as these are , doe spread and scatter like wilde-fire every where in all corners of the Land , to the great provocation of Gods wrath , & our reproach through the Christian world . And what have our Heads to doe at such a time ? Certainly you , and al others ought to mourn for these things , and teare your clothes , and your haires , and your hearts , that God should be so dishonored , but for your duties who are in high Places , for what is peculiar to you , I 'll not dispute any controversie at this time , but set down Two things which I know you must yeeld to . One is , Certainly you must search diligently into the Scriptures , and enquire whether Jesus Christ would have you oppose your selves against these things that are so opposite to him ; If upon a diligent search , you finde that hee hath not authorized you , doe not you arrogate any authority that Christ hath not given you ; my Lie will never honour God , though I should tell it for Gods glory , and your thrusting your selves into an office , Christ hath not called you unto , will never be accepted by him . But if Secondly , Upon a diligent search , it appeares hee hath given authority unto you , then I am as assur'd that hee hath not left it to your arbitrement , whether you 'll use it , or no ; hee hath not left it to your will , whether you will punish them , but if you have power to stop them , and doe not , hee will lay them all at your doores , and require them at your hands ; therefore search diligently what you have power to doe , and then let not these things goe on , to Gods dishonour . But supposing you have authority . What then is to be done ? I answer , you must not take Blasphemies , Errors , and Heresies to bee such upon the reports of other men , but as the Lord ordered them in the 13 of Deuteronomie , so likewise must you doe , Search diligently whether indeed such and such things are done ; and when they appeare to bee done , out of the zeale of God , doe that against them which the Lord would have you doe ; let not your Religion be thus contaminated , suffer not your children , to whom you ought to bee nursing Fathers , to bee thus poisoned by such corrupt Doctrines , nor devoured by such wolves : This I know you will all subscribe unto ; This I desire above all may sticke with you , that if the Lord hath given you power , hee hath not given you libertie to forbeare such men ; God in mercy make you zealous for him , that hath been zealous for you in all your troubles . Thirdly , Our times are times of wrath , a great deale of wrath from the Lord is gone forth ; you know what dreadfull Vialls of wrath , have been poured out in blood ; terrible quivers of destroying arrowes have been shot out in Pestilence , all which tell you God is angry : And what then have our Heads and Leaders to doe ? certainly all people should tremble when God is angry ; The Lyon roares , what beast doth not tremble ? and every one must labour to pacifie him when hee is angry ; but you whom the Lord hath placed under him in such high place and authority , must with Moses at such a time , call to Aaron to run with his Censer , you must labour to enquire out the Causes of it , and execute the judgement and vengeance that God would have executed upon them who have procured it ; You must with Josiah , 2 Kings 22.13 . inquire what will appease him , and with the King of Nineveh , call upon every one to turne from the evill of his doings , and your selves bee examples to the rest . Fourthly , Our times are times of Warre , terrible warres , unnaturall warres , bloody warres , as ever England knew , and as yet the Armies are in the Field , and though there bee no open Enemy , the Sword is not put up ; and in Ireland , poor wretched Ireland , the warre is more terrible , where if we labour not to end it by sending our brethren timely succours , the bloody enemy is like to come to make a new war upon us ere it be long ; And in the times of warre , What have the heads of our Tribes to do ? Certainly all people in a time of warre , should make it a time of mourning ; Ezekiel saith , The Sword is furbished ▪ and drawne , and made bright for slaughter , should wee then make mirth ? Should this bee a time of jollitie ? and all should labour to finde out the Causes of the warre , what the Sword-procuring sins are , and every one to repent and turne from them . But you that are our Heads , are to look to these 2 Things principally . First , That while the warre doth last , and must last , that our Campes and Armies may bee in such a condition , that God may not abhorre our Armies ; When the Host goes forth to the battail , keepe thee from every evill thing . And Secondly , In the times of Warre , you should alwayes labour after an honourable , safe , and just Peace ; peace is the end of warre ; Pax una triumphis , One peace is worth 100 Victories ; and therefore you must principally addresse your selves to God , who alone can give us Peace : Kings and States may begin a warre , but God onely must end it ; we may daube up a peace , and get counterfeits of peace , but all will bee arena sine calce , Sand without lime , a mortar which will not hold , but as a swelling in a high wall , whose breach comes suddenly : Therefore remember againe and againe , your work lies with the God of Peace , pacifie him , and hee will create peace for you . Fifthly , Our Times are times of Divisions ; such Divisions , as ( I thinke ) were hardly ever knowne in the Christian World ; Divisions every where , divisions in Parliament , divisions in the Assembly , divisions in the Citie , divisions in State affaires ; but woe and alasse , most of all , and worst of all , divisions among Gods people , the Servants of God who heretofore prayed together , fasted together , could have been banished together , now , as if the curse of Simeon and Levi were fallen upon them , they are divided in Jacob , and scattered in Israel ; Manasseh is aagainst Ephraim , and Ephraim against Manasseh , and every one eates the flesh of his owne arme , and through the wrath of the Lord , the Land is darkened and infatuated , by the miserable divisions of Gods owne people ; and these divisions are fomented , encouraged , and back'd by a Third il-affected party , who desires that these Two , like wilde beasts , may teare one another , and weaken one another , that they may devoure them both ; and all this goes on thorough our sinne : And truly wee are in my poore thoughts , as if God had left us to bee as Moab , and Ammon , and Mount Seir , where two stood up against one to destroy it , and then the other two to destroy one another ; as the foolish Woman , wee are pulling downe our house with our owne hands . And now ( Honorable and Beloved ) in such sad & uncomfortable times as these are , what have the Heads of our Israel to doe ? what doth the Lord looke for at your hands ? Certainly you with others , and you above all others , should labour to bee our Physitians , our Aesculapiusses , to joine our dissever'd limbes , and if it bee possible , to make us one againe : Noble Senators , is there no way that your Wisdome can contrive to make Pacification , Accommodation , and Reconciliation , but must wee goe on thus to ruine one another ? Any ordinary head may serve to embroyle things , but here would bee the Master-piece of your Wisdome , if you could find out a way how the envie of Ephraim , and the ill will of Manasseh might cease , and that Gods people might yet bee reconciled and united , of one minde as farre as is possible , and made of one heart in those lower things , wherein they cannot bee of one minde : Would God put this in your hearts , that you might speedily and earnestly set about it , that if there should be found any Animosities amongst your selves , you would lay them down first , & all agree to study the Publike good , and then see what you can doe to reconcile others in the Ministery , in the City , in the Countrey ; o that you could doe as Constantine did , who burnt all the Libells that were presented to him from one Bishop against another , and never left till hee had made peace among them . O that God would both inable you , and provoke you to set speedily upon this worke , God , and his people have their eyes upon you , and expect you should imploy all your Wisdome , Piety , Parts , and Authority to extinguish those flames which threaten speedy ruine to us all . Our times are times of Reformation ; As they are times of sinne and errour , and wrath , and warre , and divisions , which all five are very sad , so the other two are excellent , our times are times of Reformation ; I mean , they are times not onely of much Gospell light , but they are times of growing , and increasing light , wherein the light of the Gospell spreads more , and the Lord as in other parts of the world , so especially amongst us , seemes to bee laying out the platforme of his Temple , and to set out a new edition of his Church , fairer and more beautifull then ever ; and what have the Heads of our Tribes to doe at such a time ? without all question , very much of it will lie upon your hands under God , you have contended stifly and couragiously for our liberties , and properties ▪ and to recover us from bondage and slavery , and God hath been with you in it ; and although the kingdome doth not yet feele it , and so it may bee doth not greatly thank you , because in desperate diseases , the cure is commonly more costly and more tedious then the disease is , but I doubt when God vouchsafes a settling they will finde the fruit of what you have done for them , and blesse God for you that are their healers . But know ( I beseech you ) that our Religion is our most Orient Pearle , and that whereupon our heart is most set ▪ and if there should bee any miscariage in it all will perish with it , wee should call every thing else Ichabod , if Religion miscarry , all is gone ; and therefore to provoke you to helpe us in this thing , let mee leave these two Conclusions in your bosomes . First , A Reformation begun , and not carried on ▪ alwayes brings more wrath from God ; you have begun the Reformation , you are engaged in it by oath and Covenant , and some happy proceeding and progresse you have made in it , God grant you slack not in it : For you●l finde in the Scriptures , a reformation begun and laid aside is a peoples undoing ; In Elijahs dayes there was a Reformation begun , it fell downe and the Kingdome perished with it . In Josiah's time a Reformation was begun , and quickly laid aside with the death of that good King , and the Kingdome was ruined presently after it . In Haggai his dayes , the Reformation was begun , then laid aside ; God presently smote them with Blasting and Mildew , and would have undone them , if they had not taken it up againe : God lookes you should carry this work on . And I adde , Without setling Religion , you shall never settle the Common-wealth ; Hee that writes a Booke of the corrupt and troubled state of the Church , will hardly ever write a Booke of the quiet and setled State of the Commonwealth ; Christ is King of Nations and Common-wealths as well as King of Saints : Now the glory of Christ is so much concerned in the matter of Religion , that they shall never finde him propitious to them , for their good in humane affaires , who neglect him in that that is dearest to him . But what have our Heads and Rulers to doe in that ? I feare not to say confidently , that they are mistaken who say , you have nothing to doe with it ; All the good Kings that ever I read of in the booke of God , thought not onely they had to doe with it , but it was their first work a Jove principium , they all began with it , they ever accounted the Reformation , & preservation , & propogation of Religion to be their Crown : but what have you to doe ? I answer , you must with David , set your whole hearts to the house of your God , really and seriously ; with Solomon set as many on worke as you can possibly , to prepare materialls for Gods house ; with Jehosaphat send abroad as many faithfull Preachers as you can , to goe about and instruct the people from Towne to Towne , and Citie to Citie , till you can get Ministers to bee setled . With Nehemiah labour to build the walls of Jerusalem , though in a troublesome time , with a Sword in one hand and a Trowell in the other , set up discipline to bee a hedge and fence to the Churches . With Hezekiah labour to provide honorable maintenance for Gods house and his Ministers , that young men may not bee discouraged in their studies . For when young Students can see , Galen and Justinian , the study of the Law or Physick can give them wealth and honour , and the Ministry nothing but beggery , it will bee a great snare to them , though the worke of the Ministry bee honorable , and hath an abundant reward with God , yet for want of maintenance the house of God will bee forsaken ; Sint Maecenates , non deerunt marones : Men of parts must have incouragement , and in your provision for them forget not the Schooles of the Prophets , remember the Universities : Indeavour to carry on the worke , that the beautie and power of Religion may be promoted , and the Lord direct you to it . Seventhly , and lastly , Our times are times of Deliverances , the greatest deliverances that I thinke the Lord hath wrought , since hee brought Israel out of Egypt ; such deliverances as we our selves are like men in a dreame , such deliverances that there hath beene but few footsteps of ordinary Providence in them ; deliverances that have beene the fruit of Prayer , the fruit of Covenanting , the fruit of Fasting , and in all these the fruit of free grace , wherein the Lord hath exceeded not onely our Faith , but our Prayers , and hath measured out to us all that hee hath done by the shekel of the Sanctuary , his own shekel that is double of ours ; I know , you forget not the wonderfull things the Lord hath done , and what have our Heads to doe at such a Time ? Truly , all others with you , but you more then all , at such a time must bee carefull of these foure things ; First , God expects when hee workes deliverances , that his people should consider his workes , and stand amazed at it ; When the Lord turned the captivitie of Zion , wee were like men in a dreame , our mouth was filled with laughter , and our tongue with joy ; The Lord ( say they ) hath done great things for us ; Thus let us admire his works . In times of deliverance , you must bee very carefull to pay your vowes ; the vowes that you made in the time of your low condition ; the vowes you made , when your Selves , and Liberties , and Religion , and the Kingdom were all like to bee buried quicke together ; God expects in times of deliverance to have those vowes remembred and paid ; consider what they were . Thirdly , When the Lord workes such deliverances , hee expects , and it will very well become the Heads of our Tribes , to keepe the same lowly and humble spirit , that they had while God kept them under afflictions ; to have their eares as much opened to good counsell , when God hath exalted them , as when hee abased them ; this is a hard lesson to learne : I finde the best of all Gods servants have much failed in this particular . Good David himselfe in the day of his prosperity kept not alwayes that humble spirit which hee had in his low estate , nor Asa , nor Uzziah , nor Hezekiah ; and wee know the story of that famous Queen , whose motto in the time of her afflictions was Tanquam ovis , as a sheepe for the slaughter , yet afterwards it was thought needfull to intreate that it might not bee tanquam indomita juvenca , as an untamed Heifer . Men are infinitely prone to bee lifted up , when God enlarges them , but God infinitely detesteth it , and will not put it up at the hands of any . Therefore I most humbly beseech you , ( Right Honorable , and Honorable and beloved ) let David and Solomon his sonne , and Uzziah , and Hezekiah bee warnings to you , and doe you labour to maintaine the same lowly spirit , that you had when you could keepe dayes of mourning for the sinnes of the Kingdome , for your personall sinnes and Parliament sinnes , such a spirit would infinitely please God . And lastly , In the time of deliverance , God expects of those that are the Heads and Rulers of a people , that every deliverance should by them bee improved to the utmost , for the end for which it is given ; every Rod hath a voyce and calls for some dutie , and every mercy and deliverance hath a voyce and calls for a dutie , every victory your Armies have got , and every towne hath beene surrendred , every plot that hath been discovered hath some dutie written upon it , which God expects you should learne : All these things without question lie upon you , and God doth and will expect them at your hands , and what heart would not tremble to thinke how much lies upon you ? my soule is deepely affected with your taske , more then humane strength must carry you on , or you will bee impares oneri , never able to goe through your work . VVhat gratious man who understands this , would ever pray to God in his Chamber without remembring you , and your work ? and for you your selves ▪ O what need is there that you should call in the Payers and supplications of all Gods people to helpe you ; and that every one of you , lay aside any businesse of your owne , all self-interest , and count it to be but catching of Flyes , in comparison of the worke you are called to ; and that you lay aside all carnall confidence of any power or wisdome of your owne , or relying on any Arme of flesh , that is never able to carry you thorough all your worke : But in stead hereof , to relie wholly upon the wisdome , promise , and power of God , submit your selves to him , and trust to him alone , who onely is able to carry you thorough all . Thus of the second part of my Text , the excellent commendation of this Tribe of Issachar , They had understanding to know the times , and what Israel had to doe . Spare mee libertie for a few words of the Third , and I have done ; which is , The interest that they had in their Brethrens hearts , all their Brethren were at their command , or at their mouth , hung upon their mouth : certainly it is not meant of any compulsion , but a power they had got in their brethrens hearts by their Wisdome and faithfull carriage ; they saw that they were wise and faithfull men , and that set them up high in their esteem , and by this inward respect , the lifting up of their hands , was as good as the displaying of a Banner , to make all their brethren come out and spend their lives , and whatsoever they had in their Countreys service ; which affords us this Lesson , That when the Heads and Leaders of a people are wise , to doe their duties , it gives them that interest in their Brethrens hearts , that they will bee at their disposing . Of this I could give you abundance of evidence ; Moses reigned as King in Jeshurun , his wisdome and grace was the things which set him so high . Joshua that had beene but Moses servant , had the same power with them , because they saw the wisdome of God in him : This was it got Job that authority , that the young men feared him , and the aged , reverenced him , and every eye which saw him , blessed him ; because hee put on righteousnesse , and wisdome ; and judgement was to him as a robe and diademe . David a man of a meane family , from a Shepheard , was feared by Saul , loved by the people ▪ even while hee was but a Captaine , because they saw hee behaved himselfe wisely . Solomon a childe , and being but a childe , very subject to be contemned , swayed all Israel , they honoured him and feared him , When they saw the wisdome that God had given him to doe Justice and Judgement ; abundance of other instances there are of it , and David expresseth it notably in the 2 of Samuel 23. He that rules over men must bee just , ruling in the feare of God ; if hee bee such an one , hee shall bee like the light of the morning , like a cleare bright morning without clouds , as the tender grasse that growes by the sweet showers of raine ; such a one shall bee amiable , desirable , beautifull , comfortable , hee is every thing you can wish , if hee bee a good Man ruling in the feare of God ; and Solomon proves it notably by the contrary , in the 4 of Ecclesiastes , Better is a poore and wise Childe , then an old and foolish King , who will no more be admonished , &c. A childe , a poore childe that hath wisdome , will have more love and honour , then a King , though an old man , and a great Prince , if hee bee doting and foolish , and will not receive Counsell , nor learne wisdome to discharge his duty ; 'T is wisdome will winne hearts , and one dram of this wisdome and grace will do more then a whole pound of greatnesse : And the reason is plaine , Because this Wisdome that I have spoken of , is the Image of God , which cannot bee contemned , but will bee feared by them that are bad , and honoured and embraced by them that are good ; and therefore it is said of most of them I instanced in , that the people would say , God was with them , when they saw their wise behaviour . I winde up all with a brief Application . To you our Heads and Leaders , give me leave to instruct you , how you may keep England to be yours ; how you may have your Brethren at your Command , not out of Rules of State-policy , but as a Minister of Christ , out of the Word of God , know the times and your duties , and walk as Men fearing God , taking the counsell of his Word as your onely guide ; This will make the worst of men feare you , and the best honour and love you , your Brethrens hearts will hereby bee at your command , and your interest in their hearts will rule them better then Armies or Garrisons : Many great Politicians go another way to worke , they thinke the affections of people are not to bee valued , they say , Populus humiliter servit , superbe dominatur , that the People ( like fire and water ) are good Servants , but evill Masters ; and therefore the best way is to subdue them and keep them under , but I am assured that you detest these Rules ; you know well enough , that the Peoples love is the best Exchequer ; and this Lesson teacheth you the surest way how to hold that firme , and close to you , even your wise walking and working in your great Trust ; Herein lies the difference between Wisdome and Policy , VVisdome makes a man constantly keep the high road-way of Justice and Judgement , doing every thing upon Scripture grounds and rules : Policy directs men , when need is , to turne into odde by-paths , sometime taking in the helpe of the Foxes skin , sometime of the Lions paw ; But ( Beloved ) you shall certainly finde the way of VVisdome to bee the safest and most successefull ; Politicians may deceive others for a while , but themselves for ever : You your selves have had much experience of it , you know what it is to command in the hearts of your Brethren , had you had all the Port Townes in England , in the beginning of your Troubles , and Garisons wheresoever you could have desired , it would never have done you the service 〈◊〉 the hearts of your brethren have done ; you were in their hearts , and they have been at your command , and wha● gave you this interest ? VVhy , they saw you were set upon Judgement and Justice , breaking their yoakes , removing their grievances , they saw your hearts were set to it ; and while you goe on in the same wisdome , pietie , singlenesse and integrity ; You will preserve your interest in God and his people , and while you have Gods favour , and your brethrens hearts , all confederacies against you will bee broken , all conspiraeies come to nought , No weapon that is formed against you shall prosper , and every tongue that riseth up against you shall bee condemned . But should they ever finde , ( which God forbid ) that you turne out of the right way of VVisdome and Piety , of Judgement and righteousnesse , that you grow injurious , that oppression and injustice should bee found among you , that you should favour evill men in evill causes , grow to bee self-seekers , or not cordially indeavouring to settle Peace and Religion , you would then certainly engage God against you , and lose the hearts of your brethren , and you will be undone , and wee shall be undone with you . But I am perswaded better things of you , and such things as become a Parliament of England ; yea , a Parliament thus blessed and magnified by God . But consider what I have said , and the Lord give you understanding in all things . FINIS . Notes, typically marginal, from the original text Notes for div A52050e-430 Introduction shewing the scope of the Chapter . Verse 22. 1 Sam. 14.45 . The Text opened and divided . 1 Part , what the Tribe of Issachar was . What their temper and spirit in time past . Gen. 49.14 , 15 opened and explained . What at the present . Doct. 1. God oft raiseth up the spirits of people to doe worthily from whom men would little expect it . Gen 4. Iudges 6. 1 Sam 9. 1 Sam. 16. Amos 7.14 . Reasons of it . He hath abundance of the Spirit . Application . Psal. 68.11 . The second and chiefe thing in the Text . Their singular commendation . Doct. 2. It is a singular commendation to know the times in reference to mens duties . This Doctrine , first , explained . 2ly , proved . 3ly , applyed . First explained , there is a fivefold knowledge of the times . 1 Astrologicall . 2 Diabolicall . 3 Propheticall . Dan. 2 ▪ 29. Act. 1.7 . 4 Historicall and Astronomicall Ier. 8. 5 Theologicall , a gracious and practicall knowledge , which is here meant . What this practicall knowledge of the times is . 2. This Doctrine proved . ● . The Scripture calls this wisedome . Ephes. 5.15 , 16. opened and explained . Ecles. 8.1 . to 6. opened ▪ Deut. 32.19 . Psal. 90.12 . Ester 1.13 . Esay 28.16 . Exod. 36. What wisedome is ▪ Jer. 8.6 , 7 , 8. Matth. 16.1 , 2 , 3 , 4. Luke 19.41.44 . Matth. 24. Luke 17. The right understanding of the times opened out of the Scripture in 6. Conclusions . Conclus . 1. Exod. 21.19 . Ephes. 5.16 . Col. 4.5 . Conclus . 2. Eccles. 3.1 , 2 , &c. Matth. 6 ▪ Conclus . 3. Esay 26. Psal. 106.3 . Psal. 62.81.119.20 . Conclus . 4. Conclus . 5. Psal. 19.7 , 8. Prov. 3.21 , 22 , 23. Esay 30.21 . Conclus . 6. 2 Cor. 6.2 . Psal 1.3 . Eccles. 3.11 . Prov. 25.11 . Prov. 15.23 . Eccles. 8.6 . opened . Heb. 12.17 . Matth. 25. Eccles. 10.2 . opened . Prov. 17.16 . opened . Dan. 12.10 . Application in two Uses . Vse 1. Humiliation . 1 In generall to all . 2. More particularly to the Parliament . Vse 2. Exhortation . 1. In generall to all , to indeavour after this wisedome . ● Thes. 5.1 . Motives thereto . 2 In particular to the Honorable Members of this House . Daniel 2 ▪ The face of our present times represented . First , in generall , full of changes . Joel 1.2 . Eccles. 1.6 . Zach. 14.6 , 7. Psalm 107.43 . 2 More particularly our times are opened in 7 Particulars . 1. Our times are times of prodigious wickednes in mens conversations . Ezekiel 9. Ephes. 5.15 . Rom. 12.4 2. Our times are times of errors , heresies , and blasphemies . Deut. 13. Deut. 17. 3. Our times are times of wrath ▪ Amos 18. 2 S●m . 21.1 . 2 Kings 22.13 . Ionah 3. 4. Our times are times of warre . Ezek. 21.10 . Deut. 23.9 . 5. Our times are times of divisions . 2 Chron. 20. 6. Our times are times of Reformation . 1 Chron. 29. 1 Kings 5. 2 Chron. 17.7 . Nehemiah 8. 2 Chron 31. Nehemiah 13.11 . 7. Our times are times of deliverances . Psal. 126.1 , 2. Psal 50.14 . Psal. 66.13 , 14 Eccles. 5.4 . Third part of the Text , The interest these ● Leaders had in their brethren . Doct. 3. Deut. 13. ● . Iob 29 ▪ ● . 1 Sam. 18.16 . 1 Kings 3.28 . 2 Sam. 23.3 , 4. Eccles. 4.13 . Vse . Of Exhortation . Esay 54.17 . 
A57156	----	A sermon preached before the peers in the Abby Church at Westminster, November 7, 1666 being a day of solemn humiliation for the continuing pestilence / by Edward Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. 1666 Approx. 61 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A57156 Wing R1281 ESTC R618 11779394 ocm 11779394 48972 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57156) Transcribed from: (Early English Books Online ; image set 48972) Images scanned from microfilm: (Early English books, 1641-1700 ; 546:5) A sermon preached before the peers in the Abby Church at Westminster, November 7, 1666 being a day of solemn humiliation for the continuing pestilence / by Edward Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. [4], 50 p. Printed by Tho. Ratcliffe for John Durham ..., London : 1666. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Philippians IV, 5 -- Sermons. Plague -- Sermons. Plague -- History -- 17th century. Fast-day sermons. Epidemics -- Sermons. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Olivia Bottum Sampled and proofread 2004-02 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A SERMON Preached before the PEERS , IN THE Abby Church AT WESTMINSTER , November 7. 1666. Being a Day of Solemn Humiliation for the Continuing Pestilence . BY Edward Lord Bishop of Norwich . LONDON , Printed by Tho. Ratcliffe for Iohn Durham , and are to be sold by Edward Thomas , at the Adam and Eve in Little Brittain . 1666. A SERMON Preached before the PEERS , IN THE ABBY CHURCH at Westminster , Novemb. 7. 1666. Being a Day of Solemn Humiliation for the Continuing Pestilence ▪ PHILIP . 4. 5. Let your Moderation be known unto all Men. The Lord is at hand . SOme Graces are primary , radical and fundamental , which having their proper termination in God and Christ , are therefore , as to their formal and immediate beauty , Invisible to any eye , but his who searcheth the Heart and tryeth the Reins . So our Repentance is said to be towards God , and Faith towards our Lord Iesus Christ , Acts 20. 21. our Faith and Hope is said to be in God , 1 Pet. 1. 21. As the Root , though the principal Seat of Life in the Tree , is under ground unseen , but the fruits flowing from that Life are visible ; or , as the Orator saith of a goodly Structure , fastigia spectantur , latent fundament . So the most primitive and vital Graces are in themselves known onely to God , and to the Heart which enjoyes them ; but in and by their fruits they may , and must be known unto men . By our Works we must shew our Faith , Iam. 2. 18. Act. 19. 18. Works , I mean , of transient Charity , which properly termimate upon others , without us ; In which respect our Saviour , though he forbid us to do our Works to be seen of men , in a way of Ostentation , Matth. 6. 1. 6. 16. — 18. yet he commandeth us to let our Light shine before men , in a way of Edification , and to God's Glory , Matth. 5. 16. and in order to the Same End , the Apostle here requireth us to let our Moderation be known unto all men . The words contain , a serious and weighty Doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Lord is near ; and a Christian duty from thence inferred , Let your Moderation be known unto All Men ; or an Exhortation to the Exercise of a Special Grace , and a most Solemn Argument , because , The Lord is at hand . In the Exhortation is observable , 1. The vertue it self required , express'd by the Concrete for the Abstract , not without an Emphasis , as I take it . Sometimes we finde a Concrete Superlative expressed by an Abstract , Ier. 50. 31. Behold I am against thee O Pride , that is , O thou most proud : and here an Extensive Abstract expressed by a Concrete , as if he should have said , Let your Tongue , your Hand , your whole Conversation shew forth to all men , upon all occasions , this excellent and most amiable Grace . 2. The Peculiarity or Characteristical difference of this vertue intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a bare Philosophical , but a Christian moderation , such as becomes Believers . 3. The Conspicuousness thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let it be really upon all occasions manifested , for the Honour of Christ , and Credit of Religion . 4. The Impartiality of it , It must be manifested to all men ; not onely unto good men , but unto the froward , that the mouths of Adversaries may be stopped , their Prejudices refuted , their Emnities broken , and they won by the meek and humble Conversation of Believers to the obedience of the Gospell . In the Argument unto this Duty , it is considerable , how many wayes the Lord is near unto his Servants , for their encouragement in so difficult and excellent a Duty ; near , ad Auxilium , to Help them ; near , ad Solatium , to Comfort them ; near , ad Iudicium , to Reward them ; near , per Inhabitantem Gratiam , to direct and enable them ; near , per Exauditionis Clementiam , to Hear and Answer them ; near , per Providentiae oeconomiam , to Support and Protect them . 1. Believers are called unto an high and honourable Condition , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dignity of being the Sons of God , John 1. 12. and in that Condition they may , by the power of Corruption and Temptation , be in danger to be puffed up with pride and arrogancy above others , and to a supineness and security of Living , to sever their Dignity from their Duty : In this Case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as Suidas , Hesychius , and Favorinus render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is decent or becoming , is to be known ; we must walk secundum decentiam status Christianis , so as becometh the sanctity and dignity of our High Calling . 2. Again , being in common with other men expos'd to the various vicissitudes of Events ; apt in Prosperity to be corrupted , in Adversity to be dejected , and according to diversity of Conditions , to express a dissimilar and uneven behaviour ; here again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let your Moderation be known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a serene , pacate , and stedfast equability of minde , unshaken and fixed against all Events . 3. Again , being by the state of our Christianity , and by reason of the Emnity which God hath put between the seed of the Woman and the seed of the Serpent , to expect , as Strangers in the midst of Adversaries , manifold afflictions and injuries , as the Scripture hath assured us , Act. 14. 22. 2 ▪ Tim. 3. 12. Here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let your Moderation be known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Moderation of patience in bearing Evils ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Moderation of Candor and Equanimity ; not putting suspicious and morose , but favourable constructions upon Actions which have an appearance of unkindness ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Moderation of meekness and placability , an easiness to be entreated , a readiness to forgive ; as the Philosopher saith of such men , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apt to pass by , and to pardon Injuries . 4. Again , having with other men a share and right in publick Iustice , and out of the debt of Self-love , being engaged thereby to preserve our own Interests , we may be tempted to rigour and extremity in the means thereunto , and to lay hold on the utmost advantages against our Brother : Here also the Exhortation is seasonable , that our Moderation be known ; that we be rather ready to part from our own right , than to prosecute it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the strictness of a rigorous inflexibility ; and so the Philosopher saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a supplying of the defect , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rectifying and mitigating of the rigour of Legal Justice . 5. Again , because we have the Human Nature burthened with the same common Infirmities , and are of like passions with other men , we may be easily tempted and transported many wayes into inordinateness and excess ; we may use our knowledge and liberty undecently and exorbitantly , to the defiling of our Selves ; we may use them uncharitably , to the grief and scandal of our Brethren , as the Apostle sheweth , Rom. 14. 15 , 21. 1 Cor. 8. 9 , 12. 10. 23 , 28 , 29 , 32. 1 Pet. 2. 16. we may use our power and authority sharply and severely , to the grieving , rather than benefiting our poor Brethren ; in all such Cases the Apostle's Exhortation is seasonable , Let your Moderation be known ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Moderation in Iudgement , not to disquiet the Church , or offend our Brethren with every unnecessary opinion of our own ; not rigidly to insist on our Liberty , to the grief and scandal of our Brethren . Moderation of Power , not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , severe Exactors of the extremity of Justice ; but to adorne our authority , and render it amiable with clemency and meeknesse . Moderation of Passions , not to be transported with excessive delights , overwhelmed with inordinate sorrows , or possessed with any other unruly or tempestuous affection , to the suffocating of Reason , and dishonour of Religion ; but to let Grace and Wisdom hold the reins , and keep within just bounds of Temper and Sobriety whatsoever offers to break forth into undecency and excess . We see the wide extent and comprehensivenesse of this most amiable Grace . Give me leave to speak a word or two to each of these Particulars , and then I shall proceed to that which follows . 1. We must walk secundum decentiam & dignitatem status Christiani , so as becomes the Gospell , that we may credit and honour our most holy Profession , as those who have a Lord to rejoyce in , a God to pray unto , a Blessed appearing of a Glorious Saviour to wait for , as a People whom God hath formed for himself , to shew forth his praise , Isai. 43. 21. This is the frequent Exhortation of the Apostle , that we walk worthy of the Vocation wherewith we are called , Eph. 4. 1. as becometh the Gospel of Christ , Phil. 1. 27. So as we have learned and received Christ Iesus the Lord , Col. 2. 6. worthy of God , who hath called us to his Kingdom and Glory , 1 Thess. 2. 12. as becometh Holyness , as a peculiar People , that we may adorn the Doctrine of God our Saviour in all things , Tit. 2. 3 , 10 , 14. and may shew forth the praises of him , who hath called us out of Darkness into his marvelous Light , 1 Pet. 2. 9. And truly there is nothing deserveth such Lamentation as this , to consider how few there are who live consonantly to the Gospel ; which will too evidently appear , if we consider the Law of Christ , the vow of Baptisme , and compare our Conversations with them . Are not these the Laws of Christ ? He that hateth his Brother , is a Murtherer ; He that looketh on a Woman lustfully , is an Adulterer ; that we Resist not Evill ; that we love our Enemies ; that we lay not up for our selves Treasures in Earth , but in Heaven ; that we enter in at the strait Gate ; that He who will come after him , must deny himself , and take up his Cross and follow him ; that we learn of him to be meek and lowly , who when he was reviled , reviled not again ; when he suffred , threatned not : In one word , that we should walk as he walked , and observe all things whatsoever he hath commanded us ? and have we not solemnly vowed all this in our Baptisme ? wherein we promised to keep a good Conscience towards God , and did in the presence of God and Angels renounce the Devil , the World , and the Flesh , with all their pomps , vanities , and lusts ? and so not onely subscribe to the truth , but undertake the practice of those necessary Doctrines ? And if we should now compare the Lives of Men amongst us , their bare-fac'd and open Profaneness , their daring Atheisme and Blasphemy , their Oaths and Curses , their Luxuries and Excesses , their Wantonness and Impurities , their Variance and Wrath , their Contentions and Defiances , their Bloodshed and Duels , their Implacableness and Revenge , their inordinate love of the profits and pleasure of the World more than of God , their utter unacquaintance with the Yoke of Christ , and the narrow way that leadeth unto Life ; if , I say , we should lay together Christ's Laws , and our Lives , our most solemn Vow , and our most perfidious violations of it , might we not most confidently conclude , aut haec non est Lex Christi , aut nos non sumus Christiani ? Either this is not Christianity , or we are not Christians ? and so Tertullian , Iustin Martyr , and other Antients are bold to affirm of such men , That they are not Christians . Ioannes Picus Mirandula professed , That he had an amazement upon him , when he seriously considered the Studies , or rather Follies of Men : For , saith he , a Madness it is for Men not to believe the Gospel ; which hath been sealed by the blood of Martyrs , published by the preaching of Apostles , confirmed by Miracles , attested by the World , confessed by Devils : Sed longe major insania , si de Evangelii veritate non dubitas , vivere tamen quasi de ejus falsitate non dubitares . But a farr greater Madness it is , if not doubting of the truth of the Gospel , we so live as if we doubted not of the falseness of it . And certainly , they who abuse the Doctrine of the Gospel unto licencious Living , and expose the holy Name of God unto Contempt , by turning his Grace into Lasciviousness , are Christiani nominis probra & Maculae , the stain and dishonour , the blains and ulcers of the Christian ▪ Name , no otherwise belonging unto the body of Christ , than dung and excrements to the Natural body If the Lacedemonian in Plutarch would often look on his Gray Hairs , that he might be put in minde to do nothing unworthy the honour of them ; how much more should we continually minde the dignity of our Relation unto God , as his Children , that we never admit any thing unbecoming the Excellency of so High a Calling . 2ly . Being in danger by the different vicissitudes of divine providence , to be tossed and discomposed with various and unequal Affections , contrary to that stedfastness of Heart which ought alwayes to be in Believers , who have an all-sufficient God to rejoyce in , and a Treasure of exceeding great and precious Promises , ( able by Faith and Hope to ballance the Soul against all Secular Fluctuations and Concussions ) to take Comfort from , In this Case therefore it is necessary that our Moderation be known , that we learn , with the Apostle , in every state to be content , to be abased and suffer need without pusillanimity or despondency , to abound and be full without arrogance or vain-glory . Faith makes a Rich man rejoyce in that he is made low and humbled , to glory no longer in Grass and Flowers ▪ in withering and perishing Contents ; and it makes the Brother of Low degree to rejoyce in that he is exalted to the hope of Salvation , Jam. 1. 9 , 10. When therefore , with David , we finde one while our Mountain strong , and presently we are moved , Psal. 36. 6. when one day , with Ionah , we rejoyce in our Gourd , and another day are as angry because it is withered ; then we must labour for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this pacateness and serenity of Soul ; like Gold , to keep our nature in the fire , like Celestial Bodies , which in all their Motions are regular and steady . Even Heathen men , by the dictates of Reason and Philosophy , have arrived at a very noble Constancy and Composednesse of Minde ; of one , it is said , That in all Companies , Times , I and Places , suos semper Mores retinuit , he never departed nor varied from himself ; of another , that he was never observed either to laugh or weep ; of another , that he was of so equal a Temper , that in his Youth , he had the wisedom of an Old Man , and in his Age the valour of a Young man ; and of that excellent Emperor Marcus Antoninus it is observed by Dion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was ever like himself , never given to change . How much more should Christians , who have an unchangeable God to take care of them , a Kingdom which cannot be shaken provided for them , Promises which are all yea and Amen , and an Hope which is sure and stedfast set before them , retain a minde like the Rock on which they are built , fixed and inconcussible . Such was the blessed Apostle , as dying , and yet alive ; as chastened , and yet not killed ; as sorrowfull , yet alwayes rejoycing ; as having nothing , and yet possessing all things : and such he would have us all to be , stedfast and unmoveable , 1 Cor. 15. 58. not soon shaken in minde , 2 Thess. 2. 2. but holding our Confidence , and the rejoycing of our Hope firm unto the end , Heb. 3. 6. 3. Being , by the Condition of our Christianity , to expect manifold Afflictions and Injuries in the World ; Here also it is necessary , that our Moderation be known ; Moderation of Patience , in bearing them ; of Candor , in interpreting them ; and of Lenity and meekness , in forgiving them . 1. Moderation of Patience in bearing them , having our Eye more fixed on the hand of God ordering , than on the hand of Man infflicting them ; being more taken up with the Hope of Future Good , than with the Sense of Present Evil ; looking rather with Comfort on the need we have of them , 1 Pet. 1. 16. on the fruit we have from them , Heb. 12. 10. on the Recompence of the Reward which will follow them , Heb. 11. 25 , 26. Rom. 8. 17 , 18. on the love of God , which will support us under them , Heb. 12. 6. on our Communion in them with Christ , for whose sake we suffer them , 1 Pet. 4. 13. on the End of the Lord , who is ever pittifull and of tender mercy to us , in them , Iam 5. 11. than on any present weight or pressure we sustain from them . Nullus dolor est de incursione ▪ Malorum praesentium quibus fiducia est futurorum Bonorum , saith Saint Cyprian : A Man is never miserable by any thing , which cannot take away God or Salvation from him . 2. Moderation of Candor and Equanimity , putting the best Constructions on them , as the Carpenter's Plain rendreth rugged things smooth , as favourable Glasses report Faces better than they are . A meek Spirit doth not easily take up every Injury , not out of dullness , because it cannot understand them ; but out of love , which doth not wittingly or hastily suspect Evil , 1 Cor. 13. 5. which covereth all Sinnes , Prov. 10. 12. which teacheth us to shew all meekness to all men , Tit. 3. 2. we are prohibited Society with some men , 2 Thess. 3. 6. but we are commanded to follow Peace with All , Heb. 12. 14. 3. Moderation of Meekness and Lenity , not resisting of Evill ; nor out of a vindictive Spirit , embracing all advantages to avenge our Selves , as if it were an Argument of a low and dejected Soul not to repay Evil with Evil , and bid a defiance and challenge upon every Wrong ; directly contrary to the Word of God , which maketh it a man's wisedom and glory to pass over a transgression , Prov. 19. 11. and expressly requireth us not to recompence Evil , but to wait on God , Prov. 20. 22. Rom. 12. 17. yea contrary to the noble practice of many magnanimous Heathens , Epaminondas , Agesilaus , Pompey , Caesar , and others , who by their clemency and bounty toward Enemies , provided for their own Safety , and made the way easie unto further victories . But we have a more excellent Example to follow , forbearing one another , and forgiving one another , saith the Apostle , even as Christ forgave you , so also do ye , Col 3. 13. that man can have no assurance of Christs forgiving him , who resolveth to be avenged on his Brother , Matth. 18. 35. He who choseth rather to be a Murtherer , to take away another Mans life , or to throw away his own , than to suffer a Reproach , hath , give me leave to say it , eousque , renounced the Doctrine of Christ , who commandeth us to do good unto those that hate us , and pray for those that despitefully use us , Matth 5. 44. as himself did , Luke 23. 34. who being reviled reviled nor again , but was as a Sheep dumbe before the Shearer , as the Prophet speaks . By this noble Moderation we disappoint those that wrong us , quia fructus Laedentis in dolore laesi est , we fence our selves against the harm which an Injury would do us , as a Canon bullet is deaded by a soft Mudd wall , and the force of a Sword by a pack of Wooll . He that is slow to anger appeaseth strife , Prov. 15. 18. We melt and overcome our Enemie , and heap coals of fire on his head , Rom. 12. 20. But above all we honour God , to whom alone Vengeance belongeth , we adorn the Gospel , and evidence our selves to be the Disciples of Christ. 4. Being subject , by the dictates of overmuch Self-love , to assert with rigour our own Right and Interest , in this Case also the Precept is necessary , Let your Moderation be known ; rather remit of your own Due , than by too earnest an exacting of it , to grieve your Brother , or to discredit your Profession ; Abraham did so , though the nobler Person , yet in order unto Peace and Honor , that their Dissentions might not expose Religion unto reproach amongst the Canaanites , he gave unto Lot the praeoption of what part of the Land he would live in , Gen. 13. 9. It was as free for the Apostle to have taken the Rewards of his Ministry of the Corinthians as of other Churches , yet he purposely refused to use that power , that he might not hinder the Gospel , nor give occasion of glorying against him unto those that sought it , 1 Cor. 9. 12 , 14 , 15. 2 Cor. 1● . 8 , 12 Our Saviour , though he might have insisted on the dignity of his Person , as the Sonne of God , from paying Tribute , yet to avoid offence he did Cedere de Iure , and gave order about the payment of it , Matth. 17. 24 , 25 , 26. No doubt is to be made , but that it is free for Christians to recover their Just Rights by a legal tryal , yet when the Corinthians sued one another before Unbelievers , and thereby exposed the Gospel unto Contempt , the Apostle reproveth them that they did not rather take wrong , and suffer themselves to be defrauded ; the Evil being farr less for them to suffer wrong , than for the Gospel to suffer reproach , 1 Cor. 6. 5 , 6 , 7. Thus doth this most amiable Grace whereby we behave our Selves towards all Men with all Equity , Facility , Equanimity , and Suavity of Conversation , attempering the severity of other Vertues with the Law of Love , exceedingly conduce to the honour of God , and credit of the Gospel , yea to our own safety and interest ; for as a Tempest doth not break the Corn which yields unto it , but the Oaks which withstand it , nor Thunder so easily hurt Shrubs as Cedars , So the wrath and prejudice of Adversaries is exceedingly mitigated and abated by the Humility , Moderation and Meeknesse of those that suffer them . Lastly . Being subject to the same common Passions and Infirmities with other Men , and thereupon lyable to be transported into Excess in the use either of our Knowledge , Power or Liberty ; here also comes in the seasonable use of this excellent Precept , Let your Moderation be known . Moderation of Iudgement , Moderation of Power , and Moderation of Passions . 1. Moderation of Iudgement , that we suffer not our Knowledge to puff us up , but temper it as the Apostle directeth us with Charity , and use it unto Edification , 1 Cor. 8. 1. I do not hereby understand Moderation in the measure or degrees of our Knowledge , as if we should content our Selves with a Mediocrity , and be , at our own choyse , willingly Ignorant of any part of God's revealed will , as we please our selves ; for we are required to grow in Knowledge , 2 Pet. 3. 18. and the Word of Christ must dwell in us richly , Col 3. 16. Nor do I understand a Moderation of Indifferency , as if it matter'd not what Judgement we were of , but had , as the Priscilianists claimed , a Liberty at pleasure to depart from the Rule of Divine Truth in Outward Profession , to serve a present Interest ; for we are to buy the Truth , and not to sell it ; We can do nothing against the Truth , but for it ; We are to hold fast the Faithfull Word , Tit. 1. 9. and having proved all things , to hold fast that which is good , 1 Thess. 5. 21. But by a Moderation in Judgement , I understand these three Things : 1. A Moderation of Sobriety , not to break in and gaze upon hidden and secret things , as the men of Bethshemesh into the Ark , 1 Sam. 6. 19. nor to weary our Selves about Questions , as the Apostle speaks , which are unprofitable and vain , Tit. 3. 9. such as that of Peter , What shall this Man do ? John 21. 21. and that of the Apostles , Wilt thou now restore the Kingdom unto Israel ? Acts 1. 6. But to be wise unto Sobriety , Rom. 12. 3. and to content our Selves with things Revealed , and leave Secret things unto God , Deut. 29. 29. in quem sic Cred●mus , saith Saint Austin , ut aliqua non aperiri etiam pulsantibus nullo modo adversus eum murmurare debeamus . And therefore that good Father Gave no other Answer to a curious Question , than this modest one , Nescio quod Nescio , as Judging an humble Ignorance much better than a proud Curiosity . 2. A Moderation of Humility and Modesty , not to be so opinionative or tenacious of our own private , meerly disputable and problematical Conceptions , wholly unnecessary to Faith , Worship , or Obedience , as out of a love of them , not onely to undervalue and despise the as probable and sober Judgements of other Men , but by an imprudent and unadvised publishing of them , to obtrude them with over confidence on the belief of others , and haply thereby to cause a great disturbance in the Church of God , directly contrary to the Counsel of the Apostle , Hast thou Faith , have it to thy self before God , Rom. 14. 22. It is not fit that the peace of the Church should be endangered by the bold attempts of every daring Pen. Of this sort was that unhappy Controversie in the dayes of Pope Victor , between the Roman and Asiatick Churches , touching the time of Easter , who though former Bishops of Rome had , notwithstanding the different observations in that Case , held intimate fellowship with the Asian Bishops , did out of excess of Passion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Socrates expresseth it , Excommunicate all the Asian Churches , and made a dolefull disturbance in the Church of Christ ; upon which occasion , the forenamed Historian hath a grave Discourse , to shew how several Churches did differ from one another in Matters Ritual , and yet retained firm Unity and Communion still . 3. Moderation of Charity , when in such things wherein a latitude and mutual Tendernesse may be allowed , we choose rather , according to the Doctrine of the Apostle , not to offend our weak Brethren , than unseasonably to insist on our own Knowledge and Liberty . And truly as it is an Honour which Learned men owe unto one another , to allow a liberty of Dissent in Matters of mere opinion , Salvâ compage Fidei , Salvo vinculo Charitatis , Salvâ pace Ecclesiae , ( for those three , Faith , Love , and Peace , are still to be preserved : ) so it is a Charity which Good men owe unto one another , upon the same Salvo's , to bear with the Infirmities of each other , not to judge , or despise , or set at nought our Brethren , as useless and inconsiderable Persons ; but whom God is pleased to receive into His Favour , not to cast them out of Ours . This Latitude and Moderation of Judgement , some Learned men have taken the freedom to extend even to the Case of Subscriptions by Law required ; the learned a Author of the Book called An Answer to Charity maintained , and the late learned b Primate of Armagh Archbishop Bramhall I shall not take upon me to affix any private sense of mine upon Publick Laws , or ever judge it desirable , that the Doctrine of the Church of England should have too slack a tye on the Judgement of the Clergy ; onely sure I am in Points which are not Fidei but Questionum ( as Saint Austin distinguisheth ) in Matters of an inferiour nature , wherein no Man can rationally hold himself bound to trouble or discompose the Mindes of the People , or the Order and Peace of the Church , by an unnecessary publishing of his own private Perswasion , so that his Opinion and the Churches Quiet may be very well consistent together , Learned men have ever allowed this latitude unto one another . 2. Moderation of Power , by gentle and winning wayes , to reform the Manners , allay the Distempers , and conquer the frowardness of inconstant and discontented Mindes ; by placide and leasurely steps and degrees to get the possession of them , and to model and compose them unto an Equal temper . This was the Counsel of the Old men , Speak good unto them and they will be thy Servants for ever , 1 Reg. 12. 7. as Moderation is by grave and prudent men observed to be the preservative of Power ; So Cato in Plutarch , and Iulius Caesar in that excellent Oration which he made unto the Senate in Dion : so certainly it is a special means for the Right administration of it . Therefore the Lord chose Moses the meekest man alive for the Government of his Peculiar people , Num. 12. 3. and of Christ the Prince of Peace it is said , that he would not break the bruised reed , nor quench the smoaking flax , Matth. 12. 20. as he saith of himself , Learn of me for I am meek and lowly , Matth. 11. 29. and the Apostle beseecheth the Corinthians by the Meekness and Gentleness of Christ , 2 Cor. 10. 1. so the same Apostle expresseth his tenderness towards the Church , by the affections sometimes of a Father , 1 Cor. 4. 15. Sometimes of a Mother , Gal. 4. 19. Sometimes of a Nurse , 1 Thess. 2. 7. He calleth upon Timothy , In meekness to instruct those that oppose themselves , because the Servant of the Lord must be Gentle to all men , 2 Tim. 2. 24 , 25. and upon Titus , to shew all Meekness to all men , Tit. 3. 2. Rulers are called Healers , Isai. 3. 7. and a Physician , saith Plutarch , will if it may be cure the Disease of his Patient rather by Sleep and Diet , than by strong Purges . Grave Writers have observed , that even in the avenging of conquer'd Enemies Moderation is advantagious to the Conqueror . He , saith Thucydides , who is kinde to an Enemy provideth for his own Safety ; and surely it cannot but be usefull for Healing Distempers , amongst a long dilacerated and discomposed People , ut quod Belli calamitas introduxit , hoc Pacis Lenitas sopiret , to use the words of Iustinian the Emperor . A course observed with rare clemency by our most Meek and Gracious Soveraign in the Act of General Pardon and Indempnity towards his People . I do often sadly recount with my self the wofull distractions which are in this once flourishing Church , occasion'd by the wantonness of some , and subtilty of others , and can scarce arrive at any other Expedient than Abrahams Iehovah Iireh , Gen. 22. 14. I do not need at all , neither shall I at all presume to bespeak the Reverend Governors of the Church in this Case of Moderation , in any other way than the Apostle doth the Thessalonians in the Case of Brotherly ▪ Love. As touching Moderation ye need not that I write unto you , for you your selves are taught of God to shew all meekness to all men , and to restore those that are overtaken in a fault with the spirit of Meekness , and indeed you do it . One thing I assure my self would greatly conduce to the Healing of our Divisions , and reducing of many unto the Communion of the Church who have departed from it , If all the other Ministers of the Gospel in their respective Places would every where preach the Word with that Soundness , Evidence , and Authority , and so commend themselves to every man's Conscience in the sight of God , reproving Sinne not with Passion , Wrath , and Animosity , but with the Spirit of Meekness , and by the Majesty and Authority of the Word ; ( which alone can convince and awe the Conscience ) would lead such holy , peaceable , and inoffensive Lives , would treat all men with that prudence , meekness , and winning Converse , that all who see and hear them may know that God is in them of a truth , that they do indeed love the Peoples Souls , and so faithfully discharge their Trust , as those that do in good earnest resolve to save themselves and those that hear them . Thus are all the Interests of a Christian Church by all the Officers therein , to be managed and preserved with that wisedom which is from above , which Saint Iames tells us , is first pure , then peaceable , gentle , easie to be entreated , full of mercy and good works , without partiality , and without hypocrisie , whereby the fruit of Righteousness is sowen in peace of them that seek Peace . 3. Moderation of Passion , when we suffer not our Passions to anticipate right Reason , or run beyond the dictates of Practical judgement , when they flye not out beyond their due measure , nor transport us unto any undecency or excess , when they do not like a troubled Sea cast up mire and dirt ; but are like the shaking of clean Water in a Christal Glass , which onely troubleth it , but doth not defile it . For this purpose we must keep sanctified Reason alwayes in the Throne ; The higher and more heavenly the Soul is , the more sedate and calm it will be , Inferiora fulminant , Pacem Summa tenent . We must get the Heart ballanced with such Graces as may in special manner establish it against perturbation of Passion , with clearness of Reason , serenity of Judgment , strength of Wisedom , sobriety and gentleness of Spirit , humility and lowlyness of Minde , ( for ever the more Proud , the more Passionate ) with Self-denial ; for all Impotency of Affections is rooted in an inordinate Self-love ; This will transport a man to furious Anger , to insatiable desires to excessive Delights , to discruciating Fears , to impatient Hopes , to tormenting Sorrows , to gnawing Emulations , to overwhelming Despairs . The Heart , saith the Apostle , is established by Grace , Heb. 13. 9. We have thus largely considered the Duty here required , which the Apostle would further have to be such a Moderation as becometh them as Christians . And therefore the Precept is closed in on all sides of the Text with certain peculiarities of Christians , Rejoycing in the Lord , Verse 4. And what can befall a man to shake and discompose his Heart , who hath a Lord alwayes to rejoyce in ? nearness of that Lord , the Lord is at hand ; And what is there in all the World , the beauty whereof can bewitch with Inordinate Love , the evil whereof can tempt to Immoderate Fears the Heart which can by Faith see Christ coming quickly with a farr more exceeding and abundant weight of glory ? An access in Prayer and Supplication unto the Throne of Grace , v. 6. And what Evils can disquiet the Heart of that Man with anxious , excessive , and discruciating Cares , who hath the bosome of a Father in Heaven to powre out his Requests into ? Lastly , the peace of God which passeth all understanding ; and what Perturbations are able to storm such a Soul as is garrison'd with Divine peace ? There is a mere philosophical Moderation , quae mimice affectat veritatem , as Tertullian speaks . But Christian Moderation is that which is founded in the Law of Christ ; which requireth us not to resist Evil , to love our Enemies , to Bless them that Curse us , to do Good unto those that Hate us , to recompence to no man Evil for Evil , to weep as though we wept not , and to rejoyce as though we rejoyced not . It is founded in the love of Christ , the sense and comfort whereof ballanceth the Soul against the assault of any other Perturbations . It is Regulated by the Example of Christ , of whom we learn to be meek and lowly , to forbear and to forgive , who when he was reviled reviled not again , who prayed for his Persecutors , and saved them by that Blood which their own hands had shed . It is wrought by the spirit of Christ , the fruits whereof are Love , Ioy , Peace , Long-suffering , Gentleness , Goodness , Meekness , as the Apostle speaks . It is ordered to the glory of Christ , and honour of Christianity , when by our Moderation we adorn the Doctrine of God our Saviour , being blameless , and harmless , the Sons of God without rebuke , shining as Lights in the World. For this End it is that the Apostle requireth this Moderation of theirs to be known , not as the Philosophers and Heathen shewed their Vertues for Vain-glory , Ostentation , and Interest , as Gloriae Animalia , & Negociatores Famae , as Tertullian calls them : But that others seeing our good Works may glorifie God in the day of Visitation ; for if they who profess Obedience to the Rule of Christ in the Gospel live dissonantly from the Prescripts of that Rule , they do not onely harden wicked men in their Sinnes , but expose the name of God and his Doctrine unto Reproach , as the Apostle teacheth , Rom. 2. 23 , 24. 1 Tim. 6. 1. as Nathan told David , that by his Sinne he had caused the Enemies ▪ of God to blaspheme , 2 Sam. 12. 14. So perverse and illogical is Malice , as to charge those Sinnes , which are aberrations from the Doctrine of Christianity , upon the Doctrine it self , as genuine Products and Consequences thereof . The Moralist hath observed , that the antient Grecians called a Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Light , teaching him so to live as to be a Light unto others . Sure I am the Apostle hath told us , that though we were by nature Darkness , yet we are Light in the Lord , and therefore should walk as Children of Light , and shine as Lights in the World , Eph. 5. 8. Phil. 2. ●5 . Lastly . As it must be known , so universally known unto All Men ; It must be without Hypocrisie , not attempered to Interests and Designs , like the Devotion of the Pharises , who for a pretence made long Prayers ; like the Civilities of Absolom and Otho , of whom the Historian saith , That he did Adorare vulgum , jacere oscula , & omnia serviliter pro Dominatione . It must be without partiality , not varied or diversified according to the differences of Persons with whom we have to do . We Christians , saith Tertullian , Nullum Bonum sub exceptione Personarum administramus . It must be known to our Brethren , that they may be edified ; it must be known to our Enemies , that their Prejudices may be removed , their Mouths stopped , their Hostilities abated , and their Hearts mollified and perswaded to entertain more just and honourable thoughts of those Precepts of the Gospel by which our Conversations are directed . Many and weighty are the Arguments which might be used to perswade all sober , pious and prudent Christians unto the practise of this most excellent Grace . They may be drawn from Our great Exemplar and Pattern , whom though we finde once with a Curse against a barren Figg-tree , once with a Scourge against Prophaners of his Fathers House , once with Woes against malicious and incorrigible Scribes and Pharises ; yet generally All his Sermons were Blessings , all his Miracles Mercies , all his Conversation meek , lowly , humble , gentle , not suited so much to the greatness and dignity of his Divine Person , as to the oeconomy of his Office , wherein he made himself of no reputation , but took upon him the form of a Servant . From a principal Character of a Disciple of Christ , Humility and Self-denial , which teacheth us not onely to moderate , but to abandon our own Judgements , Wills , Passions , Interests , when ever they stand in Competition with the Glory of Christ , and welfare of his Church , which maketh the same minde be in us which was in Christ Iesus , to look not every man on his own things , but every man on the things of others . From the Credit and Honour of Christianity , which is greatly beautified by the meekness and moderation of those that profess it . Hereby we walk worthy of our Calling , or as those who make it their work to shew forth the worth and dignity of the Christian Profession , when we walk in lowlyness , meekness , long-suffering , unity , and love , Eph. 4. 1 , 2 , 3. as the splendour of a Princes Court is set forth by the Robes and fine Rayments of their Servants , Matth. 11. 8. 2 Sam. 13. 18. So the Servants of Christ shew forth the Honour and Excellency of their Lord , by being cloathed with Humility , 1 Pet 5. 5 : and decked with the Ornament of a meek and quiet Spirit , 1 Pet. 3. 4. From the Breaches , Divisions , and Discomposures which are at any time in the Church or State ; towards the Healing of which Distempers Moderation , Meekness , and Humility , do exceedingly conduce ; though sharp things are used to search wounds , yet Balm and Lenitives are the Medicines that heal them ; as Morter , a soft thing , is used to knit and binde other things together . It is observed by Socrates and Nicephorus of Proclus Patriarch of Constantinople , that being a Man of singular lenity and meekness , he did thereby preserve intire the Dignity of the Church , and by his special prudence healed a very great Division in the Church , bringing back unto the Communion thereof those who had departed from it . From the various vicissitudes and inconstancies of Human Events , whereby many times it cometh to pass , that things which for the present are judged very needfull and profitable , prove inconvenient and dangerous for the future , as Polybius hath observed . Hereby we may in all Conditions be taught Moderation , not to faint or be dejected in the day of Adversity , because God can raise us again ; nor to swell or wax Impotent with Prosperity ▪ because God can as easily depress us . It was a wise Speech of the Lacedemonian Ambassadours unto the Athenians in Thucydides ; That they who have had many alternations and vicissitudes of Good and Evil , cannot but deem it Equal to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diffident and moderate in their Prosperity ; as Coenus the Macedonian said unto Alexander , That nothing did better become him , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Arrian tells us . And so on the other hand , this Grace of Moderation doth so poize and ballance the heart with Christian Constancy and Courage , that it is not easily tossed or overturned by any Tempest ; but , as they say of the Palm tree , beareth up above all the difficulties that would depresse it ; as good Iehosaphat , when he was distressed with a great multitude of Adversaries , said in his Prayer to God ; We have no might against this great Company that cometh against us , neither know we what to do ; but our eyes are upon thee , 2 Chron ▪ 20. 12. Lastly ▪ From the Nearness of Christ , which is the Apostles Argument in the Text , The Lord is at hand . Prope ad Auxilium , Near to help us , The Lord is nigh unto all that call upon him , Psal. 145. 18. Deut. 4. 7. We have no sufficiency of our selves to improve any Talent , to manage any Condition , to use our Knowledge or Liberty , our Power or Prosperity to the Honour of God , or Service of his Church , no power to rejoyce in Adversity , to forgive Injury , to correct the exorbitancy of any inordinate and irregular Passion . Only we have a Lord Near unto us , his Eye upon us to see our Wants , his Ear open to hear our Desires , his Grace present to assist our Duties , his Comforts at hand to support our Hearts , his Power and Providence continually ready to protect our Persons , to vindicate our Innocence , to allay the wrath , and rebuke the attempts of any that would harm us . This is one Principal cause of all our Impatiency and Perturbation , that we are so soon shaken and discomposed with every Temptation , so soon posed with every Difficulty , that we do soon despond under every Storm , Because we do not with an Eye of Faith look up unto God as one that Careth for us , and is ever near at hand as a Sun and a Shield , a Sanctuary and an Hiding Place to secure us against all our Fears . Prope ad judicium , Near to judge us , to take a Full and Impartiall Review of all that is done by us , and accordingly to Recompence either Rest or Trouble , as the Apostle speaks . This is a Fundamentall doctrine which we all avow as an Article of the Christian Faith. Act. 17. 13. Rom. 14. 10. 2. Cor 5. 10. That Christ shall Come as the Ordained Officer to whom all Judgement is Committed , in flaming Fire , attended with all the Holy Angels ; Matth. 25. 31 ▪ 2. Thess. 1. 7 , 8. Iud. 10. 14 , 15. to give a Righteous , an Impartiall , and finall Doom and State unto the Everlasting Condition of all men . Before whose most dreadfull Tribunal we must all appear , Stripp'd of all our Wealth , Honors , Dignities , Retinues , accompanied with nothing but our Consciences , and our Works , whether good or Evill , to beare witness of us , and there receive a proportionable Sentence to the things which we have done : Holy men a Sentence of Absolution and Mercy , for the manifestation of Gods glorious Grace , when he shall come to be Magnified in his Saints , and admired in all those that believe . Wicked men a Sentence of Rejection and Everlasting destruction from the presence of the Lord , for the manifestation of his glorious Power and Justice , when all the Devils in Hell and Powers of Darkness shall be brought all together , and be trodden down under his Feet , when all the low and narrow Interests of Secular wealth , pleasures , power and greatness which short-sighted men so passionately dote upon , and so eagerly pursue , shall to their Everlasting disappointment be swallowed up in the general Conflagration and so vanish for ever . When the poor and pittiful Artifices , whereby angry Mortalls do countermine and supplant one another , and mutually project each others vexations , shall to the confusion of the Contrivers be detected and derided . In a word , when nothing that ever we have done , shall afford benefit or comfort to us , any further then as it was with a single and upright aime directed to the Glory of God , and mannaged by the Law of Love. Certainly this is one principal Reason of all Immoderation amongst Men , of Despondence in Adversity , of Insolence in Prosperity , of Excess in Delights , of Perturbation in Passions , of vindictive Retaliations ; one principal Reason why they do not with a single Eye and an unbiassed Heart mannage all their Actions and Designes to the Glory of God , the Credit of the Gospel , the Interest of Christianity , the Edification and Salvation of the Souls of Men , but often suffer weak Passions , Prejudices , Interests to State , model and over-rule their Designes ; the Reason I say of all is , Because the Terror of the Lord hath not perswaded them , because they are not sufficiently awed with the All-seeing Eye , and near approach of the Lord of Glory , before whom all their wayes are naked , with whom all their Sinnes are laid up in store , and sealed amongst his Treasures . Let us therefore seriously resolve to regulate all our Actions by our Great Accompt . To say with Iob , What shall I do when God riseth up , and when he visiteth what shall I answer him ? Job 31. 14. He hath entrusted me with many Talents , with a Rich Treasure of Power and Interest , of Wisedom and Honour , of Wealth and Learning , he hath deposited with me the Custody of his Eternal Gospel , the Grand Interests of the Church of Christ , and of the Precious Souls which he redeemed with his own Blood. God forbid that I should ever suffer any Immoderate Passions , or Prejudices , or Partialities , or low and narrow Interests of mine own so farr to transport me , as that I should betray so great a Trust , and provoke the wrath of so Holy and Just a Judge . God enable me with that Equanimity and Singleness of Heart , without Hypocrisie , and without Partiality , with a direct Eye to the Glory of God , the Kingdom of Christ , the Edification and Peace of his Church , the Flourishing of his Gospel , and the Prosperity of the Souls of his People ; so to discharge every Trust reposed in me , as that I may be able to give up mine Accompts with Joy , and when the Chief Shepheard shall appear , I may lift up my Head in the day of Redemption , and receive a Crown of Glory which fadeth not away . Thus let your Moderation be known unto All men , because the Lord is at hand in his future approaching Iudgements .. But hath not the Lord been at hand , near us , in the middest of us already by many strange intermingled Providences , by a series of Glorious Mercies , and a vicissitude of dreadfull Judgments ; as if he would both wayes try , whether by the one we would be led unto Repentance , or by the other learn Righteousness ? Is it a small Mercy , that we have had the Gospel of Salvation in the purity of the Reformed Religion for so long a time in this Land , having brought ▪ forth so little Fruit in answer to the Light and Grace which hath been therein revealed unto us ? I have read an Observation in one of the Homilies of our Church ( if my memory do not greatly faile me ) That we shall not often finde , that a Nation which hath had the Gospel in purity , and not brought forth the Fruits thereof , hath enjoyed it much longer than 100 years . I do not mention this as a sad Presage , for I dare not set bounds to the infinite Mercy and Patience of God , his Judgements are unsearchable , and his Wayes past finding out ; the secret things belong unto him , and things revealed to us and our Children ; It is not for us to know the Times or the Seasons , which the Father hath put in his own Power : onely I desire , by this sad Observation , to awaken both my self and you timely to consider the things that do belong unto our Peace , before they be hidden from our Eyes ; for this is a sober and certain Truth , that the Sins of a Church , as the Fruits of a well-ordered Garden , do ripen much faster than those of a Wilderness ; and therefore the Prophet Amos calleth them by the name of Summer Fruit , Amos 8. 2. The Prophet Ieremiah compareth the Judgements threatned against them unto the Rod of an Almond-tree , Jer. 1. 11. which shooteth forth her Blossoms before other Trees . And therefore when we have reason to fear that God will hasten Iudgements , we have great reason to resolve with holy David , to make hast and not to delay to keep his Commandements . Again , was it not a great and eminent Mercy , when God commanded up into the Scabbard the Sword of violent men , swell'd into Pride and Arrogance , with their many Successes , when he infatuated their Counsells , shattered and dissipated their Undertakings , and swallowed them up in the confusion of their own Consultations ? Was it not a glorious and wonderfull Mercy , that after a long and bitter Banishment the Lord brought back our dread Soveraign in the Chariots of Aminadab , upon the wings of Loyalty and Love unto his Royal Throne , without the effusion of one drop of Blood , and thereby made way for a stable and durable Settlement both of Church and State ? To say nothing of the other ordinary Mercies , of flourishing of Trade , and plenty of Provisions , wherewith this Nation hath been for a long time blessed : And may it not be said of us as it was of Hezekiah , that we have not rendered again according to the Benefits done unto us ? but have surfeited and played the Wantons with these great Mercies ; so that the Lord hath been provoked to lift up his Hand in many sore and dismal Judgements against us ? For after that Thousands and Ten Thousands had fallen by the Sword of an unnaturall War in the High Places of the Field , he hath stirred up Potent Adversaries abroad against us , though blessed be his Name we have not only hitherto been delivered from their Fury , but by signall Successes have had good reason to hope that the Lord hath owned our Righteous Cause . Yet for all this , his Anger is not turned away , but his Hand is stretched out still ; for he hath in these two years last past emptied this City and Nation in very many parts thereof , as we may I presume with good Reason compute , above an Hundred Thousand of her Inhabitants , by the fury of a raging and contagious Pestilence , the like whereunto possibly cannot be paralell'd for some Hundred of years . And yet after all this , his Anger hath not been turned away , but his Hand is streched out still . He hath likewise contended by Fire , and by the late direfull Conflagration , hath laid in Ashes the glorious Metropolis of this Nation , hath made desolate almost all her goodly Palaces , and laid waste almost all the Sanctuaries of God therein . Thus the Lord hath come with Fire , and with his Chariots like a whirlewind , to render his Anger with fury , and his Rebuke with flames of Fire ; for by Fire and by Sword hath he pleaded with us , and the Slain of the Lord have been many . We see how the Lord hath been near us both in wayes of Mercy and of Judgement , as if he would say of us as of Ephraim , Is Ephraim my dear Son ? is he a pleasant Child ? for since I speak against him I do earnestly remember him still , therefore my Bowels are troubled for him . I will surely have mercy upon him , saith the Lord. And again , How shall I give thee up Ephraim , How shall I deliver thee Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? Mine heart is turned within me , my Repentings are kindled together . I will not execute the fiercenes of mine Anger , I will not return to destroy Ephraim , for I am God and not Man , &c. Jer. 31. 20. Hos. 11. 8 , 9. I shall Limit the Inference from all this to the first Acception , which I gave of the Original Word in the text , namely , to teach us from hence to walk as becometh the dignity of our High Calling , according to that Exhortation of the Apostle , Let your Conversation be as becometh the Gospel of Christ. For every thing of the Gospel doth call upon us for Holyness of Life , the Author of it a Pattern of Holyness , He that saith he abideth in him , must walk even as he walked , 1. Ioh. 2. 6. The End of it a design of Holyness , That we being delivered out of the hand of our Enemies , might serve him without fear in Holyness and Righteousness before him all the dayes of our life The Doctrine of it a Mystery of Godliness , 1. Tim. 2. 16. There is not an Article of the Creed which hath not Holyness a Consequent of it . The Laws of it Prescripts of Holiness , Be ye perfect as your Heavenly Father is perfect , Matth. 5. 48. The Cardinall Graces of it Faith , Love , and Hope , all Principles of Holyness , Faith Purifieth the Heart and worketh by Love , Act. 15. 9. Gal. 5. 6. Love is the fulfilling of the Law , Rom. 13. 10. Herein is Love if we keep his Commandements , 1 Joh. 5. 3. And every one that hath this Hope in him purifieth himself even as he is pure , 1 Joh. 3. 3. No man can rationally hope to be like unto Christ in Glory hereafter , who resolves to be unlike unto him in Grace and Holyness here ; for Glory is the Consummation and Reward of Grace . All the precious Promises of the Gospel invite unto Holyness , Having these Promises , dearly beloved , let us cleanse our Selves from all filthiness of Flesh and Spirit , perfecting Holyness in the fear of God , 2 Cor. 7. 1. Lastly , the dreadfull Threatnings of the Gospel drive unto Holyness ; since we know , that without Holyness no Man shall see the Lord , Heb. 12. 14. and that he will come in flaming Fire to take vengeance on those that know not God , and that obey not the Gospel of our Lord Iesus Christ , 2 Thess. 1. 8. And therefore as ever we expect to enjoy the Benefits of the Gospel , ( without the which we are of all Creatures the most miserable ) we must shew forth the Efficacy and Power of the Grace of the Gospel in our Hearts and Lives , which teacheth us to deny Vngodlyness and Worldly Lusts , and to Live Soberly , Righteously , and Godly in this Present World , Tit. 2. 11 , 12. which that we may all do , The God of Peace , who brought again from the Dead the Lord Jesus , the Great Shepheard of the Sheep , through the Blood of the Everlasting Covenant , make us perfect in every Good Work to do his Will , working in us that which is pleasing in his sight , through Jesus Christ ; to whom be Glory for Ever and Ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A57156-e180 a For the Church of England I am persuaded that the con●ia●t Doctrine of it is so pure and orthodox , that whosoever believes it , and lives according to it , undoubtedly he shall be saved ; and that there is no error in it which may ne●e sitate or warrant any man to disturb the Peace , or renounce the Communion of it This , in my opinion , is all intended by Subscription ; and thus much if you conceive me not ready to subscribe , your Charity I assure you is much mistaken . In the Preface , Sect. 40. b We do not suffer any man to reject the 39 Articles of the Church of England at his pleasure ▪ yet neither do we look upon them as Essentials of saving Faith , or Legacies of Christ and his Apostles : but in a mean , as pious Opinions , fitted for the preservation of Unity . Neither do we oblige any man to believe them , but only not to contradict them . In the Treatise called , Schisme guarded and beaten back upon the right Owners , &c. Sect. 1. cap. 11. pag. 190. See also his Iust Vindication of the Church of England , Cap. 6. p. 156. 
A58817	----	A sermon preached before the Right Honourable the Lord Mayor, aldermen, and citizens of London at the church of St. Mary le Bow, September the second, 1686 : being the anniversary fast for the dreadful fire in the year 1666 / by John Scott ... Scott, John, 1639-1695. 1686 Approx. 39 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A58817 Wing S2071 ESTC R34059 13691335 ocm 13691335 101398 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58817) Transcribed from: (Early English Books Online ; image set 101398) Images scanned from microfilm: (Early English books, 1641-1700 ; 1047:35) A sermon preached before the Right Honourable the Lord Mayor, aldermen, and citizens of London at the church of St. Mary le Bow, September the second, 1686 : being the anniversary fast for the dreadful fire in the year 1666 / by John Scott ... Scott, John, 1639-1695. [3], 30 p. Printed for Walter Kettilby ... and Thomas Horn ..., London : MDCLXXXVI [1686] Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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THIS Court doth desire Dr Scott to Print his Sermon Preached at Bow-Church on Thursday last the second Instant ( being the Day of Humiliation for the great FIRE in London . ) before the Lord Mayor , Aldermen , and Citizens of this City . Wagstaffe . Imprimatur . Guil. Needham R. R. in Christo Patri ac D no D no Wilhelmo Archiepisc . Cantuar. à sacris Domest . Ex Aedib . Lambeth . Sept. 13. 1686. A SERMON Preached before the Right Honourable THE Lord Mayor , ALDERMEN , AND Citizens of London ; At the CHURCH of St Mary le Bow , September the Second , 1686. BEING THE ANNIVERSARY FAST For the Dreadful Fire in the Year 1666. By Iohn Scott , D. D. Rector of St Peters Poor , London . LONDON , Printed for Walter Kettilby at the Bishop ' s Head in S. Paul ' s Church-yard , and Thomas Horn at the South-end of the Royal Exchange , MDCLXXXVI . JOHN V. 14. Behold , thou art made whole , sin no more , lest a worse thing come unto thee . THESE Words are the Advice of our Saviour to the impotent man , whom he miraculously cured after he had long waited to no purpose at the Pool of Bethesda : And seriously when I consider the miserable state to which this ancient City was reduced by the late stupendious Fire , and the since glorious recovery of it out of its mighty heap of Ruines , it seems to me an exact emblem of this poor Patient in my Text. With him , not long ago , it was reduced to a wretched impotent condition ; its goodly Piles lay bed-rid in their own sad Ruines , almost despairing of Recovery , and the utmost that humane Prudence could hope , was that the next Age might see their Resurrection . But by the miraculous courage and industry with which God inspired their former Inhabitants , behold they are raised again within a few Years more Glorious and Magnificent than ever ; and we that saw their Desolations , and were almost ready to give them over for irreparable , have lived to see them rise again in state and splendour out of their Ashes . And now that our City is revived again , and flourishes in perfect health and vigour , methinks I hear the God of Heaven bespeak her , as our Saviour did his recovered Patient in the Text , Go thy way , and sin no more , lest a worse thing come unto thee . In which words you have , I. A Caution , Sin no more . II. A twofold Reason of it , 1. Behold , thou art made whole . 2. Lest a worse thing come unto thee . I. I begin with the first of these , Sin no more . Which words plainly imply that he had been a sinner heretofore ; and that because he had so , therefore he was reduced to that wretched impotent condition , that his disease was the punishment of his fault , and the product of his own wickedness : for otherwise he had no reason to take warning by it not to sin again ; if his former impotence had not been the effect of his sin , it could not have been urged as a proper argument to perswade him to a future reformation . In this therefore the strength of our Saviour's Caution lies , The impotence under which thou didst so lately languish , and of which I have now recovered thee , was inflicted on thee by God as a just retribution for thy wickedness ; and therefore , since thou art thus happily recovered , beware thou dost not sin again , lest thou provoke him by it to scourge thee more severely . So that the main design of this Caution , is to convince us that those Evils and Calamities under which we suffer , are some way or other occasioned by our sin . And indeed if we impartially survey those numerous calamities which oppress the World , we shall find them generally reducible to one of these three Heads . Either ( 1. ) they are the natural Effects of sin , Or ( 2. ) the just Retributions of it , Or ( 3. ) the necessary Antidotes against it . Of each of these very briefly . ( 1. ) In the first place , Many of those evils and calamities under which we suffer , are the natural Effects of Sin , and such it 's possible was the disease of which our Saviour cured this impotent Patient , even the natural effect either of his Intemperance , Wantonness , or immoderate Passion , which are the natural causes of most of those diseases under which we languish . For either they are intailed upon us by our Parents , who beget us usually in their own likeness ; and so having diseased themselves by their own Debauches , derive to us their frail and crazy constitutions , and leave us Heirs of the woful effects of their own Intemperance and Lasciviousness : for so we commonly find the Stone and Gout , Consumption and Catarrhs derived through many generations from the vices of one wicked Progenitor , who to enjoy the pleasures of an intemperate Draught , or the embraces of a rotten Whore , doth many times entail a lingring torment upon his Children , and his Childrens Children . Others , again , owe their diseases to their own personal vices , and by abusing their Bodies to satisfie their Lusts , convert them into walking Hospitals ; they suck in Rheums and Defluxions with their intemperate Draughts , and change the pleasure of a sober and temperate life , for Fevers and the uneasiness of Debauches ; they swallow their Surfeits in their gluttonous Meals , and fill their Veins with flat and sprightless humours , till by degrees they have turned their sickly Bodies into mere Statues of Earth and Phlegm . And in a word , they wast themselves in their insatiable wantonness , and sacrifice their strength to a beastly importunity , and many times contract those noisome Diseases that make them putrifie alive , and even anticipate the uncleanness of the Grave . And as our bodily Diseases are generally the natural effects of our Sin , so are most others of those Calamities under which we groan . Thus Want and Poverty are usually the effects either of our own Sloth or Prodigality , or else of the Fraud and Oppression of those we deal with : and Wars and Devastations the natural products either of the Ambition or Covetousness of those who are the Aggressors . Thus Sin , you see , is the Pandora's Box , whence most of those swarms of Miseries issue that sting and disturb the World ; and indeed , the God of nature , to deter men from Sin , hath coupled Misery to it so inseparably , that whilst he continues things in their natural course , we may as soon be men without being reasonable , as sinful men without being miserable . Hence we find , That when he had tryed all the arts of Discipline on the obstinate Jews , and none were effectual , he at last consigns them to the dire correction of their own Follies , Ier. 2 19. Thine own wickedness shall correct thee , and thy backsliding shall reprove thee . ( 2. ) Again , Secondly , Many of those Evils and Calamities under which we suffer , are the just retributions of Sin. For besides those numerous Evils that are naturally appendant unto wicked actions , there are sundry others under which we suffer , that are the more immediate effects of the Divine Displeasure , and are inflicted on us by God as the condign Punishments of our Rebellions against him : and these are such as proceed not from any necessary causality in the sinful actions themselves , but are wholly owing to the Providence of Heaven , which either inflicts them immediately upon us , or else disposes second Causes , contrary to their natural tendency , to come to the production of them ; such were the Drowning of the World , the Burning of Sodom and Gomorrha , the Judgement of Corah , Dathan , and Abiram , and sundry other such like mentioned in the Scripture . And though in sundry of those Judgements , which God inflicts upon sinful men , his hand doth not so visibly appear as it did in those ; yet sundry of them are impressed with such visible Characters of the Divine Displeasure , that we have all the reason in the World to conclude them to be the immediate effects of it . As when we see some great and unexpected Calamity befal a Sinner in the very commission of a wicked Action ; or when he is punished in kind , and the Judgement inflicted on him bears an exact correspondence with his Sin ; or when upon the commission of some notorious Villany , some strange and extraordinary evil befals him : in these and such like cases , although it 's possible they may be the effects of some casual concurrence of second Causes ; yet there being such plain indications of designed Punishment in them , it would be very unreasonable to attribute them to a mere blind and undesigning Chance . And therefore , although on the one hand it argues an uncharitable and superstitious mind to attribute every calamity of our Brother to the Righteous Judgement and Displeasure of God ; yet on the other hand , it 's no less an argument of a stupid wretchless Soul , to attribute those Evils to chance , on which there are such apparent symptoms of the Divine Displeasure . And though there is no doubt but many of those evil Events that befal us do merely result from the established course and order of necessary Causes ; yet there is no man that owns either a Providence or the truth of Scripture , but must readily acknowledge , that in this established course of things , God very often interposes , and for the rewarding of good and punishing of bad men , so varies the courses of these secondary Causes , as to produce good and evil by them , contrary to their natural series and tendencies . For should he have limited himself to the Laws of Nature , and resolved to keep things on for ever in one fatal unvariable course of motion , he must have tyed up his hands from rewarding and punishing , which are the principal acts of his governing Providence ; and consequently all his promises and threats of temporal Blessings and Judgments , must have been perfectly null and insignificant . This therefore must be acknowledged by all that have any sense of God and Religion , That many of those Evils under which we suffer , are the just Judgments of God in retribution for our Folly and Wickedness . But I see I must hasten . ( 3. ) And lastly , many of those Evils and Calamities we indure , are inflicted as necessary Antidotes against Sin. For certainly , considering the degenerate state of Humane Nature , the perverseness and disingenuity of the generality of mankind , Afflictions and Calamities are as necessary to keep us within the bounds of Sobriety , as Chains and Whips are to tame Madmen : And should the great Governour of the World still indulge to us our wills , and accommodate all Events to our desires , we should grow so extravagantly insolent , that 't would be impossible to keep us within any bounds or compass ; and therefore , in charity to us , he is many times forced to cross us , and to inflict less Evils on us , to prevent greater . He sees , that if he should gratifie our fond Desires , 't would be a cruel kindness to us , and hurt us more than ever it would benefit us ; 't would damp our Piety , or carnalize our Spirits , swell our Pride , or pamper our Luxury , give such a loose to our extravagant Passions , as would in the end render us far more miserable than the want of what we desire can do . And therefore , in mere pity to us , instead of giving us the good we ask for , he sometimes inflicts the contrary evil : and as Physicians sometimes prick a Vein in the Arm to prevent the suffocation of the Heart ; so God many times afflicts us to preserve us , diseases our Bodies to Antidote or Cure our Souls . So that though those Evils which God inflicts upon us , are not always intended for Punishments of our Sin , but sometimes for Preservatives against it : yet in this case as well as the other , 't is Sin that is the cause of it ; 't is this that makes the evil necessary , and obliges God in mercy to inflict it upon us . He knows the Sin will injure us much more than the evil he prescribes to prevent it ; and therefore being much more sollicitous for our safety than our ease , he chooses rather to make us smart , than to suffer us to perish . But if it were not for Sin , which is the worst of Diseases , he would have no need to Antidote us with Affliction ; nor doth he so much delight to grieve the Children of Men , as to afflict them for Afflictions sake . So that were it not for our Sin , either actual or in prospect , we may be sure , he would neither punish , nor afflict us . Thus Sin , you see , is the common Cause of Evil , the fruitful Womb of all kinds of Mischief ; for I doubt not but to one of these three Heads most of the Miseries of Mankind may be reduced , that they are either the natural Effects , the just Punishments , or the necessary Preservatives of Sin. Hence therefore let us learn under all our Calamities to acknowledge our Sins to be the cause of them , to trace up our Evils to their Fountain head , which we shall find is in our own Bosoms . From hence spring all those wasting Wars , those sweeping Plagues , those devouring Fires that make such devastations in the World ; from hence are laid those trains of Wild Fire that slaughter our Friends , blow up our Houses , and scatter so many Ruines round about us . O! would to God we would once be sensible of it , that we would every one smite upon his own Thigh , and cry out , Lord , what have I done ? what sparks have I added to the common flame ? what guilts have I contributed towards the filling up the measure of England's Iniquities ? But , alas ! hitherto we have generally taken a quite contrary course to this . When God's Judgements are upon us , we confess that Sin is the cause of them indeed , but not ours by any means : 'T is the Sin of the City , crys the Country ; 't is the Sin of the Court , crys the City ; 't is the Sin of this Party , crys one ; 't is the Sin of t'other Party , crys another . Thus the Judgements of God are sent from Tithing to Tithing , and no Body will own them , though they call us all Fathers . Well , Sirs , we shall one Day find , God grant it may not be too late first , that this is not the way to prevent the incursions of the Divine Judgements . If ever we mean to put a stop to God's Indignation against us , we must every one lay our Hands upon our own Breasts , and lament his own Sin , and acknowledge his own share in the general Provocation , and promise and ingage our selves , that where-ever we have done amiss , we will do so no more : Which , if we wilfully refuse to do , though at present we are made whole , yet we may certainly expect that a worse thing will come upon us . And this brings me from the Caution to II. The Reasons of it , which , as I told you , are two : 1. Thou art made whole . 2. Lest a worse thing come unto thee . 1. I begin with the first , Behold thou art made whole , therefore have a care thou sinnest no more : let the mercy I have shown thee in curing thee of thy Disease , have this blessed effect upon thee , to reclaim thee from thy Sins to a life of Vertue and Purity . So that the sense of this Reason is this , That God's mercy to us in recovering us from past Calamities , lays a great Obligation upon us to reform and amend ; but particularly it lays upon us this threefold Obligation , ( 1. ) The Obligation of Gratitude , ( 2. ) of Justice , ( 3. ) and lastly , of Self-interest . Of each of these briefly . ( 1. ) God's mercy in restoring us from any past Calamity , obliges us in gratitude to amend our lives . 'T is doubtless one of the most palpable signs of a base profligate Nature , not to be obliged by Favours : 't would be an injury to a Brute to call him ingrateful ; that odious Epithete no Being can deserve , but one that is degenerated into a Devil , that has broke through all that is modest and ingenuous , that is tender and apprehensive in Humane Nature . But to sin on against the mercies of our Deliverer , to take pleasure in provoking him , who took pity on us in our low estate , and snatched us from the brink of ruine , is doubtless the highest Baseness and Ingratitude : for whilst we persist in our sinful courses , under the obligations of his Goodness , we render him the greatest Evil for the greatest Good , and retort his Favours with the basest Indignities . Whilst he is shielding us with his careful Providence , we smite him with the Fist of Wickedness ; and , like wretched Vipers , sting and wound him , whilst he is cherishing us in his Bosome . And is this a suitable answer , do we think , to the obligations he has laid upon us ? O ungrateful Wretches that we are , do we thus requite the Lord our God ? With what confidence can we pretend to any thing that is Modest and Ingenuous , while we thus persist to return the Favours of our God with such insufferable Affronts and Indignities ? But then ( 2. ) Secondly , God's mercy in restoring us from any past Calamity , obliges us in Justice to amend our lives ; for by restoring us , he acquires a new right to us . As he is the Author of our Beings , he hath an unalienable right and property in all the powers and faculties of our natures : but every time he restores us from an approaching Ruine , he doth , as it were , create us a new , he gives us our Lives and Beings afresh , and thereby renews his Title to us ; and so many times as he preserves us , so many Lives and Beings he giveth us : and consequently , so many additional rights and properties he acquires in us . And when he hath so many ways entitled himself to us , by creating , preserving , and restoring us , what monstrous injustice is it in us still to alienate our selves from him , and list those powers and faculties into the service of his Enemies , that are his by so many Titles ? O unjust that we are , thus to fight against God with his own Weapons , and affront his Authority with the effects of his Bounty ! for by persisting in Sin under his Preservations , we do not only rob him of our selves , in whom he hath such an unalienable Propriety , but also imploy our selves against him . We do not only purloin his Goods , but convert them into instruments of Rebellion against him , than which there is nothing can be more outragiously injurious . O wretched man , that very Tongue with which thou blasphemest him , had e're this been silent for ever , had not he stretched out his hand and restored thee . Those Eyes , through which thou shootest the noisome Fire-balls of thy Lust , had been e're this clos'd up in endless darkness , had not he taken pity on thee , and snatched thee from the brinks of Ruine . Those Members of thine , which thou imployest as Instruments of unrighteousness against him , had now been rotting in a cold Grave , had not his tender mercy preserved thee . And canst thou be such a barbarous Wretch , as not only to deny him the use of what he gives , but even to injure him with his own Gifts ? Consider , I beseech you , how heinously he must needs resent such monstrous injustice and ingratitude . Hear but how he complains in a parallel case , Isa. 1. 2 , 3. Hear O heavens , and give ear O earth , for the Lord hath spoken , I have brought up children , and they have rebelled against me . The oxe knows his owner , and the ass his masters crib , but Israel doth not know , my people doth not consider . Ah sinful nation , a people laden with iniquity . ( 3. ) Thirdly and lastly , God's mercy in restoring us from past Calamities obliges us in Self-interest to reform and amend . For if we do not answer the end of God's deliverances , they will prove Curses instead of Benefits to us ; and what he intended for a favour , will convert into an aggravation of our sin and punishment . The great end why God delivered us , was to win us by his Goodness to forsake our sins , and give us space to repent of them : for so the Apostle tells us , That the goodness and long-suffering of God leads us to repentance , in Rom. 2. 4. But if it doth not lead us thither , it will leave us in a far worse condition than it found us ; i. e. 't will leave us loaded with much heavier guilt , and bound over to much sorer punishment . For he that sins on under his Preservations , is only preserved to treasure up wrath against the day of wrath , and to prepare more Fuel for his future Flames . So that , if he still persist in his wickedness , it had been much better for him that God had let him alone to perish under his affliction . For then he had past more innocent into the other World , and suffered there a much cooler damnation : Whereas now , whenever his wretched Ghost departs into Eternity , it will go attended with a louder cry of guilts , with the cry of so many more wronged mercies and abused preservations ; which will most fearfully inhance her Accounts , and inflame the Reckoning of her torments : so that when she comes into the other World among those miserable Spirits , that were snatched away in the common calamities from whence she was rescued and preserved , she will find her self plunged into a condition so much more intolerable , that she will wish a thousand times she had been snatched away with them , that so she might never have had the opportunity to contract those guilts that are the woful causes of it . Wherefore , as we would not make the mercies of God the causes of our misery , and turn our Preservations into Judgments ; we are highly obliged upon every recovery from past Judgments and Calamities , to reform and amend our lives . And now what remains , but that we seriously consider with our selves how much we are concerned in this Argument . We of this Generation are a people whom God hath exercised with wondrous Judgments and Deliverances . We have many of us lived to see the Bowels of our Native Country ripped up by an Unnatural War , the righteous Cause of the Prince and Father of our Country oppressed by prosperous Villany ; his innocent Blood , our Laws and Liberties and Religion sacrificed to the lust of Rebels and Usurpers . And when we had long suffered the consequent miseries and confusions , our merciful God took pity upon us , and after a long Exile , and without the charge and smart of War and Bloudshed , restored to us again the lawful Heir and Successor of our Crown , and , with him , our Liberties and Religion . This , one would have thought , was enough to oblige a people of any ingenuity , and to indear to us for ever the Author of such a miraculous mercy . But when instead of being reclaimed by his Goodness we grew worse and worse , his anger was kindled again against us , and in his sore displeasure he breathed forth a destroying Pestilence upon us , that in a few Months swept our Streets , unpeopled our Houses , and turned our Towns and Cities into Golgotha's . But in the midst of so many Deaths we were preserved , and under the Shield of that Providence were kept in safety , when ten thousand Arrows flew about our ears . And could we possibly resist the powerful charms of such an indearing , such a distinguishing kindness ? Alas ! Yes , we could , and did , and were so far from being conquered by it , that we grew more obstinate and rebellious . This incensed him against us anew , and with Fire-brands in its hands his vengeance came and kindled our Houses into a devouring flame , that with wondrous fury did spread and inlarge it self from House to House , and from Street to Street , till it had laid this famous Metropolis of our Nation in a Heap of Ruines . But yet in the midst of Judgment , God remembred Mercy ; and when the unruly Element had baffled all our Arts , and triumphed over all our resistance , God put a Bridle unto his mouth , and stopped him in his full cariere : by which means a great part of us were preserved , and snatched as Fire-brands out of the Flame . And though many of us saw our Houses and Estates buried in the Ruines it made ; yet we have lived to see , and that within a few years , the consumed Phoenix rise out of her Ashes in greater Glory and Lustre than ever . And now what have we rendred to the Lord for all these Mercies and signal Preservations ? O ungrateful that we are ! We have turned his mercies into wantonness , and fought against him with his own favours : We have spent those lives which he hath preserved to us , in grieving , provoking and dishonouring him : We have turned those Houses he hath restored to us , into open Stages of pride and luxury : We have consumed those Estates which he hath repaired , in supplying our manifold rebellions against him . Thus with his own mercies we have waged War with him . What then can we expect , but that he should disarm us of those mercies which we have so foully mis-imployed , and thunder his Judgments upon us to avenge our abuse of them ? For if he cannot melt our obstinacy with the Fire of Mercy ; 't is fit he should attempt to break it with the Hammer of Judgment : and if when he hath tryed lighter Judgments , they will not do ; 't is fit he should second them with greater and heavier . Which brings me , 2. To the second Reason of the Caution in the Text , Lest a worse thing come upon thee . i. e. Beware thou dost not continue stubborn under thy past Corrections , lest thou thereby provoke thy angry God to lay his hand yet heavier upon thee , and to scourge thee with Scorpions instead of Rods. For it is the usual method of the Divine Providence , when lesser Judgments prove ineffectual , to second and inforce them with greater . Thus he threatens to deal with Israel , Levit. 26. 21 , 23 , 24. And if ye walk contrary to me , and will not hearken unto me , I will bring seven times more plagues upon you , according to your sins . And if yet ye will not be reformed by these things , but walk contrary to me , then will I walk contrary to you , and will punish ye yet seven times more for your sins . And just as he threatened , so it came to pass : For as they continued obstinate under God's Judgments ; so he continued to plague them sorer and sorer , till at last perceiving their Disease to be incurable , he cut 'em off , and utterly destroyed them . And in this method of punishing Sinners gradually with sharper and sharper strokes , when they continue obstinate under correction , there is a great deal of Reason and Wisdom . For ( 1. ) Their obstinacy swells and inhances their Guilt . ( 2. ) It renders severe Punishments necessary . And ( 3. ) Those severer Punishments render their final Destruction more inexcusable . Of each of these briefly . ( 1. ) God punishes men with heavier , when they continue obstinate under lighter Judgments ; because their Obstinacy is a greater aggravation of their Guilt . For though our Reason indeed tells us , That Sin is the greatest and most dangerous Evil in the World ; yet Reason and Argument hath not comparably that force to perswade men , as their own Sense and Experience hath : and they will be much sooner perswaded of the reality of any evil , by feeling the smart of it , than by a thousand dry Arguments against it . And therefore though it be a great aggravation of our guilt , to sin against the clear convictions of our Reason ; yet 't is a much greater , to sin against the sharp and dolorous perceptions of our own Sense and Experience . But now , while the Judgments of God are upon men , they feel the dire effects of their Sin ; and therefore if notwithstanding this , they still persist in it , they sin against their Sense , as well as their Reason : which is , in effect , a plain defiance of God , and a daring him to do his worst with us . For this in effect is the sense and interpretation of our Obstinacy : O God , I know thou art angry with my Sins , by the dire effects I now feel and experience ; but be it known to thee , I despise thy Vengeance , and am resolved to sin on bravely in despight of all the Judgments thou canst arm against me . And what greater aggravation of sin can there be , than to repeat it with such a blasphemous contempt of the Most High ? He is a daring Thief , we say , that will venture to rob within sight of the Gallows ; and he is as insolent a Sinner , that dares sin on in the face of Judgment . It was look'd upon as a monstrous piece of contumacy in the Jews , that when God had only forewarned them by the Prophet , Behold , I frame evil against you , and devise a device against you ; return ye now therefore every one from his evil way : they returned this arrogant Answer , There is no hope , but we will walk every one after his own devices , and we will do every one the imagination of his evil heart , Jer. 18. 11 , 12. But how much more arrogant would it have been , had the Judgment which was only devising against them been actually executed upon them ! Such an Answer then had been a plain Declaration , That they were finally resolved to stand it out against God to the last , and to take no Quarter at his hands , though they perished for ever in their Rebellions . And when mens Guilts are thus inhanced , 't is fit their Punishment should be proportionable : for otherwise they would be lookt upon as things that happen to men without any Providential Disposal . But now , by regularly proportioning the Evils of Suffering to the Evils of Sin , and coupling lesser Evils with lesser Guilts , and greater with greater , and so equally balancing and adjusting the Punishment to the Fault ; God makes his arm bare to us , and gives us a plain demonstration , That the Evils we suffer are the Rods of his just displeasure . ( 2. ) God punishes men with heavier , when they continue obstinate under lighter Judgements , because their obstinacy renders heavier Judgments necessary . For Punishments being designed by God for our Cure and Recovery , it 's necessary they should be proportioned to the degree and strength of our Disease ; and consequently , when the Disease of our Sin is grown stronger and more malignant , the remedy of our Punishment should be made sharper and more operative . For when men are grown inveterately wicked , to attempt their reformation with smaller Judgements , is to batter a Wall of Marble with a Pot-Gun . Such obstinate Rebels must be stormed with the loudest Artillery of Heaven , before they will listen to a Surrender . An Anvil will as soon yield to the Fillip of our Finger , as a hardened Sinner relent under soft and gentle Corrections . He must be alarm'd with some rousing Judgment , and lash'd till he bleeds again under the Rods of the Almighty , or in all probability he will be undone for ever . His Disease is inveterate , and not to be removed but by the strongest Catharticks ; and therefore to prescribe him a Course of gentle Physick , would be to try Experiments upon him , and vex and disturb him to no purpose . God therefore , to cure the folly and obstinacy of Sinners , is many times fain to treat them with rigour and severity , when he finds the mild and gentle methods of his Providence defeated by them . But first usually he tries the softer and more grateful Remedies , being unwilling to grieve and afflict his Creatures , when there is any other way to recover them . But when softer will not do , 't is Mercy in him to apply severer ; and his last most commonly are the severest , these being the Causticks , as it were , which he is fain to apply to our Lethargick Souls , when no other means will awake and recover us . ( 3. ) And lastly , God punishes men with heavier , when they continue obstinate under lighter Judgments , to render their final destruction more inexcusable if they won't be reclaimed . For when God's Threats will not awake men , he usually sends forth his smaller Judgments ; which , like the Van-Couriers of an Army , are to begin the Skirmish , before he falls on with his main Body to ruine and destroy them . Which method he observes , out of great pity to his sinful Creatures , whom he always threatens before he strikes , and always strikes before he destroys , that so he may give them timely and effectual warning to arm themselves by Repentance , to prevent their destruction : and accordingly the first Judgment he lets off , he designs for a Warning Piece , to give notice of a second , and the second of a third , and all of that ruining and exterminating Judgment which brings up the Rear , and is to conclude the Tragedy . So that his foregoing Judgments do still give notice of the following , and these of the succeeding , and all of that final destruction in the War which closely pursues , and , unless we repent , will at last overtake us . And when our designed destruction approaches us step by step , and every succeeding Judgment brings it nearer and nearer to us , so that we plainly see it coming on when 't is yet at a distance from us , and yet will not stand out of its way , but desperately meet , dare and defie it ; how can we charge God with being either unjust or unkind to us , who hath taken such an effectual course to warn us of , and retrieve us from it ? When he thus punish'd us more and more , as our Sin grew greater and greater , this , one would have thought , might have been sufficient to terrifie us from our Sins ; which , we plainly saw , were bringing such mischiefs upon us , and to forewarn us of that gloomy and fatal issue that attended them . By all which , God doth abundantly manifest how extremely unwilling he is to destroy us . But if after all , we will force him to it , Men and Angels must confess , That he hath been infinitely just and good to us , and that the guilt of our blood lies upon our own heads . And now if this be true , That when lesser Judgments will not reclaim men , God's usual Method is to second them with greater ; how much reason have we of this Nation to expect and dread a succession of greater Judgments than those we have hitherto felt ; considering how much we have degenerated under our past Corrections , and all along hardened our selves under the strokes of the Almighty ? I do not love to abode ill things ; and did not our own Sins prognosticate more mischief to us than any of those suspected Appearances that fill our heads with so many fears and jealousies , I could easily secure my mind of the continuance of our happiness under far more threatning apprehensions . But , Alas ! when I consider how obstinately we have persisted in our sinful ways , in defiance both of the Mercies and Judgments of Heaven ; how , notwithstanding the advantage we have had of being better , as having been baptized into the best Church , and educated in the purest Religion in the World : a Religion that advances no Temporal Design , no invention to enrich or aggrandize its Priests ; that hath no other Aim or Project but only that blessed one of making men good here , and happy hereafter ; that hath no Arts of Compremize between mens Lusts and Consciences , no Devices to supersede the Eternal Obligations of Piety and Vertue , but binds 'em fast upon our Consciences by all that we can hope or fear . When , I say , notwithstanding we have had this advantage of being good , by being instituted in such a Religion as this , I consider how we have grown worse and worse , as if we had resolved to give the World an Experiment how bad it 's possible for men to be under the most effectual means of being good ; I cannot but be fearful and jealous , That our multiplying our Guilts will at length provoke God to multiply his Judgments upon us . And O would to God , that for this reason we would all be jealous , that we would ground our fears upon our Sins , and Incorrigibleness under the past Judgments of God! then they would produce in us far different effects from what they have hitherto done ; then , instead of firing us with discontent against our Governours , and exciting us to Faction , Sedition and Clamour , they would turn all our animosities against our own wicked Lives ; which are the Causes of all the Evils that we feel or fear : then would our Fears and Jealousies improve into Piety towards God , Loyalty towards our Prince , and Charity and Justice towards one another , and render us constant to the Profession , and faithful as to the Practice of our holy Religion . Which blessed Effects could they once produce , then farewel to all Causes of Fears and Jealousies ; then our God would soon disperse all the Clouds that hang over us , with the light of his Countenance , and render us a glorious , a happy and a prosperous people , and crown us with Everlasting Glory and Happiness hereafter . FINIS . Books Written by the Reverend Doctor Scott , and Printed for W. Kettilby , and T. Horne . THE Christian Life , Part I. from its Beginning to its Consummation in Glory . With Directions for private Devotions , and Forms of Prayer fitted to the several states of Christians . The Christian Life , Part II. Wherein the Fundamental Principles of Christian Duty are Assigned , Explained and Proved . Vol. I. The Christian Life , Part II. Wherein that Fundamental Principle of Christian Duty , the Doctrine of our Saviour's Mediation , is Explained and Proved . Vol. II. A Sermon preached before the Right Honourable the Lord Mayor , &c. Decemb. 16. 1683. on Proverbs xxiv . 21. A Sermon preached before the Right Honourable the Lord Mayor , &c. Iuly 26. 1685. being the Day of Thanksgiving for his Majesty's Victory over the Rebels ; On. 2 Sam. xviii . 28. A Sermon preached at the Assizes held at Chelmsford in the County of Essex , Aug. 31. 1685. on Rom. xiii . 1. A Sermon preached before the Right Honourable the Lord Mayor , &c. Sept. 2. 1686. being the Anniversary Fast for the dreadful Fire in the Year 1666. On Iohn v. 14. 
A59556	----	A sermon preached on the day of the public fast, April the 11th, 1679, at St. Margarets Westminster, before the Honourable House of Commons by John Sharp ... Sharp, John, 1645-1714. 1679 Approx. 57 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A59556 Wing S2984 ESTC R17020 13153801 ocm 13153801 98157 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59556) Transcribed from: (Early English Books Online ; image set 98157) Images scanned from microfilm: (Early English books, 1641-1700 ; 751:20) A sermon preached on the day of the public fast, April the 11th, 1679, at St. Margarets Westminster, before the Honourable House of Commons by John Sharp ... Sharp, John, 1645-1714. [2], 39 p. Printed by M.C. for Walter Kettilby ..., London : 1679. Marginal notes. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Revelation II, 5 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2003-06 TCP Assigned for keying and markup 2003-06 Aptara Keyed and coded from ProQuest page images 2005-02 Andrew Kuster Sampled and proofread 2005-02 Andrew Kuster Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Preached on the Day of the Public Fast , April the 11 th . 1679. AT St. Margarets Westminster ; BEFORE THE Honourable House of Commons . BY JOHN SHARP , Rector of St. Giles in the Fields , and Chaplain to the Right Honourable Heneage Lord Finch , Lord High Chancellor of England . Published by Order of the House . LONDON : Printed by M. C. for Walter Kettilby , at the Bishops Head in St. Pauls Church-Yard . 1679. A SERMON ON REVEL . ii . 5. — I will come unto thee quickly and will remove thy Candlestick out of his place , except thou repent . WE are this day met together to humble ourselves for our sins before God , and to implore his mercy to this Nation , in the Preserving our King , our Laws , our Religion and our Lives , and in Blessing the present Publick Counsels in order thereunto . And never was a work of this nature more seasonable or more necessary than at this time , and to us of this Kingdom : For as our sins were never greater , never cried louder to Heaven for Vengeance , so the Judgments they deserve did never more visibly threaten us than they do at this Day . Insomuch that if our circumstances be duly considered , we may have just reason to apprehend , that our Saviour in the way of his Providence does now speak to the People and Church of England the same words , that he ordered St. John by the way of Letter to speak to the Church of Ephesus . Remember from whence thou art fallen , and repent , and do the first works , or else I will come unto thee quickly , and will remove thy Candlestick out of his place , except thou repent . This Church of Ephesus , as also the other six Churches of Asia , to each of which St. John by the command of our Saviour doth here address a several Epistle , were at the time when these Letters were dictated very flourishing Churches , favoured as much with the especial presence and influence of Christ , as ever any Churches were . This appears from the Preface to this Epistle in the first Verse of this Chapter , wherein Christ the Author of the Epistle is described , as holding the seven Stars in his right hand , and walking in the midst of the seven Golden Candlesticks . The seven Stars are the Angels of the seven Churches as he himself Interprets them , that is , according to the sence of all Antiquity , The Bishops the Presidents , the Governours of those Churches . His holding them in his hand , is his supporting and directing them for the good of the people . The seven Golden Candlesticks in the midst of which he walked , are , as he himself likewise expounds them , the seven Churches themselves , as being the places where those Stars , those Lights did shine . And his walking among those Candlesticks is his presence in those Churches , Encouraging or Reproving , Rewarding or Punishing the members of them as there was cause , having the power in his hands , either to continue those Lights among them , or to remove them to another place . I insist on the Explication of this passage , because it lets us in to the meaning of the phrase that we meet with in the Text of removing the Candlestick out of its place , which from hence we plainly see to be the Un-Churching any people , the withdrawing the Light of the Gospel from them . Well , But this Church of Ephesus to which the Epistle I am now concerned in was written , how much soever Christ had done for them , had it seems made but a bad requital of his kindnesses . At first indeed they had walked very worthily , and are much commended by our Saviour , for their Zeal and Piety and Labour in Religion , but now they were fallen to a great degree of negligence and remissness . It is true they at this time continued Orthodox in their Doctrines and Opinions , they did both know and profess the true Religion , and were Zealous against false Doctrines , which also our Saviour takes notice of and commends them for , This , saith he , thou hast , That thou hatest the deeds of the Nicolaitans which I also hate , but yet notwithstanding , so offended was he with the Loss of their first Love , the decay of Devotion and Charity among them , that he threatens them solemnly in the Text , That if they did not repent , and do the first works , he would remove their Candlestick out of its place , that is , as I said , he would withdraw from them his presence and the Light of his Gospel . This is a brief account of my Text as to the first design and litteral meaning of it , that is , as it concerns the Church of Ephesus . I now desire leave to make such Application of it to ourselves as may be subservient to the ends designed in the Solemnity of this Day . And we have warrant enough to make such an Application ; for let us not flatter ourselves , what is here Reproved , and what is here Threatened , hath not such a peculiar respect to the particular Church of Ephesus , but that it doth equally concern all Churches so far as they fall under the same Character . Which whether we at this day day do or no , it is fit we should seriously examine ourselves about . Here are three things considerable in the Text. First , a great Sin , and Guilt , supposed . Secondly , a great Judgment denounced for that Guilt , no less than the Un-Churching of that people that had contracted it . Thirdly , the means prescribed for the averting that Judgment , viz. Repentance . My Application of the Text shall proceed upon the same Heads , that is , I shall first desire leave to enquire , whether we of this Nation , at this day , for our manifold sins and guilt , may not be judged to be in as bad or worse circumstances than the Church of Ephesus in the Text , and consequently have not just reason to fear the same Judgment that they are here threatned with . Secondly , I shall consider the Judgment here threatened , how grievous a one it is , and consequently how great an argument the consideration of it ought to be to us all to Repent . Thirdly , I shall speak somthing of this Repentance how it ought to be exprest , if we would thereby prevent the Judgment . I begin with the first of these points , which concerns our sin and our guilt , to make some representation of the Spiritual Maladies and Diseases that this Nation groans under , those publick grievances by which the Holy Spirit of God is provoked to withdraw himself from us , and to give us up to the Power and Dominion of other Masters . This I must confess , is a very melancholy and unpleasing Argument , but yet very necessary to be insisted on , and that very freely too : especially upon such an occasion as this ; and most of all , when I speak to those whose Concernment , and whose Care it is to inspect these Matters , and from whom we hope for a Cure of our Distempers . It is here taken notice of the Church of Ephesus to her commendation , that she retained the truth of the Christian Doctrine in opposition to the Heresies of those times , and this , God be thanked , may be spoke of us at this day , we are not much degenerated from the purity of Christianity as to Doctrinals . Our Church may vie with all the Churches in the world , for Orthodoxy and Conformity to the Primitive Church in matters of Faith. And , blessed be Gods Name , this Light is not put under a Bushel . There is perhaps no Church since the Apostles time wherein the Divine-Truth hath been more publickly and more purely taught , or the Sacraments more rightly and duely Administred than among us , and no Church wherein Knowledg has more abounded among all the members of it than it does now in Ours . But the thing that is charged upon the Church of Ephesus , is their corrnption in Manners , and this is the point we are now concerned in , and which t is fit the whole Nation should examine themselves upon , and deeply lay to heart . Though we still keep up the form of Godliness , yet have we not in a great measure lost the power thereof ? Though the Principles which our Church Owneth and Professeth be excellently good ; Yet do not many of us horribly contradict them in our Practices ? Is there not a visible decay of Christian Piety to be observed among us , and a Deluge of Vice and Wickedness of all sorts overspreading the face of the Land ? I speak not here of the faults of this or the other particular person , for we know there was never any Age nor any Religion that was free from such , but I speak of the National sins , the reigning Vices of the Times , the miscarriages that are so prevailing and so common that a publick guilt is contracted by them , and the whole people may justly share in the punishment of them . I must confess , to speak strictly , the Degrees and Proportions in which any Age grows better or worse than those that went before it , are not easily to be measured , unless we could live the space of several Ages , and out of our own experience make observations and remarks upon them . All that we have to make our estimate by , is the Histories and Records that are left us of the state of former Ages with which we may compare our own ; But yet this way is often very fallacious , because it is the common humour and custom of men , even of those that transmit the Memoires of their own Times to Posterity , still to complain of their own Times most , and to prefer the former Ages before that in which they live . Upon this consideration I shall not be forward to draw a comparison between the former times and ours in order to the shewing how much greater our sins are than of those that went before us , and consequently how much riper we are now for Judgment . Most certain it is , That God , as he has done to the Sea , so has he to every Nation , set its bounds of wickedness beyond which they shall not pass ; and when their iniquities are at full he will not fail to repay vengeance into their Bosom . The Canaanites , the Jews , and many other Nations I might name have been said instances of this kind of proceeding . But when a Nation is come to that Fatal Period none knows but God , and whether we are not already very near it we cannot tell , but we ought infinitely to fear . Too evident it is , that things are in a very bad posture among us , and our sins are grown to that height , that it is a Miracle of the Divine patience and long-suffering that we are not already consumed . Let us be more particular . If the prevailing of Atheism in a Land , and the contempt of God and Religion : If open Lewdness and Debauchery , and Immorality of all kinds : If the turning Religion into a mere piece of Formality , and outward profession : If Schisms and Divisions and Factions in a Church : And lastly , if our general Unthankfulness for and Unprofitableness under the means of Grace , and the many mercies and privileges that have been vouchsafed us . If any or all of these sins can provoke God to forsake a Nation and give it up to ruin ( and yet these sins are both in the Scripture , and by the ordinary course of Gods providence especially markt out for such ) then are we of this Nation at this time in a very deplorable condition , and are to expect Judgment without Mercy , unless it be prevented by a speedy Reformation . For first of all , was there ever more Atheism and Irreligion in a Christian Nation , at least in a Protestant Christian Nation ; or more countenance given to such Doctrines and Opinions as directly tend thereto than now among us ! There are not many perhaps that dare in express terms affirm That there is no God , because they know it is not safe so to do : But many affirm it by consequence , by asserting such Principles from whence it must necessarily be concluded . For what is the consequence of such Doctrines as these ; That there is nothing but Body in the world , and that the very Notion of a Spiritual Incorporeal Being implies a contradiction ; That there is nothing Just or Unjust , Virtuous or Vitious in itself , but as it is made so by the Laws of the Kingdom . That all things come to pass by a Fatal Necessity , and that no man is so free and Agent as to be capable of Rewards and Punishments for his Actions : What is the result of these Doctrines , but the necessary introducing of Atheism and the banishing Religion from among men ? It being upon these Principles , not only a needless impetinent , but an absurd contradictious thing . And yet are not these the avowed Principles of too many among us , and those too that are the great pretenders to Reason and Philosophy ? But what has been the effect of such Philosophy ? Why suitable enough to the Notions of it . You may meet with those that make no scruple to scoff at God and every thing that relates to the other world , and to turn into Ridicule every thing that is Sacred . And he is accounted the Great Spirit that thinks freely , and dares speak boldly what he thinks . And if a man will set up for a Wit he cannot take a more effectual course to gain him that Reputation in many Companies , than to be confident and peremptory in contradicting the common Sentiments of men as to Religion , To be able to Burlesque the Scriptures humorously , To be dexterous in imploying Religious Phrases to Scurrilous Purposes , and to Baffle and Droll out of countenance those that stand up for the Reputation of Sacred things . As the world goes , it is a piece of virtue to believe a God and Providence , and future Rewards and Punishments , with the other Principles of Natural Religion ; They do very well that go thus far . But as for Instituted Reveald Religion , for instance Christianity , How many are there that think themselves no way concerned in it , but hold it in the same rank with Judaism and Mahometanism ? And if they profess that rather than either of these , it is only because they were born and bred up in it ; It is the Religion of the Country where they live ; but if either of the other should be set up in the place of it , they would as willingly conform to that . One would think that such men as these should not be found in a Country that calls itself Christian , much less in a Christian Country that calls itself Reformed ; And yet such is the infelicity and the fault of ours , that men of these Principles and Practices do abound among us . O Blessed God! Whither shall we come at last if timely care be not taken of these things ? But Secondly , If to the Atheism and Infidelity that reigns among us we add the open Prophaneness and Debauchery that is every where to be observed in our days , how much blacker will our guilt appear ? Where is that Antient Seriousness and Reservedness and Modesty that heretofore has been thought not only essential to the Spirit of a Christian , but Natural to the Temper of an Englishman ? Alass ! We seem to have changed not only our Religion but our Climate too . And may for Dissoluteness and Luxury , for Pride and Vanity and Idleness compare with the antient Asiaticks , and do perhaps out-strip several of our present neighbour Nations , though of a worse Religion . But this is not all , so much are we degenerated from the antient strictness of Christianity , That those things that would not have been named among the first Christians without horror and banishing out of their Society all those that did them , are frequently practised among us . And those Vices that even in the worse times of Christianity the Actors were affraid or ashamed to own , are now made a matter of Sport and Merriment , a Trick of Youth , a Humour , or a Frolick . What was then a deed of darkness , is now too often done in the face of the Sun , and the persons concerned in the wickedness are so far from blushing at their guilt , that they relate their own actions as a pleasant entertainment for their Company . O the Riots and Drunkenness ; the Frauds and Cousenage ; the Filthy and Lewd speeches ; the Whoredoms and Adulteries ; the Blasphemous Oaths and Imprecations that are dayly without any regret , any sense of shame , practised among us . We seem to have lost not only the virtue of Modesty but of Hypocrisie too ( if so bad a thing may be called by so good a name . ) Those Vices and Lewdnesses which heretofore sought corners and wore a Mask do now appear with a naked Face . It is true , It is to be hoped , That the greatest part of us are not guilty of such Crimes and Immoralities as we speak of : But this does not wholly excuse us ; For we are all faulty in this , That these kind of Vices are not sufficiently branded and put out of countenance . They pass under easie , not to say , Creditable names . And so little a sense have we of them that a man may keep his Reputation among us though he be never so Vicious , supposing that his Vices be of the Mode of the Country . This very thing without our personal guilt makes the sin a National sin ; and God will Visit these things upon us , except we Repent . But to make up the measure of our Iniquities , we can in the Third place live after this dissolute rate , and yet at the same time many of us think ourselves Religious : we increase the guilt of our Prophaneness by joyning Formality with it . If we would disclaim all Religion when we led such wretchedly careless and sensual lives , it would in some respects be more tolerable : For then Christianity would not suffer by us , It would get no Odium , no Ignominy in the world , It would not be an occasion to men to turn Atheists : But to live Un-Christian lives and yet to call ourselves Christians : Nay to make our Religion a Sanctuary for our Vices , and to think that we may the more freely Indulge ourselves in them because we are of the Right Religion ; This is intolerable , and extremely aggravates the iniquity of our practices . And yet this is a fault that we of this Nation are notoriously guilty of . We often make Religion to consist in Opinion and outward Profession . If we have but once joined ourselves to that party of Christians which we think is the Right and do Espouse all their Controversies and are Zealous in the observance of their particular Forms and Rites , whereby they are distinguished from the other Sects that are in being among us , we think we are true Saints , let our Morals be what they will. This is the Religion that is every where too much in Fashion . If for instance I have Listed my self a Member of some Church of the Separation , ( as there is great variety of them ) If I be but true to the Principles of my Church , and vigorous in opposing those that are not of my Way ; and constant in my attendance upon the Brethren at their Assemblies : This Zeal of mine will excuse a multitude of my other Failings : And though I now and then use indirect ways of Dealing in my Calling ; Though I be Uncharitable and Censorious ; Though I affront Authority and live in a constant Disobedience and Contempt of the Laws of it , yet my fervour for that which I take to be the True Religion and the Relation I stand in to the people of God will bear me out as to these matters . On the other side , If I be a Member of the Church of England , I am too often apt to think my self in a fair way to Heaven , if I be but Stout for the Church , and Zealous against the Sectaries , and punctual in observing the Ceremonies of the Liturgy , and now and then come to the Sacrament ; Though it may be I have nothing of the True Life and Spirit of Christianity in me , nothing of that Sobriety and Meekness , and Charity , and inward Devotion that our Saviour doth indispensably require of all his followers . Nay so far from that it may be I think'tis no matter how I live , if I be but a good Subject to the King and a true Son of the Church . Nay it is well if don 't go further , it is well if I don't make Vice and Debauchery an essential Character of a man that is right in his Principles ; it is well if I don't brand seriousness of Conversation , and a care of ones words and actions with the name of Fanaticism , and reproach every one as a Puritan , that will not Swear and Drink and take those Un-Christian Liberties that I do . You know there are such men as these frequently to be found in all the several Sects and Ways of Religion among us . But O! What is become of Christianity all the while . This sure cannot be thy Religion , O Blessed Jesus ! since it is so unlike both thy Actions and thy Doctrines : Thou never placedst any virtue or praise in Knowing but in Doing ; In being of this or the other particular external Mode of Religion : but in believing thy Gospel and following thy Example , in Mortifying our Lusts , and leading a life of Peaceableness , and Obedience , and Humility , and all manner of inward Holiness and Purity . How our Brethren of the Separation will dispose of their Members that are of this temper , I know not ; But as to all those that pretend to be of our Communion , and yet live scandalous lives , and think that their owning themselves for the Sons of the Church will make Atonement for their Immoralities , It is to be feared they have done us more hurt than ever they will do us good . And unless they would Reform , it may perhaps be wished that we were rid of them : Let them declare themselves Fanaticks , Papists , Any thing , rather than Members of the Church of England . And though by their Recession and going over to the Enemies Camp we might possibly be so weakened that we could not support ourselves , but must be forced to fall under our Adversaries ; Yet I do not know whether even then the Church would not be the better for it . And , it would perhaps be more desireable to live in a mean , low , afflicted condition without such Company , than to govern the world with it . But Fourthly , These are not all the Maladies which this distressed Church and Nation labours under : There is another Wound that is as Wide and Bleeds as much as any of the rest : And which , if timely care be not taken of it , may cause her expiration as soon as any other . I mean the Unnatural , Un-Christian Feuds and Divisions that are amongst us , our Nations being rent and torn into so many Parties and Factions , and the cruel and bitter Animosities with which each party does prosecute the other . And all this , if men would consider , for Little things in comparison , things certainly not worth all this heat , things that the Wisest and Best of the several dissenting parties confess to be indifferent . O! How do men by these foolish and unaccountable Divisions weaken the common interest that all pretend at least to be concerned for ? What advantages are hereby given to the Adversaries ? It is likely indeed that as They first set on foot , so They still continue to foment these differences . They laugh at this opportunity of making Proselytes to their Religion ; and a plentiful Harvest they have hereby Reaped to themselves . But where is our wisdom in the mean time ? Have men no more understanding than to be still hot and eager in their contentions about a shadow , when there is an Enemy at the Gate , that is in a fair way to take from us the Substance ▪ Some indeed may be apt to dispute which side ought to comply , Whether the Dissenters ought to come over to the Established Church , or the Church to them ? It is not now a time fully to debate the Merits of that Cause . But this may be truly said , If men would be honest and sincere , and mix no passion or worldly concernment with their Religion , the Point would soon be Decided on the Churches side . Every man that calls himself a Protestant would think himself obliged to obey Lawful Authority in all things where he was convinced their commands were not Unlawful . And if he could not with a safe Conscience come up to it in all things , he would come up as far as he could . And as for those things that he was not satisfied about , as he would not Condemn or Censure Those that were persuaded , or practised otherwise , so neither would he raise any disturbance in the Church by joyning himself to an opposite Party . And on the other side Those that did Conform to the Church in all things would not withdraw their Charity from their fellow Christians for not doing so much as They. Though they differed from them in several Opinions , yet they would joyn hands with them in all Christian Offices of Mutual Love and Charity , and in a joynt opposition of the Common Enemy . But alas ! Things are not thus with us . And I note it as a fault for which we ought deeply to be affected this Day ; And if men did duely weigh the sinfulness and the danger that all Schisms and Separations of this kind do bring upon a Nation , they would be thus affected . If human conjectures about the Reasons and Causes of Divine Judgments may be allowed , it will appear from History and Experience that there has been as much War and blood-shed caused in the world ; as many Nations desolated , as many Churches Ruined , by the malignity and evil influence of this Sin of Schism as any other . And if ever God in judgment shall think fit to give over this flourishing Church of ours as a prey to that mighty Hunter , that would erect an Universal Spiritual Monarchy to himself upon the Ruines of all the particular Churches of Christendom , we should have good Reason to believe that the unnecessary Divisions and Quarrels among ourselves had a great hand in bringing on the Judgment . In all appearance we of this Nation might be Impregnable , as to our Religion , if those Protestants amongst us , who have been so long separated from the Communion of our National Church would once return into its bosom ; that we might all heartily join together in Loving and Assisting one another , and Opposing the publick Adversary . But Fifthly and Lastly , If the state of our Church and Nation was not near so bad as I have now represented it , Yet there is another thing still that all , even the best of us , have reason to be sensible of and to mourn for ; as that which of it self is sufficient to bring destruction upon us . And that is our Ingratitude to God for his many Mercies and Deliverances , and our Unprofitableness under those means of Grace that he has been pleased so long to afford us . I cannot call this a particular sin , It is , if you will , an Aggravation of all the rest , or all of them summed up together . However I give it a particular consideration , because it is a thing that God has set a Mark upon , and has so far declared his displeasure against it , that he has determined it a just cause to Un-people or Un-Church a Nation . Our Saviour tells us that when a certain man had Planted a Fig-Tree in his Vineyard and came and sought Fruit thereon , and found none he said unto the Dresser of his Vineyard , Behold these three years I come seeking fruit on this Fig-Tree and find none , cut it down it , why doth it cumber the ground ? Let us apply this Parable to ourselves , as certainly the Reason of it will sufficiently prompt us . Was ever Fig-Tree or Vineyard more curiously Planted , more carefully Drest , more richly Manured , more securely Fenced , from the outrages of Beasts of Prey than our Fig-Tree , our Vineyard , the Church of England . For of a Church this Parable is necessarily to be understood . Is there any one of the Protestant Churches in Europe that has been so regularly Reformed ; that in the first Constitution of it was Established upon Principles so justifiable , so agreeable with the Laws of Nature and Christianity and the Civil Rights of the Kingdom , as this Church of England was ? Is there any Protestant Church in Europe whose Articles of Faith ; whose Discipline ; whose Manner and Rites of Worship are more correspondent to Antient Tradition and Catholick Doctrine and Practice ? Is there any Protestant Church in Europe wherein the Word of God has been taught more sincerely and more to the edification of the people than among us ? Is there any Protestant Church that has more comfortably lived under their own Vines and their own Fig-Trees , has more freely enjoyed all the benefits and privileges that either Religion or their Birthright could Intitle them to , than we have done ? Is there any Protestant Church that has been preserved so miraculously , that hath received so many wonderful deliverances from Enemies of all sorts ; Enemies of the Hills and of the Vallies : and yet notwithstanding all ; notwithstanding the contrivances of false Brethren within ourselves , and the assaults of the Publick Adversaries abroad , does still not only continue in Being , but Flourisheth also , as God be thanked we do at this Day ? The care that God hath taken of this Nation hath been wonderful ; his Providences towards us are to be admired for the Rareness and the Graciousness of them . ●…mnd therefore justly may the Lord of the Vineyard after all this Care , all these Providences , expect some good Fruit from us proportionable to his Kindness to us . And long has he waited for it . But what Fruits have we produced after all these great opportunities and this great patience ? Can we really say , that we now are Better than our Fore-Fathers of the Reformation , who perhaps had not more light , certainly had not that experience of Gods Mercies and Deliverances that we have ? I am affraid our Hearts will give it Against us . Can we say that we are not worse than they ? That we have at least made as good an use and improvement of the Talents that have been committed to us as they did ? It is to be feared we shall be cast upon this Point also . Our own experience will tell us , if we have lived any considerable time in the world , That even since our remembrance , Though God hath more and more both heaped his Favours and his Severities upon us , yet we have grown worse and worse . His Mercies have not Melted us ; His Judgments have not Reclaimed us ; He hath done all that is Possible both by Gentle and Severe Methods to bring us to a sense of our Duty , but We like the Deaf Adder have stopped our Ears ; and have not hearkned to the voice of the Charmer , though he charmed never so wisely . What therefore , these things considered , can we expect , but that God should pass the same Sentence upon this Unthankful , this Irreclaimable People of England , that the Lord of the Vineyard passed upon the Fig-Tree in the Parable : Cut it down , why doth it cumber the ground ? Or , If you will take it in the words of the Prophet , what should hinder or what can we expect , but that God should speak to us ( that is , decree upon us ) what he did to his beloved people in the fifth of Isaiahs Prophecy , O Inhabitants of Jerusalem and men of Judah , judg I pray you between me and my Vineyard . What could I have done more to my Vineyard that I have not done in it ? Wherefore then when I looked that it should bring forth Grapes , brought it forth Wild Grapes ? And now go to , I will tell you what I will do with my Vineyard , I will take away the hedg thereof and it shall be eaten up ; and break down the wall thereof and it shall be troden down , and I will lay it wast , it shall not be pruned or digged , but there shall come up briers and thorns . This is the Judgment that is here threatened in the Text , which I now come in the Second place more particularly to consider . A grievous Judgment without doubt it is , and the greatest that can fall upon any Nation ; For so much as our Souls are of greater concernment to us than our Bodies : So much are Spiritual Mercies to be preferred before Temporal : And so much the greater misery is it for any people to be deprived of them than of the other . For that Nation that was once Gods own peculiar people to be abandoned by him , and to be layed in common with the rest of the world that are under the Prince of the power of the Air ; For that Nation that once enjoyed the influences of Gods presence , and the Light of the Truth , and the benefits of his Ordinances , now to be stript of all these ; To be without God , without Light , without the Ordinary means of saving their Souls ; O what more deplorable condition can be imagined ! And yet thus severe hath God been with many Nations , thus when their sins have cryed loud , and the sinners have been impudent , and all Methods of amendment have been ineffectual , God hath in anger Removed their Candlestick from among them . The Church of Ephesus which Christ thus threatens in the Text , Nay all the other six Churches of Asia to which the Epistles are sent , are sad instances of this . Once most flourishing Churches they were , even the very Paradise of the Lord , but now they lie wast and desolate , over run with Ignorance and Barbarity and Mahometanism . That Africa which is not now more fruitful of Monsters , than it was once of excellently Wise and Learned men ; That Africa which formerly afforded us our Clemens , onr Origen , our Tertullian , our Cyprian , our Augustine , and many other extraordinary Lights in the Church of God ; That Famous Africa in whose soyl Christianity did thrive so prodigiously , and could boast of so many Flourishing Churches , Alas , is now a Wilderness . The wild Boars have broken into the Vineyard and eaten it up , and it brings forth nothing but briers and thorns : To use the words of the Prophet . And who knows but God may suddainly make this Church and Nation , This our England , which Jeshurm-like is waxed fat and grown proud , and has kicked against God , such another example of the Vengeance of this Kind . It is true , in all appearance there is no danger of having our Candlestick removed from us in the same sense or manner that those Churches I have instanced in , had theirs . We have no apprehensions that either Mahometanism or Paganism will come into these Kingdoms : At least not in our days . It is another kind of removal of our Candlestick that we have reason to fear ; It is another Religion nigher at hand that is most likely to displace our Candlestick . You all know what Religion I mean , It is Popery that most threatens us . It is that restless busie Religion that has made so much disturbance in Christendom ; that has always been and is still so active by all means just or unjust , by fraud or force to insinuate it self into all places . It is this we ought to have the most apprehensions of . It is true those that are of this Religion do profess the Name of Christ , and we do not deny them the Title of a Christian Church ; But of all sorts of Christianity this seems to be the worst , and next to the being of no Church , it is the least desireable to be of This. And for all the specious Titles of Visible and Perpetual and Catholick and Infallible , which they would amuse us with ; If we did seriously consider what a kind of Religion we now enjoy , and what a kind of Religion will come in the place of it , if ever they get their will of us , we should sadly reflect upon the Change. And for all we continued a Christian Country , Yet we should lament over ourselves that our Candlestick was removed out of its place . I believe there are few here but sufficiently understand what a kind of Religion this is , and what you are to expect from it : But yet I will beg leave to give a brief account of some of the Articles of it . Not to instruct you , but to give you occasion to consider how well it will sute with us of this Kingdom , or indeed with Any that would be Christians after the way of Christs Institution . It is a Religion , whose avowed Principles are to keep their people in ignorance as much as they can . For with them Ignorance is the Mother of Devotion . And if you do but blindly Believe as the Church Believes , and blindly Obey what is imposed upon you , you are good Catholicks . It is a Religion , in which you will not be allowed to have any Prayers in public that you can understand . When you come to Church , you may entertain yourselves with saying over your Rosary ( which is a solemn set of Praiers containing Ten addresses to the Virgin Mary for One to our Lord ) and other Private Prayers , if you have them : But joyn in the Publick Service with the Minister you cannot , unless you understand Latin. It is a Religion , into which as soon as you enter you must give up your Bibles . For the people must not read the Scripture without especial Licence , and not at all of that Translation you now have of it . It is a Religion that Robs you of half the Sacrament : For you must never be allowed to receive the Cup in the Lords Supper ; Notwithstanding the Institution of our Lord in express words : And notwithstanding the Practice of the Primitive Church to the contrary . It is a Religion , in which you are so far from being permitted to try all things and to hold to that which is good , according to the Apostles Command ; That you must wholly submit your reason and understanding to the Dictates of an Infallible Judg , even so far , ( if one of their greatest Authors say true ) to be bound to believe Virtue to be Bad , and Vice to be Good , if it shall please his Holiness to say so Nay , It is a Religion in which you shall not be allowed to believe your very Senses . For though four of your five Senses tell you that one of the Consecrated Elements in the Sacrament is a piece of Bread , yet you are obliged under pain of Damnation to believe that it is not so ; But the very Body of Christ that was Crucified at Jerusalem , and is now in Heaven ; and which upon this supposition must be Actually and Separately present in a thousand distant places at once every day . It is a Religion that will bring you back to the Old Paganish Idolatry : Or to that which is as near it as can be . For as the Old Heathens had their inferior Deities , their Daemons and Hero's to be Mediators between God and them : So will you have your several Saints and Patrons of the like nature , which you must apply to for the recommending your Prayers to the Divine Majesty . And as they had the Images of their Gods and Mediators to worship and fall down before ; So will you also for the same purpose have the Images of the blessed Trinity , and the Virgin Mary and the rest of the Saints . It is true , the Pagans were mightily reproved for these things , both in the Scripture and by the Primitive Christians . And they made several Defences and Apologies for their Practices . And the very same doth the Church of Rome now make for her Invocation of Saints and Image-Worship . But if the one were guilty of Idolatry there is little doubt but the other are so also : For there is not an hairs breadth difference between the Pleas and Apologies that each party makes for it self . Nay , It is a Religion that will engage you in a more Unnatural Idolatry than ever the Pagans were guilty of . Cicero that was a Heathen himself , and knew as much of that Religion as any man living did ; Yet affirms that there was none so mad in any of the Religions of his time as to pretend to eat his God. But yet this you must do in that Religion every time you Receive the Sacrament . And the Priest does it every day when he says Mass. For he eats that which himself and you all must worship . And you are taught to believe that what you worship in the Mass is God , that is , the very Humanity of our Saviour united personally to his Divinity . It is true , In this Religion there are many advantages and conveniences pretended , that you cannot really have in the Religion you now profess . But look you to them , whether they will prove so in the event . The easie ways they have to reconcile sinners to God , even after the most Vicious life , by the means of the Sacrament of Penance , as it is commonly Taught and Administred in that Church : Together with the liberty you may take in the choice of such a Confessor as you think will be most favourable to your Case . Add to this , The Virtue of Indulgences , and Masses for the Dead . As also the efficacy of Pilgrimages , Reliques and Holy Garments , &c. For the purging of Sins . All these things put together may perhaps rid you of a great many Uneasinesses and Scruples and Pangs of Conscience , with which you might otherwise be troubled ; and which would not be so easily Cured in the Way that you are now in . There is little doubt but upon the Commonly received Principles of that Religion , you may go to Heaven upon much easier Terms than you can upon ours : But yet for all that , in a business of such consequence as the Salvation of a mans Soul is , It is good to make a serious enquiry whether of the two Ways is the safer . But there is one thing in this Religion which will not so easily go down with Englishmen : And that is , That you cannot therein be any longer good Subjects to your Prince , than his Holiness will give you leave . If his Majesty should be a Heretic ( as it is certain his present Majesty is in their account ) Nay , In other Cases besides that of Heresie ; the Pope has power to Depose him , and Absolve his Subjects from their Allegiance . And that not only in the judgment of their most famous Casuists , and by the Established Rules of their Canon Law , but by the Decree of an Infallible General Council . And it has been a frequent Practice of the Pope to make use of his Power in this way . Nay , in this Kingdom of England he needs not stay for such pretences . For his Holiness ( as appears upon Record ) has declared , that this Kingdom is held in Fee of the Papacy . And that whoever wears the Crown here is their Vassal , and consequently may be turned out at pleasure . What the effects of these Doctrines have been , we of this Kingdom have had sufficient experience since the Reformation ; Not to mention the troubles they have given us in former times . The instances are so many and so very well known , that I need not name them . But if they were all forgot , The Late shall I say or the Present Popish Plot for the taking away the life of His Sacred Majesty , and Subverting the Protestant Religion and the Established Government of this Kingdom , now brought to light ; This alone , though all the other instances were worn out of memory , would sufficiently shew us what we are to expect from these Roman Principles , as to the security either of our Prince , or our Liberties , or our Religion . But blessed be Gods Name , that this Cursed Design has been hitherto Defeated , and we are here to Praise him for it , and to Pray to him for a farther Discovery of it . And blessed be his Name , That he hath given us this Remarkable evidence that he has not yet abandoned us , notwithstanding our manifold provocations . Certainly this extraordinary Providence of God towards us , is one of the most Comfortable Arguments that we can draw to ourselves , That God has yet some Pitty for this Nation : If we will but pitty ourselves . And Lastly , blessed be Gods Name that this Mercy has already had this good effect upon us , That we are awakened into a more lively sense of the manifold Iniquity and Mischief and Danger of the Popish Religion and Party . What is now further to be desired , but that the Issue of things among us may be suitable to these beginnings ? God has once more given this Nation a great Opportunity for the Establishing her Tottering Candlestick , and who knows whether ever the like will be offered again ? It therefore infinitely concerns all of us , especially You to whom the Managery of Publick Affairs is committed , to improve this Present Opportunity to the good purposes for which it was given ; That so this great Mercy and Providence of God be not lost upon us . Offences may come . And we may be disappointed . But as our Saviour said , Wo be to that Man by whom the Offence cometh . Such a man will never be able to answer it either to God , or his Country , or at last to his own Conscience . O may God so inspire you with the Spirit of Wisdom and Counsel ; with Temper and Moderation ; with a Spirit so disengaged from private Ends , and Interests ; So unbyassed by particular Faction ; And so wholly intent upon the Public Good , that you may be the blessed Instruments of Healing all the Distempers we groan under ; And of Deriving upon us those Blessings which we this Day Pray for . That by your means Atheism and Contempt of Religion , as also Lewdness and Debauchery of all kinds may be so discouraged that they shall not dare to appear with an open Face . That by your means a stop may be put to the Scandalous Schisms and Divisions that are among us ; That if it be possible we may serve God with one Heart and with one Mind . That by your means , not only the Person of His Sacred Majesty , and the Rights of his Crown may be secured against all wicked attempts , whether of Papists or Others : But also that upon his Head the Crown may be so Supported , and so Flourish , that we may at least be in a condition not to fear the Malice or the Power of any Foreign Enemy . Lastly , that by your means as effectual Provision as possible may be made : both for the keeping out that Foreign Religion , which , as we have seen , so little serves the ends of Christianity , and so much disserves the Interest both of King and People : And for the more firm Establishment of the Protestant Religion of the Church of England : That so our present Candlestick may be continued to our Posterity , and they as well as we may have reason to bless God for You. But in Order to the procuring those great blessings to the Kingdom : There is a duty necessary to be performed by all of us in our private Capacities , which is here specified in the Text , viz. Repentance . I will come unto thee quickly ( says our Saviour ) and will remove thy Candlestick out of its place , except thou Repent . Which Repentance , How it ought to be performed by us , Is the Third and Last thing I am to speak to . But because I would not exceed the ordinary limits of a Sermon , I shall only mention the Heads of those things which upon this Occasion are proper to be insisted on . If we would Repent sincerely of our sins , so as to do our parts towards the prevention of those Judgments that hang over our heads , and the procuring those Blessings we stand in need of : It will be necessary that every one of us do deeply Humble and Afflict our Souls before God for our own Sins , the sins which we have in person committed ; Devoutly confessing them , and begging of God , That when he makes inquisition for a National guilt , he would not remember them , nor let the publick suffer any thing upon our account . It is also necessary that we be duly sensible of the Common Sins of others so as to Repent of them also . Lamenting before God the Corruptions of the Times : The Publick Fashionable Vices of the Age. This was the Spirit of David who was concern'd for the faults of others as well as his own ; Rivers of Tears ( saith he ) run down my Eyes because men keep not thy Law. Nay , further , In order to a National Repentance , We are obliged to confess to God the Sins of our Forefathers , and pray for the forgiveness of them also . What my own former private sins are to me at present with respect to my personal Capacity ; the same are the sins of our Fathers to us all , considered as a Nation or People . We are to Repent as well of the past as of the present sins of the Land. This is the Rule that God himself hath prescribed for a Publick Repentance . And for not putting that Rule in Practice , the people of the Jews in our Saviours time severely suffered . For upon the Men of that Generation ( as our Saviour had threatened ) was Revenged all the Righteous blood shed in the Land from the blood of Abel to the blood of Zachariah . Though yet none of that blood was shed by that Generation . Great reason therefore have we at this day seriously to put up to God that Petition which we so often repeat in our Litany , Remember not Lord our Offences , nor the Offences of our Forefathers ; but spare us good Lord , spare thy people whom thou hast Redeemed with thy most precious blood and be not angry with us forever . But to make this Repentance such as it ought to be , there is further required a through Change in our Hearts and Minds ; So that as we Confess and ask Pardon for the Faults of our Lives , we should also amend them . Without this all our Ceremonious Humiliation will signifie nothing . Nay , We must not only Reform Ourselves , but do what we can in our Spheres towards the Reforming of Others . And every one of us might do a great deal , if we would ; though it was but in this one thing , In heartily discouraging Scandalous and Open sins where ever we meet with them ; So far as it may be done without breach of Respect to our Superiors or Forfeiture of common Prudence . If Vice had once an ill name in the world ; Was once generally stigmatized with Reproach and Ignominy , it would quickly lose its Empire , and thousands that are now the slaves of it would become Proselytes to Virtue . But further if we truely fear the Judgment I have been speaking of , and by our Repentance would prevent it , Let us make this particular expression of that Repentance , viz. Let us set a great Value upon the Religion we at present enjoy . Let us in all our Actions shew a great Zeal and Concernment for it , and do what we can both towards the continuing and promoting it . If Every one of us in his way would but express half that Zeal and Industry and Diligence in the Cause of our Religion that we see our Adversaries do ; We should probably in a very little time see a quite different Face of Things : And should not only put a stop to their present Successes , but gain so much ground upon them as to cast them into despair of ever making a Conquest of this Nation . But here is the misery , we are so Confident and Secure of the goodness of our Cause , that we think it will support itself without any help of ours . Let us in this Point learn Wisdom from our Enemies . But especially let us practise heartily those Virtues which our Religion peculiarly Teaches as Opposed to Popery . Let us be Meek , and Gentle , and Long-Suffering , even to those that differ in Opinion from us . Let us hate all Tricks and Devices and Equivocations , both in our Words and our Carriage . Let us be Constantly and Inflexibly Loyal to our Prince , and let no consideration in the world make us violate our Allegiance to him . To all which , Let us in the last place add our earnest and constant Prayers to God , That he would be pleased to take pity of us . To avert the Judgments we are threatened with , and continue the Mercies we have hitherto enjoyed . That he would protect our Religion and make it to flourish more and more . That he would preserve our King , our Government , our Laws . And in order thereunto , That he would Influence and Direct all the Publick Councels , especially the great Councel of the Nation now Assembled in Parliament , That this Session of Theirs may have a Happy and a Glorious Issue . Which God of his Mercy grant , &c. FINIS . Notes, typically marginal, from the original text Notes for div A59556-e190 Cap. i. 20. Ibid. Cap. ii . 2 , 3. V , 6. Luke xiii . 6. Bellar. de Rom. Pontif. lib. 4. cap. 5. De Nat. Deor . lib. 3. Matth. xxiii . 35. 
A59562	----	A sermon preached before the Honourable House of Commons at St. Margaret's Westminster, on Wednesday the 21th of May, 1690, being the day of the monthly-fast by John Sharpe ... Sharp, John, 1645-1714. 1690 Approx. 50 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A59562 Wing S2990 ESTC R10685 13785850 ocm 13785850 101799 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59562) Transcribed from: (Early English Books Online ; image set 101799) Images scanned from microfilm: (Early English books, 1641-1700 ; 849:4) A sermon preached before the Honourable House of Commons at St. Margaret's Westminster, on Wednesday the 21th of May, 1690, being the day of the monthly-fast by John Sharpe ... Sharp, John, 1645-1714. [2], 40 p. Printed for Walter Kettilby ..., London : 1690. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Deuteronomy V, 29 -- Sermons. Fast-day sermons. 2003-06 TCP Assigned for keying and markup 2003-06 SPi Global Keyed and coded from ProQuest page images 2003-08 Judith Siefring Sampled and proofread 2003-08 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A SERMON PREACHED Before the Honourable House of Commons , AT S t Margaret's Westminster , On Wednesday the 21 th of May , 1690. Being the day of the MONTHLY-FAST . By IOHN SHARP , D.D. Dean of Canterbury , and one of Their Majesties Chaplains . LONDON , Printed for Walter Kettilby , at the Bishop 's Head in St. Paul's Church-Yard , 1690. A SERMON Preached before the Honourable House of Commons . Deut. V. xxix . O that there were such an heart in them , that they would fear me , and keep all my Commandments always , that it might be well with them , and with their Children for ever . THese are the words of God to Moses concerning the Children of Israel . And two things may be gathered from them . I. His serious desire of their Happiness II. The means whereby that Happiness is to be attained . The first of these is imported in that solemn wish into which the Text is framed : O that there were such an heart in them , &c. that it might be well with them , and with their Children for ever . The second is imported in the way of connecting the former part of the wish with that which follows : O that there were such an heart in them , what then ? that they would fear me , and keep all my Commandments always , and why so ? It follows , That it might be well with them , and with their Children for ever . Which plainly implies , That the way to have things well with them , and with their Children , is to fear God , and keep all his Commandments always . I have but one thing more to observe concerning the Text , and that is this : That the wish or desire that God here expresses of Israel's Vertue and Happiness , doth not so much relate to the Israelites , considered singly , and as particular Persons , ( though it cannot be denied , but it doth extend to them , even under that notion ) but it chiefly relates to the Children of Israel considered collectively , that is to say , under the notion of a People or Nation . God here expresses his care of the whole Nation , and seriously wishes they may be a happy People , they and their Children after them . Two points then we have from this Text very proper to be insisted on upon this occasion , which therefore I shall make the Heads of my following Discourse . First , That God is seriously concerned for the good and happiness of Nations and Kingdoms , as well as that of particular Persons ; and more especially of those Nations that profess his true Religion . Secondly , That the Happiness and Prosperity of Nations is to be attained the same way that any particular Man's happiness is , that is to say , by fearing God and keeping his Commandments . I. I begin with the first , That God is seriously concerned for the good and happiness of Nations and Kingdoms , as well as that of particular Persons ; and more especially of those Nations that profess his true Religion . I do not think this is much doubted of by any Christian , and therefore I need not insist on a laborious proof of it . That God who doth not overlook the meanest and the most inconsiderable Creatures that he hath made ; but so far concerns himself in taking care of them , and providing for them , that not so much as a Sparrow ( if we may believe our Saviour ) doth fall to the ground without his will : Can it be imagined , that he is not more concerned for the happiness and well being of the noblest part of the visible Creation , Mankind who bear his own Image , and whom he looks upon as his own Children ? Certainly he is . And that God whose Care and Providence doth so particularly extend to every individual Man , that ( as the same our Lord Jesus speaks ) the very hairs of our head are numbered by him . Can it be imagined , that he doth not still take more care of the greater Bodies and Combinations of Men , such as Nations and Kingdoms , which are so many ways more considerable than single Men , and in whose Fortunes the good or ill of particular Persons is so wholly bound up ? Certainly he doth . And lastly , That God who is the Author , the Preserver , the Protector of all publick Societies , by whom Kings Reign , and Magistrates decree Iustice : Can it be imagined that he hath not still a more particular regard to those Nations that he hath been pleased to call by his own Name , and hath chosen for his own People ( such as were the Israelites in my Text , of old ; and such are all those Peoples and Nations now that do profess his true Religion ) ? Certainly he hath . Thus natural reason will teach us to argue . And that it is a right way of arguing , is confirmed to us by our Saviour and St. Paul , both of which we find reasoning after this manner . To quote to you all that the Scripture saith upon this Argument , would be endless . One of the great designs of God's word , is to possess us with a hearty Belief , that God , as he is the Creator , so is he also the Governour of the World. And that his Providence extends to all the Things and Persons in it . And that the constant rule and measure of that Providence , is no other than the good of the World , and the good of every person in it , so far as his private good is consistent with the publick . And that therefore as God designs all good to every particular Man , so doth he more especially design the good of Nations and Kingdoms in all his dispensations of Providence to them . Nor is there any thing happens in any Nation or Kingdom but with his approbation . Even the severest visitations that come upon Mankind are from him . There is no evil happens to a City , but the Lord hath done it . Though yet Iudgment is his strange work . And Mercy and loving kindness is the thing wherein he delights . He doth not afflict willingly , nor grieve the Children of Men. But sometimes it is necessary that Nations should be scourged ; yet even , that is , for the greater good of Mankind . That thus when God's Iudgments are in the earth , the Inhabitants of the World may learn righteousness . But then as for his own People , those upon whom his name is called , those that are in Covenant with him , and profess his true Religion ; for them upon all occasions he declares so great a tenderness and concernment ; that there is hardly any figure of speech that the most sensible Man can make use of , for the expressing his most passionate love to his dearest Friend or Relation , though it be his Wife or his Children , but the very same figures are made use of by the holy inspired Writers to set out to us the kindness and concernment that God hath for his own People . He is their God , their King , their Shepherd , their Father , their Husband . They are his chosen ones . His delight , his peculiar Treasure . He rejoiceth over them to do them good . His bowels earn , his heart is turned within him , his repentings are kindled together , when through their miscarriages he is forced to pass any severe Sentence upon them . All this is the language of God in Scripture , when he speaks of his People , and therefore we cannot doubt of his sincere affection to them , and particular care of them . All the doubt is , whether these expressions ought to be applied to any other people than the Jews , with respect to whom the Scripture useth them . But we that believe the Gospel need not make much doubt of it . For it is certain , the reason of all these expressions of kindness to the Jews more than to other Nations , was founded in this ; that they were the People whom God had chosen to plant his Church among . They were the People where his Religion was owned . But now it is evident to all Christians , that after our Saviour came into the World , and Preached his Gospel to all Nations , the Jews , as a Nation , ceased to be God's Church , or peculiar People ; and from that time all those Nations that embraced Christ's Religion , came into their place , and were from thence forward to be as dear to God , and as much his Care and his Treasure , as ever the Jews were . And upon that account , we of this Nation , may with as much reason , apply the expressions of Scripture to our selves , which declare God's kindness and concernment for his People , as ever the Jews did . Especially , considering that God has owned us of this Nation for his People , in as remarkable a manner as any Nation in Christendom . As appears not only from that glorious light of the Gospel , which he has for many years blessed us with , above any other people perhaps in the Christian World : But also from the wonderful Providences , by which he has from time to time preserved our Church , and with it the true Religion among us , notwithstanding the various attempts of our Enemies to subvert it . O may these Mercies of God to our Nation never be forgotten , and may we always remember them with that due thankfullness they call for at our hands . And thus much of our first head . I beg leave to draw a practical Inference or two from what hath been said , before I proceed to the other . First , Since it appears , that God sits at the Helm , and steers and manages all the affairs of Mankind ; and that publick Societies are more especially the objects of his Care and Providence : Methinks this consideration should be a good Antidote against all those troublesome Fears and Sollicitude , we are apt to disturb our selves with , about the success of publick matters . If indeed all things went in the World by Chance or Fate , and there was no God that did superintend human affairs ; I should think it very natural for Men to be extreamly concerned at every piece of ill news they heard . It might be allowed them to break their sleep in the night , and to complain dismally in the day of the sad times that were coming upon us . But since we are certain , as much as we are certain that there is a God , and as much as we are certain that the Scripture is true ; that all our affairs , our publick as well as our private affairs ; the affairs both in Church and State , are entirely in God Almighty's disposal , and that He doth really manage and order all things among us ; and likewise so manageth them , that all shall at last turn to the good of his People , and to the good of every honest Man : I say , since we are , or may be satisfied , that our Business is in so good hands , I must confess I do not see what reason people have , to give themselves so much trouble and uneasiness , about things that may , or may not come . Thus far indeed , it is fit that every one should be concerned ; nay it is fit that every one should charge his Conscience with it : Namely to do his duty to the publick in his place and station ; to contribute all that is in his power towards the procuring and promoting the common Happiness ; and to endeavour all that in him lies , towards the averting those Judgments we have reason to fear . But when a Man hath done this , to what purpose is it for him to trouble himself any further ? I should think he had better follow our Saviour's advice , which when all things are considered , will be found Eternally Prudent and Reasonable : Take no thought for to morrow : let the morrow take care for the things of it self : sufficient unto the day is the evil thereof . Secondly , This Doctrine ought to teach us this farther Lesson ; to depend altogether upon God Almighty , and upon him only , for the good success of our Affairs , either in Church or State , whenever they are in a doubtful or dangerous condition . For though many are the devices in the hearts of men ; nevertheless the counsel of the Lord that shall stand . It is in vain to trust to human means : For be our strength never so great ; or be those that manage for us never so industrious ; or be our hearts never so much united : Yet it is an easy matter for God to blast all our designs , and to disappoint all our Counsels in a moment . He hath often done so , where Men have been confident in their own strength . In one nights time he made that prodigious Army of the Assyrians , that came up against Ierusalem , and thought themselves sure of taking it ; to decamp and fly back into their own Country , leaving a hundred and fourscore thousand of their number , dead upon the place . There is in truth no trusting to an arm of Flesh. For the successes of War depend upon a thousand Contingencies , which it is not in the power of mortal Men , either to foresee , or remedy . So that the race is not always to the swift , nor the Battel to the strong ; nor can a King be sav'd by the multitude of an Host , nor any mighty Man be delivered by his much strength . But the God of Heaven that ruleth in the Kingdoms of Men ; it is He that preserves or destroys ; that gives Victory , or sends a Defeat , as it pleaseth him . And therefore he is , by way of eminence , stiled , The Lord of Hosts , the God of Battels . On the other hand , If our affairs at any time be in so very bad a posture , that we cannot avoid the having a melancholy dismal prospect of things ; yet let us not be discouraged , let us still trust in God ; let us do what belongs to us to do for the obtaining his Mercy and Favour , and then refer the Event to him . God hath certainly a kindness for his People , and if we do our parts towards the preserving his Affection to us , we may still hope he will continue to be our Saviour and Deliverer . It is as easy to God to save by few as by many . The Walls of Iericho , at his Command , fell down flat , only at the sound of Rams-Horns . And when the City of Samaria was Besieged , and brought into the greatest extremity that was possible , so that Women even ate their own Children : yet in one night , God by an unaccountable terrour , which he struck into the hearts of the Enemies , raised the Siege . And such plenty was left in their Camp , that every one of the Besieged had wherewith , not only to satisfy his hunger , but to enrich himself . Only that Nobleman that would not believe this when it was foretold by the Prophet , did not live to tast of the Fruits of God Almighty's Victory , being trodden to death in the Crowd . II. But it is time to come to the second general point I observed from this Text ; viz. That the Happiness and Prosperity of Nations , is to be attained the same way that any particular Man's happiness is ; that is to say , by being sincerely virtuous and religious ; or , as my Text expresses it , by fearing God , and keeping all his Commandments always . This is a true Proposition , both with respect to particular Persons and to Nations too ; but with this difference , That if we take Happiness and Prosperity for that which the World accounts so , that is to say , the possession of a great many outward Blessings , and the freedom from temporal evils and inconveniences ; the Proposition is not so universally true with reference to particular Persons , as it is with reference to Nations and Kingdoms . For every Man that fears God is not always blessed with happy outward Circumstances . On the contrary , some good Men are exposed to many and great Afflictions , and Misfortunes , and Sicknesses , and Crosses , all their lives long . But it is certainly true of all Nations and Peoples whatsoever . Every Nation or Society shall fare better or worse in this World , exactly , according as they fear God , or despise and affront him ; exactly , according to the degree they keep God's Commandments , or break them . Though it is not certain , that every particular Man shall always do so . And there is great reason that it should be thus . For First , We know that all God's ways are just and equal . Now as to particular Persons , there is a great room left for the dispensing this Justice and Equity to them . For they being in their natures made to live for ever , it is enough for the vindicating God's Justice , that they be at any time hereafter , either rewarded for their Piety and Virtue , or punished for their Wickedness and abuse of God's Mercies . So that wicked Men may be happy and prosperous here , and good Men may suffer many afflictions and tribulations , without any the least reflection on the Justice or Goodness of the great Governour of the World : Because there is a farther day reserved for the adjusting all Mens Rewards according to their Works . But now the consideration of publick Societies and Nations , is quite different . Nations are not made to be Immortal , but end with this World. No Society , as a Society , shall be called to a future account . But all the Rewards and Punishments , they are capable of as Societies , must be adjudged and distributed to them in this present Life . And therefore if we suppose God to be the Judge and Governour of the World , and of all the Nations in it ; as well as he is the Judge and Governour of particular Persons : We must likewise suppose , that he administers all affairs so , that Righteous and Religious Nations have in this World the reward of their Virtue in the blessings of Peace and Plenty , and all manner of temporal Prosperity : And on the other side , impious and incorrigible Nations are likewise punished in this World for their wickedness , either by severe Judgments , or by a total destruction ; as God in his infinite Wisdom sees cause . This now that I have offered is I think so reasonable , that if there was no more to be said , it ought to go a great way towards the making of the point I have in hand highly credible . But in the second place there is a great deal more to be said . The word of God doth all along bear testimony to the truth of this . A multitude of Texts of Scripture there are , that do most plainly give this account of God's dealing with Nations and Peoples , that I have now mentioned . There is no Judgment threatned to any Nation in the holy Scripture ( and abundance of Nations are there threatned ) but it is upon account of the sins and wickedness they were guilty of . Which sins , if they repented of , so repented as to forsake them , they might find mercy . And accordingly we find in fact , that God always dealt with Peoples and Nations according to these measures . God had solemnly denounced destruction to the City of Ninive , by his Prophet , and that within forty days . But upon the Repentance of the Ninevites , and turning to God with all their hearts , he reversed his Sentence ( though to the great discontent of the Prophet ) and gave them a further time . On the other side he waited long for the Repentance of the Canaanites , but would not destroy them ; because their sins , though very hainous , admitted a place for Repentance . But when their iniquities were filled up to the measures , according to which God proceeds in his destruction of Nations ; He then sent the Israelites to root them out , and to take possession of their Land. And thus was Nebuchadnezzar raised up by God to be a scourge to all the Nations about him , for the punishment of their sins . Nebuchadnezzar had indeed other things in his head . That which he designed was , the gratifying his own Ambition , and enlarging his Dominions . But these were not the ends which God had to serve by him . God made use of him as his Instrument , as his Servant ( and so he calls him ) for the rendring to the Nations that just recompence of vengeance which their sins called for . I mention these things the rather , because they are instances of God's dealing with Heathen Nations , who were under no particular Covenant with God. And I might have recourse likewise to the Histories of all Nations , to shew the truth of this . Name any Nation that was ever remarkable for Justice ; for Temperance , and severity of Manners ; for Piety and Religion ( though it was in a wrong way ) ; that did not always thrive and grow great in the World ; and that did not always enjoy a plentiful portion of all those things which are accounted to make a Nation Happy and Flourishing . And on the other side , when that Nation has declined from its former Virtue , and grown impious or dissolute in manners , we appeal to Experience , whether it has not likewise always proportionably sunk in its Success and good Fortunes . I am sure any one that will be at the pains to read either the Greek , or the Roman , or even the Turkish History , will meet with matter enough there , to satisfy him of the truth of this observation . But I confine my self to the Scripture , and in that the History of the Iews is the most remarkable , for indeed it makes up a great part of the Old Testament . Now in that History it is worth our taking notice of ; That every degree of publick Vice , and departure from God's Laws , was always punished with publick Judgments . And on the other side , every degree of publick Repentance and Reformation , was always rewarded with publick Happiness and Prosperity . So that any one that could make a right estimate of the Morals of that Nation , and how it stood as to Virtue and Vice ; might constantly make a judgment likewise how it would fare with them , as to their outward temporal affairs . I must confess that generally speaking , there is little force in those Arguments that are drawn from Examples ; But in the case I am now upon , I think there is a great weight in them . For though we cannot argue from God's dealing with one Person , that he will just deal in the same manner with another : Yet as to Nations and Kingdoms , the case is otherwise , as I before said . For God's dispensations and Providences to them , seem all to proceed upon one immutable Foundation ( which will be the same in all Ages and Countreys ) namely the expression and vindication of his Justice and Goodness in this World. And for my part , I have always been of this mind , That there is no other difference between the History of God's dealings with his own People the Jews , and that of other Nations , but this : That in other Nations the publick Events that happen'd , whether good or bad , though they were taken notice of , yet they passed without any reflection on the true causes from whence they proceeded . The Historians did indeed often lay their Fingers rightly upon the immediate , visible , outward occasions , or means , or instruments , from whence their good or bad Fortune was derived to them . But they searched no further . They considered only second Causes , and took no great notice of the first and principal Cause of all things , God Almighty , and his influencing humane affairs . They left God in a great measure out of their Hypothesis , and out of their History . But now that the World might be awaken'd to a more hearty belief and sense of his Providence , God took care to single out the Nation of the Jews ; and in them to give us a true Pattern or Platform of his dealings with all the Nations of the World. And for that purpose he ordered , that all the great strokes , both of their departure from God , and of their return to him ; And likewise both of the good or bad Fortune , that did at any time befal that Nation , should be faithfully Registred , and the true Causes of them faithfully assigned ; That all Mankind might from thence receive Instruction how they ought to behave themselves towards God ; and what according to their different behaviours they were to expect . To conclude this point : By all that hath been said it appears , That the State , and Condition , and Fortune of all Kingdoms and Nations , is the very same with that of the Jews , as it is represented by Achior the Ammonite , in the advice he gave to Holofernes , when he came up with an Army against that People . You have the passage in Iudith 5.17 . Whilst ( saith he ) these People sinned not before their God , they prospered ; because the God that hateth iniquity , was with them . But when they departed from the way that he appointed them , they were destroyed in many Battels , after a wonderful sort , and were led Captives into a land that was not theirs . But now they are turned to their God , and are come up from their Captivity , and have again possessed Jerusalem . Now therefore my Lord and Governour , if there be any fault in this People , so that they have sinned against their God ; let us consider that this shall be their ruin , and let us go up that we may overcome them . But if there be no iniquity in this People , let my Lord pass by , lest their Lord defend them , and their God be for them ; and we become a reproach before all the World. Thus it is , and will be always with all States and Nations , if they notoriously sin against their God , this will be their ruin . But if there be not found iniquity in them , it is in vain for any Enemy to set upon them ; for God will be for them , and their Lord will defend them . If this which I have said be not sufficient to satisfy any one about the truth of this point ; I might bring other Proofs for it . I might for instance in the third place insist upon this , That Virtue and Piety do in their own nature tend to promote the wellfare and happiness of Peoples and Nations . As on the other hand , all Vice and Irreligion , is destructive of humane Society . And this without respect to any appointment or Decree of God , that things should be managed in this way ; but purely in the very nature of the thing . It is obvious , That Virtue and Religion lay the surest Foundation for all those Blessings wherein the happiness of a Nation doth consist , that is possible ; both by making Magistrates to govern well , and by rendring the People easy to be governed . And likewise by furnishing both the Governours and the governed , with such kind of Principles and Habits as cannot fail with the Blessing of God to produce both Peace , and Plenty , and Victory , and all other sorts of Prosperity in a Nation . As on the other hand , all Vice , and Wickedness , and Profaneness , and Impiety , do sow the worst Seeds in the World for the dissolving and breaking in pieces all Societies ; or at least , for the so enfeebling them , that they shall either be in a very low wretched condition among themselves , if they have no Enemies ; or if they have any , become an easy prey to the next Invader . But I will not enter upon this Argument , because I think the matter needs no further proof . And I would spend the rest of my time , in making some Application of what hath been said upon this point , to the business of our present meeting on this day . WE are here met together for the solemn Humiliation of our selves with Fasting and Prayer , before Almighty God : In order to the Supplicating his Divine Majesty for the Pardon of our Sins , and the Sins of our Nation ; And the imploring his Blessing and Protection to the King and Kingdom , by continuing those Mercies to us we do enjoy ; by averting those Judgments from us we have reason to fear ; and more particularly by giving a Happy Issue to that dangerous War in which his Majesty , with the Kingdom , is now engaged . And very great reason there is , that you the Representatives of the People of England , should most seriously , and solemnly , join in this Religious Office ; since the Fortunes of the Nation you represent , did never more lie at stake than at this present . You have hitherto been acting and endeavouring for the Happiness and Security of your Nation by Humane Methods , and we all put up our daily Prayers , that what you have done , and what you shall do , may be for the Glory of God , and the good of his Church ; and the Safety , Honour and Wellfare of their Majesties , and their Kingdoms . And we hope all will so come to pass . But now on this day , both You and We , are to think of other Methods , for the procuring Success to our Affairs . Namely , by having recourse to God Almighty ; who when we have done all that we can , is the Governour of the World , and will do what he pleaseth . But yet will always do that which is best for Mankind , and that too which is best for our Nation , if we be capable objects of his Favour . And to make our selves such , if it be possible , is our Business on this Day . This is indeed a seasonable Business at all times ; but at this time it seems absolutely necessary . Since we have reason to apprehend the Crisis of our Nation , as to Happiness or Ruin , to be upon the point of approaching . The Judgments of God are now abroad in the World. We have not only Rumours of Wars sounding in our Ears , but all Europe is now in an actual War , and a terrible one . And what the Consequences will be we know not . Some very great thing God certainly designs to bring to pass in these parts of the World , and that very suddenly . A Cup he has mingled for all the Nations to drink of . Which to some undoubtedly will prove a bitter Potion , a Cup of God's Wrath and Fury ; to others probably a Cup of Salvation . But how it will prove to us , is yet entirely in the Will of God. However this is certain , that we of this Nation shall have as much our share in it , be it good or bad , as any other in Christendome . And now after the mention of this , Can there be any need to call upon any one to weeping and fasting , and mourning , and crying mightily to the Lord , that he would have mercy upon us , and spare us , and our Nation , and not give his Heritage over to Confusion . Why methinks the Circumstances we are in , should put us upon so doing , without any other Monitors . Indeed we have no Humanity , no Compassion for our selves or our Country , if we do not . We should all be of this mind if we did seriously consider how things stand with us . We are not that Innocent , Virtuous , Pious People , that may certainly reckon upon God's Favour , and think our selves in all Cases sure of his Protection . For if the Doctrine I have now been insisting on to you , be true Doctrine ; then we of this Nation can but entertain very small hopes of being Happy and Prosperous . Nay , we cannot but apprehend Misery and Ruin , and Desolation to our selves ; unless God be abundantly more merciful to us than we deserve . And there can be no way to prevail with him to be so , but an universal Humiliation and Repentance . And this is the Application I desire to make of the Point I have been now treating of . If the measure of God's dealing with Nations be always according to the Moral State of them . If their good Fortunes be dealt out to them according to their Virtues ; and Iudgments be inflicted upon them , according to their provoking God by their Sins ; as we have said : Good Lord ! What a lamentable Prospect have we of this Kingdom of what may come upon us ? And what infinite reason have we thereupon , immediately to try all the ways that are possible of making our Peace with God , that so Iniquity may not be our ruin . I beg leave to dwell a little upon this Point , because it is the proper Argument of the day . I do not say , nor do I think , that we of this Nation are worse than our Neighbours . But this I say , considering how long God hath spared us , and how long we have enjoyed the Blessings of Peace and Plenty , and all sorts of Prosperity ( though perhaps with many Fears and just Apprehensions of danger ) ; whilst most of our Neighbours have been harassed with Wars , and exposed to all the Cruelties and Miseries of Persecutions and Devastations : And considering the great Priviledges and Advantages we have for many years enjoyed , of all the outward means of Grace , that could be desired for the Eternal Salvation of our Souls , and that above any other Nation under Heaven ; And withal , how unprofitable we have been under these means , how unthankful to God for them , and what little effect they have had upon us for the bettering our Manners . And lastly , Considering how very wicked we generally are , what a World of open gross Sins and Impieties do reign among us , and what a lewd , Profane , Hypocritical , Atheistical Spirit seems to have gone out into the Nation , and to prevail upon it . I say , these things considered , we cannot make any very comfortable Reflections on our own Condition . So far from that , that if ( as I said ) the measure of God's dealings with Nations be taken from their Behaviours and moral Qualities , and be suited to their merits and deserts , we have as little to hope for as most Nations under Heaven . I take no delight in saying these things ; on the contrary it is very grievous : But if ever one may be allowed to run out into a Declamation against the Vices of the Times , it is upon such an occasion as this , and before such an Audience as this , that the liberty may be challenged . For God's sake let us not deceive our selves ; nor think that we are the Favourites of Heaven , meerly because we profess the Best Religion , and are Members of the Best Church in the World. For as good as our Church and Religion is , and as zealous as we seem to be for them ; yet never did Vice and Iniquity of all sorts , and indeed every thing that is contrary to our holy Religion , more abound in this Nation than at this day . Give me leave to speak out upon this occasion , and to tell you of some of the Crying Sins that reign among us , and that deserve Your Care to put a stop to ; and which , if they be continued in , will certainly bring down the Vengeance of God upon us . Where was there ever more Atheism and Infidelity to be seen in a Country that professed the Religion of Jesus Christ , than is among us at this day ? We do not perhaps meet with very many that do openly affirm , There is no God : For as bad as we are , God be thanked we are not yet arrived to such Impudence . That is such an affront to the Laws and to all good Manners , that it is not to be born with . But we may meet with several , every day , that do affirm the same thing by consequence ; asserting such Principles from whence it may be necessarily concluded . For my part , I account it much the same thing , as to the ill effects of the Opinion , to deny the Being of God ; as to deny the Being of Angels , and Spirits , and Immaterial Souls ; to deny the Being of particular Providence ; to deny the natural difference between good and evil ; to deny another Life after this , wherein good Men shall be rewarded , and wicked Men punished ; to deny the liberty of Humane Actions , and to say , that all things which we do , we do by a fatal necessity , and we cannot do otherwise : And yet we may every day meet with Men of these Principles , nay , and that laugh at all those that maintain the contrary . But then , as for the business of Iesus Christ , and that which we call the Christian Religion , what a very little do a great many among us make of that ? To talk of Christ's being sent for the Saviour of the World , and that he died to procure the Pardon of our Sins , and that we must believe all the Scripture-Doctrines concerning him , and worship him as a God ; why what stuff is this to a great many of the refined Spirits of our Age ? It is very well if they can so far prevail with themselves , as to own the Being of God , and to acknowledge their obligation to the Duties of moral Honesty and Justice , which natural Re●igion teacheth : But as for Iesus Christ and the Trinity , and the Sacraments , and all revealed Religion ; they beg your Pardon for these things , they are too nice and subtil for them to meddle with . Not but that they are good Christians all the while . For they can come to our Churches , and to our Sacraments too , if there be occasion . Because indeed they will always be of the Religion of the Country where they live . But at the same time they do this ; they do no more really believe , or expect any Spiritual Benefit in our Religion , nor look for any more Salvation from Christ Iesus , than they would expect from Mahomet , if they should live in Turky . But this is not all . Even among those that do believe in Jesus Christ , and own his Religion ; yet what little regard have they , generally speaking , to his Worship and Service . It is very well if they now and then afford their presence on Sundays at the publick Religious Assemblies . I will not examine with what designs , and for what ends they come thither , nor how devoutly and religiously their hearts are affected during the time they are there . I say it is very well that they are there at all . But even of those that do come thither , and do once a Week seem to have a sense of publick Religion , I say how few are there of them that take any care of worshipping God , either in their Families , or in their Closets ? Why , if a Man was truly Religious , he could not pass a day without solemn Addresses to his Maker , and to his Redeemer . He would pray in his Closet constantly ; and if he had a Family , he would pray with them constantly . And if he had no Family , he would constantly resort to those places where he might pay his Tribute of publick Prayer and Praises to God , unless he had urgent business to hinder him . But , is there any thing of this to be seen among us , except in some few persons here and there ? Are there not twenty Families for one that live without so much as the shew of any Devotion ? Without any sort of Prayer or Worship of God in their Houses ? Nay , and I am afraid , I may say , there are twenty for one , even of private Persons , that live without Devotion in their Closets ; that never call upon God , never renew their vows to their Saviour , never pay him any Homage , except perhaps once a Week in a formal way , when the Custom of the Country obliges them to resort to the Church . The truth is , so little sense have most of us of Religion and Devotion ; so little regard of our Duty to God , and our dependance upon him , and expressing that dependance , either in private , or in our Families : That were it not for that Happy Institution of the Lord's day , on the which we are obliged , by the Laws of God and Man , to meet together for the Worship of God ; we should hardly see any Face of Religion among us , and in a little time should scarce be distinguished from Heathens . But yet this is not the worst of our Case . Our gross Immoralities ; that Horrid Lewdness and Debauchery that is every where to be observed in our days , doth still increase our Guilt , and cry to Heaven for Judgment upon our Nation . It would make a Man's heart ake , that has any sense of God or Religion , to think of the Riots , the Drunkenness , the continued course of spending our time , and our Parts , and our substance , in Revelling and Gaming , and all manner of such excesses that is daily practised among us . And yet at the same time , the Men that thus live , think themselves very honest Men all the while . It would really amaze a Man , and put him upon admiring God's Patience , that he doth not presently confound the World , if he did seriously reflect on the many filthy , lewd Speeches and Actions ; the numerous wicked intrigues of Lust , the Infamous Whoredoms and Adulteries that are , without any sense of shame , daily carried on and acted among us , and that by Person too that have the Face to shew themselves at our Holy Assemblies . Especially , if to these be added , the infinite Lies , and Cheats , and Perjuries , which our Land groans under . The Blasphemous Oaths and Imprecations , the Damn me 's and Sink me's ; the Horrid Prosanations of the Name of God , and all things Sacred , that are in every place , in every street where we pass , belched out , in contempt of the Almighty and his Laws ; by all sorts of Persons , of all sorts of Qualities ; from the Beggar in the street to the Man of Honour , and that for no other reason in the World , but because it is their Humour or their Custom . And lastly , to fill up the measure of our iniquities ; to our other reigning Vices , we have added that of Hypocrisy too ; which one would think should not often be found among so much Profaneness . How many of us make a mighty noise with Religion , and are Zealous even to Bigottry , in the defence of it , and yet have not one grane of inward sense of what it obligeth them to ▪ Nay so far from that that if Religion be but in their ●ouths : If they do but appear Zealous enough for the Protestant Cause ; If they can but cry loud enough , The Temple of the Lord , The Temple of the Lord , as the Jews did in the Prophet ; They matter not , how contradictory their Actions are to the Precepts of that Religion they do profess . Their Zeal for so good a Cause , will sanctify all their other Actions , be they never so wicked and unjust . But if this be not Hypocrisy , there is no such thing in the World. Sure I am , it was this sort of Carriage , that God so often reproves the Jews for , by his Prophets ; and upon account of which they are so often reproached as a Generation of Hypocrites , and for which he threatens them with utter destruction . O my Brethren , what have we to say to these things ? If the Case be thus with us , as I am afraid it is ; What Plea have we to put in for our selves ? If God should let loose our Enemies upon us , the Enemies of our Nation , and of our Religion , and should give us over as a Prey unto them , what have we to reply ? Truly nothing that I know of , except that of the Psalmist , Righteous art thou , O Lord , and Iust are thy Iudgments . But we trust God's Lenity , and Forbearance , and Mercy , is as great to Publick Societies and Kingdoms , as it is to Private Persons ; And , that we may apply those expressions to our Nation which David uttered , with reference to himself : O Lord , if thou shouldst be extream to mark what is done amiss , O Lord , who may abide it ? But there is Mercy with thee , that thou mayest be feared . When the Iniquities of a People are at the full , God will not fail to punish them . But whether ours be so or no , He only knows . We hope , though they be very grievous and crying , they have not yet exceeded the measure of God's Patience ; and that there is yet left a place for Repentance . This is indeed the only Plank we have to trust to , that can save us from Shipwrack ; and therefore we ought to lay hold upon it . Let us therefore this day , every one of us ; If we have any kindness for our Native Country : If we have any respect to that dear Place , where we and our Ancestors , and all our Relations and Kindred for many Generations have lived so happily : If we have any Zeal for , or regard to that excellent Church , and that Holy Religion , that God did in so extraordinary a manner plant among us ; and for the preserving of which in our Land , His Care and Providence hath so often and so wonderfully appear'd : If we have any Concernment for many thousands of innocent Souls , who without their own fault may deeply suffer for the Nations Sins : Lastly , If we have any Bowels of Compassion to those dear Children of ours , that God hath given us , that we may transmit to them and their Children after them , that Birth-right , and those Priviledges , and that excellent Religion we received from our Fathers : I say , if we have any sense of these things , let every one of us this day , most sincerely apply our selves to the Service of God , in all the ways of a serious Virtue and Piety . Or if we have been careless of this matter heretofore ; or which is worse , have been lewd or wicked in our lives ; yet let us now at last heartily repent of it . And with Prayers and Tears , and the most solemn Resolutions of Amendment , prostrate our selves before the Throne of Grace ; imploring and beseeching God's Pardon and Forgiveness , and ▪ if it be possible , a lengthening of our Tranquillity . O let us not refuse this Opportunity of doing the greatest Kindness , and the best service to our Country that we possibly can . And therefore let us not only heartily bewail our own Sins , but the reigning Impieties and Wickedness , that our Nation stands accountable for . Now is the time , if ever , that we are all concerned to be importunate with God for our selves and our Country . And a fitter Prayer for this purpose cannot be composed for us , than that which Daniel put up to God for his Nation , and that at such a solemn time as this , when , as he tells us , he had set himself to seek God , for his People , by Prayer and Supplication , with Fasting , and Sackcloth and Ashes . The Prayer is in the 9 th Chapter of his Prophecy ; and I shall conclude with it , and I earnestly beg of you all , to join with me in it . O Lord the great and dreadful God , that keepest the Covenant , and shewest mercy to them that love thee , and to them that keep thy Commandments . We have sinned and done wickedly , and have committed Iniquity , and have rebelled ; even by departing from thy Precepts , and from thy Iudgments . O Lord , Righteousness belongeth unto thee ; but unto us confusion of face as at this day ; to the Men of Judah , and to the Inhabitants of Jerusalem , because we have sinned against thee . But unto the Lord our God belongeth Mercy and Forgiveness , though we have rebelled against him ; neither have we obeyed the voice of the Lord our God , to walk in his Laws which he set before us . O Lord , according to all thy Righteousness , we beseech thee , let thy anger and thy fury be turned away from thy City Jerusalem , thy holy Mountain . Because for our sins , and the iniquities of our Fathers , Jerusalem and thy People are become a reproach to all that are about us . Now therefore , O God , hear the Prayer of thy Servants , and cause thy Face to shine upon thy Sanctuary . O God incline thine ear and hear : Open thine Eyes , and behold the City which is called by thy Name . O Lord hear . O Lord forgive . O Lord hearken and do . Defer not for thy own sake , O our God. For thy City , and thy People , are called by thy Name . And whilst Daniel was thus praying , and confessing his sins , and the sins of his People unto the Lord , and supplicating for his City Ierusalem : Behold the Angel Gabriel was sent unto him from the Lord , with the glad tidings that God had heard his Prayer for Ierusalem , and that it should be built , and the Lord would dwell in it . O may we all thus fast and pray , as Daniel did , and may God Almighty give us such a return of our Prayers , Amen , O God for Iesus Christ his sake , to whom , &c. FINIS . Books Written by the same Authour , and Printed for Walter Kettilby , at the Bishop's-Head in St. Paul's Church-Yard . A Discourse concerning Conscience ; the first Part : wherein an account is given of the Nature , and Rule , and Obligation of it . And the case of those who separate from the Communion of the Church of England , as by Law established , upon this pretence , that it is against their Conscience to join i● it , is stated and discussed . A discourse of Conscience : The second Part concerning a doubting Conscience . A Fast-Sermon before the House of Commons April 11. 1679. on Revel . ii . 5 . The Duty and Happiness of doing good , in two Sermons , the former Preached at the Yorkshire Feast Feb. 17. 1679 , on Eccl. iii. 10 . the other before the Lord Mayor at the Spittle , Apr. 14. 1680. on 1 Tim vi . 17 , 18 , 19. A Sermon at the Election of the Lord Mayor Sept. 29. 1680. on Psal. cxli. 4 . A Lent-Sermon at Whitehal , March 20. 1684. 〈◊〉 Luke xvi . 31 . A Sermon before the Queen at Whitehall , Apr. 1● 1690. on Gal. v. 13 . Notes, typically marginal, from the original text Notes for div A59562-e170 Mat. 6.26.30 . 1 Cor. 9.9 . Amos 3.6 . Is. 28.21 . Mic. 7.18 . Lam. 3.33 . Is. 26.9 . Mat. 6.34 . Prov. 19.21 . 2 Kings 19.34 . Eccles. 9.11 . Ps. 33.16 . Josh. 6.20 . 2 Kings 7. ch . 
A59878	----	A sermon preached at White-Hall, before the Queen, on the 17th of June, 1691 being the fast-day / by William Sherlock ... Sherlock, William, 1641?-1707. 1691 Approx. 43 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A59878 Wing S3349 ESTC R15763 12255835 ocm 12255835 57454 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59878) Transcribed from: (Early English Books Online ; image set 57454) Images scanned from microfilm: (Early English books, 1641-1700 ; 899:1) A sermon preached at White-Hall, before the Queen, on the 17th of June, 1691 being the fast-day / by William Sherlock ... Sherlock, William, 1641?-1707. [34] p. Printed W. Rogers ..., London : 1691. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Fast-day sermons. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-11 Mona Logarbo Sampled and proofread 2004-11 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON PREACHED at White-Hall , Before the QUEEN , On the 17th of June , 1691 , BEING THE FAST-DAY . By WILLIAM SHERLOCK , D. D. Dean of St. Paul's , and Master of the Temple , and Chaplain in Ordinary to Their Majesties . London : Printed for W. Rogers , at the Sun over against St. Dunstan's Church , in Fleet-street . 1691. LXXVII Psalm 10 , 11 , 12. And I said , This is my infirmity ; but I will remember the years of the right hand of the most High. I will remember the works of the Lord : surely I will remember thy wonders of old . I will meditate also of all thy works , and talk of thy doings . THE Psalmist , at the penning of this Psalm , was oppressed with very black and desponding Thoughts : The state of the Church seems to have been very calamitous , they had been so long and so grievously afflicted , that he began to question , whether God would ever be merciful to them again : Will the Lord cast off for ever : and will he be favourable no more ? Is his mercy clean gone for ever ? doth his promise fail for evermore ? Hath God forgotten to be gracious ? hath he in anger shut up his tender mercies ? But in my Text he recollects himself , confesses his Wickedness and Sin in giving the least entertainment to such unworthy Thoughts of God , as if he could forget his Promise and Covenant , which he had made to their Fathers Abraham , Isaac , and Jacob , This is my infirmity ; want of Faith and Trust in God's Promises : and to cure this Diffidence , to revive his dying Hopes , and to confirm his Faith in God , he calls to mind those glorious Deliverances which God had wrought for his Church , and his People Israel in former Ages : I will remember the years of the right hand of the most High ; those days when God did so visibly deliver Israel with his own right hand ; as it follows 14 , 15 Verses , Thou art the God that doest wonders ; thou hast declared thy strength among the people . Thou hast with thine arm redeemed thy people , the sons of Jacob and Joseph . And instances in those miraculous Deliverances in Aegypt , the Red Sea , and the Wilderness , as a reason and foundation of a firm Faith and Trust in God in all Ages ; these are those Works of the Lord , and Wonders of Old , which he will remember , which he will meditate , and talk of , with which he will support his Spirit , whatever Dangers seem to threaten the final Ruin and Desolation of the Church ; which is the Argument of the 80 Psalm 14 , 15. Return , we beseech thee , O God of hosts : look down from heaven , and behold and visit this vine , and the vineyard which thy right hand hath planted , and the branch that thou madest strong for thy self . That God had made a Covenant with Abraham , and chose his Seed and Posterity for his peculiar People ; that he had delivered them out of Aegypt by a mighty hand , and an out stretched arm ; that he had given them passage through the Red Sea , and fed them in the Wilderness forty Years ; that he had fought their Battles for them , and given them possession of the Land of Canaan , as he had promised to their Fathers ; that he had in all succeeding Ages protected them by a visible Providence , raised up Judges and Saviours to deliver them out of the hands of their Enemies , when they cried to him ; this was a sure foundation of their Faith and Hope , that God would not utterly cast off his People , but though for their sins , he might deliver them into the hands of their Enemies , yet when they repented of their Evil Ways , and returned unto God , God also would return , and be merciful unto them . And this is the wisest course we can take , whatever Troubles we suffer , whatever we fear , whatever our Sins have deserved , whatever our Enemies threaten , To remember the works of the Lord , and his wonders of old , to meditate of all his works , and to talk of his doings . And this is what I at present intend , to make such Remarks on the Providence of God towards the Jewish Church , not omitting the experience the Christian Church has had of the same kind , and watchful Providence , as may be of present use to us , both to direct us what we must do , and to give us a firm Hope and Trust in God's Mercy ; for God is always the same under all the Dispensations of his Grace and Providence ; and as the Jewish Church was a Type of the Christian , so God's Providence towards them , assures us , what we may expect in like Circumstances , or else the Scriptures of the Old Testament would be of very little use to us now , whereas St. Paul tells us , That these things happened to them for ensamples , and they are written for our admonition upon whom the ends of the world are come , 1 Cor. 10 , 11. But what difference there is between their State and ours , and how far we are concerned in the Examples , I shall distinctly observe under the several Particulars , as there is occasion for it : I. First then I observe as St. Paul did , That the gifts and calling of God are without repentance , 11. Rom. 29. God having made a Covenant with Abraham , and chosen his Seed for his peculiar People , whatever their Provocations were , he would never wholly cast them off ; he many times very severely punished them , delivered them into the hands of their Enemies , who oppressed them , the Aramites , and Moabites , and Aegyptians , and Assyrians , and at last into the hands of Nebucadnezar , who destroyed their City and Temple , and carried them captive into Babylon , where they continued seventy Years , and then they returned into their own Country , and rebuilt their Temple and City , and so continued till in punishment of their great Sin in crucifying their Messias , and for their obstinate Infidelity , they were finally destroyed by the Romans , and dispersed into all Nations , and have never been a Nation since ; that is , till Christ came , who was the promised Seed , in whom all the Nations of the World are blessed , as St. Paul proves , 3 Gal. 16. To Abraham and his seed were the promises made : He saith not , Vnto seeds , as of many ; but as of one , And to thy seed , which is Christ. I say till Christ , who was the promised Seed , and typified by Isaac , came , the carnal Posterity of Abraham , descending from Isaac and Jacob , were the Typical Israel , and God's peculiar People , and visible Church on Earth , and all this while God never wholly cast them off ; but when Christ came , then the Promise was established to the spiritual seed of Abraham , those who are the Children of Abraham by Faith in Christ , as the Apostle proves in the same place , 6 , 7 , 8 , 9. and in several other places : And this is the Answer , which the Apostle gives to that terrible Objection against Christ's being the Messias , and God's owning the Christian Church for his peculiar and elect People , as formerly he did the Jews ; that then God's Promise to Abraham and his Seed fails : His answer is , That the Promise to Abraham and his Seed , was meant of Christ , and his spiritual Seed , those who are the Children of Abraham by Faith in Christ ; as he proves at large in the 9 , 10 , 11 Chapters to the Romans ; though he gives another answer to this too , That though the Promises do no longer belong to Abraham's carnal Seed , yet God so far remembers his Covenant with Abraham and his carnal Seed , that he has not wholly cast them off , but will in time engraft them into his Church again by Faith in Christ : For out of Sion shall come the deliverer , and shall turn away ungodliness from Jacob. But I cannot enlarge on this now . To apply this then to the times of the Gospel : We certainly learn from God's Care of the Jewish Church , that God will always preserve and protect the Christian Church , that the true Faith of Christ , and his true and sincere Worshippers shall never wholly fail in the World , as Christ promises , That the gates of hell shall not prevail against his Church : for God established an everlasting Covenant with Abraham and his Seed , that is , with Christ , and the Christian Church , who are the true spiritual Seed of Abraham ▪ to whom the Promises belong ; and if God so punctually performed his Promise to the carnal Seed of Abraham , while they were to be his visible Church until Christ came , who was the promised Seed , we learn by that Example , how he will protect , defend , and support the Christian Church to the end of the World ; till Christ the promised Seed return again to Judge the World , to put an end to all Things , and to receive his Church into the Kingdom of his Father . To this we owe the Continuance and Preservation of the Christian Church to this Day , amidst all the Dangers which have threatned its final Ruin ; when the Church is tossed on the foaming Billows of this World , like the Ship into which Christ and his Disciples entred : 8 Matth. 23 , 24 , 25. When there arose a great tempest in the sea , insomuch that the ship was covered with the waves ; and Christ was asleep , and his disciples came to him , and awoke him , saying , Lord , save us ; we perish . And he saith unto them , Why are ye so fearful , O ye of little faith ? then he arose and rebuked the wind and the sea , and there was a great calm . This was a Figure and Emblem of the condition the Church is very often in in this World : for most of our Saviour's Miracles had some spiritual significations in them : His curing the Halt , and Blind , and Lame , and Deaf , represented his Diviner Power in curing the Diseases and Distempers of our Souls , in making the Blind to see , and the Deaf to hear , and the Lame to walk ; and therefore when he cured the Man that was born blind , he turned his Discourse to spiritual Blindness , 9 John 39 , 40 , 41. When he had fed that great Multitude with a few loaves and small Fishes , he discourses to them of that Bread that comes down from Heaven , and will nourish them unto Eternal Life , and which he only could give them , 6 John , when he discoursed with Martha about raising her Brother Lazarus from the Dead , he preaches to her his Divine Power to raise dead Souls as well as dead Bodies , into immortal Life , 11 John 25 , 26. When the Disciples at Christ's command had cast their Net into the Sea , [ after having toiled all night and taken nothing ] and encompassed a great multitude of Fishes , he tells them the meaning of it , that he would make them Fishers of Men. Thus here Christ's rebuking the Wind and Sea , which were ready to swallow up the Ship , wherein he and his Disciples were , is a Figure of the State of the Church in this World , and of his Readiness to Protect it : How threatning soever the Dangers are , Christ is in the Ship , and all the Powers of the World , how much soever they rage and foam , can never swallow up that Ship , wherein Christ is , unless they can swallow Him up too : and though he may seem to be asleep , and to take no notice of the Sufferings and Dangers of his Church , yet the importunate Prayers and Cries of his Disciples will awake him , and then he will arise to their defence , and hush the Winds and Seas into a Calm . This the Church had frequent experience of under the Pagan Persecutions , which raged with Fire and Sword , and all the witty Arts of Cruelty ; when nothing would serve but the final Extirpation of the Name of Christians : But how often did Christ rebuke the Wind and Sea , and restore profound Peace and Rest to his Chuch ? What a glorious Triumph did he give his Church over the last and most terrible Efforts of the Pagan Powers , when he raised Constantine into the Throne , and made the Empire Christian ? And this is a very comfortable Consideration to us at this time : The Protestant Churches which profess the Pure and Uncorrupt Faith and Worship of Christ , as to all the essentials of Faith and Worship , have now for many Years groaned under the Antichristian Tyranny and Persecutions , and now at last , and I hope it may be the last , as it is the most terrible Insult of the Anti-christian Powers , a Great and Mighty Prince bends his whole Force to root out the Protestant Name , as well as to Usurp upon the Liberties of Europe : What he has done in his own Country , and where-ever his Power and Influence reached , I need not tell you : From some of his Subjects he has forced away their Faith ; others to keep their Faith have lost their Estates , their Liberty , their Country , their Lives . What danger we were in at Home , we all saw and felt not long since , though some Men would now perswade us , it was but a Dream ; but it was a very terrible Dream , if it was one , and thanks be to God that we are awakened out of it , and may we never fall into such frightful Slumbers more ; or rather let us neither be lulled asleep , nor dream awake , lest these frightful Dreams prove Realities at last . For should that mighty Monarch prevail , and like an irresistible Torrent bear all before him ; as some kind Friends to the Liberties of Europe , and the Protestant Name and Interest , wish and pray he may ; it requires not a Spirit of Prophesy , to foretel what will become of Protestants : But our Hope and Trust is in God , that the true Christian Faith shall never be rooted out ; and I am as certainly perswaded , that the Protestant Faith and Worship , as to the Essentials of it , and as opposed to Popery , is the true Christian Faith and Worship , as I am of the truth and certainty of Christianity itself : and when I remember by what little beginnings , and weak and contemptible means , GOD spread the true Light of the Gospel over great part of the European World , when it was covered with the Aegyptian Darkness , and oppressed by the Unsupportable Tyranny of Popery ; notwithstanding all the Follies , Divisions and Miscarriages of Protestants , I cannot fear , that God will cause our Sun to set again , and that he will finally remove his Gospel from us ; and that gives great reason to hope , that he will check the Pride and Ambition , and put a stop to the Successes of a Prince , who glories in the Extirpation of his Protestant Subjects , and at once enslaves both the Bodies and the Souls of Men ; who challenges as absolute a Dominion over the Faith , as over the Estates of his Vassals , to fill his Exchequer and Purgatory together . This I am sure , we ought heartily to beg of God in our most solemn Prayers and Fasts ; and those who scruple this , if they understand themselves , must never say the Lord's Prayer more , wherein our Saviour has taught us to pray , Thy Kingdom come , which those who wish success to Persecuting and Antichristian Powers , do not and cannot pray . II. I observe farther , That as God's Covenant with Abraham and his Posterity , was sure and stedfast , that no provocations could ever tempt him utterly to destroy them , so he never inflicted any publick Judgments and Calamities on them , but when he was greatly provoked by their Sins . This was God's express Covenant with them , 26 Levit. That if they walked in his statutes , and kept his commandments , then he would bestow all Temporal Blessings on them , Rain in its season , and the encrease of their Land , in Corn , and Wine , and Oyl ; Peace at home , and Victory abroad , and his special Presence and Favour : I will set my tabernacle amongst you ; and my soul shall not abhor you , and I will walk among you , and will be your God , and you shall be my people . But if they would not hearken unto him , and would not do all his Commandments , then he threatens all sorts of Evils should befal them , sickness of Body , to flie before their Enemies , the unfruitfulness and barrenness of their Land , that they shall be a prey to wild Beasts , that the Sword shall devour them , and they shall be enslaved to their Enemies , and buy their own Bread of them ; that they should suffer Famine to such extremity , as to eat their owns Sons and Daughters , that he would lay wast their Cities , and make their Country desolate ; and carry them away captive into foreign Countries , as you may see at large in that Chapter : This was his Covenant with them ; and this he punctually observed : whenever they did obey him , they were a happy and prosperous People , their Enemies crouched before them , they injoyed Plenty and Peace , enlarged their Borders , and made their Neighbours Subjects and Tributaries to them ; and tho' God did not always punish them according to their deserts , yet he never did inflict any publick or national Judgments on them , but when they were grown very corrupt and wicked in their manners ; as it were easie to shew from the History of those Times and all the remarkable Judgments God inflicted on them . Now , I must confess when we apply this to the Christian Church , the case is very different , for God has not so expresly covenanted with the Christian Church for external Peace and Prosperity , as he did with the Jews ; they were the carnal Seed and Posterity of Abraham , Heirs of an earthly Canaan and external Prosperity , but the spiritual Seed of Abraham are Heirs of spiritual and eternal Blessings , which were typified by the carnal Promises made to the Jewish Church : the Christian Church was founded in the Sufferings of our Lord ; the Christian Faith was at first propagated by the courage , patience , and sufferings of the Apostles , and the Primitive Martyrs and Confessors : The Terms our Saviour proposes to us are , If any man will come after me , let him deny himself , and take up his cross , and follow me : He that loveth his life , shall lose it , but he that loseth his life for my sake shall find it : And therefore the most sincere Believers , and most exemplary Christians , may suffer very severely in this World , and their support and comfort is , that they shall be proportionably rewarded in the next : this was the great Objection the Jews made against Christians being the Sons and peculiar People of God , that they were hated and persecuted for the Faith of Christ , and God suffered them to be so ; whereas he had promised all Temporal Prosperity to the observance of his Laws and Statutes ; and if believing in Christ had been the Will and Commandment of God , he would certainly have made good all the Promises of their Law to the Disciples of Jesus : An Objection which very much troubled many believing Jews themselves , who did not thoroughly understand the difference between the Jewish and Christian Dispensation , between the Law of Moses , and the Gospel of Christ , and therefore is particularly answered by St. Paul , 8 Rom. and in the 7 Heb. But this shews , that their Faith and Worship of Christ is not always rewarded with external Prosperity , and we must not expect it should be , and consequently that very severe Sufferings and Persecutions may befal Christians , not always for the correction and punishment of their Sins , but for the trial of their Faith and Patience , to make them conformed to their Suffering Head , to prepare them for richer and brighter Crowns , to convince and convert their Persecutors , and to propagate the Christian Faith in the World. Though it is observed by some of the Ancient Fathers , and particularly by St. Cyprian , That God never sent a general Persecution upon the Christian Church , but when their Sins , the general declension of Piety and Discipline , their Worldly Mindedness , the formality and coldness of their Devotions called for a Scourge . Thus it was with the Church , while it sojourned , as I may so speak , in the world , as in a strange land , had no place of its own , no earthly Power and Authority to support it , but lived under Pagan Powers , was intermixt with them , and oppressed by them , when they pleased ; but the case of a Christian Nation , where the Power and Authority is Christian , seems very different , and to come nearer the state of the Jewish Church ; for God does not use to inflict Publick Judgments and Calamities upon Nations , but for the Punishment of some Publick and National Sins : And , therefore a Christian Nation , which professes the True Faith and Worship of Christ , preserves the Reverence of Religion , corrects and suppresses Vice , may expect to be blessed with all external Prosperity ; for righteousness , exalteth a nation ; it does so in its natural tendency and effects , and it does so by the Blessing of God ; and therefore when God brings any Publick Judgments upon a Nation professing the true Faith of Christ , we have reason to take notice of God's Anger and Displeasure ; to inquire what is amiss among us ; what that accursed thing is , which hath provoked God to Jealousie , and made him take the Rod into his hand . We have then reason to humble our selves before God , to deprecate his Anger and Displeasure ; to turn from all the evil of our ways , that he may return , and be merciful to us . But there is one thing worth observing , which may be matter of Hope and Comfort to us at this time , That God never delivered the Jewish Church into the hands of their Enemies to oppress them , never carried them away into Captivity , excepting the last Destruction of Jerusalem , in Punishment of their Sin in Crucifying their Messias , but only when they were guilty of Idolatry : A Corruption of Manners might bring other Judgments upon them ; but it was generally , and I think always , for their Idolatry , that God made their Enemies rule over them , and carried them captive into a Strange land . This we have a summary account of , Judges 2. how that after the Death of Joshua and those Elders who had seen all that God did for them , they forsook the Lord , and served Baal and Ashtaroth ; and the anger of the Lord was kindled against them , and God deliver'd them into the hands of spoilers , who spoiled them , v. 11 , 12 , &c. For this Sin of Idolatry , the Ten Tribes were carried away into a Perpetual Captivity , and Judah carried captive to Babylon , which they were threatned with by the Prophets , for their Whoredoms , that is , their Idolatries , 2 , 4 , 5. chapt . of Hosea ; and this is the account the Prophet Jeremy gives of it , like as ye have forsaken me , and served strange gods in your land , so shall ye serve strangers in a land which is not yours , 5 Jer. 19. Now in proportion to God's dealing with the Jewish Church , we have reason to hope , That though a Church and Nation which professes the true Faith and Worship of Christ , may be severely punished for their other Sins , yet while they preserve themselves clean from Spiritual Fornication , from all Antichristian Idolatries , God will not Un-Church them , nor deliver them finally up into the Power of Idolatrous Oppressors : I am sure we of this Nation , ever since the Reformation of Religion among us , though God has made us smart severely for our other Sins , have yet always found a watchful Providence defending us from all Attempts , though contrived with Art and Skill , and backed with Power , to reduce us again under the Roman Yoke . May the same Good Providence still watch over us , and defend us , and neither suffer our Popish Enemies to rejoice over us , nor deluded Protestants to make dangerous and fatal Experiments . 3dly . When God did think fit to correct his People , he always kept the Rod in his own hand , and prescribed the Measures and Continuance of their Sufferings . This is so plain , from all the Promises and Threatnings of the Law , and from the Examples of God's Providence towards Israel , that there is no need to multiply particular Instances . There was no Good nor Evil befel Israel , but by a particular Providence ; God inflicted Judgments on them when he saw fit , and he removed them again ; He gave Commission to Plague , and Sword , and Famine , which they could not exceed . In the 26. Levit. we may observe , That God proportion'd his Judgments to their Sins . When their Sins were grown so Publick and National , as to deserve some Publick Judgments , yet at first God threatens them with some more light and gentle Punishments ; but if they continued incorrigible , he tells them he had more terrible Judgments in reserve for them ; which proves , That God determines the Kinds , Degrees , and Continuance of his Judgments . When David for his sin in Numbring the People , had that hard Choice given him , of seven years famine , or to flee three months before his enemies , or three days pestilence ; he answers , Let me fall now into the hands of the Lord , ( for his mercies are great ) and let me not fall into the hand of man , 2 Sam. 24. 14. That is , he chose Pestilence before the Sword ; for Pestilence is God's immediate hand ; and tho the Sword be God's Judgment too , yet it is put into the hands of men , who gratifie their own Lust and Rage , and Revenge with it . And yet , tho God leaves more to man in this , than in any other Judgments , he does not put the Sword wholly out of his own hands , when he puts it into the hands of men , but gives Laws to it ; as appears from the example of the King of Assyria , whom God sent against Jerusalem , To take the spoil , and to take the prey , and to tread them down like the mire in the street . Howbeit he meaneth not so , neither doth his heart think so , but it is in his heart to destroy , and cut off nations , not a few : Wherefore it shall come to pass , that when the Lord hath performed his whole work upon mount Zion , ( what he himself , not what the King of Assyria intended to do ) , I will punish the fruit of the stout heart of the king of Assyria , and the glory of his high looks , 10 Isa. 5 , 6 , 7 , — 12. Now God has the same tender care of a Christian Nation , that he had of Israel ; He mingles our Cup for us , he prescribes what we shall suffer , and how long : and he corrects as a Father , not to destroy , but to reform ; and this is a mighty comfort , that whatever men threaten , we are in the hands of God , who has the Winds and Seas at his command , who giveth Salvation to Kings , who delivereth David his Servant from the hurtful Sword , Psal. 144. 10. The most powerful Oppressors are but the Rod of God's Anger ; the more fierce and savage Instruments God employs to correct us , we may conclude , the more angry God is ; but whatever the Rod is , it is God that strikes , who knows when to strike , and when to spare : We never have any reason to be afraid of men , whatever their Power , how great soever their Rage and Vengeance be ; but ought to pray to God as the Prophet does , O Lord , correct me , but with judgment , not in thine anger , lest thou bring me to nothing , Jer. 10. 24. O Lord rebuke me not in thine anger , neither chasten me in thy sore displeasure ; have mercy upon me , O Lord , for I am weak , O Lord heal me , for my bones are vexed , Psal. 6. 1 , 2. or as it is in Psal. 56. 1 , 2 , 3. Be merciful to me , O God , for man would swallow me up , he fighting daily oppresseth me ; mine enemies would daily swallow me up , for they be many that rise up against me , O thou most High. What time I am afraid , I will trust in Thee ; in God I will praise his word ; in God I have put my trust , I will not fear what flesh can do unto me . 4thly , When God does think fit to correct his People , yet he always removes his Judgments upon their sincere Repentance : This was God's express Covenant with Israel , 26. Levit. 40 , 41 , 42. If they shall confess their iniquity , and the iniquity of their Fathers , with the trespass which they trespassed against me ; and also that they have walked contrary to me , and that I also have walked contrary to them , and have brought them into the Land of their Enemies ; if then their uncircumcised hearts be humbled , and they then accept of the punishment of their iniquities , then will I remember my Covenant with Jacob , and also my Covenant with Isaac , and also my Covenant with Abraham will I remember , and I will remember the land . Thus in the time of the Judges , when God for their sins delivered them into the hands of their Enemies , when they cried to God , he raised up Saviours for them : Nay , many times , when their repentance was not very sincere , nor lasting , yet in great goodness and compassion he spared them : When he slew them , then they sought him , and returned , and inquired early after God ; and they remembred that God was their Rock , and the high God their Redeemer ; nevertheless they did flatter him with their mouth , and they lied unto him with their tongue , for their heart was not right with him , neither were they stedfast in his Covenant ; but he being full of compassion forgave their iniquities , and destroyed them not ; yea many a time turned he his anger away , and did not stir up all : his wrath ; for he remembred that they were but flesh , a wind that passeth away , and cometh not again , 78 Psalm 34 , &c. So that how angry soever God be ; we have a certain way of appeasing his anger . Nothing but sin can provoke a merciful God , and a compassionate Father to punish ; He has a great tenderness for all his Creatures ; He doth not afflict willingly , nor grieve the children of men ; and therefore he is more easily appeased , than he is provoked ; Judgment is his strange work , but he delights in Acts of Mercy , and seems pleased with an honourable occasion to shew mercy , without exposing his Laws and Government to contempt : And therefore Repentance and Reformation will always appease him ; nay sometimes we see , that the very shews and appearance of a publick and solemn Repentance , though it be not so sincere and hearty as it ought to be , makes him stay his hand , and expect our return . And this is a great encouragement , and a powerful obligation on us to return to God when he strikes , to humble our selves under his mighty hand , for there is no other way to remove his Judgments , and this will do it . It is a vain thing to trust in Armies and Navies , in the Courage and Conduct of Princes and Generals , when our Sins fight against us , when God refuses to go forth with our Armies : for no King is saved by the multitude of an host ; a horse is a vain thing for safety , neither shall he deliver any by his great strength ; but the eyes of the Lord are upon them that fear him , upon them that hope in his mercies . 33 Psal. 16 , 17 , 18. Nay , the justice and righteousness of our Cause will not always secure us of Success ; for those who have a very just Cause , may deserve to be punished ; and then God may justly punish them , and deliver them into the hands of their Enemies : God does not always determine what is Right and Wrong by the events of War ; for he is the Sovereign Judge of the World , and may punish a wicked Nation by unjust Oppressors , as he often did the Israelites . The Profession of the true Religion will not always secure us , when our Sins cry for Vengeance : When the Jews cried , The temple of the Lord , the temple of the Lord ; the Prophet told them , They trusted in lying words ; for will ye steal , and murder , and commit adultery , and swear falsly , and burn incense to Baal , and come and stand before me in this house , which is called by my name , and say , We are delivered to do all these abominations ? 7 Jer. 4 , — 10. To glory in the profession of the true Faith , or in a vigorous opposition to the Errors and Corruptions of Religion , when we are Atheists or Infidels in our Lives , may make God punish us , but is no reason on our part , why he should save us ; but true and sincere Repentance will save us . We profess the sincere Faith of Christ , we fight in a just Cause , if it be lawful to defend our selves against the powerful Oppressor of the Protestant , that is , the true Christian Faith , and the Liberties of Europe ; and we have no reason to fear any thing but our sins : Let us but reform our Lives , and put away the evil of our doings , and our Arms will be as Prosperous , as our Cause is Just : God will then gird our Princes and soldiers with strength to the battel ; will teach their hands to war , and their fingers to fight . 5thly . Faith and Prayer are more powerful than Arms ; as it must necessarily be , if God only gives Victory and Success . This we learn from the whole History of the Jews ; the Apostle to the Hebrews gives us a particular account of the Power of Faith , 11 Heb. 32 , 33 , 34. Of Gideon , and Barach , and Sampson , and Jeptha , and David , who through faith subdued kingdoms , wrought righteousness , obtained promises , stopped the mouths of lions , quenched the violence of fire , escaped the edge of the sword , out of weakness were made strong , waxed valiant in fight , turned to flight the armies of the aliens . Moses his Prayer was more powerful than Joshua's Arms ; for when Moses held up his hands , Israel prevailed ; when he let down his hands , Amalek prevailed , 17 Exod. 11. Hezekiah's Prayer overthrew the Assyrian Army , when Rabshekah came against Jerusalem , and reproached them with their Trust in God. We must not indeed expect such miraculous Victories as God gave to Israel ; but this makes no difference ; for the Power of Faith and Prayer is the same still ; and all Victory is God's still , who gives Success as well by invisible Means , and seeming Accidents , as by the most visible interposal of a miraculous Power : For God gave Israel miraculous Deliverances ; not because he could not save them without a Miracle , but because he would make it visible to all the world , That he was their Saviour . But still God hears our Prayers , and answers them ; he is still the Saviour and Deliverer of all those who trust in him , and hope in his Mercy ; and therefore the only sure way to conquer our Enemies , is to prevail with God by our fervent and importunate Prayers for a Blessing upon our Arms ; to pray in Faith , in Hope , with an entire dependance on God , and a perfect Resignation to his Will : Thus Gideon , and Barak , and David , and the Worthies of old , subdued Kingdoms , waxed valiant in fight , and turned to flight the Armies of Aliens ; and there is no other way that I know of , still : If God be still the only Giver of Victory , Faith and Prayer is still the only way to obtain Victory from God ; and therefore if we are cold and remiss in our Prayers ; if we do not pray at at all , or expect nothing from our Prayers , let us not charge any ill success to ill conduct or cowardize , but to our Infidelity and Irreligion ; and indeed this is the only melancholly Consideration in our present Circumstances ; if the Courage and Conduct of a Prince , if the Bravery and Resolution of Soldiers , if a Numerous Army and Navy , if an Arm of Flesh could give Victory , we have reason to hope well ; but if God go not forth with our Armies , all our other Preparations are vain ; and how can we expect that , when we will not ask it , or only mock God with some formal and customary addresses , without being concerned whether he hears or no ; or without expecting , or at least without trusting and depending on his help ? 6thly . But to encourage those good men , how few soever there are among us , who have a great sense of the Divine Providence , and a firm Trust and Faith in God , to be very importunare in their prayers for this Church and Nation , I observe farther , That God many times has spared a wicked people at the earnest intercessions of some few good men . Thus at the intercession of Abraham , God promised to have spared Sodom , had there been ten righteous persons found in that great City : God spared Israel , when they had so provok'd him by their Idolatries , that he threatned to destroy them , only at the importunity of Moses , as the Psalmist observes ; therefore he said , he would destroy them , had not Moses his chosen stood before him in the breach , to turn away his wrath , lest he should destroy them , 106 Psalm 23. the Story of which we have , 32. Exod. 7 , 8. at another time , when they had provoked God by their Idolatries and Whoredoms with the Daughters of Moab , and the Plague broke in among them , then stood up Phineas and executed judgment , and the plague was stayed , 25 Numb . And therefore when God declared his resolution to punish them , he forbad his Prophet so much as to pray for them . 7. Jer. 16. And in 14. Ezek. 14. professes , That he would not accept of any Intercessions for them : Tho these three men , Noah , Daniel , and Job , were in it , yet they shall deliver but their own souls by their righteousness , saith the Lord : Which supposes , that at another time , the Intercessions of these good men would have prevailed ; and that it is very extraordinary for God to deny it . And if the importunate Prayers of a few good men may obtain Victory and Success , and save a Church and Nation ; let every good man at this time cry mightily to God , especially as the Prophet Isaiah exhorts , Ye that make mention of the Lord , keep not silence , and give him no rest , till he make Jerusalem a praise in the earth , 62. Isa. 6 , 7. 7thly . To add no more , and it is a very comfortable Consideration , God many times saved Israel for his own Names sake , when their sins provoked him to destroy them . 48. Isa. 9. For my name sake will I defer mine anger , and for my praise will I refrain for Thee , that I cut Thee not off . 11. v. For mine own sake , even for mine own sake will I do it ; for how should my name be polluted ? and I will not give my glory to another . Thus God assigns the reason , why he did not destroy Israel in the Wilderness , when they so highly provoked him . I wrought for my name sake , that it should not be polluted before the heathen , among whom they were , in whose sight I made my self known unto them , in bringing them forth out of the land of Egypt , 20. Ezek. 9. That is , they were God's peculiar people , the only worshippers of the Lord Jehovah , whom he had brought out of Egypt by a mighty hand , to make his Name known in the world ; and though they never so much deserved to be destroyed , had he then destroyed them , his own great Name would have suffered with them ; as Moses pleaded with God ; Wherefore should the Egyptians say , For mischief did he bring them out to slay them in the mountains , and to consume them from the face of the earth ? 32. Exod. 12. And thus the Psalmist prays , Help us , O God of our salvation , for the glory of thy name , and deliver us , and purge away our sins for thy name sake ; wherefore should the Heathen say , Where is their God ? let him be known among the Heathen in our sight , by revenging the blood of thy servants , which is shed , 79. Psalm 9. 10. And this is matter of hope to us , That tho our sins are very great , yet God will not utterly destroy us , but will send deliverance for his name sake ; for the sake of that holy Faith which is professed among us ; lest our Antichristian Enemies should triumph and say , Where is now their God ? When the preservation of a wicked people is for the defence and honour of the true Christian Faith , we have reason to hope , and good men have a very powerful argument to plead with God , That he will save us for his own Names sake . FINIS . Books Published by the Reverend Dr. SHERLOCK , Dean of St. Paul's , and Master of the Temple . AN Answer to a Discourse Entituled , Papists Protesting against Protestant Popery . 2d Edition . 4to . An Answer to the Amicable Accommodation of the Differences between the Representer and the Answerer , 4to . A Sermon at the Funeral of the Reverend Benjamin Calamy , D. D. 4to . A Vindication of some Protestant Principles of Church Unity and Catholick Communion , from the Charge of Agreement with the Church of Rome . 4to . A Preservative against Popery : Being some plain Directions to unlearned Protestants how to Dispute with Romish Priests . First Part , 4to . 5th Edition . A Second Part of the Preservative against Popery . 2d Edit . 4to . A Vindication of both Parts of the Preservative against Popery , in Answer to the Cavils of Lewis Sabran , Jesuit , 4to . A Discourse concerning the Nature , Unity , and Communion of the Catholick Church . First Part. 4to . A Sermom before the Right Honourable the Lord Mayor and Aldermen of the City of London , on Sunday , Nov. 4. 1688. 4to . A Practical Discourse concerning Death . Fifth Edition . 8vo A Vindication of the Doctrine of the Holy and Ever-Blessed Trinity , and the Incarnation of the Son of God ; occasioned by the Brief Notes on the Creed of St. Athanasius , and the Brief History of the Vnitarians or Socinians ; and containing an Answer to both . 4to . The Second Edition . The Case of the Allegiance due to Sovereign Powers stated and resolved , according to Scripture and Reason , and the Principles of the Church of England ; with a more particular Respect to the Oath lately enjoined , of Allegiance to Their present Majesties King William and Queen Mary . 4to . The Sixth Edition . A Vindication of the Case of Allegiance due to Sovereign Powers : In Reply to an Answer to a late Pamphlet , entituled , Obedience and Submission to the present Government demonstrated from Bishop Overall's Convocation-Book ; with a Postscript in Answer to Dr. Sherlook's Case of Allegiance , &c. 4to . Printed for William Rogers . 
A61115	----	The spirituall vvarfare a sermon preched in the parish church of St. Michael Crookedland in London : on the 30 of March being a fast day / by Mr. John Spencer sometime groom to a nobleman. Spencer, John, Groom. This text is an enriched version of the TCP digital transcription A61115 of text R19817 in the English Short Title Catalog (Wing S4955). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 44 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61115 Wing S4955 ESTC R19817 12607809 ocm 12607809 64284 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61115) Transcribed from: (Early English Books Online ; image set 64284) Images scanned from microfilm: (Early English books, 1641-1700 ; 251:E145, no 10) The spirituall vvarfare a sermon preched in the parish church of St. Michael Crookedland in London : on the 30 of March being a fast day / by Mr. John Spencer sometime groom to a nobleman. Spencer, John, Groom. 16 p. [s.n.] London : 1642. Wing attributed to John Spender. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Timothy, 2nd, II, 3 -- Sermons. Fast-day sermons. A61115 R19817 (Wing S4955). civilwar no The spirituall vvarfare: a sermon preached in the parish church of St. Michael Crooked-lane in London, on the 30 of March, being a fast day, Spencer, John, Groom 1642 9217 6 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-02 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-10 Taryn Hakala Sampled and proofread 2006-10 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE Spirituall VVarfare : A SERMON PREACHED In the Parish Church of St. Michael Crookedlane in LONDON , on the 30 of March , being a Fast day , BY Mr. JOHN SPENCER , Sometime Groom to a Nobleman . 2 TIMOTHY , 2. 3. Thou therefore endure hardnesse , as a good souldier of Jesus Christ . LONDON , Printed in the year , 1642. Mr. SPENCERS SERMON 2 TIMOTHY , 2. 3. Thou therefore endure hardnesse , as a good souldier of Jesus Christ . YOu shall finde , that in the three first Verses of this Chapter I have read unto you , the Apostle laboureth to exhort Timothy to three particular duties ; The first is , That he would be strong in the grace of our Lord Jesus Christ : The second is , That whatever God had communicated to him , he would make known to faithfull men that might be able to teach also : The third is in the Text read unto you ▪ That he would endure hardnesse , as a good souldier of Jesus Christ . In the Text you have an Exhortation , with the quanty of the Exhortation ; The Exhortation , to endure hardnesse : The quality of the Exhortation , as a good souldier of Jesus Christ . Beloved , there is in the Text three things considerable : The first is this , That the very best of Gods people must look for afflictions ; if Timothy , if Paul , if David , they must not look to be free from afflictions ; Thou therefore endure hardnesse , &c. The second thing in the Verse , is this , That it is the minde and will of our God , that his people should mildely and patiently bear afflictions , Thou therefore endure hardnesse as a good souldier , &c. The third and last is this , ( which we shall chiefly insist upon ) That all Gods people are Christs souldiers . For the prosecution of the Point , we shall first prove it to you . Secondly , we shall shew you who they must encounter with . Thirdly , what the weapons are which they are to use . Fourthly , how they are to fight , that they may overcome . Fifthly and lastly , we shall make Use and Application . For the proof of the Point , I say , That all Gods people are Christs souldiers ; that they are so , cast your eyes on Ephes. 6. 13. and other particular verses , Paul exhorts them to put on the whole armour of God , that they may be able to withstand in the evil day , and having done all to stand . Beloved , surely God intends his people should fight , ( as you shall hear by and by ) therefore to prepare them to the battle , the Lord would have them with all speed to put on their armour and be ready ; well , the weapons they must put on , must be Gods weapons , yea & all Gods weapons ; Put on the whole armour of God . Rev. 12. 7. There was a great battle in heaven , Michael and his angels fought against the Dragon and his angels . Beloved , I hope you do not think that there is any tumults and wars in in heaven , no ; but this is the meaning , the Church of God upon earth is still fighting against the devil & his angels ; Here you must look for fights if ever you would come to heaven . So , in 2 Tim. 4. 7. saith Paul , I have fought a good fight , I have finished my course , henceforth is laid up for me a crown of life . So , 1 Cor. 15. 32. he tels us , He fought with beasts at Ephesus , he was a souldier all his dayes , so soon as ever he came to be inlightned , he took up the weapons of Jesus Christ , and was resolved to dye in his cause . So we come to the next particular , who they be that Gods people should fight withall ; they must not be idle and lazy , for they are souldiers . First , they are to encounter with God ; 2. with themselves ; 3. with the world ; 4. with all wicked men ; and 5. with the devil himself . Beloved , you see here is enemies as well as friends to fight withall , and all these you must overcome , or else you shall never enter into the kingdom of God . First of all , you must encounter with God himself , and that for three things ; first , for the making good of all his promises ; secondly , you must encounter with God for his gracious presence ; and thirdly , for the gracious discovery of himself in the face of his Son . First , you must encounter with God for the making good of all his promises . Beloved , the Lord hath made rich and glorious promises in his Word ; that is , a garden full of sweet and rich flowers ; he hath made particular promises to you in particular , to his Church in generall ; you are to wrestle with God for the making good of all his promises , and not to give over your suit till he hath made Jerusalem a praise in the whole earth . The Lord hath told you , Rom. 6. Sin shall not have dominion over you . Ezek. 11. 19. That he will put a new spirit within his people , and pour out floods of waters upon the the thirsty grounds . He hath said , Rev. 18. 21. that Babylon shall fall ; and told us , The day shall come , when the Moon shall shine as the Sun , seven times brighter in its glory . You are Gods souldiers , and must encounter with Jesus Christ , for the making of these promises . You must be Gods Remembrancers , put God in minde , and say , Lord thou hast made such a promise , that my heart which is dark , shall be enlightened ; my eyes which are shut up , shall be opened ; and that thou wilt pluck down the proud enemies from their seats , and set up the humble and meek , Lord when wilt thou perform them ? Secondly , you must encounter with God for his gracious presence . Beloved , Moses knew well enough what the presence of God was , therefore desired , Exod. 23. If the presence of God went not along with him , that he might not go . Thus must you encounter with God , when you come before him in such a day as this , you must say , Lord , what shall I do with this hard heart , this ignorant , this unbeleeving heart of mine ; Lord , if thou shouldst pluck away my wife , my husband , my childe , my friend , I shall not know what to do ; but Lord , however thou dealest with me , vouchsafe me thy gracious presence : Happily I may live friendlesse , hopelesse , be cast into darknesse , where I shall see no light ; Lord , let me have thy presence where ever I go ; if he goeth not with you for to preach , to pray , to hear , what will ye do ? He is the light of your eyes , the joy of your souls , the strength of your hearts . Thus must you encounter with God for his gracious presence . Thirdly , you must encounter with the Lord for the glorious discovery of himself in the face to his Son , Ephes. 3. 14. This was that Paul bowed his knee for , that the Lord would reveal to his people the glorious mysteries of Jesus Christ . Thus must you importune the God of heaven for the glorious discovery of himself in the face of his Son . Secondly , you are to encounter with your selves ; 1. You must encounter with all your own righteousnesse ▪ 2. with all your own unworthines ; 3. with all your parts and abilities ; and 4. with all your sins , if any of these prevail , they take away your lives , and you are undone for ever . First , you must encounter with your own righteousnesse ; Every man hath a righteousnesse of his own , which he thinks shall lead him to heaven ; he is ready to say , whoever perisheth , he shall be saved , for he fasts and prays , and sighs and grones : Paul boasted of this , but when he comes to be a souldier of Jesus Christ , Philip . 3. 8. he counts all then as losse and dung ; he would have nothing to do with it . Beloved , you must not look to be saved by your own righteousnesse , not according to our own works , but of his free grace hath he saved us . If you should come to heaven gates with your bundle of prayers and tears , and sighs and grones , yet you should not have entrance , never look to come thither for the sake of these . This you must encounter with , and overcome , if you would be a souldier of Jesus Christ . Secondly , you must encounter with your own unworthinesse ; I may say of this , as was said of Saul and David , 1 Sam. 18. 7. the former hath kild his ten thousands , and this his thousands . Take heed of conceits of your own unworthines , this may keep you out of heaven aswell as the former . If once you begin to think you have out-sinned Gods love , and that there is no pardon and remission for you , then will you grow into despair , and be ready to say , Lord there is mercie for others , but none for me ; forgivenesse for others , but none for me ; repentance for others , but none for me ; and then you will grow negligent , you will not care for holy duties . Why should I hear , read , pray any more ? God will accept of nothing that I can do : Oh take heed , you must encounter with your own unworthinesse . Thirdly , you must encounter with your own gifts and abilities : How many thousand souls are undone by those gifts & parts the Lord bestoweth upon them ? God many times gives a man'a gift , not for himself , but for others ; now he thinks , it may be , that the Lord bestowed this gift upon him for the good of his own particular person , when it is onely for the benefit of others . Take heed of high thoughts , I am sure God hath not dealt with all as he hath with me : This is that which will sink your soul to the bottomlesse pit of hell ; therefore labour to encounter with your own unworthinesse . Fourthly and lastly , ( which is the main ) you must encounter with all your sins . Here is a hard heart , it must be broken , or else it will break thee all to peeces : Here is an unbeleeving , an ignorant heart that seeth no glory , no excellencie in Jesus Christ ; this ignorant heart must be enlightned : Here is a defiled heart which must be purged and washed in the blood of the Lord Jesus . If you would but look into your own hearts , there you should finde abundance of work to do : surely thou wouldest not then say as some , I cannot tell how to spend my time . Is not there a proud heart to be humbled , a dark soul to be enlightened , is there no spots to be gotten out ? Look well about you . Beloved , you will finde you had no time indeed , though you had many score of yeers given you to purge your souls from that drosse , filth , and corruption which lyeth upon them . Thirdly , you are to encounter with the world , and there are four things in it , which destroyeth three parts of the men of it ; the pleasures , the profits , the honours , the afflictions of it ; these stand in the way as so many armed men : If the pleasures catch thee not , it is a thousand to one but the riches doth ; if the riches doth not , it is a thousand to one but the honours doth ; if the honours doth not , it is a thousand to one but afflictions do : of these I could give you divers instances . What a long time did Demas walk with Paul ? yet at length he forsaketh him , turns to the world , either to the pleasures , or riches , or honours of it ; so of Ammon and Haman ; therefore look to it , that the pleasures and profits of the world withdraw you not . Know this for certain , that the Lord hath condemned the world already , and you may expect the execution of it every day . The day is coming , when you shall have new heavens , new earth , wherein dwelleth righteousnesse ; you shall enjoy things in another way then now you do , therefore set not your hearts upon things below , for all these must decay . Fourthly , you are to encounter with all the enemies of God ; and know this , that the enemies of God are very subtle , they are mighty in strength , there is multitudes of them , they are not poor ones , but rich ones , they are not in low , but in high places , yet you must encounter with them all , and if they get the upper hand , you are gone for ever , but if you get the day , then are ye thrice happy . You may see in Rev. 12. the dragon and his angels makes war with the Church of God , they put out all their strength and policie against Christ , his ordinances , his people . There is Gods honour and glory at stake , which you must vindicate , you must have the ordinances in their glory , whatever it may cost you . Happily you must lose your estates , your lives , your liberties , before you enjoy them , yet you must hold on still conquering , and to conquer . Now beloved , you will finde it a hard peece of work to encounter with these enemies of God , for his ordinances , Sacraments , Sabbaths , &c. if they get the upper hand , you lose your selves , and are not the souldiers of Jesus Christ . Fifthly and lastly , ( because we would hasten to that which more particularly concerns us ) we must encounter with the devil himself , 1 Pet. 5. 8. He goes about like a roaring Lyon seeking whom he may devoure . Three things considerable there ; 1. his diligence ; 2. his power and strength ; 3. his cruelty , He goes about ; where can you be , but he will be with you , to trouble you with variety of temptations ? There is his diligence . Then he roareth like a Lyon , there is his strength ; he would fain make you his pray . Seeking whom he may devoure ; there is his malice and cruelty , he desires nothing but your bloud . These are the enemies you are to encounter withall . I shall come now in the next place to shew you the weapons you must use in this spirituall warfare . The first weapon is a holy and godly life , Ephes. 6. This is the weapon that all the Saints of God have used in all their combates , in all their fights . David , in Psal. 119. O Lord save me , for I have kept thy precepts : I cleave to thy statutes , confound me not . Beloved , you must have a holy and godly life , if ever you think to encounter with God , your selves , or the world . Beloved , if any of you were to encounter with enemies , what kinde of souldiers would you take with you , the lame , the blinde , the deaf ? Beloved , you must be purged and cleansed , no such kinde of creatures , if ever you think to get the victory ; for if you appaar in Gods sight and presence , with a polluted guilty conscience , these sins will undo you . Therefore in the first place , if even you think to encounter with your enemies , and do service for God , get a holy life . The second weapon must be all your glorious experiences ; you must say , Lord , I have been in six troubles , yea in seven , yet thou hast delivered me ; I have known when I have sate alone , had all my bones broken , the arrows of wrath drinking up my spirit ; I have known when I have lyen upon my sick bed , been at the point of death , incompassed round about with enemies ; yet then God did preserve and defend me , why thou art the same God still . You must goe further , you must bring in all the glorious experiments you have had of Gods designes for his Church : Tell the Lord you knew when the Church was helplesse , and hopelesse , and friendlesse : when Moses would not go down to deliver the people , nor Hester go in to the King ; nay further , you must tell him you knew the Church in a most lamentable condition , the enemies pursued them , and was even at their heeles , the red Sea before them , Mountains on the sides of them , yet then the Lord saved his people . You must tell the Lord what he hath done for England at such a time , how neare we were to destruction , what dangers compassed us round about , and how by a mighty hand and out-stretched arme he rescued us : Let this be the second weapon you take up to fight against your enemies . Thirdly , the third weapon is Faith ; this weapon where ever God hath put it in any hand , hath done glorious things for the Church of God : If thou canst but get this weapon into thy hand and heart , it will cause thee to live comfortably in the worst times thou canst meet withal , and make thee say with the Prophet , Heb. 3. Though the fig-tree should not blossome , nor no fruit be left in the vine , though the labour of the Olive should faile , and the fields not yeeld their increase , yet will I rejoyce in the Lord , and joy in the God of my salvation . Faith will cause thy soule to rejoyce in the worst dayes : Faith will inable thee to see Gods love the same in every condition , Faith will comfort thee in all thy straites , make thee see God the Son when thou art sick , as when thou art well ; when thou art rich , as when thou art poor ; when thou art in the dungeon , as when thou art at liberty . Faith will cause thee to lay hold on that which God hath promised , as if it were already performed . Abraham desired to see my day , he saw it , and was glad , Babylon is fallen , is fallen . Hee that commeth to me must beleeve ; if he have not : this weapon , he will doe nothing at all . Daniel he understood by reading books , that the end of the Captivity now was at hand , which he verily beleeved ; therefore in his ch. 9. ver. 19. he saith , O Lord hear , O Lord forgive , O Lord hearken and do ▪ defer not for thy own name sake , O my God . See what out-cries he useth to God for the making good of his promises : Even so must you lift up your voices as Trumpets , and say , Lord hear , Lord hearken , Lord defer not , pluck down thy enemies , destroy Antichrist , and set up thy Son . Thus did Jacob , the Lord bid him go out of his country , and afterward bid him return to his country and kindred again , and he would deal well with him , Gen. 31. 9. His brother Esau cometh against him with foure hundred men , there was litle hope of life . He then begins to encounter with God , and tels him , Lord thou hast blessed me , and I hope thou wilt deliver me from the hand of Esau ; and so he overcame the Angell which wrestled with him , and would not let him depart without a blessing . The next weapon that you must take up must bee the righteousnesse of Jesus Christ . Put on this caote of mayle , and the swords point of your enemies cannot enter ; get this upon you , and you need not to fear though ten thousands encompasse you round about . David having this coat of male , the righteousnesse of Christ upon him , boldy encountred with all his enemies , and got the day . In the last place , you must have the spirit of prayer , this beloved hath done wonderfull things with God , to overcome him , with the enemies , to overcome them , with the Devils , to overcome them ; this is that which caused the prison dores to flye open , & all the chains which Peter was bound withall to be unloosed , Act. 12. This spirit of prayer wil draw your hearts into the bosome of Jesus Christ ; this spirit of prayer will unlocke the dore of heaven , and let you in , this spirit of prayer will cause the God of heaven to hearken what you say , and give you audience ; this spirit of prayer will do wonderfull things , what , saith the Lord , I have heard the cryes of my people , and am come down to deliver them . This spirit of prayer will cause thy stony heart to break in peices , thy ignorant heart to be inlightened , free , and deliver thee from all troubles within or without ; these are the weapons you must use . The next thing is to shew you how you must fight , a man may have abundance of strength , be well weaponed , yet if hee have not skill may lose his life ; therefore I will tell you how to fight if you look to overcome , first you must fight with them , not as they are your enemies and strike at you , but as they are Gods enemies and strike at God ; men are too ready to appeare in their owne cause , they will be revenged of such and such men , but how few will stand up in Gods cause ? you must make war against them , as they fight against God , his glory , his ordinances , his worship , his Saints . This consideration you must have , when you make war with your enemies , that they are Gods enemies , and fight against God . As thus ; The soul beginneth to see the glory of Christ in his ordinances to be eclipsed ; all the Saints of God , their lives and liberties lye at the stake , if I rise not up , and encounter , all will be gone if I should hold my peace , the very stones in the streete would cry out against me : that is the first . Secondly , thou art to fight with full resolution , never to give over whilst one of thy enemies is left alive . Beloved , many men seem to be somebody , at first they gird their weapons about them couragiously , they are very busie in the work of God , for an hour , or a day or two : beseech the Lord to enlighten their blinde eyes , to break their hard hearts , to purge their impure souls ; but alas presently they leave off , they have gotten something , therefore looke no further . Know a little leake will drown a whole ship , a little fire burn a whole house , a little sinne destroy the soul ; one corruption , if thou hast not a care , will open the dore and let in abundance , never give over untill thou seest the life and bloud of all thy sinnes run out before thee . Thirdly , you must reckon upon losing something in this fight ; no souldier that goeth forth to encounter with his enemies is sure to save his life , happily thy name may be lost , thy credit and estimation amongst the men of the world , thy trading , thy liberty , and may be , thy life too ; well , it matters not , thou canst never bestow it upon a better friend , nor in a better service than that of Christ : therefore resolve to lose something , if ever thou lookest to be a souldier of Jesus Christ . Did you ever reade in the Book of God that any of his souldiers returned from the battell , but one time or other they lost something ? Many times they have lost their lives , their friends , their liberties , their estates ; And he that is not willing to lose all that he hath for Jesus Christ , is none of his souldier . In the next place you must be sure to fight with patience , happily thou hast been interceding at heaven gates many yeares , that the Lord would discover himselfe to thee in his Son , shew thee the way wherein thou shouldst walk ; it may be thou hast bin there a long time , for a poor wife , for a poor husband , for a poor child , for a poor servant , and yet the Lord hath not answered thee : what though ? yet still resolve with David , to hearken what the Lord will say ; for surely he will doe it : Lord I have called upon thee to avenge thy selfe upon thine adversaries . Set up thy Gospell amongst us , I have often cryed to thee for heart-breaking , but thou delayest to answer the desires of my soule ; well ▪ wait still , though I now lye under a hard heart , the light of thy countenance is taken away from me , I shall at length see surely the Lord will doe this for me . Now we come to the Uses for want of time , I shall name but three . First , an use of Instruction ; secondly , an use of Examination ; and thirdly , an use of Excitation . First , an use of Instruction , it teacheth us these things ; first of all , beloved , that it is not so easie a thing to go to heaven , as men suppose , if you are Christs souldiers , you must encounter with God , with your selves , with the world , with wicked men , and with the Divell himselfe , yet a day will serve one mans turne , an houre another mans , if they can but say , Lord have mercy upon us , that will let them into heaven . Surely such do not consider that they are souldiers , and to fight with so many enemies . ( Beloved ) the Lord tels us , The righteous shall scarse be saved , where then shall the wicked appear ? If after all their wrestlings they can scarce get into heaven , what thinke you of them that have spent no day in performance of holy dutyes ; could you but come to the closet dores of the people of God , and see how early they are up , and how late they go to bed , sure then you would be perswaded that it was not so easie a thing to go to heaven . Secondly , it teacheth us who is likeliest to doe the best service for God in evil times , if you should see your selves compassed round about with enemies , before you , behinde you , who do you think was likeliest to do you good , a company of lame men , blinde men , are these fit to do you service ? Beloved , there is none fit to do God service , but these souldiers of Christ , that have armour of proof upon them , these are they that will do the greatest exploits for God ; there was a poor man in the City , and he by his wisdom delivered it . Hence we may give a guesse , what will become of all the enemies of England , Germany had but a few , Ireland but a few praying people , but the Lord hath thousand of thousands here amongst us , souldiers expert in war , that know how to encounter with God . That is the reason , that though we are beset with so many troubles , yet they all flye before the face of Gods people , for they are souldiers . Thirdly , it teacheth us whom to prize and love most , the souldiers of Jesus Christ : If you had a thing in your Cabinets , which , if sick , could make you well , if hungry , could feed you , &c. how would you prize this ? Happily thou hast a beleeving wife , a beleeving childe , a beleeving servant ; though thy house were beset round about with enemies , this man might deliver thee : when you are in Taverns , drinking , carousing , swearing , committing many abominations , this man is earnestly praying to God for thy conversion , it may be , the wife for the husband , the husband for the wife , the father weeping for the childe , the childe for the father , the master for the servant , the servant for the master : These you should most of all prize and love . A second Use shall be a Use of Examination ; and Beloved , here may we take up a sad complaint over England , surely if we made a search into every Parish and family , we should finde abundance of enemies , and I am afraid , but few fighting souldiers for Jesus Christ . I will shew you who they be that are not Christs souldiers , that you may weep over them , happily you may finde them in the Congregation where you come , in the houses where you dwell , in the bed where you lye . Lament over the sad estate of such poor souls . First , they that know not Christ , are not his souldiers ; no man will binde himself Apprentice to another , unlesse he knows him : you cannot be souldiers , unlesse you know your captain Christ Jesus , and I am afraid there is but few knows him . In the world there is a kinde of a Relative knowledge , as one that hath never been in Spain , by reading of Books may tell you of the situation of the place , how many streets there be in it , and where there is such and such a Noblemans house ; so that you would verily beleeve they had dwelt and lived there . So many there be that can talk excellently of God , have such admirable gifts and parts , that you would think , if there were a godly man in the Town , he was one ; when alas he hath gotten nothing else but a Relative knowledge all this while . First of all , they that know Christ , will fully depend upon him ; Dost thou say thou knowest Jesus Christ , what is the reason then there is such amazements and troubles seize on thy spirit ? If thou knowest Christ , thou knowest him to be wisdom , righteousnesse , sanctification and redemption ; thou wilt know him to be a God that maketh good all his promises . What is the reason of those blasphemous thoughts which men have ? They think there is no mercie in heaven for them . What , wilt thou be saved by thy own righteousnesse ? Then thou art no servant of Jesus Christ . You must know , Jesus Christ is inlightning grace , Jesus Christ is quickning grace , Jesus Christ is comforting grace , Jesus Christ is edifying grace . And then again , if you know Jesus Christ , you will live upon him ; Is it all the glory of Jesus Christ you live upon ? Is it his power , wisdom and goodnesse you live upon , try your selves . I have no righteousnesse , saith the poor soul , but Christ hath righteousnesse ; I have no power to make war with my lusts , but Christ hath power . Thirdly , they that refuse to do the works of Jesus Christ , make excuses ; these for present are not the souldiers of Jesus Christ : Abraham had never done such things for the Lord as he did , if he had done so , Gen. 22. God bid him arise , and go into the land of Moriah , and take with him his son Isaac , to offer him there for a burnt-offering . He might have made excuses , This is my onely son , the son of the promises , I am old , and my wife past childe-bearing ; but presently he goeth to sacrifice his son . So Christ , when he was to go from his Disciples , he tels them , Mat. 16. 21. He must go to Jerusalem , and suffer many things of the Elders and chief Priests , and be killed , and be raised again the third day . Vers. 23. Master , saith Peter , save thy self . Get thee behinde me Satan , saith Christ . Thus must you do : happily a husband , a wife , a childe , a friend may come and perswade thee to save thy honour , to save thy estate , thy wealth , thy life ; you must say to them , Get thee behind mee Satan . So Paul , when hee was to go up to Jerusalem , they tould him he must be bound there ; Oh , saith Paul , why do you weep and break my heart ? I am not only ready to be bound , but to die at Jerusalem for the name of the Lord . Happily you may have your wife weep , and desire you not to go in such a course , for it will be the way to begger you ; you must say , I am ready to lose my estate , my liberty , yea , my life for Jesus Christ : That is the first particular . Secondly , they are not the souldiers of Jesus Christ that take up weapons of rebellion , and fight against him : You must either be the servants of Christ , or not be the servants of Christ , the souldiers of Christ , or not the souldiers of Christ . Now such as take up weapons and fight against God and his people , cannot be souldiers of Jesus Christ . Why , you say you do not fight against Gods people and his ordinances ? Why , what dost thou fight against then ? O take heed you deceive not your own souls . What is the reason thou canst lay such a drunkard , such a whore-master in thy bosome , and so slightest the people of God ? In this , one day now Christ begins to appear , you see what oppositions there are in the world , people cannot endure the wayes of holinesse , but if no beauty shined out in the ordinance , they would like well of it . Consider that such as these are no souldiers of Jesus Christ , that fight against his ordinance , his people , what-ever they pretend . The next Use is an use of Excitation ( though there was more things in the other use , which for want of time I have omitted ) there is two branches in it ; we shal speak a word or two to those that are Gods souldiers , and then again to them that have not as yet entred into this spiritual warfare . First for them that are Christs souldiers , let me entreat you to prepare for a battel , for a skirmish , which you wil surely meet withall . Beloved , there is a day of death a comming , this wil certainly come , a day of affliction a comming , this will certainly come ; you cannot , if you have the spirit of discerning , but see and perceive there is a cloud gathered together as big as a mans hand , how quickly it may cover the heavens none knoweth . The Lord hath told you , in the last dayes there shall be terrible times , Michael that great Prince shall stand up , and there shall be such times as never was before . Beloved , do you not already perceive the very drops of bloud begin to fall ? Do you not daily heare of the cruell malice of the enemies of God ? When you think the storme is blowne over , and never a cloud left in the heavens , every man may sit under his own Vine , and his own Fig-tree , and none to make him afraid ; presently you perceive what hellish plots and designes are intended to draw a curtain before the light , and take it away again . Therefore , Beloved , let me entreat you to consider of these few things . Know this , you must fight or lose your lives , there is a necessity of it ; you are to encounter with God , with your selves , with the world , with your enemies , and with the Devil himselfe ; if you overcome not all these , you lose your lives . This very consideration , will put life and strength into the greatest coward , if he seeth there is no way to escape , then he will gather up his spirits about him . Beloved , I beseech you to consider it : Do you not perceive how we are hemmed round about with enemies spirituall and temporall ? have you not enemies in your own hearts ? you do not know what they may do if opportunity be put into their hands , the husband may betray the wife , the father may betray the son , the servant that eateth his meat at his masters table may destroy him . The Lord tels us , that a mans enemies should bee those of his own house . Do you not perceive how you are set about with enemies ? there is a proud heart to be humbled , a stubborne will to be subdued , disordered affections to be rectified , all these seek to let out the life of your soules . Let this move you to take into your selves the righteousnesse of Christ , the spirit of prayer , the shield of faith , a holy and godly life to encounter with the desperat enemies of God . Secondly , consider this , who will accompany you in this glorious fight ? if you were to go to encounter with God alone , with your owne hearts , with the world , with the enemies of God , with the devil alone ; truly then little hope : But consider who leads you forth , you have God , you have Christ , you have the Spirit , you have the promises , you have the Angels , you have the prayers of all the Saints on your sides . O then beloved , let this encourage you to goe to God for all you want or stand in need of , this may put life in you . What saith David , Psal. 118. 11 , 12. Mine enemies compassed me round about like Bees , but in the name of God will I destroy them . Consider when thou art going forth to make warre against temporall , against spirituall enemies ; thou goest forth with a glorious company in the name , in the wisdome of thy God ; thou goest forth with the help of all Angels : Think yee not ( saith Christ ) that I could speak to my Father , and he could send me more than twelve Legions of Angels . So may a poor man say , it is not because their wanteth power in heaven , if God will hecan deliver me , thus you must consider who accompanieth you in this glorious fight . Thirdly , to provoke you further , consider whose battel it is you fight ; this is that which puts life into a souldier ; you that have money , estates , parts , and gifts , liberties and the like , you may come and lay out all here to your great advantage . Jesus Christ seems now to set up his glorious standard , and make a Proclamation , Who will be on my side , who ? O I beseech you , flock to Jesus Christ : you that have the gift of prayer , run in with that , you that have honors run in with them , you that have riches run in with them , see if they will do any good . Let that I beseech you stir you up to the work of the Lord . Nay again , consider what a glorious opportunity you have , a man might have lived when he could not have told what to have done : that would have appeared famous in the world for Jesus Christ . Now God calleth upon you , mercie calleth upon you ▪ to send in your ayde and help , to fight in this great quarrell , to fight with fasting , with prayer , with tears , sighes , and grones ; God now likewise calleth for the outward aswell as the inward mans estate , he calleth for spirituall and temporall things . Again consider , the Lord hath made choice of you , you onely that are his people , to fight these combates . God could have destroyed his enemies himself , if not , he could have called to his Angels to have helped him ; but the Lord hath made choice of you , he will not overthrow his enemies without his people , set up the Gospel without his people ; you must tell him of what he said long ago , that Babylon shall fall : Consider this , that the Lord hath chosen you out before many others . And then again , consider what you get in this battel , is for your selves ; let this pluck up your spirits . If a Captain should come to his souldiers , and tell them , if you take the Town , all shall be yours ; would not this put life in the souldiers ? God comes in , and saith , Be of good comfort , my sons and daughters , all you win shal be for your selves ; I have no need of these and these things ; those that have mourned with him , shall rejoyce with him . God saith , he will pluck down his enemies , and set up his people ; and tels us , when it is so , his people shall rejoyce . And then lastly consider , you shall be rewarded , though you do not overcome ; the Lord will one day bring in his account , & shew thee how many dayes thou hast spent for him , how many bitter complaints thou hast put up before him ; and will as certainly reward thee for it , as if thou hadst the benefit of it already . This should incourage you to go on , though you should never live to see the accomplishment of what God hath promised , you shall be rewarded , as if you did overcome . But in the next place , a word or two to those that for present are not the souldiers of Jesus Christ . I beseech you hearken , you will finde it a sad thing , that you are not the souldiers of Jesus Christ ; surely it had been better for you , that you never had a being , then to be a Rebell from birth to death to Christ . First , consider , if thou be not Christs , thou must of necessity be the devils souldier . Oh that men and women would but sit down alone , and seriously consider , whose servant am I , whose work do I , of whom do I take pay ? Beloved , I beseech you consider it , you cannot serve two Masters ; The Lord Christ speaketh to them that said they had Abraham to their father , you are of your father the devil , for his works you do . If we are the servants of Jesus Christ , we will fight in the cause of Jesus Christ , think upon it , what a sad thing it is to be a souldier of the devil . Secondly , consider who it is you fight against , if you be souldiers of the devil , you fight against Jesus Christ ; and what a sad thing wil it be , when God shall bring in a Bill of Indictment against you , the Saints a Bill of Indictment against thee , thy husband , thy wife , thy children ? Lord here is one that fought against me all my dayes , did what lay in his power to take away my life & liberty ; it were thousand times better thy hand should rot off , then that thou shouldest do any thing against the Lord ; what will he say to thee , such a time thou livedst when such and such a thing to my dishonour was put out against me , and here is thy hand to it . It were a thousand times better for thee , that thy tongue should fall out of thy mouth , then that ever thou 〈…〉 dest be knowne to speake a word against Christ and his cause ; take heed that thou beest not found a fighter against God . Happily the wife may bring in sad bill of Indictment against the husband , that he strive not only to keep himself , but her out of heaven , to keepe her from the places where she might edifie : it will be a sad thing to thy soul , that thou wilt neither go to heaven , nor suffer others ; this Christ took notice of in the Scribes and Pharises , that had the key of knowledge , and would not enter themselves , nor suffer those that would , to enter , Luke 11. 52. Thirdly , consider what thou must have for thy worke , thou that wilt not be broken off from thy prophaning of Gods day , poluting his ordinances , what doest thinke thou shalt have ? Jesus Christ hath a rich reward for those that serve him , and so likewise for those that serve him not . But Beloved , them riches will make thy heart bleed to think of . My freinds , if you should come and look upon your tender hearted wife , and see her upon the Rack , but all about the place rejoycing , it would make your hearts ake within ; you shall come to heaven , and see happily a poor wife , a poor husband , a poor childe pulled one joynt from another , God laughing , and all the Saints , and Angels laughing at it . Beloved , this will be an unspeakable torment to you ; the terrour of Almighty God will be upon those that fight against God . In the last place , I beseech you be exhorted to lay down your weapons : Thou hast been a fighter against God this forty or fifty yeers ; O now be perswaded to lay down these weapons . O my people ( saith God , Micah 6. 4. ) what have I done to you ? wherein have I wearied thee , testifie against me ? So saith God to many a man , What have I done to thee , that thou departest from mee , and keepest company with such vile wretches . Thus Jesus Christ also , O why will you dye O house of Israel ? turn unto me , my bloud shall make you clean . So the Spirit saith , Come ; and the Church of the living God saith , Come ; the Embassadors of Christ wooe and beseech you to come in : Never more be seen with a weapon against Christ . These are glorious dayes that are a comming for the people of God , but wo be to that man that Jesus Christ shall find persecuting his Church : O the wretched estate of such a creature . But to conclude , what though thou canst not but confesse that thou hast been a fighter against God all thy dayes ; if now thou wilt come in and lay downe thy weapons , thou shalt have as kind entertainment of God , as those that have been his this forty years , Abraham , Isaack and Jacob shall not be more beloved of God , than thou shalt be . This often troubleth a poor child , when it hath done that which is contrary to the parents will , it will not come in their sight , it is afraid of the frownes of the father . O feare not , the more polluted thou art , the more will the Lord weep over thee , he runs to meet a prodigall child , you do not know what feasts the Lord will make in heaven at your conversion ; you shall see your name written in the book of life . Me thinkes this should move you to come in and close with the Lord Jesus : do not conceive that you shall not find entertainment , for you shall be as welcome as any : Nay , and let me tell you , the Lord will have a thousand times more glory by you , than by the civil man . Happily you have a neighbour that hath never bin known to swear an oath , to tel a lye , the Lord wil have twice more glory by you , than by such a one , if he should come in . Consider also what good thou maist do to poor enemies , Paul intimates so much , I knew a man in Christ about 14. yeares ago , he wil not name you who he is for feare of vain-glory , yet he tels you by and by , I Paul a persecutor . O beloved , how wil Gods people be encouraged , yea , the enemies of God , when they shal see such a vile persecutor as Paul to come in to Jesus Christ : Such a one as Mary Magdalen to come in to Christ , this must needs be a mighty encouragement . But to conclude all , if thou dost not come and presently lay down thy weapons , the time will be past , And as the tree falleth , so it lyeth , the night commeth when man cannot work . Therefore I beseech you lay down the weapons of your religion , defer not I beseech you , say not I will do it to morrow , the next day , or the third day , no do it presently ; do not say I wil do it when I come home , but now whilst you sit in your pews resolve to lay down your weapons , & come to Jesus Christ . Many more instructions might have bin delivered , but the time hath prevented . FINIS . 
A61475	----	The spirit convincing of sinne opened in a sermon before the Honorable House of Commons, assembled in Parliament upon the solemne day of their monethly fast, Novemb. 26, 1645 / by Peter Sterry ... Sterry, Peter, 1613-1672. This text is an enriched version of the TCP digital transcription A61475 of text R34606 in the English Short Title Catalog (Wing S5483). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61475 Wing S5483 ESTC R34606 14522660 ocm 14522660 102509 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61475) Transcribed from: (Early English Books Online ; image set 102509) Images scanned from microfilm: (Early English books, 1641-1700 ; 1071:27) The spirit convincing of sinne opened in a sermon before the Honorable House of Commons, assembled in Parliament upon the solemne day of their monethly fast, Novemb. 26, 1645 / by Peter Sterry ... Sterry, Peter, 1613-1672. [6], 36 p. Printed by Matth. Simmons for Henry Overton and Benjamin Allen ..., London : 1645. "Published by order of the House of Commons." Imperfect: pages stained. Reproduction of original in the Union Theological Seminary Library, New York. eng Bible. -- N.T. -- John XVI, 8 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A61475 R34606 (Wing S5483). civilwar no The spirit convincing of sinne opened in a sermon before the Honorable House of Commons, assembled in Parliament upon the solemne day of the Sterry, Peter 1645 12128 10 55 0 0 0 0 54 D The rate of 54 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Jonathan Blaney Sampled and proofread 2005-03 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE SPIRIT CONVINCING OF SINNE . OPENED In a Sermon before the Honorable HOUSE of COMMONS , Assembled in Parliament upon the solemne day of their Monethly Fast , Novemb. 26. 1645. By PETER STERRY , sometimes Fellow of Emanuel Colledge in Cambridge . AND NOW Preacher of the Gospel in LONDON . Published by Order of the House of Commons . LONDON , Printed by Matth. Simmons , for Henry Overton , and Benjamin Allen , and are to be sold at their shops in Popes-head Alley , 1645. To THE HONOURABLE THE KNIGHTS & BURGESSES OF THE HOUSE of COMMONS Assembled in PARLIAMENT . GOD hath promised his people to carry them on the Eagles Wing . The onely desire and humble endeavour of your lowest servant in Christ , hath been to work with God in this Sermon ; that your Soules , Counsels , Warres , may be carried on by the Spirit of God ; who in the language of the Scriptures is not onely the Dove for Purity and Peace ; but also the True Eagle for Wisdome and Power . Worthy Senatours , if you knew this Spirit , you would ask Him of your Saviour ; and Hee would be in you a Fountain of Counsell and Strength springing up to Everlasting Peace and Glory . But have you not known The Spirit ? His sound hath gone forth into all your Eares . All the Scriptures speak of Him as they doe of Jesus Christ . Daniel was chosen by the King of Assyria to sway the great affaires of that vast Empire ; because the Spirit of the immortall God was found in him . David was a Statesman , Wiser then his Teachers : David was a Souldier ; His fingers were skil'd in fighting , his hands train'd up to Victory over Wild Beasts , Giants , Armies of Men . was not the Spirit the Lamp of God which shone thus gloriously on David's Court and Camp , which made his Throne so great ? Thy Word , saith he , was a Light to my Feet . The Word of God is the Spirit of God , saith St. Paul ; The Sword of the Spirit , a which ( Spirit , not Sword ) is the Word of God . This made David when hee had sin'd , cry : Take not thine Holy Spirit from me . When the Spirit of God once left Saul , an evill Spirit came upon him , which vex't him , which haunted him to the losse of his kingdome and life together . Honourable Fathers of your Countries , I humbly move to know , By what Title you sit there and rule over us . Is it not as Powers on Earth ? But All power on Earth as well as in Heaven , is given to Iesus Christ . You are Substitutes and Vice-gerents to the Lord Iesus . Look then to Iesus the Beginning and End of your Authority . God hath laid the Government on his Shoulder . What is his sufficiency for it ? The Spirit of the Lord resteth on him , and this is , A Spirit of Counsell and Might in him . You who sit at the right hand of the Lord Iesus , in this Common-wealth , as the Lord Iesus sits at the right hand of his Father in that Kingdome , which is over all : pray , that the same Spirit , which was powred forth on him , may be by him powred forth on you : So shall you be Messiahs , anointed ones , and Saviours to this people . Can You be able to rule over any spot of this earth ; when Jesus Christ was not fit for the government of the whole ; without the Spirit ? Do you put your whole trust in the promises of God , and expect by them to be made partakers of every blessing ? Do you believe the promises made in the Word of God ? I hope , I may say , at least with as good confidence , as Paul said it to Agrippa ; I know you believe them . This is the promise : The Spirit shall lead you into all truth . You are now searching into the deep things of God , which concern Religion ; Live in the Spirit , and the Spirit shall bring all into your minde , and shew you the things of Iesus Christ . It behoves you to know the method of Satan ; the stratagems and dark deeps of the Devill himself , in mysteries of State and Religion . Walk in the Spirit ; hee shall lead you into their chambers , as hee did Ezekiel ; and let you see what mischiefes they are there contriving in secret . This is the promise : The Spirit of God and of glory shall rest on his servants , in their conflicts and sufferings . Sit still in all humble resignation of your selves , to the working of this Spirit ; that hee may rest on you : so shall hee manage your counsels , finish your wars ; and end all your sufferings with glorie . I shall conclude my Epistle with an humble Petition to your Honours : an hearty Prayer for you . My humble Petition is , that You would ever remember to converse as Doves , among Doves ; with this Dove ; He is a tender Spirit , take heed of grieving this Spirit , where ever hee dwels : For by him alone can your hopes be sealed to a day of full accomplishment . My hearty Prayer is , that , as you sit debating in Parliament , the appearances of the Holy Ghost may be among you ; as hee was with the Apostles , sitting over them in the form of fiery tongues : that when you fight in the field , the Holy Ghost may be as a two-edged sword going forth from the mouth of the Lord Iesus into your enemy's hearts : that you may never see upon the walls of your house , that hand-writing which made Bel-shazzer tremble ; Your kingdome is divided ; but in stead of this , that uniting and building Principle ; Not by might , nor by power , but by my Spirit , saith the Lord . This is the fervent , constant prayer of Your Honours humble servant in Christ , Peter Sterry . A SERMON PREACHED Before the honorable House of COMMONS , Novemb. 26. 1645. being the publike Fast . JOHN 16. 8. When he shall come , he shall convince the world of sin , &c. I Will at once open to you the publike scope of this place ; and the private sense of my Text , as it lies imbodied in the Context . Our tender-hearted Saviour is now cheering the hearts of his Disciples , drooping with the sad presages of their dear Master's death . The Lord Jesus sweetly gives them for a revivall of their fainting spirits , a gracious promise of his own Spirit . This Promise is threefold , The Spirit 's 1. Personall Comming , 2. Particular Comforts , 3. Universall Convictions . Pardon me , if I be somewhat larger in the Explication of these . For this also will serve my purpose ; which is , to set before you the Spirit of the Lord Jesus ; that Spirit , by which we know those things , which Reason cannot reach ; and live , not a as Men , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) but as b Partakers of the Divine Nature . The first Promise is the Personall comming . This hath two parts . The Person comming . Comming of that Person . Part 1st . The first part is the Person comming . It appears to be a Person of whom our Saviour speaks , by those demonstrative particles : Hee : Him . It appeares to be some great One , a Divine Person , by those workes , which are to be done by him : To comfort hearts : To convince a world : To be in stead of Christ ; nay , to be a better Comforter then Christ himselfe in the flesh . Commentators , Common-placers , Controversiaries , School-men ; all sorts of Divines in general , chuse this place , and such like places in this dying discourse of our Saviour's ; for principall proofes of this fundamental point in Divinity ; that , the Blessed Spirit is not onely , The Power of the Godhead , but , A Person in the Godhead . For , say they , Christ speakes of him as of a Person ; Hee ; Him : and as of a Distinct Person in the Trinity , Joh. 14. 16. Another Comforter . Another besides Jesus Christ . Now these places with the same force prove it to be the same Person , which was to come to the Disciples . For Christ speaks of him not simply , but in respect of his comming . Part. 2. The second part of this Promise is ; The comming of that Person . School-men call the comming of the Spirit : Novus modus Existendi & Apparendi : A new way of the Spirit 's Being in men , and Appearing to men . All that I shall say concerning it , amounts to this . The Scriptures very often represent the Comming of Christ in the flesh , & this Comming of the Spirit in the same formes of Expression . I have cul'd forth these five : Comming , Sending , Giving , Dwelling , Appearing . 1st Comming . You read of the Comming of Shiloh , which is Christ : Hee , to whom . Gen. 49. 10. My Text tells you of the comming of the Spirit . The Divine and Humane Nature are , as it were , two termes of reciprocall motion , for these two glorious Persons . 2d . Sending . The Father sends the Son , Joh. 3. 17. The Son sends the Spirit , in the verse going before my Text . The Father's Love-token to man , is his own Son . The Son's Love-token to his spouse , is his own Spirit . 3d. Giving . Christ is the Gift of God to the world , Joh. 3. 16. S. Paul tells us that the holy Ghost is given to us , Rom. 5. 5. In a Gift there is a conferring of Propriety , and Possession . 4. Dwelling . Joh. 1. 14. The Word was made Flesh , and dwelt among us . 2 Tim. 1. 14. By the holy Ghost which dwelleth in thee . These two Texts have this difference . Christ dwels in Flesh , as in a Tabernacle , or Tent , like a Pilgrim or Souldier . The Spirit dwels in Timothy as at home , in his owne house . 5. Appearing . Christ is God manifested in Flesh , 1 Tim. 3. 16. Jesus speakes of the Spirit to his Apostles , You shall know him , Joh. 14. 17. These two are distinct Persons in respect of their Appearances , as well as Subsistencies . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This concurrency of expressions seems to signifie that these two Commings of Christ in the Flesh , and of the Spirit , are True , Reall Unions of God with Man ; True , Reall Appearances of God to man ; in these two Persons of the Trinity , the Son , the Spirit . But with this threefold difference . First , the Cōming of Christ in the flesh is a Union of two Natures in one Person . This is that wch we call the Hypostaticall Union ; where there is a distinction of Natures without a distinction of Persons or subsistencies . The Comming of the Spirit is a union between Persons as well as Natures . Here is a Distinction and a Union both at once , between Natures and Persons joyntly . Compare those two places of Scripture , 1 Cor. 6. 17. He that is joyned to the Lord , is one Spirit . and Rom. 8. 16. The Spirit witnesseth ●ith our spirits . The result of these will be ; that the Spirit of Christ , and of a Christian , are two spi●its , by distinction of persons , one by Union . Secondly , the coming of Christ was into the broad street of the same common nature of man ; to be with us ; yet so , as to be without us . The coming of the Spirit is into our particular persons as into the same house with us . See this Opposition , Gal. 4. chap. 4. verse . He hath sent his Son , [ made of a woman ] ; that is , made of the humane nature . Then , vers. 6. He hath sent the Spirit of his Son into our [ Hearts ] . Christ came into our flesh . The Spirit comes into our hearts ; so as to be both with us , and within us , John 14. chap. 16. verse . He dwelleth [ with ] you , and shall be [ in ] you . Thirdly , the comming of Christ in the flesh , was visible to all alike , to the eye of sense . But the coming of the Spirit is invisible to all the world ; visible only to those who receive him , Joh. c. 14. v. 16. The world seeth him not , but ye shall know him , for he shall be in you . To these he is visible inwardly , and after a spirituall manner . This is the first Promise , The Personall coming . The second Promise is , The particular comforts of the Spirit : He shall come as Comforter , saith the verse immediately foregoing my Text . But can any thing comfort a Spouse that mourns for her beloved One , besides his own presence ? therfore this makes the Spirit , a Comforter indeed ; He brings Christ for a comfort along with him . Christ was to live again in the Spirit , 1 Pet. 3. c. 18. v. He was crucified in the flesh , but quickened by the Spirit . Christ was to appeare again to them in the Spirit , and to be for ever with them , Joh. 15. chap. 26. vers. When the Spirit come , he shall testifie of me . The Spirit was to give them a second Sight of their Husband , in a more true , divine , lasting way ; as he was unvailed of flesh , and in his own heavenly form . Yea , this Comfort was to be doubled at the coming of the Spirit : For the Father was to come along with his deare Son , Joh. 14. c. 23. v. I , and the Father will come unto him , and make our abode with him . But which way would these Persons of glory come to lodge themselves in the humble Cottage of a Saints heart ? In the Spirit . This Person was to be the Chariot for the other two . Therefore but two verses after this Promise , Christ explains it by another Promise , that of the coming of the Comforter : And St. Paul tels us , that we have accesse to the Father , by one Spirit , Ephes. 2. c. 18. v. Thus the Father , Son , Spirit , and a Saint , dwell all together , and converse : The Father and Son in the Spirit ; the Spirit in our hearts . This is that Unity of the Spirit , which is the band of Comforts , Ephes. 4. c. 3. v. The third Promise is the Universall Convictions of the Spirit . Christ and his Disciples were singular in the world ; they saw those things whcih none could see besides themselves : Blessed are your eyes , for they see . They were as mad men ; they fill'd the world with a noise of things , as present , reall mighty in glory ; they spake every where of a rising Sun , of a wonderfull Light , which made all other lights a deep darknesse ; when all this while the whole world of men round about them could discerne no other Sun without them , save that which had shined from the creation untill now ; no other Light within them , besides that which their own reason had ever in an ordinary way supplied them withall . Isaiah prophecied of Christ and his Disciples , Es. 8. chap. 8. v. I , and the children which thou hast given mee , are for signes and for wonders . Would our Saviour now leave his Disciples alone in such a world as this ? Therefore hee comforts them with this ; that his Spirit should come and convince the world , anoint the eyes of man-kind generally , to see the same light of divine truth with them . The Text reads it , Reprove , but the word in Greek ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) more properly signifies to convince , as the margin hath it . This Conviction is threefold : First , of Sin ; Because they believe not in me . The Spirit should shew the world this as the Center , where all sin met in one ; from whence all sin flows ; their not believing in Christ , their neglect of the Person of Christ . Secondly , of Righteousnesse , because I go to my Father , a By Christs returning thither , where he was at first ; by his going back to the Father , the Spirit should teach the world ; that he alone came forth from the Father : b For no one ascendeth up to Heaven , but the Son of man , who came down from Heaven . And by this Argument shall the Spirit demonstrate Christ alone to be the Righteousnesse of God to man . Thirdly , of Judgement , because now the Prince of this world is cast out . The Spirit should reade this Lecture upon the world ; how , since the fall , the whole frame , all appearances of things , had been one great enchantment raised and maintained upon the spirits of men , by the father of lies , the Prince of darknesse ; to hide their eyes from the sight of God . But how Jesus Christ had by his death cast down that old Magician from his Throne and Power ; and now the whole enchantment , the fashion or show of this world was dissolving and vanishing , till it should appeare no more . Thus large I have been in the opening of the context and Text . Now , without any further stay , or needlesse division of my Text ; my Doctrine from it is this . Rightly to convince of sin , is the proper work of the Spirit . I shall give you only one place of Scripture to prove it ; but that , I hope , a fit and full one , Zach. 12. 10. I will powre out upon them the spirit of grace and supplications , and they shall see him , whom they have pierced , and mourn over him . You have here two successive effusions : one of the Spirit , and another of Tears . First , An effusion of Teares ; They shall mourne . Mourning expresseth true Repentance in all the foure parts of it ; conviction , confession , contrition , conversion . The force of the conviction here , as in my Text , lies in a sight of Christ pierced ; in a sense of unbelief . Not to receive Christ for your Husband and King , is to Pierce him . To take away His Crown and Your Hearts from him , is to kill him the worst way . But this is only a Consequent and Secondary effusion . Secondly , An Effusion of spirit . This is the Antecedent Effusion . The powring forth of the Spirit is the cause of powring forth teares . But who ? or what is this Spirit ? He is markt by a double character : A Spirit of grace and supplication . First , a Spirit of grace . There is a twofold grace . The grace of loving-kindnesse in the heart of God . The grace of divine lovelinesse in the heart of man . If this latter be here meant , then the Spirit of grace is he , whom St. Paul calls the holy Spirit , Ephes. 1. and wee generally know by the name of the Holy Ghost . But this cannot be the sense : For in the Originall , it is chen , not chesed : Grace , or loving-kindnesse , not graciousnesse , or goodnesse . This Spirit of Grace then must be , either the Spirit , the spring of love in the bosome of the Godhead : or , the Spirit , the diffuser , the discoverer of this love in the bosome of man . Both these are that One Spirit , the Holy Ghost . Divines give to the third Person , the name of Love ; as they do to the second , that of Wisdome : And wee reade from St. Paul's mouth , Rom. 5. 5. The love of God is powred forth in our hearts , by the Holy Ghost , which he hath given us . This is the first character . Second . A spirit of supplication . You have a Commentary upon this character , Rom. 8. ch. 26. vers. The Spirit helpeth our infirmities , making intercession for us by groanes unexpressible . This is the Spirit which convinceth of sin , the Holy Ghost himself . Reasons . The Spirit is truth . These are the words of the Holy Ghost himself , 1 Joh. 5. c. 6. v. The Spirit is truth . Truth absolutely , that is , the Highest and fullest truth ; the Principle of all truth : the first truth , and so the last measure of all truth . Take two Distinctions upon this Reason . Threre are three Principles of truth 1. Sense . 2. Reason . 3. Spirit . 1. Princ. Sense , Prov. 20. ch. 12. vers. The seeing eye , and the hearing eare , God hath made them both . God hath made the senses , standards and judges of truth , within their own circuit , in such things , as may be seen or heard ; as appertain to sense . 2. Princ. Reason , Prov. 20. ch. 26. vers. The spirit of man is the candle of the Lord , searching out the hidden parts of the belly . Though the candle of Reason excell in light the Glow-worms of sense ; yet is it but a candle , not the Sun it self ; it makes not day ; only shines in the darknesse of the night . You will more clearly see this Spirit of man to be the Principle of Reason , planted by nature in man ; if you compare this expression of Solomon's with that of St. Paul , which seems to have some glance towards this Proverb , 1 Cor. 2. ch. 11. vers. No man knowes the things of a man , but the spirit of man , which is in man . The things of a man are all the things of this creation , visible , invisible ; a man is the summe of them all ; all are subject to man ; God hath , b set this whole world in the heart of man , to search it out ; these are the hidden things of his belly : And thus farre the spirit of man , the candle of Reason , spreads his beams , to enlighten this world of nature . This the Scripture calls Man's Day , which is God's and a Saint's night . 3. Princ. The Spirit 1 Cor. 2. c. 11. v. The things of God knoweth no man , but the Spirit of God . The Spirit searcheth out the deep things of God . Divine truths are the depths of things ; the rest are only the surface . No plummet is strong , no line long enough to sound these depths ; save only that of the Spirit . These three different Principles of truth constitute the three different parts or states of life : First , the brute part of the world ; it is that which is acted by sense . Seconly , Reason makes man ; or the rationall state . Thirdly , the Spirit is the principle of a Saint c As many as are the sons of God , are led ( or acted ) by the Spirit of God . I cannot leave this Distinction betweene these three Principles of truth , before I have annext three Rules . 1. Rule . Every principle of truth is to be confin'd to its own compasse , to its own object . To seek out spirituall things by the sent and sagacity of reason ; were to plough with an Oxe and an Asse . Sensus non fallitur circa proprium objectum , Sense is not deceived in judging of its own proper object . If sense and reason make no other report but this ; This is the state of things , according to our principles : this is the appearance of things to us : Sense and reason may be admitted for true witnesses . But if they will be wise beyond what is written in their book , and say : This is the only , absolute , true appearance of things ; because this is the appearance which things make to us . Now sense and reason become blind guides , and will lead you into the ditch : 1 Cor. 2. 12. Spirituall things are spiritually discern'd . By proportion : sensuall things are sensually discern'd : rationall things are rationally discern'd . You cannot reach the things of reason by the hand of sense , though it be stretch't out like Jeroboam's towards the Prophet . You cannot understand spirituall things Rationally ; that is , upon the grounds of Reason . 2. Ru. Right Appearances of things to one Principle of truth , may be directly contrary to those which are right Appearances of the same things to another Principle of truth . The greatest lights of this world , Angels and Invisible things , are meere darknesse to the eye of sense . The light of this life is darknesse in the language of the Scripture . Darknesse it selfe is as the light before the face of God . 1 Cor. 2. 14. The wisdome of the Spirit is foolishnesse to the Naturall man . The Apostle distinguisheth betweene two men , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Man , whose Principle is Rationall soul : and Man , whose Principle is the Spirit . That which is Wisdome to one , is Foolishnesse to the other . 3. Ru. Lower Principles of Truth cannot comprehend the Higher ; but they are comprehended and judged by these . So Philosophers say , that Reason corrects the errors of Sense . 1 Cor. 2. 15. The spirituall man judgeth all things , but he is judg'd or discern'd by none . ver. 9. Eye hath not seen , eare hath not heard , neither can the heart of mā receive the things of the Gospel . See here both Principles of Sense and Reason . The senses are too superficial : the large heart of Man , the vast spirit of Reason in him is too narrow to take in any thing of the spirit . But the spirit understands them with all their wayes and workings {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; distinctly and critically . These three Principles of truth are as three Circles upon the face of the water ; one within another : the lesser are infolded in the greater ; but cannot extend themselves to the wide compasse of the greater circle , unlesse they break and vanish in themselves , that they may become one with it . If any man be wise , let him become a foole that he may be wise . The soule shuts the windowes of sense when she would have the room fill'd with the light of Reason . Reason's selfe must first be cast cast into a deep sleep and die , before she can rise again in the brightnesse of the Spirit . I have dispatch'd the first Distinction . Dist. 2d . All three Persons in the Trinity are Truth , but with their severall and distinct Idioms or Characters . The Father is the onely True God , Joh. 17. 3. The Son is Truth , Joh. 14. 6. The Spirit is Truth , Joh. 5. 5. But , 1. The Father is Truth in the Root : therefore hee is call'd the Father of Lights , Jam. 1. 17. 2. The Son is Truth in the Image . He is the Image of the Invisible God , Coloss. 1. 15. 3. The Spirit is Truth in the Irradiation or Discovery : therefore the Spirit is the witnessing Truth , 1 Joh. 5. The Spirit is the testifying Truth , Ioh. 15. 26. Nazianzen delivers the Doctrine of the Trinity to us from that place of Scripture , Psal. 36. 9. In thy light shall we see light . 1. The Father is Light in the Fountain . Thy Light . 2. The Son is Light in the Face or Fulnesse : See Light . 3. The Spirit is Light in the Flowing or Emanation of it : In light . The Father is the Light , from which is all we see : The Son is Light , which we see : The Spirit , the Light by which we see . Sin is spiritually discern'd . Privations and Habits ; Perfections and Defects , are judg'd by the same faculty . The eye discerns light and darknesse . Sin is a privation or the absence of Divine Grace . Holinesse is frequently exprest by light ; sin by darknesse . Holinesse is a spirituall beauty : sin , deformity . Both are perceiv'd by the same Spirit . VSES . An Admonition . You have dedicated this day , and many such dayes , to a holy sorrow . I know some , I beleeve many , I hope most of you carry broken hearts in your bosomes thorough these dayes . Indeed very nature in you cannot but relent ; and reason it selfe tremble , to see those things , which your eyes see . Three Kingdomes stand before you this day , like those three crosses on Mount Golgotha , all laden with broken and bleeding carkasses . These three doth your God take , as one Text , that hee may preach sin to your soules from it , that he may convince you of sin by it . Behold , Scotland comes with her thousands of slain men ; England with her ten thousands ; Ireland with her millions ; besides innumerable multitudes which no man can reckon up , of families , persons , now undone , now famishing . These come crying to every one of us , Our bloods be upon your heads , if you weep not for us before our God this day whilest we bleed and dye . Sure your hearts doe break at the representation of these things ; which your selves know to bee at this present farre more sad in Fact , then they can be made by any Relation . You that are the Fathers of your Countries over all this Nation , doe you not often look back upon your severall Countries with a tender and dropping eye ? Do you not find as much reason and sweetnesse as once David did , to sigh and say within your selves , Lord , we have sin'd , wee should have kept this people as their shepheards : but we have procur'd their woe . Alas ! what have these sheep done ? But now is it not pitie that broken hearts should be worthlesse and uselesse ? that God should say of our Mourning , as Solomon sayes of Mirth : what doth it ? Yet so it will be , if it be your Reason onely , and not the Spirit , which by your sufferings convinceth you of your sins . If your convictions and contritions be Rationall and no more ; your groanes will be to God as the unpleasing cry , the howling of wild beasts when they are pinch'd with famine , or caught in a toyle : He that sacrificeth with a heart thus broken , will be as if he offer'd a Dog's Heart . Doth it not much concern you to know whether your convictions be from a Rationall or Spirituall Principle ? Are you not eager to understand the difference between these , that you may judge your sorrows ? As God shall assist me , I will assist you in this enquiry , by which you are to examine your selves . Rationall and Spirituall convictions differ in their Perswasives , in their Principles . Rationall Perswasives in conviction for sinne are such as these . First , Self-love . Will you heare the workings of this ? One man afflicted and oppress'd , laments after this manner : I have blasted my reputation ; wasted my estate ; brought my body into diseases ; by my lusts : and now I hang over a pit of flames by the thin , worn thread of this life ; in the same moment that this thread is cut ; I drop in , and am lost for ever . Wo is me ! Thus he cryes ; then he runs to prayers , Sermons , Fasts , in these he hopes for ease . Another , as he , lies restlesse all the night ; hath these thoughts working like a storm in his breast . I have expos●d my life to the Censure of the Lawes , by Treacheries against my Countrey , and my God . If the Preacher's words prove true , and there be a hell at last ; there remaines nothing for me , but a fearfull expectation of my share there . In these anguishes this man breathes forth a groan , and cries to God , to have mercy on him . So Pharaoh , so Ahab were convinc'd . This is like weeping with an Onion ; the eyes shed teares because they smart . 2. Sparklings of Naturall Worth . A generous heart , if it be no more , when it hath done any thing foulely dishonest , or dishonorable ; will call aloud for Seas of Teares ; a Laver of Blood to wash it clean . The Jewes in the Wildernesse , when once they had refus'd to fight at God's command , would purge that blot with their blood , fighting though forbidden , when they were sure to fall . This is not beyond that Elephant , which reproach'd with the offer of another Elephant to draw his burthen for him ; drew till he broke his heart , and fell down dead . 3. Naturall Religion heightned by temper , education , custome , formalities of Nation , age , in which wee live . The Heathen Romanes wounded deeply with the losse of an Army , or the pestilence ; sought reliefe in reforming their Religion : The Sibyl's books were search'd : Ludi instaurati : solemne showes and pomps for devotion renew'd : Temples set open . Cushions laid ; Holy tables , seats , beds made ready : the Matrons flock't in Troops , fill'd the Churches , fell on their faces , with their haire spred and torne ; moystening the Marble pavement with their plentifull teares at the feet of every Idoll . In after-times the Heathens among whom the Christians lived , on every sad accident , exclaimed : The Christians are the cause of this , which joyn not with us in the worship of our gods . Appease the gods , by the suppression , or slaughter of these Christians . Happy are our times , if some amongst us doe not , upon no higher Conviction , then these of Naturall Devotion , call for dayes of Humiliation , Reformation in Religion . But do I condemne these Convictions ? No . God commands and commends them from the example of Brute Creatures : The Oxe knowes his owne ; and the Asse his Masters Crib . But this I say ; These are no better things then the Best of Beasts , the worst of Men have attain'd unto . These indeed , if they be but Single , may procure Temporall , Temporary blessings . But if they be not Subordinate to the Convictions of the Spirit , they can doe your souls no good . You may save the Kingdome by such teares , but alas ! what shall be done for Your souls ? Spirituall Perswasives follow . First , Sense of Divine Love . Zach. 12. 10. First , a Spirit of Grace , or Love , is shed upon the Heart ; Then teares are shed . What an eye was that which Christ cast upon Peter , when he went out and wept bitterly ? Was it not an Eye of love ? a Melting look ? You have seen how a Sugar-loafe dissolves , and weeps it selfe away , when it is dipt in wine . So hearts dissolve , so they melt , dip't in the sweet sense of Divine Love . Who knowes not what a wound , abused love , a wronged Friend makes upon a tender breast ? How then doth the dearest love , the sweetest friendship of the great God wound a soule with the sense of Love and Sin . Have you not sometimes read that place , and drop't teares upon it ? some have told me , that they have done it often . The place is Es 43. 22. I have not wearied thee with sacrifices ; thou hast wearied me with thy sins , O Israel . I blot out thy transgressions like a Cloud , & remember then no more . Give me the worst , the hardest Heart in this great Assembly : how soft would it grow on a sudden , if the Spirit of Christ should whisper to it such words as these are : Many years hast thou lived profanely ; many a secret wickednesse hast thou practis'd , which mine eye hath seen . Often I have set my selfe before thee in the blood of my Manhood , in the glory of my Godhead , in the love of both my Natures : Thou hast wearied me with thy scornings : — But thou sha't be mine , I freely forgive all thy sins , as if they never had been committed . Come and see how much I love thee ! how I have ever loved thee ! What temper would thy heart be in when thou shouldst hear these words ? Would it not be like unto that , when Joseph revealed himselfe to his brethren : Whiles thy Saviour falls on thy neck to kisse thee , thou would'st fall at his feet unable to speak any word for weeping . I appeale to you that feel the love of your God , how it works in the soules of men : doe you not often in sweet pangs cry out ? Ah! my God , the sweeter thou art to me , the more sinfull still doe I appear to my selfe . This is a Spirituall Conviction , a Conviction by Love . 2. Sight of Jesus Christ . They shall see him whom they have pierced , and mourne over him . As the looking forth of the Sun melts the Snow ; so doe the shinings out of Jesus Christ melt the Soule . 'T is sweet when a Saint sayes ; Mine eyes have seen my Saviour , and now they powre forth teares . A Rainbow , the Covenant of peace is then form●d , when the Sun shines upon a watry cloud : When Christ puts forth himselfe , and scatters his beams upon a mourning cloudy soule ; then followes faire weather : there is peace . This is a spirituall Conviction , a Conviction by the Beames of Beauty . 3. The greatest sin , the not-beleeving in Iesus Christ . In spirituall Perswasives the Person of our Saviour is the Argument and Conclusion of all Convictions . A sight of Christ , is that , by which Men are powerfully convinc'd . Not-beleeving on Christ , is the grand sin , of which they are convinc'd . They shall mourn over him whom ▪ they have pierced . Not to beleeve on Christ is to pierce him . To beleeve Christ is to see him . So in those Chronicles of Faith , Hebr. 11. c. 27. v. Moses's faith is exprest by his sight : He saw him who was invisible . But this sight is Inward , Spirituall , Divine : a sight by no ordinery Light . St Peter describes the state of beleeving , the sight of faith , 1 Pet. 2. 9. Hee hath brought us into his ( his own {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) marvelous Light . Hee that sees Christ , sees him in a strange , wonderfull , in a divine Light , in God's own Light . To believe , is thus to see Christ , and to live continually by this sight of Christ ; The life I live ▪ is by the faith of the Son of God , Gal. 2. chap. ver. ult. Paul was convinc'd by this sight of Christ ; and of this sin , that he had ever liv'd on any other sight . Gal. 1. chap. 16. vers. When it pleased the Father to reveale his Son in mee , I consulted not with flesh and blood . You may see by Paul's Conversion , what his Conviction was . He had consulted with flesh and blood ; that is , with Principles of Reason , with the Spirit of man ; what should hee have consulted with ? or whom ? with the Word , the immortall Word : with the Wisdome of God ; with the discoveries of Jesus Christ in him . Is this the Sin , you chiefly mourn for this day ? By this judge of your convictions . Do you grieve to think ; that the glory of God hath shined so long , so sweetly from the face of Christ ; filling all things round about you : while you have been sitting under the shadow of humane wit and reason , as in the shadow of death ; That so bright a Day hath dawn'd from the Person of the Lord Jesus ; and yet you sit spinning out your Counsels and Course ▪ by the candle-light of man's spirit , and policy , as in the night ? Do your hearts sigh-forth this sense ? Lord , we have sate in counsell concerning the great affairs of many Kingdomes , Churches , Common-wealths ▪ but not by thy Wisdome ; by the shining forth of thy Son in us . Many Principles of State , Reason , Policy , have raigned over us ; but the sight of thee , O Jesus , in our hearts , hath not ruled us . When the Spirit convinceth of sin ; hee makes this the great sin and folly ; that the appearances of Christ have not been our Sun and shield . No such shield is there to defend us from the strifes , contentions , conspiracies of men and things ; as to be hid in the light of our Saviour's looks . No such advantage is there as to gain this Sun , to have the beamings forth of our Husband-king on our side : How do the glorious dartings of his presence from among us , dazle the spirits of our enemies , trouble their order , and make them unable to fight against us , or hurt us ? When the Spirit convinceth of sin , hee shews us , that the story of things in the Wildernesse , was a Figure for us under the Gospel , 1 Cor. 10. c. 4. ver. When the Jews were to passe over the river Jordan , the Ark went before them ; so they passed through dry-shod . When they travelled through the Desart ; the Cloud , the Glory went before them : as that moved , they marched on ; when that rested , they stood still . Your Ark now is the spirituall presence of Jesus Christ in your hearts ; the Cloud , the Glory now , is the appearance of your Saviour , resting upon your spirits . You have waded through many rivers of blood , have you seen the discoveries of your Jesus going before you , and followed these ? You have made many Marches , many Rests ; hath the wel-pleased face of your Jesus , as your Leading-starre , been still in your eye ? Have you march't as this hath moved ? Where this hath stood still , have you stay'd ? The Jews sung of old ; What ailed you , ye waters , that ye fled ? ye seas , that ye were driven backwards ? The waters saw thee , O God , and fled before thee . If these things be thus with you , you may go forth , and say in your songs : What ailed you , ye mighty armies , at Keinton , Newbury , York , Naseby ; that ye fled , and were driven backwards ? What ailed you , ye strong treasons , close conspiracies , that ye trembled , and fell , and your foundations were discovered , before you could take effect ? They saw thee , O Jesus ! they saw thee appearing in the midst of us ; so they fled , so they fell before thee . If things have not been thus with you ; behold the sin , over which you are principally to powre out your tears . Behold the sin , which troubles you . Assure your selves ; all your acts in Counsell and Camp will be Null ; till the Lord Jesus be as the shout of a King , in the midst of you . Vain are all our hopes , sweet dreams of Peace ; till our Deare Saviour shew himself among you , as once among his Disciples ; Saying ; Peace be with you ; Breathing Peace upon you . These are the Perswasives , in which Rationall and Spirituall convictions for sin differ ; not all , but some few , which I have chosen for you from among the rest . Now remains the difference between these Convictions in the Principles themselves . Principles . The Principles themselves are the Spirit of Man or Reason ; the Spirit of God . But I can no more convey a sense of this difference into any soule , that hath not seen these two Lights shining in it self : than I can convey the difference between Salt and Sugar ; to him , who hath never tasted Sweet or Sharp . These things are discerned only by exercise of senses ; and are too hard for those , who have not their own senses exercised in them , as St. Paul speaks , Hebr. 5. chap. 14. ver. When you shall see the Sea of Truth , the Spirit ; then you will know , that the Great River of Reason was not the Sea . I can tell you , that as much as the complexion of a face ; the colour of a cloth or lace , seen by Moon-light , and Sun-shine differ : So , and farre more do the convictions or discoveries by Reason , and the Spirit . But still this is the difference in the Effects , not in the Principles themselves . To give you , as I may , some shadowie description of this ; I will commend to your most constant and serious meditations that place , 1 Cor. 15. chap. 45. v. The first man was a living soule ; the last man a quickening spirit , Vers. 46. The naturall is first , and then the spirituall . Vers. 48. As the earthy , so are they that are earthy ; as is the heavenly , so are they that are heavenly . Vers. 49. As we have born the Image of the earthly man ; so shall we beare the Image of the heavenly . From these places you may draw these Architectonick , or commanding Conclusions . 1. A Living soule in her full glory , as she was in the first man in innocencie , in Paradise , is not the Principle of the second man , the new birth ; but the All-quickening , the Eternall Spirit . 2. A Living soule , with the highest improvements , raised to the noblest actings of Wit , Reason , Worth , is naturall , not spirituall ; the Image of the first Adam , not the Image of the Lord Jesus . 3. The naturall and spirituall man differ as much as earth and heaven ; corruption and immortality ; flesh and spirit . You see the difference between these two sorts of convictions ; as I have been able to set it before you . I will now conclude this Use with an Admonition , as I begun it . An earthly Root may bring forth earthly fruit ; nothing can reach up to Heaven , and immortalitie , but that which first comes from heaven , and that immortall Spirit . If you see your sins this day , and weep for them , though it be only by the Owle-light of your own reason , ( as the Philosopher himself styles it ) you shall not lose your reward , though you may lose your soules . But what will it profit you to save three Kingdomes by your sorrows ; and in the mean time to carry in your own bosomes , dying , perishing soules , of which every single one is more worth than all the world ? 'T is dreadfull to expresse ; but I will speak it for your sakes . If God should please to put the choice into my hands ; I had much rather , that all these three Kingdomes should be consum'd at once , in this very moment , with fire from heaven , by an outward destruction ; then that any one the meanest , most miserable soule in them , should perish everlastingly . Draw then water out of that Well of salvation , the Spirit ; and powre it forth before the Lord . If the Spirit be the Spring ; your tears will quench both flames , those that burn outwardly , and inwardly ; so you shall at once save these nations , and your own soules . A Caution . If it be the work of the Spirit to convince of sin ; then it is his work more especially , to convince of spirituall Duties , and spirituall Truths . Take heed of measuring divine things by the modell of Reason . Take heed of rejecting what Reason cannot receive . St. Paul gives you a full account of the Jews case and ruine , in a few words ; Rom. 10. 3. While they sought after righteousnesse by the Law , they fell short ; because they were ignorant of the righteousnesse of God . Feare , lest you also fall after the same example of unbelief ; lest you fall short of the knowledge of spirituall things ; because you seek it by Reason , and know not the Spirit of God . It is true ; all grant , that some ; some say , that all truths which come by revelation of the Spirit , may also be demonstrated by Reason . But if they be , they are then no more Divine , but humane truths : They lose their certainty , beauty , efficacy ; they become like the Name of Jesus in the mouth of those counterfeit Exorcists , which made them not the Devil's Masters , but his scorne . Spirituall truths discovered by demonstrations of Reason , are like the Mistresse in her Cook-maid's clothes . They differ from themselves in their own true shape ; as those little plump boyes with wings , the pictures of Angels in Churches , differ from the Angels in Heaven . Spirituall things are foolishnesse to the naturall man , 1 Cor. 2. chap. No visible shape is so lovely , so full of Majesty , as that of Man : No shape is so deformed , ridiculous , as the resemblance of man in a beast , in the Ape . So heavenly things lose their majestie , become weak and contemptible , when they are represented by Reason only : For they are not the things themselves ; but an apish , mimicall imitation of them . The Philosopher gives us this rule ; that wee should seek for sutable demonstrations in every sort of truths ; and not leape from one kinde to another . The Apostle gives us this rule ; to compare spirituall things with spirituall . Spirituall Conclusions , with spirituall Principles . You will reap both pleasure and profit from this Observation ; that the true Protestant differs from all sorts of men and Religions , by making the three Persons in Trinity , according to their severall properties , the foundation of all truth . 1. He distinguisheth himself from the Atheists , by worshipping the Father as the Fountain of truth . 2. He dissents from Mahumetans , Indians , Infidels , while he sets up Christ in himself , for the only Image of truth . 3. By seeking and imbracing the discovery of truth in the Spirit , hee differs from all sorts of Christians ; especially three . 1. The Papists , a Faction of policy . These perswade us to receive the testimony , not of the Spirit , but of the Church , for a Touchstone of truth : And this Church is the Popes private Consistory , or Generall Councel . Thus the Church's Authority , not the Demonstration of the Holy Ghost shall be the light of Faith to Truth . Thus not content with an Antichrist , they set up their Consistory , or Councel for an Anti-spirit . But wee need no visible Judge on earth , to determine upon our consciences ; What is Scripture ; what is the sense of Scripture . We have an invisible Judge and Witnesse in our own breasts : He that believeth , hath the testimony in himself , 1 Joh. 5. chap. 10. v. for he hath the Spirit . 2. The Arminians , a Sect of Moralists , who give the over-perswading power of the Spirit , to strength of Rhetorick and Reason , inward or outward . 3. A Party of wit and worth : so farre as the wit and worth of man can go ; if they would submit the wit and worth of man to the Power and Wisdome of God : The Socinians ; the Principles of Reason , are the pillars of Religion , and truth to these men . But Reason is a pillar of a Cloud ; the Spirit only is the pillar of Fire , which hath light in it . Reason is that Gladius versatilis , that sword in that hand of the Cherubim , that kept Paradise ; a sword that turns every way . It may keep men from the tree of Life , but can never bring them to it . Our faith is not in the wisdome of man , but power of God , 1 Cor. 2. chap. 5. verse . Now , Worthy Senators , give me leave to make my particular addresses to your selves . You have commanded me to speak before you ; how farre so ever I finde my self below a sufficiencie for it , I must speak ; I would not seek to work upon you by art or cunning , if I had any skill in these things . My earnest desire is , with all humilitie and lowlinesse , to speak the things of God , as a man ; on whom the earliest glimmerings of the Spirit have scarce yet dawned . I have believed , so I will speak ; to you ; those things ▪ on which I fasten the immortalitie of mine own deare soule . Pardon mee , Honourable Patriots , if I speake twice to you , once as private Christians , a second time , as publike persons and Magistrates . First , As Private Christians . If the words of a weak , worthlesse man may have place in your large hearts , I beseech you to lay up within you , and to ponder frequently upon this short word which I am now about to speak : Remember , Remember , not to trust to the strength and wisdome of that Living soule , which dwels in the Breast of Man . But , Have all your dependance upon that Spirit of the Immortall God , which comes forth from our Lord Jesus Christ . I speak this to You , who are Princes of Reason , in whom the Spirit of Man is at a High pitch : Your Saviour died , that he might send you this Spirit : He left you in his fleshly presence , that you might have this Spirit with you . O wait for him constantly , till he come : Wait upon him diligently , when he is come . Saint Hierom thought hee ever heard the last Trumpet sounding in his eares . How well should I think my selfe rewarded for all the pains of this day , if I could fix upon your spirits the constant sound of two onely Sentences , as two blasts of the last Trumpet ? The Sentences are , Esa. 2. vers. ult. Cease from man whose breath is in his nostrils ; wherein is he to be esteemed of ? VERS . 17. The Lord alone shall be exalted in that day . The great God make That day , This day , to every one of your soules . Thus much to Private Christians . Secondly , As Publick Persons . Christ tells the Jewes : If any one sin against the Son of Man , it shall be forgiven him : But if any one sin against the holy Ghost : it never shall bee forgiven him . You will allow it , if I shall make a little change in these words , and so return them to you . If a State sin against the Sonne of Man , it shall he forgiven : But if a State sin against the holy Ghost , it shall never be forgiven . Remember Hierusalem , Christ came in the flesh , and was crucified , yet Hierusalem stood . The Spirit of Christ came in the persons of the Disciples , in the power of the Gospel , and was cast out ; then Hierusalem fell . Divided into three Factions within , beleaguer'd with a fourth enemy without ; Hierusalem miserably fell . O England ! London ! Remember Hierusalem . You have had the first day of your Peace , and passed it . Christ hath been preach'd among you ; but as in the Flesh ; clouded with carnall rites and ceremonies . Christ hath been pierc'd among us , that is , not beleeved on : yet we live , though we bleed . You have had the first day of your Peace , and pass'd it . Be carefull ; Be carefull , to know the last day of your Peace ; the comming of the Spirit among you . You have set me on your Watch-Tower , and made me your Watchman for the few sands of these glasses ; If you ask mee now ; Watchman , what of the Night ? My humble answer is : The Nights is almost past , the Day is at hand , if you will receive the Spirit when he comes : If you shall refuse to heare , you will look for day ; but I feare , I feare , it will be Blacknesse of Darknesse , and Desolation . But I bend my Knees to the Father of our Lord Jesus , who hath hitherto made you tender in a very great measure ; that he would send the Spirit of his Son into your hearts ; that you may know him , that he may be in you ; that all this people may honour the Spirits as they honour Jesus Christ . A Vindication of the Spirit from those Who 1. Pretend it to Profanenesse . 2. Profane it under Pretentes . 1. From those who Pretend the Spirit to Profanenesse . Can any think they have the Spirit of Grace in them , and yet sin , and yet not mourn for sin ? Can any man make that Spirit , whose work is to Convince of sin , a Colour for sin ? Can any man paint his foule lusts with the specious name of this holy Spirit , whose property it is to paint out lusts in their True deformities , their Hellish shapes ? I read in Ecclesiastick Writers , that in the Primitive times there were those that deserv'd the name of Borboristae , or Coenosi : The Dirty Sect : and yet a Branch of the Gnostiques . But I might perhaps feare this to be the Malice , or Mistake of some in those ages ; if I did not read in the holy Scriptures of a Filthy-Dreamers . Spirituall Discoveries are either Waking Sights , or Dreames . Dreames are False Visions of sleeping men , without connexion , full of absurdities , inconsistencies . It is not strange for a filthy vile Person to have fair Glorious Dreames . It is monstrous , that Glorious Discourses , Notions and Apprehensions , should be set upon vile Affections , Actions , and conversations ; as the Head of an Angel upon the body of a Beast . But All is a Dream . If any man indeed have the Spirit , he hath a True Dove in his Breast . The Dove's eyes are the Emblem of Chastity ; The Dove's song is in Grones . Who , so mourn for sin ; who , so moane day and night after their God , as those who live with this Spirit ? This is the first Part of the Vindication . Secondly , from those that Profane the Spirit under Pretences of Fancy , Profanenesse . 1. Under Pretences of Fancy . Why should Joseph be despised as a Dreamer among his brethren ? Paul as a Babler among the Athenians ? The Spirit as a Fancy , by men onely Rationall ? That scurrilous Comoedian in his Greek play call'd the Frogs , reproach'd Socrates , as a Worshipper of Clouds , and the Aire ; because he neglected their Idols , and convers'd with the Invisible-God , So the workings and Discoveries of the Spirit , often seem to Men of Mighty Reason , Cloudy , Airy . Yet the Spirit is Truth ; the onely Solid and Weighty Truth , carrying the power of God for a demonstration along with it . Some learned men beare such a modest respect to Nature , that they affirm it Probable , Some Beasts may have a Sense more then we have , which wee can neither judge of , or guesse at ; because we have it not . O! that the most Rationall Men , were so modest towards their Maker ; as to suspect , that there may be in him a Divine Sense , a Spirit of Light , above the Compasse and Conjectures of their Reason ; which he may communicate to whom he pleaseth ! 2. Under Pretences of Profanenesse . The Heathens mingled with Christians , of old charg'd their secret Meetings with the Beds of Oedipus , unnaturall Incests , the Feasts of Thyestes , monstrous cruelties . The Late Protestants at large cloath'd the best men with the name of Puritan , as with a Cap of Paper ; then they painted that Cap with Devils ; they loaded that name with all the foule things of all Sects or Persons ; as before them the Papist did the Protestant . God grant that the Father of lies may not still live between the Lips of Men by the same Art of Names ; representing the most spirituall men like Christ on the Crosse , under the most carnall Titles of Ambition , Lust , Falshood . The Spirit is Holy , so are they that are His . This Spirit cannot encourage to sin , comfort in sin ; for his work is to convince sin . Beleeve it , 'T is true as Gospel : No man that is led by the law of the Spirit of Life ; can walk contrary to any Law of Nature , Common Honesty , Civill Policy , or whatsoever is of good Report , Praise-worthy . If any man walk by any other rule ; an evill Spirit hath deceived him ; only let not the reproach of such fall upon them , who with humble and panting hearts call upon the Name of this Holy Spirit . A Consolation . This Spirit , which convinceth of sin , is the Comforter . If you have this day receiv'd his conviction ; you shall now go away full of his comforts : with bosomes full of All comforts of peace and joy in your selves ; of peace and love , one towards another . Where the Spirit convinceth of sin , he communicates all contents in these two bundles of comforts ; Righteousnesse and Peace . 1. Righteousnesse . Have you seen your sins by the light of the Spirit ? by the same light you shall see your righteousnesse . Humble your selves before this Spirit ; let him cover your faces with shame ; and he shall cloath your persons with glory . He shall make you precious in the eyes of your God , honourable in all the world : Nations round about shall say , This is a wise and righteous people , for the Spirit of the Eternall God is come down among them . 2. Peace . Naturalists say , A wound is a separation of parts in the whole . How full are all of wounds ? Alas , do we not begin to have wounds upon our breasts , neer our hearts ? And still we strive to make that good in Civilitie , which is true only in Nature ; that the best Balsome for a wound is its own blood : We would make up our divisions , by making them more . Who now shall restore Peace to our mourners ? This Spirit will restore peace to his mourners . This Dove , though he come groaning , yet he brings an Olive branch in his mouth . O ye ! every one of you in particular , give this Spirit your single hearts to breake in pieces ; and he will make them all one heart . How happy should we live , if God would do this ! If the Lord would powre forth his Spirit upon our souls , and melt them ; how sweetly would they run all into one piece , like gold ? Then should Righteousnesse and Peace kisse each other in these Lands ; and these three kingdomes should mutually kisse and imbrace in this union . The Lambs , England and Scotland , Presbyterians and Independents , shall feed together in fat pastures . The Lambs and the Lion shall live lovingly , and converse one with another . Then shall your Cattell go forth again in Herds and Flocks : Your children in dances ; Your Saints in their assemblies ; and the Lord Jesus shall be known for a God in the midst of them . Then shall after-ages call this Age , this Parliament ; The blessed of the Lord ; and make it your Motto for ever . Blessed are the Peace-makers in divided Common-wealths . Blessed are the Peace-makers in divided Consciences . Thus if the Holy Spirit set a crown of thorns by conviction on your hearts ; he shall crown you with Righteousnesse and Peace : For ; The Kingdome of God is Righteousnesse , Peace , and Joy in the Holy Ghost . FINIS . Notes, typically marginal, from the original text Notes for div A61475e-150 a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as relating to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as relating to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Notes for div A61475e-920 a 1 Cor. 3. 3. b 2 Pet. 1. 4. Pro. 1. Prom. 2. Prom. 3. a John 6. 62. b John 3. 13. Doctr. Proof . Reason 1. Distin. I. a Eccles. 6. 10. b Eccles. 3. 1● . c Rom. 8. 1. 1 Cor. 3. 18. Reason 2. Vse 1. Pers. Rat . Perswa . Spir. Vse 2. 1 Cor. 2. 13. Vse 3. a Jude 8. 1 Cor. 2. 4. Use 4. Rom. 14. 17. 
A61600	----	A sermon preached before the honourable House of Commons at St. Margarets Westminster, Octob. 10, 1666 being the fast-day appointed for the late dreadfull fire in the city of London / by Edward Stillingfleet ... Stillingfleet, Edward, 1635-1699. 1666 Approx. 63 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A61600 Wing S5639 ESTC R34613 14523439 ocm 14523439 102516 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61600) Transcribed from: (Early English Books Online ; image set 102516) Images scanned from microfilm: (Early English books, 1641-1700 ; 1072:7) A sermon preached before the honourable House of Commons at St. Margarets Westminster, Octob. 10, 1666 being the fast-day appointed for the late dreadfull fire in the city of London / by Edward Stillingfleet ... Stillingfleet, Edward, 1635-1699. The fourth edition. [2], 37 p. Printed by Robert White for Henry Mortlock ..., London : 1666. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Amos IV, 11 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2004-02 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 Emma (Leeson) Huber Sampled and proofread 2004-04 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON Preached before the Honourable House OF COMMONS , At St. MARGARETS WESTMINSTER Octob. 10. 1666. being the Fast-day appointed for the late dreadfull Fire in the City of LONDON . By Edward Stillingfleet , B. D. Rector of St. Andrews Holborn , and one of His Majesties Chaplains in Ordinary . Published by Order of the said House . The Fourth Edition . LONDON , Printed by Robert White , for Henry Mortlock , and 〈…〉 sold at his Shop , at the Sign of the White 〈◊〉 in Westminster Hall. 1666. AMOS 4. 11. I have overthrown some of you , as God overthrew Soodom and Gomorrah , and ye were as a firebrand pluckt out of the burning : yet have ye not returned unto me , saith the Lord. IT is but a very little time since you met together in this place to lament the remainders of a raging pestilence , which the last year destroyed so many thousand inhabitants of the late great and famous City : and now God hath given us another sad occasion for our fasting and humiliation , by suffering a devouring fire to break forth and consume so many of her habitations . As though the infected air had been too kind and partial , and like Saul to the Amalekites , had only destroyed the vile and refuse , and spared the greatest of the people ; as though the grave had surfeited with the bodies of the dead , and were loth to go on in the execution of Gods displeasure ; he hath imployed a more furious Element , which by its merciless and devouring flames might in a more lively manner represent unto us the kindling of his wrath against us . And that by a Fire , which began with that violence , and spread with that horrour , and raged with that fury , & continued for so long a time with that irresistible force ; that it might justly fill the beholders with confusion , the hearers of it with amazement , and all of us with a deep and humble sense of those sins which have brought down the judgements of God in so severe a manner in the midst of us . For whatever arguments or reasons we can imagine , that should compose the minds of men to a sense of their own or others calamities , or excite them to an apprehension of the wrath of God as the cause of them , or quicken them to an earnest supplication to him for mercy , they do all eminently concurr in the sad occasion of this dayes solemnity . For if either compassion would move , or fear awaken , or interest engage us to any of these , it is hard to conceive there should be an instance of a more efficacious nature , than that is which we this day bewail ; For who can behold the ruines of so great a City , and not have his bowels of compassion moved towards it ? Who can have any sense of the anger of God discovered in it , and not have his fear awakened by it ? Who can ( as we ought all ) look upon it as a judgement of universal influence on the whole Nation , and not think himself concerned to implore the mercy of Heaven towards us ? For certainly , howsoever we may vainly flatter and deceive our selves , these are no common indications of the frowns of heaven ; nor are they meerly intended as the expressions of Gods severity towards that City which hath suffered so much by them ; but the stroaks which fall upon the head ( though they light upon that only ) are designed for the punishment of the whole body . Were there nothing else but a bare permission of Divine Providence as to these things , we could not reasonably think , but that G●d must needs be very angry with us , when he suffers two such dreadful calamities to tread almost upon each others heels ; that no sooner had death taken away such multitudes of our inhabitants , but a Fire follows it to consume our habitations . A Fire , so dreadfull in its appearance , in its rage and fury , and in all the dismal consequences of it ( which we cannot yet be sufficiently apprehensive of ) that on that very account we may justly lie down in our shame , and our confusion cover us : because God hath covered the daughter of Sion with a cloud in his anger , and cast down from heaven to earth the beauty of Israel , and remembred not his footstool in the day of his anger . For such was the violence and fury of the flames , that they have not only defaced the beauty of the City , and humbled the pride and grandeur of it ; not only stained its glory , and consumed its palaces ; but have made the Houses of God themselves a heap of ruines , and a spectacle of desolation . And what then can we propose to our selves as arguments of Gods severe displeasure against us , which we have not either already felt , or have just cause to fear are coming upon us without a speedy and sincere amendment ? If a Sword abroad and Pestilence at home , if Fire in our Houses and Death in our Streets , if Forreign Wars and Domestick Factions , if a languishing State and a discontented People , if the ruines of the City and poverty of the Countrey , may make us sensible how sad our condition at present is , how much worse it may be ( if God in his mercy prevent it not ) we shall all surely think we have reason enough this day to lay to heart the evil of our doings which have brought all these things upon us , and abhor our selves , repenting in dust and ashes . That would seem indeed to bear some analogy with the present ruines of the City , and the calamities we lie under at this time ; but God will more easily dispense with the pompous shews , and solemn garbs of our humiliation ; if our hearts bleed within for our former impieties , and our repentance discovers its sin●erity , by bringing us to that temper ; that , though we have done iniquity , we will do so no more . That is the true and proper end , which Almighty God aims at , in all his Judgements : he takes no delight in hurling the world into confusions , and turning Cities into ruinous heaps , and making whole Countries a desolation : but when he sees it necessary to vindicate the honour of his Justice to the world , he doth it with that severity that may make us apprehend his displeasure , and yet with that mercy which may incourage us to repent and return unto the Lord. Thus we find in the instances recorded in the Text , when some Cities were consumed by him ; so that as far as concerned them , they were made like to Sodom and Gomorrah : yet he doth it with that kindness to the Inhabitants , that they are pluckt as firebrands out of the burning : and therefore he looks upon it as a frustrating the design both of his Justice , and of his Mercy , when he is fain to conclude with that sad reflection on their incorrigibleness ; Yet have ye not returned unto me saith the Lord. Thus ye see what the design and scope of the words is , which I have read unto you , wherein we may consider , 1. The severity of the Judgement which God was pleased to execute upon them . I have overthrown some of you , as God overthrew Sodom and Gomorrah . 2. The mixture of his mercy in the midst of his severity , and ye were as a firebrand pluckt out of the burning . 3. The incorrigibleness of the people notwithstanding both . Yet have ye not , &c. In the first we have Gods Rod lifted up to strike , in the second we have Gods Hand stretched out to save , yet neither of these would make them sensible of their disobedience ; though their Cities were overthrown for their sakes , though they themselves escaped not for their own sakes , but for his mercies sake only whom they had so highly provoked ; yet have ye not returned unto me , saith the Lord. I am sure I may say of the two former parts of the Text , as our Saviour doth in another case , This day hath this Scripture been fulfilled among you : we have seen a sad instance of Gods severity , a City almost wholly consumed as Sodom and Gomorrah , and a great expression of his kindness , the Inhabitants saved , as firebrands pluckt out of the burning : O let it never be said that the last part of the words is fulfilled too , Yet have ye not returned unto me , &c. which , that it may not be , I shall first consider the severity of God in his judgement this day , and then discover the mixture of his kindness with it , and the result of both will be the unreasonableness of obstinate disobedience after them . 1. The severity of the Judgement here expressed : which though we take it not in reference to the persons of men , but to the Cities wherein they dwelt : as it seems to be understood not only by the Original , wherein the words relating to persons are left out : but by the following clause , expressing their preservation : yet we shall find the Judgement to be severe enough , in regard 1. Of the nature and kind of it . 2. The series and order of it . 3. The causes moving to it . 4. The Author of it . I have overthrown some of you , as God overthrew , &c. 1. The nature and kind of it : We can imagine nothing more severe when we consider what it is set forth by , the most unparalleld Judgement we read of , viz. the destruction of Sodom and Gomorrah by a fire from Heaven . Although in all circumstances the instance might not come up to the parallel , yet in several respects there might be so sad a desolation , that any other example but that might fall beneath the greatness and severity of it . And we may better understand of how sad and dreadfull a nature such a Judgement must be , if we consider it with relation to the suddenness and unexpectedness of it , to the force and violence of it , and to all that sad train of circumstances which attend and follow it . 1. The suddenness and unexpectedness of it ; as God overthrew Sodom and Gomorrah , i. e. when they least of all looked for such a desolation . For thus it was in the dayes of Lot ( as our Saviour tells us ) they did eat , they drank , they bought , they sold , they planted , they builded ; but the same day that Lot went out of Sodom , it rained fire and brimstome from Heaven , and destroyed them all . They were all immersed either in their pleasures or in their business , they little thought of destruction being so near them as it proved to be ; Thus it was with the Jews in their first and latter destruction both of their City and Countrey ; they were as high and as confident of the contrary as might be to the very last ; nothing could perswade them that their Temple or their City should be burnt with Fire , till they saw them flaming before their eyes . Thus Josephus observes of his Countrey-men , that in the midst of all their miseries they had no kind of sense at all of their sins , but were as proud , presumptuous and arrogant , as if all things went well with them ; and were like to do so . They thought God could not possibly punish such a people as they were in such a manner ; they could easily have believed it of any other people but themselves : but that God should punish his own people in Covenant with him , that Judgement should begin at the house of God , that they who had loved to be called by his name , should be made examples to all other Nations ; this seemed so harsh & incredible that by no means could they entertain it . But God & Wise men too thought otherwise of them than they did of themselves : they could not but see an outward shew of Religion joyned with a deep and subtil hypocrisie ; there being among them an heap of pride and luxury , of fraud and injustice , of sedition and faction guilded over with a fair shew of greater zeal for God and his Glory : which that impartial Historian ( as one who knew them well ) hath described at large : and although they could not believe that such heavy Judgements should befall them , yet others did not only believe , but tremble at the apprehensions of them . Who among all the Citizens of London could have been perswaded , but the day before the Fire brake out , nay when they saw the flames for near a day together , that ever in four days time , not a fourth part of the City should be left standing ? For when were they ever more secure & inapprehensive of their danger than at this time ? they had not been long returned to their Houses , which the Plague had driven them from , and now they hoped to make some amends for the loss of their Trade before ; but they returned home with the same sins they carryed away with them ; like new Moons , they had a new face and appearance , but the same spots remained still : or it may be , increased by that scumm they had gathered in the Countries where they had been . Like Beasts of prey that had been chained up so long till they were hunger-bitten , when they once got loose they ran with that violence and greediness to their wayes of gain , as though nothing could ever satisfie them . But that which betrayed them to so much security , was their late deliverance from so sweeping a Judgement as the Plague had been to the City and Suburbs of it : they could by no means think , when they had all so lately escaped the Grave , that the City it self should be so near being buried in its own ruines ; that the fire which had missed their blood should seize upon their houses ; that there should be no other way to purge the infected air , but by the flames of the whole City . Thus when the Mariners have newly escaped a wreck at Sea , the fears of which have a long time deprived them of their wonted rest , they think they may securely lye down and sleep , till it may be another storm overtake and sink them . We see then there is neither piety nor wisdom in so much security when a great danger is over , for we know not but that very security it self may provoke God to send a greater . And no kind of judgements are so dreadful and amazing , as those which come most unexpectedly upon men ; for these betray the succours which reason offers , they infatuate mens councils , weaken their courage , and deprive them of that presence of mind which is necessary at such a time for their own and the publick interest . And there needs no more to let us know how severe such a Judgement must be when it comes upon men in so sudden and unexpected a manner ; but that is not all , for the severity of it lyes further , 2. In the force and violence of it : and surely that was very great which consumed four Cities to nothing in so short a time , when God did pluere Gehennam de coelo as one expresses it , rained down hell-fire upon Sodom and Gomorrah . And this is that which some think is called the vengeance of eternal fire , which all those in Sodom and Gomorrah are said to suffer ; i. e. a Fire which consumed , till there was nothing left to be consumed by it . Not but that those wicked persons did justly suffer the vengeance of an eternal fire in another life , but the Apostle seems to set out and paint forth to us that in the life to come , by the force and violence of that fire which destroyed those Cities ; and it would be harsh to say , that all who were involved in that common calamity ( who yet were innocent as to the great abominations of those places , viz. the Infants there destroyed ) must be immediately sentenced to eternal misery . But although God since that perpetual monument of his justice in the destruction of those Cities hath not by such an immediate fire from Heaven consumed and razed out the very foundations of other Cities ; yet at some times there are fires which break out and rage with a more than ordinary violence , and will not yield to those attempts for quenching them , which at other times may be attended with great success . Such might that great fire in Rome be in Nero's time , which whether begun casually , or by design ( which was disputed then , as it hath been about others since ) did presently spread it self with greater speed over the Cirque ( as the Historian tells us ) than the Wind it self , and never left burning , till of fourteen Regions in Rome , but four were left entire . Such might that be in the Emperour Titus his time , which lasted three dayes and nights , and was so irresistible in its fury , that the Historian tells us , it was certainly more than an ordinary fire . Such might that be in the same City in the time of Commodus , which though all the art and industry imaginable were used for the quenching it , yet it burnt , till it had consumed besides the Temple of Peace , the fairest Houses and Palaces of the City , which on that account , the Historians attribute to more than natural causes . Such might that be ( which comes the nearest of any I have met with , to that fire we this day lament the effects of ) I mean that at Constantinople , which happened A. D. 465. in the beginning of September ; it brake forth by the water side , and raged with that horrible fury for four days together , that it burnt down the greatest part of the City , and was so little capable of resistance , that as Evagrius tells us , the strongest Houses were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like so much dryed stubble before it ; by which means the whole City was , as he calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most miserable and doleful spectacle ; so that as Baronius expresses it , that City which before was accounted the wonder of the world , was made like to Sodom and Gomorrah . Such likewise might those two great fires have been which have formerly burnt down great part of the then City of London ; but neither of them come near the dreadfulness of this , considering how much bigger the habitations of the City were now , and how much greater the riches of it then could be imagined at those times . How great must we conceive the force of this Fire to have been , which having at first gotten a head where there was little means of resisting it , and much fuel to increase it ; from thence it spread it self both with and against the wind ; till it had gained so considerable a force , that it despised all the resistance could be made by the strength of the buildings which stood in its way ; and when it had once subdued the strongest and the tallest of them , it then roared like the waves of the sea , and made its way through all the lesser obstacles , and might have gone on so far , till it had laid this City levell with the ruines of the other , had not he who sets the bounds to the Ocean , and saith , thus far shalt thou go and no further , put a stop to it in those places which were as ready to have yielded up themselves to the rage of it , as any which had been consumed before . 3. The severity of it will yet more appear from all the dreadful circumstances which attend and follow it . Could you suppose your selves in the midst of those Cities which were consumed by Fire from heaven , when it had seized upon their dwellings , O what cryes and lamentations , what yellings and shriekings might ye then have heard among them ! We may well think how dreadful those were , when we do but consider how sad the circumstances were of the fire we mourn for this day . When it began like Sampson to break in pieces all the means of resisting it , and carryed before it not only the Gates , but the Churches and most magnificent structures of the City , what horrour and confusion may we then imagine had seized upon the spirits of the Citizens ; what distraction in their councils , what paleness in their countenances , what pantings at their hearts , what an universal consternation might have been then seen upon the minds of men ? But O the sighs and tears , the frights and amazements , the miscarriages , nay the deaths of some of the weaker Sex at the terrour and apprehension of it ! O the hurry and useless pains , the alarms and tumults , the mutual hinderances of each other that were among men at the beholding the rage and fury of it ! There we might have seen Women weeping for their children , for fear of their being trod down in the press , or lost in the crowd of people , or exposed to the violence of the flames ; Husbands more solicitous for the safety of their Wives and Children , than their own ; the Souldiers running to their swords , when there was more need of Buckets ; the Tradesmen loading their backs with that which had gotten possession of their hearts before . Then we might have heard some complaining thus of themselves : O that I had been as carefull of laying up treasures in Heaven as I have been upon Earth , I had not been under such fears of losing them as now I am ! If I had served God as faithfully as I have done the world , he would never have left me as now that is like to do . What a fool have I been which have spent all my pretious time for the gaining of that which may be now lost in an hours time ! If these flames be so dreadful , what are those which are reserved for them who love the world more than God! If none can come near the heat of this Fire , who can dwell with everlasting burnings ! O what madness then will it be to sin any more wilfully against that God who is a consuming fire , infinitely more dreadful than this can be ! Farewell then all ye deceitful vanities : now I understand thee and my self better , O bewitching world , then to fix my happiness in thee any more . I will henceforth learn so much wisdom to lay up my treasures there where neither moths can corrupt them , nor Thieves steal them , nor Fire consume them . O how happy would London be , if this were the effect of her flames on the minds of all her inhabitants ! She might then rise with a greater glory , and her inward beauty would outshine her outward splendour , let it be as great as we can wish or imagine . But in the mean time who can behold her present ruines , without paying some tears as due to the sadness of the spectacle , and more to the sins which caused them ? If that City were able to speak out of its ruines , what sad complaints would it make of all those impieties which have made her so miserable . If it had not been ( might she say ) for the pride and luxury , the ease and delicacy of some of my inhabitants , the covetousness , the fraud , the injustice of others , the debaucheries of the prophane , the open factions and secret hypocrisie of too many pretending to greater sanctity , my beauty had not been thus turned into ashes , nor my glory into those ruines which make my enemies rejoyce , my friends to mourn , and all stand amazed at the beholding of them . Look now upon me , you who so lately admired the greatness of my trade , the riches of my Merchants , the number of my people , the conveniency of my Churches , the multitude of my Streets , and see what desolations sin hath made in the earth . Look upon me , and then tell me whether it be nothing to dally with Heaven , to make a mock at sin , to slight the judgements of God , and abuse his mercies , and after all the attempts of Heaven to reclaim a people from their sins , to remain still the same that ever they were ? Was there no way to expiate your guilt but by my misery ? Had the Leprosie of your sins so fretted into my Walls , that there was no cleansing them , but by the flames which consume them ? Must I mourn in my dust and ashes for your iniquities , while you are so ready to return to the practice of them ? Have I suffered so much by reason of them , and do you think to escape your selves ? Can you then look upon my ruines with hearts as hard and unconcerned as the stones which lye in them ? If you have any kindness for me , or for your selves , if you ever hope to see my breaches repaired , my beauty restored , my glory advanced , look on Londons ruines and repent . Thus would she bid her inhabitants not weep for her miseries , but for their own sins ; for if never any sorrow were like to her sorrow , it is because never any sins were like to their sins . Not as though they were only the sins of the City , which have brought this evil upon her ; no , but as far as the judgement reaches , so great hath the compass of the sins been , which have provoked God to make her an example of his justice . And I fear the effects of Londons calamity will be felt all the Nation over . For , considering the present languishing condition of this Nation , it will be no easie matter to recover the blood and spirits which have been lost by this Fire . So that whether we consider the sadness of those circumstances which accompanied the rage of the fire , or those which respect the present miseries of the City , or the general influence those will have upon the Nation , we cannot easily conceive what judgement could in so critical a time have befallen us , which had been more severe for the kind and nature of it , than this hath been . 2. We consider it in the series and order of it . We see by the Text , this comes in the last place , as a reserve , when nothing else would do any good upon them : It is extrema medicina , as St. Hierom saith , the last attempt that God uses to reclaim a people by , and if these Causticks will not do , it is to be feared he looks on the wounds as incurable . He had sent a famine before , v. 6. a drought , v. 7 , 8. blasting and mildew , v. 9. the Pestilence after the manner of Egypt , v. 10. the miseries of War in the same verse . And when none of these would work that effect upon them , which they were designed for , then he comes to this last way of punishing before a final destruction , be overthrew some of their Cities as he had overthrown Sodom and Gomorrah . God forbid , we should be so near a final subversion , and utter desolation , as the ten Tribes were , when none of these things would bring them to repentance ; but yet the method God hath used with us seems to bode very ill in case we do not at last return to the Lord. For it is not only agreeable to what is here delivered as the course God used to reclaim the Israelites , but to what is reported by the most faithfull Historian of those times of the degrees and steps that God made before the ruines of the British Nation . For Gildas tells us the decay of it began by Civil Wars among themselves , and high discontents remaining as the consequents of them , after this an universal decay and poverty among them , after that , nay during the continuannce of it , Wars with the Picts and Scots their inveterate enemies ; but no sooner had they a little breathing space , but they return to their luxury and other sins again ; then God sends among them a consuming Pestilence , which destroyed an incredible number of people . When all this would not do , those whom they trusted most to , betrayed them , and rebelled against them , by whose means , not only the Cities were burnt with Fire , but the whole Island was turned almost into one continued flame . The issue of all which at last was , that their Countrey was turned to a desolation , the ancient Inhabitants driven out , or destroyed , and their former servants , but now their bitter enemies , possessing their habitations . May God avert the Omen from us at this day . We have smarted by Civil Wars , and the dreadful effects of them ; we yet complain of great discontents and poverty as great as them , we have inveterate enemies combined abroad against us , we have very lately suffered under a Pestilence as great almost as any we read of , and now the great City of our Nation burnt down by a dreadful Fire . And what do all these things mean ? and what will the issue of them be ? though that be lockt up in the Councils of Heaven , yet we have just cause to fear , if it be not our speedy amendment , it may be our ruine . And they who think that incredible , let them tell me whether two years since , they did not think it altogether as improbable , that in the compass of the two succeeding years , above a hundred thousand persons should be destroyed by the Plague in London and other places , and the City it self should be burnt to the Ground ? And if our fears do not , I am sure our sins may tell us , that these are but the fore-runners of greater calamities , in case there be not a timely reformation of our selves . And although God may give us some intermissions of punishments , yet at last he may , as the Roman Consul expressed it , pay us intercalatae poenae usuram , that which may make amends for all his abatements , and give us full measure according to that of our sins , pressed down , shaken together , and running over . Which leads to the third particular . 3. The causes moving God to so much severity in his Judgements , which are the greatness of the sins committed against him . So this Prophet tels us , that the true account of all Gods punishments is to be fetched from the sins of the people , Amos 1. 3. For three transgressions of Damascus , and for four I will not turn away the punishment thereof : so it is said of Gaza , v. 6. of Tyrus , v. 9. of Edom , v. 11. of Ammon , v. 13. Moab , ch . 2. 1. Judah , v. 4. and at last Israel , v. 6. And it is observable of every one of these , that when God threatens to punish them for the greatness of their iniquities , and the multitude of their transgressions , ( which is generally supposed to be meant by the three transgressions and the four ) he doth particularly threaten to send a fire among them to consume the Houses and the Palaces of their Cities . So to Damascus , chap. 1. 4. to Gaza , v. 7. to Tyrus , v. 10. to Edom , v. 12. to Ammon , v. 14. to Moab , ch . 2. v. 2. to Judah , v. 5. I will send a fire upon Judah , and it shall devour the Palaces of Jerusalem : and Israel in the words of the text . This is a judgement then , which when it comes in its fury , gives us notice to how great a height our sins are risen ; especially when it hath so many dreadful fore-runners , as it had in Israel , and hath had among our selves . When the red horse hath marched furiously before it all bloody with the effects of a Civil War , and the pale horse hath followed after the other with Death upon his back , and the Grave at his heels , and after both these , those come , out of whose mouth issues fire , and smoak , and brimstone , it is then time for the inhabitants of the earth , to repent of the work of their hands . But it is our great unhappiness that we are apt to impute these great calamities to any thing rather than to our sins ; and thereby we hinder our selves from the true remedy , because we will not understand the cause of our distemper . Though God hath not sent Prophets among us , to tell us for such and such sins , I will send such and such judgements upon you , yet where we observe the parallel between the sins and the punishments agreeable with what we find recorded in Scripture , we have reason to say that those sins were not only the antecedents , but the causes of those punishments which followed after them . And that because the reason of punishment was not built upon any particular relation between God and the people of Israel , but upon reasons common to all mankind ; yet with this difference , that the greater the mercies were which any people enjoyed , the sooner was the measure of their iniquities filled up , and the severer were the judgements when they came upon them . This our Prophet gives an account of , Chap. 3. 2. You only have I known of all the Nations of the earth , therefore will I punish you for your iniquities . So did God punish Tyre and Damascus , as well as Israel and Judah ; but his meaning is , he would punish them sooner , he would punish them more severely . I wish we could be brought once to consider what influence piety and vertue hath upon the good of a Nation , if we did , we should not only live better our selves , but our Kingdom & Nation might flourish more than otherwise we are like to see it do . Which is a truth hath been so universally received among the wise Men of all ages , that one of the Roman Historians , though of no very severe life himself , yet imputes the decay of the Roman State , not to Chance or Fortune , or some unhidden causes ( which the Atheism of our age would presently do ) but to the general loosness of mens lives , and corruption of their manners . And it was the grave Observation of one of the bravest Captains ever the Roman State had , that it was impossible for any State to be happy , stantibus moenibus , ruentibus moribus , though their walls were firm , if their manners were decayed . But it is our misery , that our walls and our manners are fallen together , or rather the latter undermined the former . They are our sins which have drawn so much of our blood , and infected our air , and added the greatest fuell to our flames . But it is not enough in general to declaim against our sins , but we must search out particularly those predominant vices , which by their boldness and frequency have provoked God thus to punish us ; and as we have hitherto observed a parallel between the Judgements of Israel in this Chapter , and our own : So I am afraid we shall find too sad a parallel between their sins and ours too . Three sorts of sins are here spoken of in a peculiar manner , as the causes of their severe punishments , Their luxury and intemperance , their covetousness and oppression , and their contempt of God and his Laws , and I doubt we need not make a very exact scrutiny to find out these in a high degree among our selves : and I wish it were as easie to reform them , as to find them out . 1. Luxury and intemperance ; that we meet with in the first verse , both in the compellation , Ye Kine of Bashan , and in their behaviour , which say to their Masters , bring , and let us drink . Ye Kine of Bashan , Loquitur ad principes Israel & optimates quosque decem Tribuum , saith St. Hierom , he speaks to the Princes of Israel , and the chief of all the ten Tribes ; Those which are fed in the richest pastures , such as those of Bashan were . Who are more fully described by the Prophet in his sixth chapter . They are the men who are at ease in Sion , v. 1. they put far away from them the evil day , v. 3. they lye upon beds of Ivory , and stretch themselves upon their couches , and eat the Lambs out of the flock , and the Calves out of the midst of the stall , v. 4. they chaunt to the sound of the Viol , and invent to themselves instruments of musick like David , v. 5. they drink Wine in bowls , and anoint themselves with the chief oyntments , but they are not grieved for the affliction of Joseph . The meaning of all which is , they minded nothing but ease , softness , and pleasure , but could not endure to hear of the calamities which were so near them . Nothing but mirth , and jollity , and riot , and feasting , and the evil consequences of these were to be seen or heard among them . Their delicate souls were presently ruffled and disturbed at the discourse of any thing but matters of Courtship , address and entertainment . Any thing that was grave and serious , though never so necessary , and of the greatest importance , was put off , as Felix put off St. Paul to a more convenient time : especially if it threatned miseries to them , and appeared with a countenance sadder than their own . These were the Kine of Bashan , who were full of ease and wantonness , and never thought of the day of slaughter , which the other were the certain forerunners of . Symmachus renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which others apply to the rich Citizens of Samaria , I am afraid we may take it in either sense without a Soloecism . Bring and let us drink , which as St. Hierom goes on , ebrietatem significat in vino & luxuria quae statum mentis evertunt , it implies the height of their luxury and intemperance . It is observed by some , that our Prophet retatins still the language of his education in the bluntness of his expressions , the great men that lived wholly at their ease , in wantonness and luxury , he styles like the heardsman of Tekoa , the Kine of Bashan . That he thought was title good enough for such who seemed to have souls for no other end , than the other had . And hath not that delicata insania , as St. Austin calls it , that soft and effeminate kind of madness taken possession of too many among us , whose birth and education designed them for more manly imployments ? yea , what an age of Luxury do we live in , when instead of those noble characters of men from their vertue , and wisdom , and courage , it is looked on among some as a mighty character of a person , that he eats and drinks well : a character that becomes none so much as the Kine of Bashan in the literal sense , for surely they did so , or else they had never been in so much esteem among the heardsmen of Tokoa . A character which those Philosophers would have been ashamed of , who looked upon no other end of humane life but pleasure ; but in order to that , they thought nothing more necessary than temperance and sobriety ; but whatever esteem they had then , they have lost all their reputation among our modern Epicures , who know of no such things as pleasures of the mind , and would not much value whether they had any faculties of the mind or no , unless it were for the contrivance of new oaths and debaucheries . But if this were only among some few persons , we hope the whole Nation would not suffer for their madness : for scarce any age hath been so happy , but it hath had some monsters in Morality as well as Nature . But I am afraid these vices are grown too Epidemical ; not only in the City , but the Countries too ; what mean else those frequent complaints ( and I hope more general then the causes of them ) that the houses of great men in too many places are so near being publick schools of debauchery , rather than of piety and vertue , where men shall not want instructers to teach them to forget both God and themselves ; wherein sobriety is so far from being accounted a matter of honour , that the rules of the Persian civility are quite forgotten , and men are forced to unman themselves . I know nothing would tend more to the honour of our Nation , or the advantage of it , then if once these publick excesses were severely restrained , I do not mean so much by making new Laws , ( for those generally do but exercise peoples Wits by finding out new evasions ) but by executing old ones . 2. Covetousness and oppression . You see what these great men in Samaria did when they had any respite from their excesses and intemperance , then woe be to the poor who come in their way ; VVhich oppress the poor , and crush the needy : V. I. either by the hands of violence , or by those arts and devices which either their honesty or poverty have kept them from the knowledge of . And if there be not so much of open violence in our dayes , the thanks are due to the care of our Magistrates , and the severity of our Laws , but it is hard to say whether ever any age produced more studious and skilful to pervert the design of Laws , without breaking the letter of them , than this of ours hath done . Fraud and injustice is now managed with a great deal of artifice and cunning ; and he thinks himself no body in the understanding of the world , that cannot over-reach his Brother , and not be discovered : or however in the multiplicity and obscurity of our Laws cannot find out something in pretence at least to justifie his actions by . But if appeal be made to the Courts of Judicature , what arts are then used either for concealing or hiring witnesses , so that if their Purses be not equal , the adverse party may overswear him by so much as his Purse is weightier than the others . I heartily wish it may never be said of us , what the Orator once said of the Greeks , quibus jusjurandum jocus , testimonium ludus , they made it a matter of jest and drollery to for swear themselves , and give false testimonies . But supposing men keep within the bounds of justice and common honesty , yet how unsatiable are the desires of men ? they are for adding house to house , and land to land , never contented with what either their Ancestors have left them , or the bountiful hand of Heaven hath bestowed upon them . Till at last it may be in the Prophets expression for their covetousness , the stone cry out of the wall , and the beam out of the timber answer it ; i. e. provoke God to give a severe check to the exorbitant and boundless desires of men , as he hath done by this dayes calamity . Thus while the City thought with Babylon to sit as a Lady for ever , while she dwelt carelesly , and said I am , and there is none else besides me ; evil is come upon her , and she knows not from whence it comes , and mischief is fallen upon her , and she hath not been able to put it off , and desolation is come upon her suddenly , which she did not foresee . 3. Contempt of God and his Laws . That we read of v 4. where the Prophet speaks by an Irony to them , Come to Bethel and transgress , &c. he knew well enough they were resolved to do it , let God or the Prophet say what they pleased . For these Kine of Bashan were all for the Calves of Dan and Bethel , and some think that is the reason of the title that is given them . These great men of Samaria thought it beneath them to own Religion any further than it was subservient to their civil interests . They were all of Jeroboams Religion , who looked on it as a meer politick thing , and fit to advance his own designs by . I am afraid there are too many at this day who are secretly of his mind , and think it a piece of wisdom to be so : Blessed God , that men should be so wise to deceive themselves , and go down with so much discretion to Hell ! These are the Grave and retired Atheists , who , though they secretly love not Religion , yet their caution hinders them from talking much against it . But there is a sort of men much more common than the other ; the faculties of whose minds are so thin and aiery , that they will not bear the consideration of any thing , much less of Religion ; these throw out their bitter scoffs , and prophane jests against it . A thing never permitted that I know of in any civilized Nation in the world ; whatsoever their Religion was , the reputation of Religion was alwayes preserved sacred : God himself would not suffer the Jews to speak evil of other Gods though they were to destroy all those who tempted them to the worship of them . And shall we suffer the most excellent and reasonable Religion in the world , viz. the Christian , to be profaned by the unhallowed mouths of any who will venture to be damned , to be accounted witty ? If their enquiries were deeper , their reason stronger , or their arguments more perswasive , than of those who have made it their utmost care and business to search into these things , they ought to be allowed a fair hearing ; but for men who pretend to none of these things , yet still to make Religion the object of their scoffs and raillery , doth not become the gravity of a Nation professing wisdom to permit it , much less the sobriety of a people professing Christianity . In the mean time such persons may know that wise men may be argued out of a Religion they own , but none but Fools and mad men will be droll'd out of it . Let them first try whether they can laugh men out of their Estates , before they attempt to do it out of their hopes of an eternal happiness . And I am sure it will be no comfort to them in another world , that they were accounted Wits for deriding those miseries which they then feel and smart under the severity of : it will be no mitigation of their flames that they go laughing into them ; nor will they endure them the better because they would not believe them . But while this is so prevailing a humour among the vain men of this Age and Nation , what can we expect but that God should by remarkable and severe judgements , seek to make men more serious in Religion , or else make their hearts to ake , and their joynts to tremble , as he did Belshazzars , when he could find nothing else to carouse in but the vessels of the Temple . And when men said in the Prophet Zephany , chap. 1. 12. that God neither did good nor evil , presently it follows , therefore their goods shall become a booty , and their houses a desolation : the day of the Lord is near , a day of wrath , a day of trouble and distress , a day of wasteness and desolation ; as it is with us at this time . Thus we see how sad the parallel hath been not only in the judgements of Israel , but in the sins likewise which have made those judgements so severe . 4. The severity of the judgement appears not only from the Causes , but from the Author of it . I have overthrown some of you as God overthrew Sodom and Gomorrah . God challenges the execution of his justice to himself , not only in the great day , but in his judgement here in the world . Shall there be evil in a City , and the Lord hath not done it ? When God is pleased to punish men for their sins , the execution of his justice is as agreeable to his nature now , as it will be at the end of the world . We all know that he may do it if he please , and he hath told us , that he doth and will do it ; and we know withall , that without such remarkable severities , the world will hardly be kept in any a we of him . We do not find that love doth so much in the world as fear doth , there being so very few persons of tractable and ingenuous spirits . It is true of too many , what Lactantius observes of the Romans , Nunquam Dei meminerunt , nisi dum in malis sunt , they seldom think of God , but when they are afraid of him . And there is not only this reason as to particular persons why God should punish them , but there is a greater as to communities , and bodies of men ; for although God suffers wicked men to escape punishment here , as he often doth ; yet he is sure not to do it in the life to come ; but communities of men can never be punished but in this world ; and therefore the justice of God doth often discover it selr in these common calamities , to keep the world in subjection to him , and to let men see that neither the multitude of their associates , nor the depth of their designs , nor the subtilty of their Councils can secure them from the omnipotent arm of Divine Justice , when he hath determined to visit their transgressions with rods , and their iniquities with stripes . But when he doth all this , yet his loving kindness doth he not utterly take from them : for in the midst of all his judgements he is pleased to remember mercy ; of which we have a remarkable instance in the Text , for when God was overthrowing Cities , yet he pluckt the inhabitants as firebrands out of the burning : and so I come from the severity of God , 2. To the mixture of his mercy in it . And ye were as a fire-brand pluckt out of the burning . That notes two things , the nearness they were in to the danger , and the unexpectedness of their deliverance out of it . 1. The nearness they were in to the danger , quasi torris , cujus jam magna pars absumpta est , as some Paraphrase it ; like a brand , the greatest part of which is already consumed by Fire ; which shews the difficulty of their escaping . So Joshua is said to be a brand pluckt out of the fire , Zech. 3. 2. And to this St. Hierom upon this place , applyes that difficult passage , 1 Cor. 3. 15. they shall be saved , but so as by Fire , nothing the greatness of the danger they were in , and how hardly they should escape . And are not all the inhabitants of this City , and all of us in the suburbs of the other , whose houses escaped so near the flames , as Firebrands pluckt out of the burning ? When the fire came on in its rage and fury , as though it would in a short time have devoured all before it , that not only this whole City , but so great a part of the Suburbs of the other should escape untouched , is ( all circumstances considered ) a wonderful expression of the kindness of God to us in the midst of so much severity . If he had suffered the Fire to go on to have consumed the remainder of our Churches and Houses , and laid this City even with the other in one continued heap of ruines , we must have said , Just art thou O Lord , and righteous in all thy judgements . We ought rather to have admired his patience in sparing us so long ; then complain of this rigour of his justice in punishing us at last ; but instead of that he hath given us occasion this day with the three Children in the fiery furnace to praise him in the midst of the flames . For even the Inhabitants of London themselves who have suffered most in this calamity , have cause to acknowledge the mercy of God towards them , that they are escaped themselves ; though it be ( as the Jews report of Joshua , the High Priest , when thrown into the fire by the Chaldeans ) with their cloaths burnt about them . Though their habitations be consumed , and their losses otherwise may be too great , yet that in the midst of so much danger by the flames , and the press of people so very few should suffer the loss of their lives , ought to be owned by them and us as a miraculous Providence of God towards them . And therefore not unto us , not unto us , but to his holy name be the praise of so great a preservation in the midst of so heavy a Judgement . 2. The unexpectedness of such a deliverance ; they are not saved by their own skill and counsell , nor by their strength and industry , but by him who by his mighty hand did pluck them as firebrands out of the burning . Though we own the justice of God in the calamities of this day , let us not forget his mercy in what he hath unexpectedly rescued from the fury of the flames ; that the Royal Palaces of our Gracious Soveraign , the residence of the Nobility , the Houses of Parliament , the Courts of Judicature , the place where we are now assembled and several others of the same nature , with other places and habitations to receive those who were burnt out of their own , stand at this day untouched with the fire ( and long may they continue so ) ought chiefly to be ascribed to the power and goodness of that God , who not only commands the raging of the Sea , and the madness of the people , but whom the winds and the flames obey . Although enough in a due subordination to Divine Providence can never be attributed to the mighty care and industry of our most Gracious Soveraign , and his Royal Highness , who by their presence and incouragement inspired a new life and vigour into the sinking spirits of the Citizens , whereby God was pleased so far to succeed their endeavours , that a stop was put to the fury of the fire in such places where it was as likely to have prevailed , as in any parts of the City consumed by it . O let us not then frustrate the design of so much severity mixed with so great mercy : let it never be said , that neither judgements nor kindness will work upon us : that neither our deliverance from the Pestilence which walks in darkness , nor from the flames which shine as the noon-day , will awaken us from that Lethargy and security we are in by our sins : but let God take what course he pleases with us , we are the same incorrigible people still that ever we were . For we have cause enough for our mourning and lamentation this day , ( if God had not sent new calamities upon us ) that we were no better for those we had undergone before . We have surfetted with mercies , and grown sick of the kindness of Heaven to us , and when God hath made us smart for our fulness and wantonness , then we grew sullen and murmured and disputed against Providence , and were willing to do any thing but repent of our sins and reform our lives . It is not many years since God blessed us with great and undeserved blessings , which we then thought our selves very thankful for ; but if we had been really so , we should never have provoked him who bestowed those favours upon us in so great a degree as we have done since . Was this our requital to him for restoring our Soveraign , to rebell the more against Heaven ? Was this our thankfulness , for removing the disorders of Church and State , to bring them into our lives ? Had we no other way of trying the continuance of Gods goodness to us , but by exercising his patience by our greater provocations ? As though we had resolved to let the world see , there could be a more unthankful and disobedient people than the Jews had been . Thus we sinned with as much security and confidence , as though we had blinded the eyes , or bribed the justice , or commanded the power of Heaven : When God of a sudden like one highly provoked drew forth the sword of his destroying Angel , and by it cut off so many thousands in the midst of us . Then we fell upon our knees , and begg'd the mercy of Heaven that our lives might be spared , that we might have time to amend them : but no sooner did our fears abate , but our devotion did so too , we had soon forgotten the promises we made in the day of our distress , and I am afraid it is at this day too true of us which is said in the Revelations of those who had escaped the several plagues which so many had been destroyed by . And the rest of the men which were not killed by these Plagues , yet repented not of the work of their hands . For if we had not greedily suckt in again the poison we had only laid down while we were begging for our lives , if we had not returned with as great fury and violence as ever to our former lusts , the removing of one judgement had not been as it were only to make way for the coming on of another . For the grave seemed to close up her mouth , and death by degrees to withdraw himself , that the Fire might come upon the Stage , to act its part too in the Tragoedy our sins have made among us : and I pray God this may be the last Act of it . Let us not then provoke God to find out new methods of vengeance , and make experiments upon us of what other unheard of severities may do for our cure . But let us rather meet God now by our repentance , and returning to him , by our serious humiliation for our former sins , and our stedfast resolutions to return no more to the practice of them . That , that much more dangerous infection of our souls may be cured as well as that of our bodies , that the impure flames which burn within may be extinguished , that all our luxuries may be retrenched , our debaucheries punished , our vanities taken away , our careless indifferency in Religion turned into a greater seriousness both in the profession and the practise of it . So will God make us a happy and prosperous , when he finds us a more righteous and holy Nation . So will God succeed all your endeavours for the honour and interest of that people whom you represent . So may he add that other Title to the rest of those you have deserved for your Countries good , to make you Repairers of the breaches of the City as well as of the Nation , and restorers of paths to dwell in : So may that City which now sits solitary like a Widow , have her tears wiped off , and her beauty and comeliness restored unto her . Yea so may her present ruines , in which she now lyes buried , be only the forerunners of a more joyfull resurrection . In which though the body may remain the same , the qualities may be so altered , that its present desolation may be only the puting off its former inconveniencies , weakness , and deformities , that it may rise with greater glory , strength and proportion : and to all her other qualities , may that of incorruption be added too , at least till the general conflagration . And I know your great Wisdom and Justice will take care , that those who have suffered by the ruines , may not likewise suffer by the rising of it , that the glory of the City may not be laid upon the tears of the Orphans and Widows , but that its foundations may be setled upon Justice and Piety . That there be no complaining in the Streets for want of righteousness , nor in the City for want of Churches , nor in the Churches for want of a setled maintenance . That those who attend upon the service of God in them may never be tempted to betray their Consciences to gain a livelihood , nor to comply with the factious humors of men that they may be able to live among them . And thus when the City through the blessing of Heaven shall be built again , may it be a habitation of Holiness towards God , of Loyalty towards our Gracious King and his Successours , of Justice and Righteousness towards men , of Sobriety , and Peace , and Unity among all the Inhabitants , till not Cities and Countries only , but the World and time it self shall be no more . Which God of his infinite mercy grant through the merits and mediation of his Son , to whom with the Father and Eternal spirit , be all Honour and Glory for evermore . FINIS . Notes, typically marginal, from the original text Notes for div A61600-e140 Lam. 2. 1. Luke 17. 28 , 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de bell . Jud. l. 7. c. 14. Jude 7. Tacit. An. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . X●phil . in Epit. Dion . in Tito . p. 227. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herod . an in Commod . hist. l. 1. p. 22. v. X●phil . ad fin . Commodi . Nic●p● . l. 15. c. 21 Evagr. l. 2. cap. 13. Baron . Tom. 5. A. 465. 1 Hieron . in lo● . Gildas de ●xcid . Brit. Scipio apud Ang. de Civ . D. l. 1. c. 33. Cicer. pro Flacco . Hab. 2. 11. Is● . 47. 7 , 8 , 11. Zeph. 1. 13 , 14 , 15. Amos 3 6. Lact. l. 2. c. 11. Rev. 9. 20. 
A60350	----	The protectors protection, or, The pious prince guarded by a praying people a sermon preached at St. Edmundsbury in Suffolk, upon the 13 Octob. 1658, being a day set apart for solemn fasting and humiliation and seeking a blessing upon His Highness the Lord Protector / by Sam. Slater ... Slater, Samuel, d. 1704. This text is an enriched version of the TCP digital transcription A60350 of text R22448 in the English Short Title Catalog (Wing S3968). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 116 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A60350 Wing S3968 ESTC R22448 12621223 ocm 12621223 64521 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60350) Transcribed from: (Early English Books Online ; image set 64521) Images scanned from microfilm: (Early English books, 1641-1700 ; 335:1) The protectors protection, or, The pious prince guarded by a praying people a sermon preached at St. Edmundsbury in Suffolk, upon the 13 Octob. 1658, being a day set apart for solemn fasting and humiliation and seeking a blessing upon His Highness the Lord Protector / by Sam. Slater ... Slater, Samuel, d. 1704. [6], 71 p. Printed by T.J. for Wil. Fisher, and are to be sold at his shop ..., London : 1659. Errata: p. 71. Reproduction of original in Bodleian Library. eng Fast-day sermons. Sermons, English. A60350 R22448 (Wing S3968). civilwar no The protectors protection: or, The pious prince guarded by a praying people. A sermon preached at St. Edmundsbury in Suffolk, upon the 13 Oc Slater, Samuel 1659 22346 47 70 0 0 0 0 52 D The rate of 52 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-06 Jonathan Blaney Sampled and proofread 2003-06 Jonathan Blaney Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion THE PROTECTORS PROTECTION : OR , The Pious PRINCE guarded by a Praying People . A SERMON Preached at St EDMUNDS BURY in Suffolk , Upon the 13 Octob. 1658. Being a Day set apart for Solemn Fasting and Humiliation , and seeking a Blessing upon His Highness THE LORD PROTECTOR . By SAM. SLATER M. A. Preacher of the Word there . Suspicientes in coelum Christiani , manibus expansis quia in ●ocuis , capite nud● quia non erubescimus , denique sine monitore quia de pectore oramus , precati sumus semper pro omnibu● Imperatoribus , vitam illis prolixam , Imperium securum , domum tutam , exerci●us fortes , Senatum fidelem , populum probum , orbem quietum , quaecunque Hominis & Caesaris vota sunt . Tertul. Apol. London , Printed by T. I. for Wil. Fisher , and are to be sold at his Shop at the Postern-gate , near Tower-hill . 1659. To the Worshipful , THE JUSTICES of PEACE AND Other Inhabitants in St. Edmunds Bury , who are Friends to the Churches Purity and Peace . Worshipful and Beloved , THe days , into which Providence hath cast us , are ev●l , because they are days of trouble , dark and cloudy , but especially because in them iniquity abounds , and the lo●● of many is grown cold . He that considers the m●●strous Atheism and Profaneness of the Age , the ●●ghting of Ordinances , Opposition to Truth , 〈◊〉 of Ministers , notwithstanding the purity of the first , the clearness of the second , the faithf●lness and i●dustry of the third , must say , We are fa●● into the dr●gs of Time . England may well 〈…〉 Gods goodness to her , in her manifold De●●●erances , miraculous Preservation , outward Peace and Plenty , and Gospel-enjoyments , ( God hath not dealt so with all Nations as with her , nor with her at all times as now ) but she hath cause to be ashamed of , and blush at the ingratitude , wantonness , fruitlesness , and bad returns of her children . Not long since Providence frowned upon us , and seemed to threaten the laying of our Vineyard waste , by taking away the principle Stake in its Hedge ; had the Foxes and wilde Boars then broken in and devoured , it had been just : But in rich mercy the Lord hath again made up the gap , and raised up another to stand in the breach . What duty you , and all owe unto him , the following Discourse tells you , which was calculated for no ●ther Meridian than yours , prepared onely for your Table , intended onely for your Direction and Instruction . The truth is , I judge not my self sufficiently accomplished to walk abroad , if my plain dress will please you my Friends and Neighbors at home , it is as much as I can promise my self ; and I can say to Gods glory , and your deserved commendation , that hitherto you have given very friendly entertainment to my poor labors , having learned to rellish plain Truth , and to make mu●h of the simplicity of the Gospel , though it be not adorned and guarnish't with the gaudy and flanting words of mans wisdom . Indeed your Town is not exempted from the common condition of all great places ; there are divisions among you , under which let you and me groan . We have many enemies to the Churches purity , and we have some that are but small friends to the Churches peace ; some that would defile her with their sinful mixtures , others that scratch her face , and fetch blood , with their causeless separations ; But blessed be God , that you have learned to follow peace and holiness , and to judge , that these two are not inconsistent . As for those who are godly , but differ from you herein ( of what perswasion soever they be ) I shall pray for them , long after them , and wish that they were like-minded with you , and shall wait till God shall reveal this unto them . But since there are Divisions among us , it would be a wonder if I should not meet with some opposition , or not taste of that bitter cup , which my Reverend Fathers and Brethren have ha● so large draughts of , nay , which my dearest Lord and Master drank deeper of than any , though he spake as never man spake . I thought the ensuing Sermon had been so harmless and inoffensive , as that it might have past without a censure : It was not my design ( neither when I studied , nor when I preached it ) to exasperate the spirits of any , my intention was to kindle praying affections in all , not to inflame the choler of any one ; and I hope , those that peruse it ▪ will think it hath a Dove-like innocency , and brings in its mouth an Olive-branch of peace . But he that doth not like the Cook , will finde some fault with the Provision ; if the Minister be not acceptable , his Sermons will be unsavory ▪ I will not say , that for this Sermon I have been called A Sowe● of Sedition , but because I there in spake against a lawless Liberty , calling it ( as it is ) An accursed Toleration , I have sate very heavy upo● the spirits of some . But if this is to be vile , I will ( God enabling me ) be yet more vile . Not that I would call for fire from Heaven upon every one that is of a perswasion different from mine , neither is my charity so strait-laced , as to have a bosom open to none , but those that jump in judgement with me . I know Christ prayed that his people might be one , as the Father and he are one ; and that prayer shall be answered , because God heard him always ; but I am apt to think that a compleat oneness and perfect harmony will not be the happiness of the way , but of the Countrey . I verily believe there shall be a sweeter close among Christians here , and that there shall be fewer differences than now , if any at all , and happy are they that live to see it ; in the mean while I condemn not every one that varieth from me , nor dare I say all are out of the way that do not exactly tread in my steps . Questionless we must bear one with another , allowance ought to be given in matters controverted und of less moment . But what then , because flowers of several colours , and different sizes ought to be continued and lookt to , must weeds be suffered in the Garden ? Because we may , without breach of charity , differ about Circumstantials , shall there be no hedge set about the Fundamentals ? Christians , can you think it is pleasing to God , that the Holy Trinity should be spoken against , your Blessed Savior degraded , your Publique Assemblies forsaken , your Ministers made Antichristian ? I beseech you , consult the Word , and your own Consciences , and then tell me whether that would not be an accursed Toleration , which should suffer these and such like things . What would become of Religion if that should be granted ? Surely the weeds , if let alone , will in time , choak the Corn . They need not be watered , it is enough for them , if they be let alone : If I desire they may be rooted out , I hope I am no enemy to Church and State , neither to God nor Caesar , and yet for so doing I am maligned , and have been evil spoken of once and again . So that being necessitated to vindicate my self , and hoping these poor Labors may not be altogether useless , I have been willing ( contrary to mine own Genius ) to send them forth into the world , the blessing of God go with them . Something I have added , I hope that will not offend , since no thing is diminished ; you have one or two passages twice ever , because I thought it a piece of honesty ( publishing my Notes u●on such an occasion ) to leave out nothing . As for you , mine honored Friends , I have onely to tell you , that I love you in the Lord , desire your welfare , pray for , and shall rejoyce in the prosperity of your souls . And I do beseech you to walk worthy of the Lord in all well-pleasing . Go on ( as you have begun ) to own God , his Cause , and Ministers ; whereto you have already attained , walk by the same rule , and minde the same thing . Mark them which cause divisions , and avoid them , keep up an high esteem of publique Ordinances , and be constant in your attendance upon them ; contend earnestly for the Faith once delivered to the Saints . Hold fast that which you have , and let no man take your Crown . Be humble and fruitful , study not to be wise above what is written ; credit the means you enjoy by your spiritual increases , and exemplary conversations . And that God would bless you with grace , peace and comfort here , and crown you with glory hereafter , is , and shall be the prayer of Your Servant in the Lord , Samuel Slater . From my Study Ian. 24. 1658. 1 Timothy 2.1 , 2. I exhort therefore , that first of all Prayers , Supplications , Intercessions , and giving of Thanks be made for all men ; for Kings , and for all that are in Authority , that we may lead a quiet and peaceable life , in all godliness and honesty . THe Parents of Timothy being religious , and having imbraced the Christian Faith , did ( as in duty they were bound ) train up and instruct their son in it , from his very childhood , knowing , that what Principles children suck in betimes , with their mothers milk , they carefully preserve for old acquaintance sake , and carry with them to their graves . They made it their care to season him with Gospel-Truths , and to acquaint him with that way in which he ought to walk ; and their pains herein were so successful , as that Paul testifieth this of Timothy , That he knew the Holy Scriptures from a childe . Being thus in his childhood instructed by his parents , he was in his youth entertained by Paul , who took much pains with him , and built upon that foundation which was before laid . At last being duly qualified for , he was admitted unto the Office of an Evangelist , which was extraordinary , and not much inferior unto that of an Apostle . He supplied Pauls absence in divers Churches which were newly planted by him , which trust he discharged with singular fidelity , thereby fully answering that confidence which Paul had of him . Among other places , he was left at Ephesus ( Paul going from thence into Macedonia ) to make an end of ordering and setting the affairs of that Church , which was already planted there : And whilest he was thus executing his charge , the Apostle sends this Epistle to him , which contains in it wholesom Directions , and strengthning or comfortable Encouragements . In the beginning thereof , he chargeth him to lay a restraint upon those who were over-busie in spreading of Doctrines , either contrary to , or diverse from that which Paul had already preached among them ; and effectually to endeavor the rooting out of that false Doctrine , those Tares of Error which Satan had by his instruments sowen among them ; and so to maintain the Truth delivered , in its purity , the Church erected , in its beauty . Afterwards in the Epistle , he toucheth upon sundry points , some of universal concernment , respecting all men , some having a more particular and limited respect unto persons in such or such places and capacities . Thus he treats of the duty of women , and enjoyns them , modesty in apparel , silence in the Churches : He shews what qualities are required in Bishops and Deacons , who are Ecclesiastical Officers : And as our Saviour would have Cesar have what was his due , so his servant the Apostle , treading in his Masters steps , teacheth Timothy , and by him the Church at Ephesus , and not onely them , but all that owe part of that debt and duty , which we owe unto them , is Prayer for them ; the payment whereof he requires of all men in the Text . I exhort , that supplications , &c. be made for Kings , and for all that are in authority . This Exhortation ( as * some conceive ) was ordered out , because in those days there were some * who bare no good will to Magistracy , but nourished this erroneous opinion , That all civil Order was profane , and contrary to the freedom of the Gospel ; and that Kings and Princes were ( quâ tales ) enemies to God and Religion , inconsistent with the Gospel , and hinderances of that liberty which was purchased by Christ ; as if our Redeemer did not do enough for us , in breaking the powers of Sin and Satan , and in pulling down the prince of darkness from his seat , and in bringing a spiritual liberty from the law of sin and death over unto his people , unless he also overturned the thrones of worldly Princes , wrested their Scepters out of their hands , and pluckt up by the roots the hedge of all humane laws . A Principle which did not die with those of that age , or if dead and buried with them , it was afterwards raised out of the grave by the Anabaptists , and it is at this day made much of , and kept warm in the bosom of those whom we call , The Fifth-monarchy-men ; who , I believe , are not yet such desperate enemies to Power and Authority , but that they would welcome a Scepter and Sword , if put into their own hands , since they plead for the Saints governing the world , wisely making themselves of the number . Our blessed Apostle , in order to the correcting of this foolish and erroneous conceit , calls upon Timothy and all others , to pray for those that have the Sword of Magistracy and Government in their hands ; thereby teaching us , that we should be so far from decrying them , opposing them , or rising up against them , that we should by prayer beg Gods assisting them in the administration of that Trust which is committed to them . In the words you may take notice of these Parts . First , a Duty exhorted unto , That Prayers , Supplications , Intercessions , and giving of Thanks be made . Secondly , the persons for whom Supplications , &c are to be made ; and they are , First , All men . Secondly , Kings , and all that are in authority . Thirdly , that which we are to pray for , That under them we may live a quiet and peaceable life , in all godliness and honesty . I shall not spend time now in opening the words , and shewing you what lieth in the womb of each phrase in them , since that will be done , in the handling of the Doctrine which I shall draw from them , that is this : Prayers are to be made for Kings and Governors , for all that are invested with authority , and raised up to eminent place . While Princes have their hands upon the Rudder , subjects should have their eyes unto heaven ; while they are consulting and caring for us , we should be praying and wrestling for them . They are not too great , but that a weak Christian may , and should carry them in his armes to the Throne of Grace : outward advantages do not raise them above our prayers . Indeed those that sit upon Christs throne in heaven , and are crowned with the glory above , have no need either to pray themselves , or that any else should pray for them ; but they that sit upon earthly thrones , and are clothed with majesty here , will see cause , not onely to ask for themselves , but to send others also to the Throne of Grace , that they may speak a good word , and beg for them . Nor are they too good for us to pray for . David was a man after Gods own heart , eminent for piety and holiness , yet should the Church bless him in his exploits . If a Prince be religious , he will be sure to meet with most temptations from Satan , most oppositions from wicked men , and therefore should be most strongly guarded . Though there be a good Ioshua fighting in the valley , yet the Amalekires may prevail , if the hands of Moses in the mount be not kept up . The godliness of a Magistrate doth encourage us to pray for him , since we go to God on the behalf of his friend and servant , but it doth not give us a Writ of Ease , nor exempt us from our duty . Nor are any of them too wicked for us to pray for them . Nero the Emperor , when Paul wrote this Epistle , and ordered out this exhortation , he was an overgrown sinner , a monster , a beast rather then a man , a desperate enemy to Christian Religion , and all its professors , yet pray for him , saith Paul . Good Princes cannot be without prayers , wicked Princes stand most in need of them : pray for those that are bad , that God would make them better ; for those that they might never back-slide from God , for these that they might return unto that God from whom they have already back-slidden . Our charity ought to be comprehensive , and by our prayers we should promote the welfare both of friends and foes , as our Lord and Master gave us commandment , Love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despit●fully use you and persecute you , 5 Matth. 44. which precept he backt with his own example , begging pardon for them who crucified him , 23 Luke 34 Father forgive them , for they know not what they do . Indeed none are to be denied an interest in our prayers , those onely excepted , concerning whom we can upon good grounds conclude , that they have committed the sin unto death , the blasphemy against the Holy Ghost , which certainly and positively to affirm concerning any man , is the most difficult thing in the world , and not very far removed from an impossibility . In the further prosecution of this Point , I shall observe this method . 1. We will enquire what kinde of prayers must be made for Kings , and all in authority . 2. We will shew you what is to be the matter of our prayers , or what we ought to pray for . 3. We will give you some reasons why we ought to pray for Kings , and those in authority : and then in the last place make some improvement of the truth in a way of Application . Of all which in their order . First , what kinde of prayers must be put up for Kings , and those that are in authority ? I might give an answer to this question in our Apostles own words in another place , 6 Eph. 18. Praying always , with all prayer and supplication in the Spirit . Pray at all times , to day and to morrow , while , and as often as you have praying opportunities . In the morning sowe your seed , and in the evening hold not your hand : and so pray all prayers , Confession , Petition , Thanksgiving : but we need not go anywhere else for an Answer to our Question , since we have a full and satisfactory one in the Text . The Apostle here tells us , we must make supplications , prayers , intercessions , and giving of thanks . Unto all which we shall speak in their order . We must pray for Princes and Governors with deprecatory prayers , which are in the Text called Supplications . The word in the Original is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which , saith Cameron , signifieth petitionem opis qua egemus ad avertanda mala , a desiring of succor and help needfull for the averting or keeping off those evils and mischiefs which face and threaten us . Zanchy saith , the word imports those prayers , quibus mala deprecamur , ●am spiritualiae quàm corporalia , tam temporalia quam aeterna . i. e. by which we deprecate , or desire God to preserve us from evils , both spiritual , which scatter their malignant influences upon the soul ; and corporal , which molest and are enemies to the welfare of the body ; temporal , which are inflicted in this life , and make our way uncomfortable ; eternal , which are reserved for the life to come , and make our end miserable ; in a word , these supplications are the calling in of God to be our shield , and buckler , our fortress and strong tower , to keep us safe from what ever and whosoever would deprive us either of being , or of well-being . Now , these supplications are to be made for Princes and Rulers . Their thrones do not stand so sure , but they may shake . Their interest is not so great , but they have some enemies . Their designs and endeavors never so much for others good , but some in their Realms may be desiring and contriving their destruction . Though David was a man after Gods own heart , and chosen by God himself to be King , yet had he a Shimei to curse him , an Absalom to rise up against him , and thousands in Israel to back him in his unnaturalness and rebellion . Indeed very few of their houses are as a morning without clouds . Sometimes the Sun of prosperity shines gloriously upon their tabernacles , but anon again the day is overcast , the heaven is black with clouds and winde , and there is a sound of abundance of rain . Now , it becomes us to labour the preventing of those miseries which threaten them , and the keeping off those evils which seem imminent over them , and to hold that hand which would sacrifice them , and offer them up unto the fury of their enemies . When there are any black clouds of trouble hanging over them , we should labour to scatter them , and blow them away by our praying breath . When judgements are breaking in like a flood upon them , and that with so great a violence , as if there were no hope , but they would carry all before them , then should we be all Noahs , Daniels and Iobs , standing in the breach , and hindering the Inundation , begging God ( who by his commanding and omnipotent word sets bounds to the Sea ) to say unto these waves , Be still , and either to drive them back , as once he did Iordan , or else to limit them , saying , Hitherto shall ye go and no further . We should not delight to see the Sword of Justice and divine Indignation sheathing it self in the bowels of our Magistrates , and washing away their miscarriages with their own blood , but rather endeavor to stay the hand , & to ward the blow intended against them , in the mean time washing away their offences with our tears . If Ieroboams hand be withered , let the man of God pray for him that it may be restored again , and not prejudice the whole . Thus we should put up deprecatory prayers ( called in the Text supplications ) for Magistrates and Governors . We must make petitionary prayers for Kings , and all that are in authority . These are in the Translation called Prayers , in the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which word signifieth an earnest and importunate desiring of that which is good : a seeking of mercy at the hands of the Father of Mercies ; we should have our buckets ready , not onely to quench those fires which are kindled , but also to draw those mercies which are wanted . It is the duty of Christians , as to stand in the breach for the keeping off evils , so to pave the way for blessings : they should shut the door against troubles , and open it unto desired good : we ought to call in and invite the blessings of God upon the heads of those whom he hath set over us . Beg for them direction , that God would guide their hand , while it is upon the rudder . When the Israelites were travelling toward Canaan , God led them by a pillar of a cloud by day , and of fire by night , they being unacquainted with the way , and ready at every turn to step aside . The way in which Princes are to walk is no beaten path , there are many windings and turnings in it , and if they have no other guide then their own reason , or carnal wisdom , or worldly policy , they will be often out , seldom in : we had need pray , that God would make his way plain before their faces . Beg for them protection ; as they are subject to mistakes , so to dangers : the power of darkness laugh when they wander , and rage when they go right : Satan will use his utmost wits to seduce them , and put them in a wrong way ; and if there he cannot prevail , he will lay his ambushes for them ; they cannot proceed in the path of Gods cutting out , but they shall meet with opposition , the devil and all the powers of darkness will combine against them : Therefore pray that God would be their Shield as well as their Sun ; and not onely make their way plain , but also safe , hedging it about with his careful and powerful providence . Beg for them prosperity , that God would not onely shew them the way , and hedge it about , but also pave it with goodness , and grant unto them , that while they walk in the way of duty , they may attain the end of Gods glory , their comfort , the Gospels promotion , Religions advancement , the Nations prosperity and peace , both temporal and spiritual . In a word , beg of God for them , whatsoever may make their Reign and Government comfortable unto themselves , serviceable to Religion , and beneficial unto us . A full place you have in the twentieth Psalm , which Psalm throughout is very pertinent to our purpose , it being a Prayer of the Church , in which ( according to what you finde in the contents thereof ) she blesseth the King in his exploirs , i. e. begs from God a blessing upon him in his undertakings : See the 2 , 3 , 4 verses , Send thee help from the Sanctuary , and strengthen thee out of Sion : there they beg for him assistance of God , succor and strength . Remember all thy offerings , and accept thy burnt-sacrifice , there she begs acceptance and audience , attends him to the throne of Grace , backs his prayers with her own , and , as it were doth with her own hand , subscribe all the Petitions that he draws ; Grant thee according to thy heart , and fulfil all thy counsels ; where she prays for success and prosperity upon all his counsels , designs and purposes , i. e. such of them as were according to the will of God , and framed by that exact rule ; such of them as made for the glory of God , and were directed to that highest and most noble end ; such of them as had a proper tendency to the good and welfare both of the Church and State , the care of which should lye very near the Princes heart ; here was a most happy conjunction , sweet reciprocations between a good King and a good People ! David a good King , much in care and prayer for his people , they again much in prayer for him : here is a fair Copy for us to write after . And thus you see we are to put up petitionary Prayers for our Governors . We must put up intercessory prayers for Princes , and all those that are in Authority over us . This is the third Branch , mentioned here in the Text , Intercessions . The word in the Original is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and saith Arrtius , we make Intercession , quoties de injuria illata querimur , Domino vindictam committimus , interdum & ad vindictam solicitamus . i. e. when we complaine of wrong and injuries that are offered unto them , commit their cause to God , and their vindication , and also somtimes solicite him to appear in their behalfe , and for the avenging of their quarrel . Thus the Church acted in the fore-mentioned place , 20 Psa. 1. The Lord heare thee in the day in trouble , the Name of the God of Iacob defend thee . Thus in an hour of distress , and in the midst of threatning danger , they tooke their Prince in the armes of their faith and prayer , carrying him to the Name of the Lord which is a strong Tower , that in it he might be safe . The same should we do ; if at any time trouble arise , and the Chief Magistrate in the Nation runnes an hazard , men of Belial rising up , who would lay his honour in the dust ; in a word , are there either forrein , or home-bred adversaries at work ( in a way of open violence or secret contrivances ) to bring about his ruine and overthrow , it then becomes the Saints , who are Heavens Favourites , to desire God to owne him , heare his prayers , be his help , keep him safe under the shadow of his wings , set him on an high place , out of the reach of his Enemies rage and malice , and be himselfe his shield that should repel and quench the fiery darts of his Enemies . Cornelius Alap tells us that intercession is , Interpellatio pro aliorum salute , a putting in with God for the safety of others . Polanus tells us , it is that prayer which the saints maks for others ( ut Deus ipsis bonum aliquod conferat , aut ab ipsis malum aliquod auferat ) that God would confer some good thing upon them , or take away and remove some evil thing from them ; load them with his Blessings , or ease them of their Burdens ; follow them with mercy and goodness , and compass them about with songs of deliverance . This is proper work for Gods people ; it becomes them to be their Princes Saviors . Darius made a decree , 6 Ezra , That expences be given to the Jews for the work of the Temple , and that they should be furnished with Bullocks , and Rams and Lambs , for the Burnt-offerings of the God of Heaven . But why so ? See verse . 10. That they may offer sacrifices of sweet savours unto the God of Heaven , and pray for the Life of the King and of his Sons ; and if this were to be done for an Heathen Prince in the time of his great prosperity , how much more ought it to be done for Christian Princes , in the daies of trouble and danger ? You know , when there have been either tumults , or rebellions , or insurrections at home , or any invasions from abroad , and hostile appearings against the Rulers and chief Magistrates of the Nation , it was the worke of Sheriffs and Officers in the State , to raise up the posse Comitatus , the Forces , and Trained Bands of the several Counties ( according as need required ) on the Princes behalf against his enemies . Truly , when that is done , all is not done , the greatest part of the work is yet behinde ; it becomes Christians by prayer to raise up the posse Coeli , the Powers of Heaven , and to call in the everlasting arms ; Exurgat Deus , Let God arise , and let his enemies be scattered . But we procced . Therefore ; We must put up gratulatory prayers for Princes and such as are in authority over us . Thanksgiving is a part of prayer , and it is the fourth thing called for here in the Text . The word in the Original is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth ( gratiarum actionem pro acceptis beneficiis ) a giving of thanks for benefits received , which is a duty incumbent upon every Christian , in every condition , for every mercy ; for there is no condition in which a Christian can be , but therein he findes mercy , if not comforting mercy , yet supporting mercy ; if not delivering , yet moderating mercy ; if not so much mercy as he desires , yet more then he deserves , and every mercy ought to be thankfully entertained . God cannot be required for , yet he must be owned and acknowledged in the out-goings of his goodness . We can , for all the favours we receive from God , pay him no other way , and therefore here we should be liberal ; God doth not call for thousands of rams , nor for ten thousands of rivers of oyl , surely then none should grudge him the calves of the lips . Now as this lieth as a duty upon every Christian thankfully to own Gods goodness in that dew which falls upon his own fleece , in those blessings which are reached out to him , or his family , or relations in particular , so is it their duty to bless God for that dew which falls upon the ground round about , yea , though their own fleece be dry , and Providence orders out a more sparing hand to them , as to their own private interest . And so to come to the business in hand . When the Rulers of a Nation have received from God signal and eminent Favors , all under them should take their part , and joyn with them in a Song of Praise : Thus did the Church , Psal. 20.5 . We will rejoyce in thy salvation , in the Name of our God we will set up our banners , the Lord fulfil all thy petitions . Thy deliverances , and conquests , and victories shall be our joy , thy prosperous successes shall be seconded with our triumphs , we will lift up our banners . Ingrediemur urbem erectis vexillis , we will enter the City with Trumpets sounding , Drums beating , Colours flying , as after an happy and glorious Conquest . Thus the mercies , and blessings , and deliverances which are vouchsafed unto them , should be set upon our score , and we for them should acknowledge our selves Gods debters , paying the interest of praise , as if the principal had been in our own hands . This is exceeding acceptable to God : that Sacrifice savours best , unto which every one contributes something , then do we make the sweetest melody in the ears of heaven , when all joyn together . And it is exceeding rational in it self , reason requires that we should thankfully acknowledge those Mercies which we taste the sweetness and reap the benefit of . Mercies to the Rulers of a Nation are National mercies , they have not a private , but publick influence . The clouds indeed may empty themselves more plentifully upon them , but yet some of their drops distil and fall upon the smallest and meanest spot of the Land . It is true , the Oyl of divine Goodness may be most liberally shed upon the head of a Nation , but it doth not stay there , no , it descends to the very skirts of the garments . The same providential dispensation which blesseth them with prosperity , doth reach out unto us peace : that Mercy which gives our Princes to set their feet upon the necks of their enemies , keeps those enemies from setting their feet upon our necks . It is true , the Cup is put into their hands , and they have the most hearty draughts , but since every one of us sips of it , let us look up . Of this more hereafter . So much may suffice to be spoken of the first thing . What kinde of prayers must be put up for Princes , and all that are in Authority . Supplications , Prayers , Intercessions , and Thanksgivings . The second thing which we are to enquire into , is this : What is to be the matter of our prayers ? or , what ought we to beg of God for them ? Some things by way of direction have been scattered already up and down in this Discourse , which for your help , you may gather together and bundle up ; But we shall not so content our selves , therefore in general , we should pray that God would pour out upon them a spirit of Government . When Samuel had anointed Saul , it is said , God gave him another heart , 1 Sam. 10.9 . that other heart was not a sanctified heart , not a renewed heart , not an heart furnished with the saving graces of Gods spirit ; for notwithstanding all his professions , and good conversations , he was a wicked profane wretch , he carried a foul heart under a fair face . But God gave him an heart fit for rule , an heart endowed with Heroick vertues and Princely qualities . Such an heart we should beg for the Chief Governor of the Nation , that as he hath high imployment , so he may have a raised and noble spirit : He that governs a State , had need of another kinde of heart then he that drives a plow : pray for him that God would give him grace . He ought to be religious himself , who would promote it in his subjects . He is not like to destroy all the wicked of the Land , who doth not himself walk within his house with a perfect heart . I do not think that Dominion is founded in grace ; and an irreligious Prince ought to be dethroned . I believe Saul was a lawful king , though no holy man , and Iudas a true Apostle , although false to his Master . He that hath not grace in his heart , may yet hold a Scepter in his hand ; but doubtless Holiness is the most sparkling jewel in the Princes Crown : and he is like to rule best , who hath the law of God in his heart . Pray , that God would give him directions from above , hold his hand , steer his course , make his way plain before his face , so guide him with his counsel , as that this rule might be managed according to Gods will , and all things ordered according to the prescript of the Word . Thus in Psal. 72.1 . Give the King thy judgements , O God , and thy righteousness unto the Kings son . By judgement and righteousness ( saith Mollerus upon the place ) both here , and many other places of the Psalms , you must understand such a rectitude & straitness , in which there is no swerving from honesty and equity , no giving way to lust or passion , no tyrannical actings ; but an approving and encouraging of that which is good , a condemning and punishing that which is evil . And so David prays here for Solomon , that God would teach Solomon his duty , what he owes to his subjects , and how he ought to administer the kingdom ; that so his Government might be no other then a copying out of Gods Judgements and Righteousness , that as God doth most wisely , holily , and justly govern the whole world , so Solomon might that part of it which was committed unto his charge . The same should we pray for our Princes and Governors , and more particularly for him whom God hath now set over us : So much in general . But let us return again to the Text , which is not onely a precept , but the praying mans directory , and here Paul tells us , we should pray for those that are in authority , that under them we might lead a quiet and peaceable life in all godliness and honesty ; So that we should pray , that their Government may be wisely directed to the attaining of these three ends ; Peace , Piety , Honesty . Of all which in their order . We should pray that under them we might lead a peaceable life . Pacem te poscimus omnes : there is such incomparable and taking beauty in Peace , as there be few or none but are enamored with it : it needs no Encomiums , carrying its commendation in its very name . And since all desire it , it becomes all to pray for it : follow it with endeavors and prayers , and that is the way to get it , they that would have it on earth , must seek it in heaven , at the hands of that God , who is the Prince of Peace , who can command it , yea if need be create it . We live like Heathens if we do not often go to the Throne of Grace , in those addresses among other Petitions we ought to make some for peace , that God would grant us to sit under our own vines and fig-trees , none making us afraid . Thus they prayed for Jerusalem , Psal. 122.6 , 7. Pray for the peace of Ierusalem , they shall prosper that love thee ; peace be within thy walls , and prosperity within thy palaces . Prosperity is the daughter of Peace , sucks her breast , and hath all its nourishment from her . If Peace the mother dieth , Prosperity the daughter will follow her , and both shall be intombed together : if the neck of Peace be cut asunder , the head of Prosperity falls to the ground . The Israelites were by the express commandment of God required to pray for the peace of Babylon , the place whither they were carried captive , Ier. 29.7 . Seek the peace of the City , whither I have caused you to be carried captives , and pray unto the Lord for it , for in the peace thereof , shall ye have peace : and if they were to pray for Babylon , shall not we pray for Zion ? if they were commanded to pray for the peace of the Land of their Captivity , how much more should we pray for the peace of the Land of our Nativity . Pray that we might lead a quiet and peaceable life . A quiet life , from in-bred commotions and domestick jars : a peaceable life , free from forrein invasions . Our former sufferings under civil discords are ( as one would think ) sufficient motives to the practise of this duty : the late flames have devoured much , and we are all as brands pluckt out of the burning , let us be earnest with God that another fire may not be kindled among us . Surely they that do ( as we do ) know what war means , how dreadful sounds in our ears the roarings of the Canon , the sighings of the prisoners , the groans of the dying , the complaints and sobs of widows and orphans have been , what it is to lie open to the incursions of a bloody and enraged enemy : in a word , what it is to live in fear , of having near and dear relations broken in pieces , of being stript of all our comfortable enjoyments , of being turned out of house and home , of being deprived of liberty , yea , life it self ; surely they , that know these things , will look upon Peace as a Mercy worth the praying for ; Blessed be God the fire is at present quenched , the storm is laid , and we enjoy a sweet serenity , an happy calm . Indeed our peace is little less then a miracle : who is there that seriously considers the state of affairs , the many enemies which we have abroad , the desperate heart-burnings and animosities which are among our selves , that doth not stand and wonder that England is in quiet as it is at this day , through the goodness of our God ? Brethren , let us admire and be thankful that we have peace ; let us pray and be humble , that this peace may be continued . You cannot but know that there are those among us who would have it otherwise ; vipers that would eat through their mothers bowels , so they might but make a way to their own designs . Are there not some who have said , They would be glad to see all in confusion , and things will never be well till it comes to that ; thereupon rejoycing when Professors divide , and differences among them heighten . There are Salamanders which love to live in the fire of Commotions and Dissentions ; some that think it best fishing in the troubled disturbed waters of a shatterred State ; and I wish such were not to be found among us : but observe , who are they , most of them such as having nothing to loose , care not who fall , since they know they themselves can be no lower ; nay hope that their neighbors ruine will be their own raising ; being so low already , they would get a little higher , by making us their footstool . Others of them , yea all the rest , or if not all ( for I would not be uncharitable ) yet most are men of no conscience , no piety , no friends to the power of godliness , but would prostitute Religion , Gospel , Liberty , the Nations peace and prosperity to their own wills . I am perswaded all true Christians , all wise men desire to sit down in quiet , and to sayl upon a smooth sea , and can cordially say with David , We are for peace . We should pray that under those who are in authority , we may lead a godly life . It is an happy Nation , whose Rulers are not onely Patres Patriae , the Fathers of the Countrey , but also Nutritii Ecclesiae , the Nursing Fathers of the Church . Defender of the Faith was the most glorious part of our English Kings Title . That people have double cause of thankfulness , whose Magistrates care is to preserve the peace of the Nation , but chiefly to secure the purity of Religion . We read of such Governours in Israel , they had a Moses who fed them with the Law of God , the food of life , which is sweeter then the honey or the honey-comb ; a David who would not give sleep to his eyes , nor slumber to his eye-lids , until he had found out a place for the Lord , an habitation for the God of Iacob ; who could take no content in his own house of Cedar , so long as the Ark of God dwelt within curtains : a Iehoshaphat , who went out thorow the people , from Beersh●ba to Mount Ephraim , and brought them back unto the Lord God of their fathers : an Hezekiah , who took care for the restoring of Religion , and carrying forth the fil●hiness out of the holy place ; a Iosiah , who wrought a glorious Reformation among them , purging I●dah and Ierusalem from the high places , and the gro●es , and the 〈◊〉 images , and the 〈◊〉 images , ●●●●ing down all the idols throughout the Land . How should we pray that our Rulers might tread in their steps , and follow their examples ; purging our superstition , extirpating errors and heresies , beating down profa●●ness , advancing godliness , setting up the pure worship and service of God , promoting Religion . Oh what an amiable sight is it to see Piety and Prosperity walking together , Righteousness and Peace kissing each other ! Indeed Brethren , it is infinitely better to enjoy the Gospel without peace , then to enjoy peace without the Gospel , since it is better , and more desireable to go to heaven in a storm , then to hell in a calm . That peace is dearly bought which is paid for with the loss of the Gospel . Religion is the glory of a Nation . We read , how that good woman the wife of P●ine●as , hearing that the Ark was taken , with very grief fell in travail , and gave up the ghost , before whose death , neither the birth of a man-childe , nor the cordial and comfortable words of the women then present with her , could any whit support her sinking heart , or revive her dying spirits , but she cries out , The glory is departed from Israel , because the Ark of God was taken ; yea , she doubles her compassionate Complaint , and was willing to spend her last breath in that sad groan , The glory is departed from Israel , for the Ark of Go● is taken . So that the Ordinances , and Gods Gospel presence were ever accounted the beauty and honor of a people . Were every stone in the fields a diamond , were our streets all of pure gold , were every beggar a prince , every fool as wise as Solomon , every weakling as strong as Sampson , yet for all that if Religion were gone , we might name the Nation Ichabod , and say , The glory is departed from England . Religion is the strength of a Nation . As by the Ark great things were wrought for Israel ; before it the waters of Iordan were divided , the Idol Dagon laid flat on the floor , the strong walls of Iericho demolished , their enemies could not stand before it . What the Ark was to them , that is Religion to us ; in that lieth our strength , not in our Armies , or Navies , or Castles , or Confederates . There is a strong City which hath Salvation for walls and bulwarks , into it enters the righteous Nation that keepeth the Truth . Therefore let us pray for our Prince and Rulers under him , that they may smile upon Holiness , and encourage men that walk in the ways of God , and maintain publique Ordinances ▪ and root out whatever is contrary to Godliness and sound Doctrine ; and not bear the sword in vain , suffering it to rust in the scabberd of sloth and negligence , but draw it and use it in the defence of Truth and Piety . We had need be earnest with God to this purpose , and pray hard for , believe it , Religion lies bleeding and gasping ; I think I may safely say , it was never opposed more , never suffered more in this Nation for this hundred years , then it doth now : how is the Land overspread with false doctrines , and with vicious practises ? Never more Hereticks crying down the Truths of the Scripture then now . Never more sons of Belial deriding and making a mock at the power of Godliness , and strictness of Conversation then now . And truly these two usually go hand in hand , and seldom or never are parted ; error in judgement leads to profaneness in life ; when men have once put out the light of Truth , and debauched their understandings , it is no wonder to see them falling into and wallowing in the mire of all wickednes . Now then in order to the suppressing of profaneness , there must be a suppression of error , and in order to the suppression of error , we ought to pray that our Magistrates would take care of two things . First , that the fewel which feeds Error might be taken away ; if you would put out the fire , withdraw the wood . The Press is glutted , and stomach sick , and spues out of its mouth books and pamphlets , stuft with dangerous doctrines , and damnable heresies , and it is sad to see how greedily poor ignorant and seduced souls lick up the vomit . There is base Copper Coyn minted , with the stamp of Truth upon it , and by it thousands of souls are cheated to their everlasting undoing . It would be happy for England if this abuse were rectified ; for as reverend Master Perkins saith , It cannot but be a great hinderance to the true Religion , that such books may be publickly sold to any one that will buy them , without due consideration had whether the party have gifts to discern between truth and falshood . In the Popish Church ( saith he ) they are more careful , for they permit not a man to read an Hereticks Book ( as they call us Protestants ) without leave , and that under a great penalty . Again pray , Secondly , that a cursed and abominable toleration may not be granted . Many men cannot endure that a tittle should be spoken against a toleration , it is their darling , and the winde must not blow upon it , under the beautiful pretext of Christian liberty . Many plead for a lawless licentiousness of preaching , printing , professing what every one pleaseth . Surely these men will not allow the same liberty in other things , would they have men do what they list , without controul ? so that any should come , and blemish their Reputations , rifle their Houses , seize on their Goods , take away all their Estates , and none say , why do you so ? if they will not allow this , and yet plead for a toleration of every thing , though never so contrary to Religion , I shall take leave to tell them , be they who they will , that they love their belly better than their God ; and prefer their own private interest before the interest of Christ . The same holy Mr. Perkins saith , It is not lawful to grant any man or people the liberty of their own conscience in matters of Religion , permitting them to profess what Religion they will ; for if this be allowed , how should false prophets be avoided ? The Governors of a Nation should in this imitate the good King Iosiah , who assembled all Iudah , and caused all his people to hear the word of the Lord , and to stand to that Religion , which by the Book of God was made known unto them , as you may see in 2 Chron. 34.30 , 31 , 32 verses , The King went up into the House of the Lord , and all the men of Iudah , and the inhabitants of Ierusalem , and the Priests and the Levites , and all the people great and small : and he read in their ears all the words of the Book of the Covenant that was found in the House of the Lord . And the King stood in his place , and made a Covenant before the Lord , to walk after the Lord , and to keep his Commandments , and his Testimonies , and his Statutes , with all his heart , and with all his soul , to perform the words of the Covenant which are written in this Book , and he caused all that were present in Ierusalem and Benjamin to stand to it : he did not leave them to themselves , to back-slide and apostatize from God if they would , but he caused them to stand to it , and it is said verse 33. He made all that were present in Isr●el to serve , even to serve the Lord their God . Lastly , We should pray for those that are in authority , that under them we might lead an honest life . That is the third thing mentioned by the Apostle in the Text . That we might live as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in godliness , so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in honesty . What is that ? Chamier saith the word signifieth ( castitatem , severitatem , gravitatem , morum honestatem , &c. ) a kinde of severity , chastity , honesty of maners , gravity , modesty , such as is to be found in well educated youths and virgins . Aretius saith it signifieth ( familiae decorum , & gravitatem in vestitu , in cessu , sermone , factis , totaque vita ) a comeliness and order in the family , decency and gravity in habit , behaviour , words , actions , and in the whole course and conversation . The word is used , 1 Tim. 3.4 . one that ruleth well his own house , having his children in subjection ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) with all gravity ; and so 2 Titus 2. That the aged men be sober , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) grave . In a word , it signifieth a seemly and gracious Carriage , opposed to all lightness , vanity , or viciousness in gesture , speech , apparel , countenance , deeds , or conversation , such a kinde of deportment as may strike a kinde of awe and dread upon by-standers . So that we ought to pray , that Magistrates may set themselves to suppress all abuses and exorbitancies whatsoever , not onely that which is contrary to godliness and piety , but also which bids defiance to morality ; that they may look to the keeping of the second , as well as of the first Table ▪ 〈◊〉 so order things in the Common-wealth ( the oversight whereof is committed to them ) as that every one may keep the place in which he is set , do the work which belongs to him , keep within his due bounds and limits , not debauching any by his bad example . And thus much may suffice to be spoken of the second general head , what we ought to desire of God for our Prince and Governors , viz. That he and they might be so directed and assisted from above , as that under their Rule , Peace may be enjoyed , which issueth in the Nations prosperity , Holiness may be countenanced , which tends to Gods glory , and Honesty encouraged , which is big with advantage both unto our selves and others . We now proceed to the third thing propounded , which is to lay down some Reasons , why we ought to pray for Kings and all that are in authority . And all that I shall say , will be reduced unto these three things . Gods will . Our duty . Their necessity calls for this at our hands . God would have it , we owe it to them , they need it . Of all which as they lie before us . First , It is Gods will that we should pray for those that are in Authority over us . If this be but cleared up , we need do no more . This is , and ought to be argument enough with a gracious soul , who ever calls God Lord , must do what ever he commands him . Lord , what wilt thou have me to do ? said Paul . He did not question or deny the doing of that which God would have . He that hath Gods Law written in his heart , will , nay cannot but delight to do Gods will : if the way be shewn , he hath feet to run it . Now it is the will of God that we should pray for our Rulers . He requires this of us . There is Gods preceptive will , and there is his permissive will . By his permissive will many things come to pass which are against his preceptive will . God forbids all sin , even the least , and yet there could be none in the world , unless he did permit it . Now a bare permission is not sufficient to warrant an action : but God doth not onely permit , but also requires , that we should pray for our Magistrates . We have leave to do it , we may if we will , nay it is expected and lookt for ; it is work that is cut out for us , and unless it be done , we can never look our Master in the face with boldness and comfort . This is clear from the Text , I exhort that prayers be made for all men , for Kings , &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I invite or call you to it . I beg it earnestly of you . The word imports not a bare or naked wishing and advising of a thing , but a vehement intreating , an acting with great fervency , and many beseechings , as some Cri●icks observe . Thus Paul exhorts them to this duty , and you must consider that herein he acts as an Apostle , as Christs Messenger and Embassador , as one appointed by God to make his will known unto his people , so that God doth by him exhort us to do it : This voice of Paul is as much as if there had been a voice from heaven , and we are as much bound to obey this call , as if there had been an Angel sent on purpose to bring this message to us . He that heareth you , saith Christ , heareth me , and he that heareth me , heareth him that sent me . Again , as God requires this of us , so he approves it in us , verse 3. for this is acceptable in the sight of God our Savior . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is good : the word signifieth honest , beautiful , excellent : it is a choice work , full of beauty and comeliness , hereby you will approve your selves honest men , adorn your profession , and make the excellency of your spirits to appear . And acceptable , very pleasing unto God , that which he takes abundant delight and contentment in . Such sacrifices are of a sweet smelling savour , so be it they are offered up with pure hearts , and clean hands . You need not fear that God will cast these petitions out of doors ; no , no , you shall be very welcome , when you come upon such errands . Christ our Savior is so far from opposing civil Government , and earthly Princes , as that your praying for them is exceeding acceptable unto him . It is our duty to pray for our Rulers and such as are in Authority over us We have a proverb among us , Honest men will pay their debts , this is no less ; and though we pray for them fervently , with all our hearts , and our desires of their good is the common cry of all within us ; though we pray for them continually , and in every one of our approaches to God , yet we must say , It was no more then our duty . This is no matter of choice , not left to our selves whether we will do it or no , if we neglect it , they may put in their Bill against us in Gods Court , and recover damages . Prayer is a debt which we owe unto our Governors upon a three-fold account . First , we owe it unto them as they are men . The Apostle here would have prayers made for all men , for men of all Nations , Jews , and Greeks , Barbarians , Scythians , men of all sorts , whether they be high or low , rich or poor , honorable or base , good or bad , yet as they are men , pray for them . For all men , even your enemies , that hate you and persecute you , and speak all maner of evil of you , and do all maner of mischief to you . For this we before gave you Christs precept and pattern , let me shew you how others of the Saints being acted by the same spirit , have done the same thing . Moses stood up in the gap for those that shewed little love to him . The children of Israel murmured against him and Aaron , Numb. 14.2 . yet he prays for them , verse 19. Pardon I beseech thee , the iniquity of this peo●le , according unto the greatness of thy mercy . Miriam and Aaron speak against him , Num. 12.1 . yet if she be leprous , he will desire God to work a cure , verse 13. He cryed unto the Lord , saying , Heal her now , O God , I beseech thee . The ungrateful Israelites reject Samuel , were weary of his Government , chose them another Head ; yet he will wish them well still : if he may not exercise the power of a Prince , he will not fail in doing the office of a Priest : if he may not give Laws to them , he will put up Prayers for them , and give wholesom instructions to them ; he will be their Counceller , if not their Commander . 1 Sam. 12.23 . God forbid that I should sin against the Lord , in ceasing to pray for you , but I will teach you the good and the right way . Though Davids enemies rejoyced in his adversity , yet when the wheel was turned , when Providence favored him and frowned upon them , he was so far from trampling upon them down , as that he could run to God for them ; so far from rejoycing in , as that he had tears to shed over their calamities , 35 Psal. 13 , 14. As for me , when they were sick , my clothing was sack cloth , I humbled my soul with fasting , and my prayer returned into mine own bosom , I behaved my self as though he had been my friend or brother : I bowed down heavily , as one that mourneth for his mother . Stephen was earnest with God for his persecutors , Lord , lay not this sin to their charge . Thus we should pray for al men though wicked , though haters of God , though enemies to us , yet they are men . Men who were made for the enjoyment of , and communion with God , and if they be strangers to it , the more to be pitied and prayed for . Men , whose hearts are in the hand of the Lord , so that he can turn them as the rivers of water . Men , who may ( for ought we know ) belong to the election of grace , and so in due time be effectually and savingly wrought upon . For God hath his number among the worst , and Divine Grace loves to shew it self omnipotent in conquering the greatest , proudest , and most stubborn enemies . Thus pray for all men ; Princes are but men , and therefore pray for them . Secondly , We owe it unto them as they are Magistrates ; Men in place of Power and Authority , there is not the meanest servant in a family , not the Groom in the Stable , the Scullion in the Kitchin , but he should be cared for ; provided with necessaries when well , and lookt after , when sick ; but all in the house , one and other should contribute towards the good and advantage , comfort and contentment of him who is the Master thereof . If he be ill , the whole family suffers , and is out of order , and therefore they do all desire his recovery , and are willing to run and go , thinking no pains too much for him . And so it is in the natural body ; there is not the meanest member , but it shares in the care of the other members , if one member suffer , saith the Apostle , all the members suffer with it ; but they will all much more joyn together and unite their forces , and act for the good and welfare of the Head . So it is in a nation , the Body Politick ; the meanest and lowest persons in it should be prayed for , and their good should be studied and promoted ; you do , or at least should look after the poor in your parishes who live upon alms , whose miseries are not felt by others , whose death would be no loss to others , when they being sick and weak , put up their Bills in our Assemblies , and beg our prayers , it is our duty to remember them , and to set in with God for them , and spread their conditions , distempers and wants before the Lord , how much more then ought this to be done for him who is the Head of this Body , from whom the whole hath guidance & direction Thirdly , we owe it to them as our Benefactors ; whom God is graciously pleased to make instrumental for our good and advantage , they are the golden pipes through which precious and comfortable mercies are conveyed to us . I know this age affords those among us , who will not subscribe unto me herein , but overlook the mercies which they receive , because they do not like the hand by which they are sent . A discontented spirit possesseth the mindes of too too many , which either blindes their eyes , so that they will not see the blessings which they enjoy , or hardens their hearts , so as not to own and be thankful for what they see . Very few are truly affected with Gods goodness , or truly thankful for National mercies . Certainly there is never a gracious and considerate person in England , but will readily acknowledge that many things are out of order , and for this they groan , and wish it otherwise . For the divisions among Brethren , for the errors , heresies and blasphemies that abound among us , for the want of an established Government in the Church , according to the minde of Christ , and for other things , good hearts mourn . And on this behalf such as bear good will to our English Sion , pour out their souls before God in prayers and tears . Yet let us not be so peevish children as to throw away what we have , because we have not all we would ; nor wish our selves in Egypt again , because we have not as yet the possession of the promised Land . Thus to do , is the ready way to provoke God to shut us out thence with an Oath , and to swear that we shall never enter into his rest . Hereby we shall not prevail with God for what we want , but provoke him to deprive us of what we have . Doubtless , if we will act ingeniously and as becomes us , we cannot but confess , that God hath made our present Rulers instruments of much good to us and the whole Land . That we have peace and protection , is something , there are those that would have swallowed us up quick . That we may sit under our roofs in quiet , and enjoy our own , none to make us afraid , is something : there are those who would have stript us of all , and rejoyced to see us begging our bread from door to door . The Saints in the 11 Heb. who wandred up and down in sheep-skins and goat-skins destitute , afflicted and tormented , would have set an high price upon this mercy . That we enjoy the Gospel , and have liberty to meet together , and worship God in season and out of season , is something , they would have thought it so , who walked in darkness , had not the word of God powerfully preached among them , and could not without danger repair to those places in which it was so preached . In a word , that we may ( if we will ) have Ordinances purely administred , the holy separated from the profane , is something , they cannot but think so , who do remember what a burthen unto their consciences unlawful mixtures , not long since , were . Questionless , Brethren , these are mercies of no small magnitude : We have prayed for them , and wept for them , and fasted for them , and spent much blood and treasure for them , and it would be an argument of an heart very much out of frame , should we now slight and undervalue them . Those blessed Saints that are gone before us , and are now in Heaven maintaining an everlasting sabbath , would have blessed God while they lived , if they had but enjoyed that which we do now enjoy , and therefore we have reason to do so too ; And by way of expressing our thankfulness , let us pray for our Magistrates , who have been a means of bringing over these good things to us . And as for those mercies which we want , let us pray for our Magistrates , that through their means , they may be supplied ; as for those things that are amiss and out of order among us , let us pray for our Magistrates , that by their means they may be rectified , every stone of stumbling taken out of the way , the work of Reformation compleated , and the Head-stone of the spiritual Temple brought forth with shoutings , crying , Grace , grace unto it . By all that hath been spoken , you may plainly see , that to pray for Kings and such as are in authority , is a piece of duty , and no more then what we owe unto them , as they are men , as they are Magistrates , and as they are Benefactors . The third and last Reason is this . Governors and such as are in Authority , have need of prayers , their necessity calls upon us to be much in actings of this nature . There is not the lowest and meanest Christian , who is placed in the narrowest sphere of activity , and whose work lieth within the smallest compass , but is constrained always , but more especially at some times to call in the help of his Fellow-christians , and see cause to rejoyce and bear up his spirit with this , that he hath a stock of prayers going in other hands , that Saints all the world over are praying for him ; But those who are placed in an higher and larger sphere , who have greater work and more publick imployment cut out for them , have much more need of prayers , Thus Ministers in the Church , who are the Guides , Overseers , Pastors , Leaders of the flock of Christ , have need of prayers . Paul , though an Apostle , a man singularly learned , eminently gifted , furnished with a great measure of grace , extraordinarily assisted from above , yet could not be without prayers ; and therefore he doth most earnestly beg them in sundry of his Epistles , Eph. 6.19 . 1 Thes. 5.25 . and Rom. 15.30 . Now I beseech you , Brethren , for the Lord Jesus Christs sake , and for the love of the Spirit , that ye strive together with me , in your prayers to God for me . Pray for me , I say , pray for me , I say , quoth Father Latimer . Pray for me , pray for me , for Gods sake pray for me , said holy Bradford . Ministers should have a special interest in their peoples prayers , for they have great need of them , and so have Magistrates too . As they cannot be without subjects , so neither can they well be without praying subjects : that prince is not like to live wel , nor raign well , not like to do his duty , nor to be a blessing to the nation , who is shut out of the prayers of the Saints . The Head in the natural body cannot say to the meanest member , I have no need of thee , some way or other it may be useful and serviceable to it . Truly so the Prince who is the Head of the Body Politick cannot say to the meanest subject , I have no need of thee : he that is the foot in that body , may go to heaven , and fetch a blessing from thence upon him . A Prince hath as much need of praying subjects , as he hath of grave and ●udicious Counsellers , or of numerous and valiant Armies , or of strong and potent Navies . Nay , let me tell you , great persons have more need of prayers then any men in the world . Great expences do call a good purse , and large Revenues to bear them out . An Earl or Noble-man must have a greater estate then an ordinary Farmer , since he must keep a greater house , and live at an higher rate . Oh the expences of Princes are more then most men dream of , they are continually laying out , and so had need that some should be by prayer continually laying up for them . But we shall by sundry particulars make this evident to you . Princes need your prayers , because their employment is great . Many men are apt to envy them the Crown , because it is made of gold , but they little consider , that it is lined with care , and is heavy enough to make their heads ake : It is true , Diadems and Scepters are glittering things , and they dazle the eyes of those that see them , but believe it , they make their hands weary that sway them . The burden which lieth upon their backs is weighty , and so they cannot be without good supporters . Diogenes in a tub had more quiet and ease than Alexander in his throne . They are full of thoughts in the day , and cares in the night , their rest is broken while we sleep sound and securely . You that are parents and masters of families , and have but a few to provide for , do yet feel that a burden , and are many times at your wits end . But what is your charge ? alas , nothing to that of Magistrates and Rulers of a Nation , who are the Fathers of the whole Countrey , and have many thousands , yea , millions to look after . If it be a hard matter to steer a Cock-boat , what then is it to sit at the helm of a Ship ? Solomon was very sensible of the great trust that was committed to him as King of Israel , and the weightiness of that work unto which he was engaged , and therefore when God granted him liberty of asking what he should give him , he asked not long life , nor riches , nor the life of his enemies , but wisdom , 1 Kings 3.9 . Give thy servant an understanding heart to judge thy people , that I may discern between good and bad , for who is able to judge this thy so great people ? and if their work be so great , and wisdom so absolutely necessary for them in order to the doing of it , it becomes us to be continually begging of God that wisdom for them . The Hands of our Moses being thus engaged , may soon grow weary and fall , sure there is need of many Aarons and Hurs to hold them up . If in all things , then much more in things of great weight and concernment , we ought by prayers and supplications to make our requests known unto God . Princes stand in need of your prayers , because their temptations are many . Great places are filled with great snares : there are snares in honor , and power , and prosperity , in a full and raised condition , yea , they themselves are snares , though not in themselves , yet through the corruption that is in man . So that it is a very hard matter to stand high , and the head not be light and giddy : for a man to be raised above his brethren , and yet to consider that he is but dust , vanity in a greater letter . Philip of Macedon was sensible of this , and therefore would have one every morning to put him in minde of his mortality , saluting him with Memento te esse hominem , Remember thou art but a man . It was in a special maner given in charge to the Israelites , that when they had eaten and were full , they should not forget the Lord . And so Agur prays , Prov. 30.8 , 9. Give me neither poverty nor riches , feed me with food convenient for me , lest I be full and deny thee , and say , Who is the Lord ? Fulness breeds forgetfulness . Every grain of riches hath the vermin of pride and ambition on it . Many in their low estate could serve God , who being exalted resemble the Moon , that never suffers an Eclipse but at her full . An Agur full fed may grow wanton : Solomons riches did him more hurt then his wisdom did him good . A great estate is many times a great hinderance , and like a shoe too big for the foot , keeps men from running in the way of Gods commandements . And as great places and enjoyments are snares , so bee they accompanied with great and manifold temptations , when persons are set upon the pinacle , they may then looke to have the devil assaulting them . It is true , there is no estate nor condition which is altogether free from temptation . Satan will be nibling at the heels of poor men , private men ; therefore our dearest Lord bids his disciples , and in them all his people , one and other , to watch and pray that they enter not into temptation ; but though these boysterous windes may shake the lowest shrubs in the wilderness , yet the tall Cedars are most of all exposed to their rage and fury . The poorest vessel cannot promise it self a safe passage , it may be set upon , the devil will keep his hand in , and rather play at small game then stand out ; but he doth chiefly lie in wait for the rich merchant ships , where he promiseth himself the greatest booty : he grudgeth Christ a fisher-man , and desires to have Peter that he might winnow him as wheat , but however , he will labour to make sure that none of the Rulers believe in him . If he dan draw the Chief in a Nation to his will , he knoweth he will not come alone , others will follow ; For , Regis ad exemplum totus componitur orbis , the people generally will dance after the Princes pipe : if once he hath great men for the first-fruits , he promiseth himself ( as well he may ) a very large harvest among the inferiour sort , there is no question but the out-works will yield , when the Royal Fort is taken ; therefore his main battery is planted against that , and though he will fight against both small and great , yet his chief strength is drawn up against the King of Israel . Cut off the head , and the body will fall alone . And truly when I have seen the miscarriages and eccentrical motions of men in high place , though I cannot warrant them , but desired to mourn under them , and do freely confess them to be just matter of sorrow and lamentation ; yet when I have also considered what temptations they are liable to , and how busie the arch enemy of mankinde is about their thrones , I have been so far from wondring that their miscarriages have been so many , as that I have rather seen cause to bless God , that they are no more . Now brethren , many and great temptations do loudly call upon us for many and earnest supplications . Since their way lieth through so many enemies , pray that God would guide them with his counsels . Princes need your prayers , because their difficulties are numerous . They have not onely many enemies to pass through , but also many mountains to go over ; their way is up-hill , and though some may look upon it as plain & pleasant , yet is it paved with thorns and briars , and may sooner prick their fingers , then open their passage . We that sit at home can spie faults , and say this thing is amiss , and the other is not right , and think it is an easie thing to mend what is out of order , but did we see with their eyes could we look through and through the state of things , we should soon change our judgements . The skain of affairs is exceedingly snarled , and an ordinary wisdom or patience will not serve for the unwinding of it . Phaeton thought he could guide the Chariot of the Sun well enough , and rule the horses at his pleasure , but he set the world on fire : when a person is sick , and near unto death , a little childe may see and say , he is so , but it is not so easie to cure the disease , to purge out the ill humors that feed it , and restore health unto the Patient . Kitchin-physick is very useful , but it will not serve every turn : there are many diseases in a Nation which will puzzle and non-plus the wisest Physicians ; yea though they know what is very good , & a proper remedy , yet the body is so weak and distempered , as that they scarce dare administer it . We can quickly see all is not right ( he is blinde that doth not ) but the making all right is not a thing so soon done . In a family , where there are many to foul , the Mistress and servants will tell you , that they finde it hard enough to make all clean . Many times good Princes ( whose hearts are right , and long to see an happy settlement both in Church and State ) finde so much confusion , and so great perplexities , as that they are almost discouraged , ready to cry out , We know not what to do . They are not seldom reduced to so great dilemma's , and have such knots before them , a● that notwithstanding all their wisdom , and after all their most serious and deliberate consultations , they do not well know how to untye them ; and truly when they know not what to do , we should do well to have our eyes unto God . If any men in the world ( as I said before ) do lack wisdom , then Princes do , and therefore we should ask it of God , who giveth unto all men liberally and upbraideth not . In doubtful cases they ought to consult Gods Oracle , and we ought to pray , that when they propound their doubts to him , they may not return without resolution and satisfaction . Again , Princes stand in need of your prayers , because they are but men . Indeed they are men in an higher place , men in a greater , letter , men of larger signification then others , yet they are but men still . It is true , the Lord hath said they are Gods , because they be his Vice-gerents , are clothed with his authority , and because they are to act for God , to do his will , and to seek his glory , and because they should act like God , holily , justly , righteously , without fear or favor , without partiality ; but they are such Gods as are full of imperfections , men that not onely live in houses of clay , clothed with mortality , but men that carry about with them a body of sin and death . They are men subject to like passions with us , men incompassed with infirmities like us , men full of sin like us , they are frail men , vain men , erring men , not onely vanity , but a lie ; men that confidence is not to be placed in : Stars indeed of the first magnitude , but which may be drawn down from heaven ; they are men that have need of direction , help , and succour from above . Indeed some of the Romane Emperours would needs be accounted and worshipped as Gods , but therein they were worse then beasts , as bad as devils . Now since they are men , they are liable to mistakes : It is not in man to direct his steps , if man be left to himself to make choice of his own way , he will never walk in Gods way . Adam was a perfect man , had no sin , yet he found out many inventions : God left him to his own power and free will , and immediately he lost himself , cut his own throat , and all his childrens too , and ever since his fall , his posterity knew not how to reconcile themselves to their own happiness . Now , Humanum est errare , error is natural unto man ; and to forsake the royal way of holiness and righteousness , is ( as one phraseth it ) triste mortalitatis privilegium , the sad priviledge of mankinde . When man fell , he so lamed himself , and broke all the powers of his soul , as that he cannot stand one moment , unless the hand of Omnipotency be graciously pleased to hold him up . And this is the condition not only of some , or of many , or the most men , but of all : thus it is with the greatest , the highest , the noblest , the best . Though David was after Gods own heart , yet but a man , and so through infirmity he fell fouly , and brought thereby not onely a sword upon his house , but also a plague upon Israel . Now so long as they are weak men , in a state of imperfection , they have need of prayers . Indeed when once men come to be perfect , they shall pray no more : in heaven prayers are turned into praises , supplications into admirations ; it is as vain to pray for , as it is to pray to Saints above , unless it be for the resurrection of their bodies , which are left in the grave as silver in a refining pot , and being purified , throughly freed from all dross and corruption , shall at the last day be raised up , and reunited to their souls . But for men in a state of imperfection , full of infirmities , subject to failings , prayer is absolutely & constantly necessary . But then lastly Princes and such as are in authority have need of prayers , because their miscarriages are of dangerous consequence to the whole . A good prince is a common good , the whole nation fares the better for him ; whereas a wicked one is a publick evil , the whole land suffers by him . When those that are in authority be gracious , men fearing God , the righteous increase , they swarm like an hive of Bees in a warm sunny day . If he that is godly sit in the throne , you may easily guess who shall be the Favorites at Court , whereas when the wicked rise , a man is hidden , a good man , an holy man , a man set for God lies close , hath no heart to appear , keeps within doors , not finding it safe walking abroad . Thus David fled from Saul , Elijah from Ahab , Obadiahs Clients from Iezebel , Ieremiah from Iehojakim , Ioseph and the Childe Iesus from Herod , those Worthies of whom the world was not worthy , from Antiochus , & other persecuters ; & the Christian Church from Antichrist . She fled into the wilderness from the face of the dragon , 12 Rev. 14. so that she was not to be sought in tectis & exteriori pompa , sed potius in carceribus & speluncis , in palaces of worldly pomp , and among the great ones of the earth , but in dens and caves , and dungeons ; so that a miscarrying Prince is a plague to a Nation . A distemper in any part of the body should be timely looked to , and care taken for the speedy removal of it , since none knows what it may issue in , if suffered to get strength ; but if a distemper seizeth once upon the vitals , it is incurable , and threatens destruction , dissolution to the whole . I may compare the chief Rulers in a Nation , to the Vitals in the body , if that they be distempered , the Land is well near mortally sick , sick unto death . If the whole head be sick , and the whole heart faint , wonder not , if the next news you hear be , that from the sole of the foot , even unto the head , there is no soundness in it , but wounds and bruises , and putrified sores . Wo to thee , O Land , when thy King is a childe , saith Solomon , Eccles. 10.16 . Here is not meant a childe in years , Iosiah was so , and also our Edward the Sixth , and yet it was well with the Land in their days ; But by childe here understand a weak and wicked King , that lets loose the golden reins of Government , is acted by his lusts , and carried by his passions , which way soever they will drive him . Wo to that Land , whose Prince is a profane wicked person , a careless person , an heady wilful person . Wo to that Land , whose Prince is not directed by the spirit of God , nor curbed by the fear of God , nor constrained by the love of God . Wo to that Land , whose Prince hath neither grace in his heart , nor God in his eye . Evils in Princes are the worst and greatest evils , because they have the strongest influence ; if the Pilot miscarry , the Ship is lost . Thus you see it clearly proved to you , that Princes have need of prayers ; and so have we done with the Reasons , and finished the Doctrinal part . Give me leave to speak something , though but a little , by way of Use And here I might justly take up a bitter complaint of , and order out a sharp reprehension unto those who neglect this piece of their duty . Some out of a profane spirit , who spend days , weeks , and moneths , and yeers without prayer , they enjoy many mercies , but they were never of their seeking : If God wil do good to themselves or others , he may , but he shall never be desired by them . How many are there that shut prayer , and the whole worship of God out of their houses and closets , and they that will not pray for themselves , will never be suitors for others ; if they will not beg their own lives , the lives of their souls , at the hands of God , they will not beg their Princes peace and prosperity : But let such men know , God hath wrath , pure wrath , fierce wrath , full vials of wrath to poure out upon the Heathen , that know him not , and upon the families that call not upon his name . God doth not heare from them now , but one day they shall hear from him , yea a terrible sound shall be in their ears , and the terrours of the Almighty shall make them afraid . Others neglect this duty out of a private spirit , who do indeed pray , and make conscience of it too , dare not omit it , but they extend their care no further then themselves , their thoughts are wholly taken up about their own private interest . They can pray for blessings upon themselves , and upon their families , but that is all , and so things be well at home , they care not how they go abroad . Paul complained of this in the 2 Philip . 21. all seek their own things , and not the things which are Jesus Christs : the things of Christ are shouldered out , and the interest of the Church is not studied , self-interest , like Aarons rod swalloweth up all other , and drowns the glory of God and the publique good ; but this spirit is below a man , Heathens will condemn it . It is said of Cato , that he did ( toti genitum se credere mundo ) look upon himself as born for the whole world , the care of the Community lay upon him . This spirit is below a Christian , and unworthy of the Gospel , which teacheth us to look , not every man on his own things , but every man also on the things of others ; Timothy is said naturally to care for the Churches welfare . This spirit is hateful to all men ; he that is wholly shut up within himself is an odious person , and the place he lives in longs for a vomit to spue him out . In a word , this spirit is condemned by reason it self , what dost thou think will become of thy Cabin , if the Ship miscarry ? It is not like thy Closet should stand , when the house is burnt down . Others there are who utterly lay aside this duty out of a froward and discontented spirit , who like Flies feed upon the sores of Magistrates , thereby hindering a cure , but will not go to heaven for a plaister that they may be healed ; they do not like the hand which sways the Scepter , nor the things that are done by him who sits in the throne , and therefore they will not so far befriend him , as to give him a room in their Petitions : They will shut him out of their prayers , because they cannot approve all his doings ; and yet they may finde fault where there is none , and look upon that with an evil eye , which in it self is matter and ground of thankfulness . Let persons that are guilty of this neglect , from what principle soever they act , know , that they have little sense of the mercies which they enjoy . Were Gods goodness to us in our Governours eyed , and the blessings which by them we receive laid to heart , and seriously considered of , they would work another frame of spirit in you . Such as these are small friends to our English Zion , the Nation is much beholding to them , is it not ? how can it be thought they should spend their estates , shed their blood , hazard their lives for the Nation , who will not be at the cost of a few prayers for its prosperity : I might also tell them , that they will have little thanks for their forbearance at the last , and that if the Nation miscarry , its ruine may be laid at their doors . If the wrath of God breaks in upon us like a sea and drowns all , it was because you came not up to stand in the gap : If God departs from England , and carries his Gospel , and spiritual and temporal Mercies along with him , we may thank you , and such as you are ; he would have stayed , if he had been but more desired . But I shall wave those things , and proceed to an Vse of Exhortation . And , Let me prevail with you to set you upon this work : Oh pray for your Governors , and in a more special maner for him , whom God hath made Chief over you , and by his providence called to the supream place of Magistracy in the Nation . God hath been pleased of late to make a sad breach among us , taking away from us our former Pilot , the late Renowned Protector , who , when he had fought the Nations Battels , carried us thorow the wilderness , preserved us from the rage and fury of our enemies , and brought us within sight of the promised Land , gave up the ghost , laid down his leading-staff and his life together , with whose fall the Nation was shaken ; his death covered all the faces of sober and considerate persons with paleness , and their hearts with sadness , as if Peace , and Prosperity , Reformation , the Gospel , all lay drawing on , and would be buried in the same grave with him . But , blessed be God , Divine Grace vouchsafed to cast an eye toward us , and to visit us in our low estate ; there is another Pilot placed in his room ; while he directs the course , let us fill the sayls with our praying breath . Moses , it is true , is dead , but we have a Ioshua succeeding him , let us pray , that what the other happily begun , this may more happily finish , and bring the accomplishment of all your right-bred hopes : and what they said to Ioshua , let us say unto his Highness , According as we hearkened unto Moses in all things , so will we hearken unto thee , onely the Lord thy God be with thee as he was with Moses , Iosh. 1.17 . My Brethren , let us leave disputing , and quarreling , and complaining , and finding fault , our work lies elswhere : these proceedings will but roil our own spirits , and prejudice the Nations welfare . In times of publick danger , and so in times of publick distempers and disorder , prayer is of an excellent use : it is in season at all times ; men ought always to pray , and not to faint , but it is most especially in season in such times . Is any man afflicted ? let him pray : Is the Nation afflicted ? let all pray . If the Ship is like to be broken with a tempest , then let every one of the heathenish Mariners cry unto his God : We are called out unto this work this day , our Governors have now put an opportunity into our hands to such a purpose , they do invite us to the work , they desire and beg it at our hands . Let us not loose the price that is in our hands , let us not fool away , nor idle away , nor wrangle away praying opportunities . Let us not be deaf to the cry of Englands Necessities , nor to the call of Englands Rulers , but let us up and be doing , and the Lord will be with us . You that never prayed before , pray now , you have been strangers to the work , and careless of the Nation long enough already . You that have prayed formerly , continue your acquaintance with that work still , and double your forces now . Blessed be God , something hath been already done this day among us here , and we are not alone ; there is a sacrifice almost upon every Altar ; throughout the Nation there are those that be putting to their helping hand , and are tugging for mercy , let us joyn with them , and pull hard ; God is not yet gone , oh pray that he would not depart out of our Coasts : We are not yet past hope , pray that God would give us to see the desire of our hearts : Our disease is not incurable , though it may puzzle the wisest men , yet it cannot non-plus the infinitely wise God ; oh pray that God would be our Physitian , and undertake for us . Our Prince riseth gloriously , pray that he might not set in a cloud : Our hopes concerning him are great , pray that they may not be blasted . Who knows what we may do , if we would but do what we can ; grant that there is but a peradventure , yet let that prevail . The Nation may be lost , but let not that dishearten you , for it may be saved , and let that encourage you . Ionah preacht , yet forty days and Nineveh shall be overthrown , here was great ground of fear ; that judgement being denounced by the Prophet upon the commandment of the Lord , but , saith the King , let man and beast be covered with sackcloth , and cry mightily unto God , &c. but why so ? the sentence is gone out , hath the Lord said it , and shall he not do it ? nay , but who can tell if God will turn and repent , and turn away from his fierce anger , that we perish not . Thus here : Our sins are very many , our breaches very great , God is highly provoked , the clouds over our heads are thick , yet who can tell , but that mercy m●y triumph in the Nations welfare ? who can tell , but God may have thoughts of good and pe●ce concerning us ? A drowning man will catch hold of any thing for the saving of his life , could we see but a spirit of prayer poured out among us , I would not question but that God would open the bottles of his mercy , and rain down upon us a blessing in abundance . I will here lay downe something by way of direction , and then by way of Motive and so conclude . By way of direction take onely these two things . Pray Fervently and Constantly . First , pray fervently . You must fire the Sacrifice , if you would have it ascend as high as heaven . He will never hit the marke , who doth not draw the arrow up to the head . Therfore call forth all your powers , muster up all your forces , all your praying graces , all your praying affections , and go to the throne of grace as strong as you can . It is the effectuall fervent prayer of a righteous man that availeth much . If the Child do onely wrangle a little , it may ly still in the cradle , and be neglected , but if once it crieth fiercely , and cannot otherwise be pacified , then will the Mother draw her Breast . See that what you desire be good , and that your end in desiring it be right , and then cry mightily . Luther said , Vtinam semper eodem ardore orare possem ; would to God I could alwaies pray with the same Earnestness , and Fervency , for then I should alwaies have this answer , Fiat quod velis . Be it unto thee even as thou wilt . They that would return Hon●urably , must set out Valiantly ; wrestling with God is the onely way to prevaile like Princes ; oh therefore be earnest : There are many to hinder , and if you would obtain , you must be importunate . Englands sins do abound , and they are as so many middle walls between Gods ear and your Prayers , you must cry aloud if you would be heard . They lie as so many rubs in the way of mercy , lay out all your strength for the removing of them . When a Peoples transgressions are many , and their prayers are cold , reason will tell us , that their expectations must neds be low , no sacrifice will be accepted but the male in the Flock . If you offer to God the Blind , and the Lame , cold , dead , formal prayers , they are so far from being a sweet-smelling savour , as that they are like the Cutting of a Dogs neck , or offering swines flesh , an abomination to the Lord . Let all , saith the King of Nineveh , cry , yea cry mightily unto God . We can never thinke , that God should be prevailed with by those prayers , with which we our selves are not at all affected . The Church complains in the 64 Isa. 7. There is none that calleth upon thy Name , that stirreth up himself to take hold of thee . No wonder . If God doth not rise to our help , if we do not stir up our selves to take hold of him , dull and sleepy prayers are never like to awaken Gods arm . But then Secondly , pray constantly , prayer is the work not of an houre , but of a life ; not onely of a fasting day , but of every day . It is not enough to send out one messenger to Heaven , but we must speed away one after another . If a petition be sent to Court , and none to follow it , it will come to nothing , the thing will not be granted : he that faints in prayer , will fail of mercy . When an Army beleagures a Town , they do not give over at the first or second repulse , nor leave it unless a surrender be presently made , but there they lie week after week , and storm it time after time , and never give over till they are Masters of it . Thus when we besiege the Throne of Grace with our prayers , we must not be discouraged , though we do not presently obtain , nor be put out of heart with the first or second refusal , but continue the work , and renew our requests . Shrink not back like cowards in war , but stand your ground : Prayer must be redoubled and reinforced , like those arrows of deliverance , 2 Kings 13.19 . Smite five or six times , and though you seem to strike a rock , yet give not over until the waters gush out : go up to the top of the hill , and though you see nothing , yet go again and again , a cloud will appear at last . The woman of Canaan prayed on , though often denied , and reproached too . Iacob kept his hold , when his thigh was lamed , and would not let the angel go until he had blessed him , he would sooner die then be denied . God expects we should wait upon him , and it is good maners in us so to do . Indeed God doth sometimes prevent his peoples prayers , and answers before they call , sometimes he meets them ; and while they are upon the way he falls upon their necks , and kisseth them , but at other times he defers the grant , and sends them away without that which they come for ; he will hear often from them , before they shall hear once from him ; but it doth not become them at such a time to be so short breathed , as to cast the duty off : No , multiply your requests till God doth magnifie his goodness . You have , it may be , prayed many times against such and such burthens , and yet you groan under them ; against such distempers , and yet you do not see the healing of them ; against such abuses , and yet they are not removed ; but what of all that ? will you therefore give over , and pray no more ? seek God no more ? what would this be but to loose all your labor , and wilfully to throw away all your former prayers , and truly they are too good to loose . Give the Lord no rest until he give in unto you an answer of peace . The Merchant doth not lay aside his Calling , because he hath made a bad Voyage ; etiam post naufragium t●●tantur maria , though he hath suffered shipwrack he will try again . God hid his face from the house of Iacob , yet would Isaiah look for him , and wait upon him . Those Mercies are fullest and fairest , and taste sweetest , which are longest looked for . So much may suffice for Direction , take these following Motives . First , You will do your duty ; I hope this hath been so fully cleared up by what hath been all along said , that there is none will question it ; you have heard this is the will of God , that which he requires and approves , calls for from you , and accepts in you : It is that which you owe to them as they are Men , as they are Magistrates , and as they are instrumental causes or means of conveying many and choice Mercies to you . Now it becomes Christians to make conscience of duty , yea of every duty : Our obedience ought to be of equal length and breadth with the revealed will of God ; we must not pick and choose , doing this , and leaving that undone , but every precept must pass currant , which hath Gods name and authority instampt upon it : then are we Christs disciples indeed , when we do whatsoever he commands us , and then shall we not be ashamed . It is sad to see how Professors do their work by halfs , some are very observant of first-Table-requiries , but neglect the second ; others strict in their walking up to the commands of the second Table , but slight those of the first . Some rob from man , that they may do sacrifice to God , others neglect Gods altar , and serve mens tables , both which are an abomination . Give unto Cesar the things that are Cesars , and unto God the things which be Gods : If you would have a perfect reward at last , look to it that you perform a perfect obedience now : besides , I am sure , duty is both safe and sweet , that way is hedged about with protection , and paved with pleasantness , and in the walking thereof we may groundedly expect both security and comfort . Secondly , this hath been the practise of the people of God in all Ages , yea , when they lived under heathenish and persecuting Princes , who designed their ruine , and thirsted for their blood , yet they did pour out their prayers for them . Thus Tertullian saith , Christianus nullius est hostis , nedum Imperatoris , quem sciens a Deo suo constitui , necesse est ut & ipsum diligat , &c. A Christian is an enemy to no man , much less to the Emperour , but knowing him to be ordained of God , it is necessary that he love , and reverence , and honor him , and desire his prosperity : And , saith he , Sacrificamus pro salute Imperatoris , sed Deo nostro & ipsius , sed quomodo praecepit Deus pura prece . We offer up sacrifice for the Emperours health , but onely to him who is both his God and ours , and in that way which he hath commanded , by pure prayer . And so Athenagoras in his Apology for the Christians hath these words , Nos pro Imperio vestro preces ad Deum fundimus , & ut filius in regno olim parenti succedat , ut Imperium vestrum magis magisque semper augeatur , denique omnia ex animi sententia eveniant , oramus . i.e. We pour out our prayers to God for your Empire , and intreat of him that your Son may be your Successour in the Throne , and that your Territories may be more and more enlarged , and all things answer the desire of your hearts . Let us be followers of them , who by faith and patience have inherited the promises . If they prayed for Heathen Princes who persecuted the Truth , how much more should we pray for Christian Princes who own the Truth , and smile upon its most strict professors ? Let us shew our selves to be as good Christians as they , by our being as good subject● . Thirdly , you may in this way promote the Nations prosperity . By prayer Governors may be made a blessing : It is true , we do not know what God may do , secret things belong to him , and we cannot look into his bosom , nor be acquainted with his counsel ; but we know what prayer hath done , and how great and unexpected things have been brought to pass by it : there is a kinde of omnipotency in it , it hath helped at a dead lift : and when others have been found Physitians of no value , prayer hath wrought a cure . England hath many enemies , both at home and abroad , ever had since the first Reformation , and never more then at this day , yea , its own children are risen up against her , who are now seeking its ruine , and endeavor the under-mining of us : what they could not formerly do by force and power , that they would now do by wit and policy ; but prayer can do more for us , then they can do against us . As it hath broken the bowe and the spear of the stout warrior ▪ so hath it turned the counsel of wise Ahitophel into foolishness ; it can turn the valiant man into a Coward , that he shall not finde his hands ; and the wise man into an Ideot , that he shall have his brains to seek . Christians in their Assemblies , and Families , and Closets ( if they will do but their duty ) may fill their Rulers and Counsellors with wisdom , and strike rheir adversaries with blindeness , so that they shall not see their way , nor know how to bring their wicked and bloody devices to pass : I will assure you , let things be how they will , your adversaries never so high , your selves never so low , if you can but keep the Trade of Prayer going , the advantage is incomparably on your side . I will se● one believing praying Christian , against a thousand enemies because prayer engageth heaven , and brings in the help of Almighty power . And so , would you have your Magistrates good , pray for them , this may prevail not onely for temporal , but spiritual blessings also upon them . The Kings heart is in Gods hand , he can turn it as rivers of water , would you have it set right , desire him to do it : God hath given in many a soul to the prayers of his people . Praying subjects are most likely to make prudent and pious Princes . Fourthly , while you pray for your Magistrates , you pray for your own persons and families , in seeking their good , you promote your own . Let God but sanctifie , direct , govern , and protect them , you will finde the advantage of it . If you will but peruse the History of Israel , and diligently observe it , you shall finde , so long as they had good Kings that served God , and studied an approving of themselves to him , it went well with the whole Nation , they had peace and plenty , victory over their enemies , and the blessings of God did abound among them . But if God forsake the Rulers of a Nation , withdraw from them his Spirit and Grace , give them up either to blindness or madness , to follow their own counsels , and to fulfil their own lusts , you shall soon in your families and the Nation feel the smart , and taste the bitter fruits of it . When the Kings of Israel and Iudah were wicked , all went to ruine , the Nation lay bleeding , and the people were sometimes oppressed by their own Princes , at other times spoyled and led captives by their enemies . So that in praying for them , you seek and further your own welfare . Fifthly , you pray for Religion while you pray for them . This should be very dear to us , and no cost nor pains should be thought too much for the maintaining and preserving thereof : and truly that cannot be safe , unless we have Religious Governors ; they that are of the synagogue of Satan will not build , or repair , or maintain Gods temple . If you would not have a lawless liberty granted to others , pray that your Governours may be strict themselves ; if you would not have others infected and poisoned with errors , pray that your Governors may embrace the Truth , and be valiant for it . The Generality of Christians are State-Christians , are not so deeply dyed , but they can change their colour , when they once see it out of fashion . It hath been all along seen , that the Religion of a Nation hath been according to the Governors of a Nation : if they be holy , then the true Religion thrives , and prospers , and flourisheth under their s●adow ; but if they be corrupt , the door stands open to error , heresie , and indeed , what not ? It is true , in the time of wicked Ahab , God told Elijah he had yet seven thousand knees that had not bowed to Baal , but the generality were idolaters ; and these that kept themselves pure , did also keep themselves so private , as that the good Prophet looked upon himself as the onely man left that did own God and his cause : We need go no further then our own Land for the proving of this . Let a godly King Edward come to the throne , and there shall be an happy Reformation begun , the Nation shall become Protestant , superstition and idolatry shall seek corners and flie the Land ; but if a wicked Queen Mary be advanced , she shall carry England back to Rome , or rather bring Rome into England , and Popery shall set up its Crest again . If there be no good blood at Court , there will be little found in the veins of the Nation . Lastly , in this way you will bring your selves peace . What ever should become of the Nation , how ever it should fare with Religion , what ever should happen to that Cause in which you have engaged , though all things should return to their former state , nay though you should be brought into a worse condition then ever you were in , yet this may stay and comfort your hearts , when you can say , O Lord thou knowest , I have not been wanting to my duty , there is many a prayer now upon the File in Heaven , which I have put up for England ; there is many a tear now in thy bottle , which I have shed for England . This will be a cordial to you in a day of trouble , and at the hour of death , if you have done your duty , you may rejoyce , let God do with you and the Land what he pleaseth . FINIS . Courteous Reader , be pleased to correct these Errors of the Press , viz pag. 8 l. 18. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , pag. 10. l. ult. for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Notes, typically marginal, from the original text Notes for div A60350e-390 2 Tim. 3.15 . * Deodate . * Iude 8. Doctrine . 1 Iohn 5.15 . 1 Kings 13.6 . Psal. 132.4 , 5. 2 Sam. 7.9 . 2 Chron. 19.4 . 2 Chron. 28 3 , 4 , 5. 1 Chron. 34.3 7. Trap . Lucan . Vse . 1 Kings : 18 43 , 44. Tertul. ad Scapu . 
A57979	----	A sermon preached to the Honourable House of Commons at their late solemne fast, Wednesday, Jan. 31, 1644 by Samuel Rutherfurd. Rutherford, Samuel, 1600?-1661. This text is an enriched version of the TCP digital transcription A57979 of text R25109 in the English Short Title Catalog (Wing R2392). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 162 KB of XML-encoded text transcribed from 35 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A57979 Wing R2392 ESTC R25109 08762138 ocm 08762138 41754 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57979) Transcribed from: (Early English Books Online ; image set 41754) Images scanned from microfilm: (Early English books, 1641-1700 ; 1268:13) A sermon preached to the Honourable House of Commons at their late solemne fast, Wednesday, Jan. 31, 1644 by Samuel Rutherfurd. Rutherford, Samuel, 1600?-1661. [2], 64 p. Printed by Evan Tyler, Edinburgh : 1644. "Published by order of the House of Commons." Reproduction of original in the Harvard University Library. eng Bible. -- O.T. -- Daniel VI, 26 -- Sermons. Providence and government of God -- Sermons. Fast-day sermons. A57979 R25109 (Wing R2392). civilwar no A sermon preached to the Honourable House of Commons: at their late solemne fast, Wednesday, Jan. 31. 1644. By Samuel Rutherfurd, professor Rutherford, Samuel 1644 33279 14 50 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-05 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Mona Logarbo Sampled and proofread 2004-06 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A SERMON PREACHED To the Honourable HOVSE OF COMMONS : At their late Solemne Fast , Wednesday , Jan. 31. 1644. BY SAMUEL RUTHERFURD , Professor of Divinitie in the University of S. Andrews . EXOD. 3. 2. And hee looked , and behold , the Bush burned with fire , and the Bush was not consumed . Published by Order of the House of Commons . EDINBURGH , Printed by Evan Tyler , Printer to the Kings most Excellent Majestie . 1644. Die Mercurii 31. Ianuar. 1644. IT is this day ordered by the Commons assembled in Parliament , That Mr. Rous do from this House give thanks unto Mr. Rutherfurd , for the great paines he took in the Sermon he preached this day ( at the intreaty of the said Commons ) at S. Margarets Westminster , it being the day of publike Humiliation , and to desire him to print his Sermon . And it is ordered that none presume to print his Sermon without authority under the hand-writing of the said Mr. Rutherfurd . H. Elsynge Cler. Parl. D. Com. I appoint Richard Whittaker , and Andrew Crooke , to print my Sermon . Samuel Rutherfurd . To the Christian Reader . WHether time or the fashion hath obtained of me ( worthy Reader ) that this Sermon should come under the providence of your favourable judgement and Candor , I can hardly determine : But you have it as it is , onely I shall heartily desire , in reviewing of it , your serious thoughts in these insuing considerations . 1. What I speak here of God and his excellency , is but a shadow to the expressions of others ; and what others can say , men or Angels , is but a short and rude shadow of that infinite All , the High Jehovah , Creator of Heaven and Earth : so my thoughts come forth as shadows of shadows , for there behoved to be much honey in the Inke , much of Heaven in the breast , much of God in the Pen of any who speaketh of such a transcendent subject ; yet if these do affect you , it is possible I say more , if not , I shall desire not to spill the Lords highest praises with my low-creeping under-expressions . 2. Concerning Gods dispensation now in Brittaine , and his Churches condition ; I shall be your debter , in all humble modesty , to beg these thoughts to go along with God . As 1. Let the Lord have a charitable sense and good construction of his most wise dispensation , and beleeve that he who hath his fire in Zion , and his furnace in Jerusalem , seeth good that Christs Crosse should be the Church of Christs birth-right , and that a life-rent of afflictions , is a surer way for Zion , then Summer-dayes . 2. You are not to stumble that God will not fit his times to mens apprehensions , when to raine , and when to shine fair , neither is clay to usurp the chair , and dispute the matter , to make the All-wise providence a School-Probleme , nor asks , Why is our Zion builded , with carcasses of men , in two kingdomes , fallen , as dung in the open field , and as the handfull after the harvest man ? Why is the wall of the daughter of Zion sprinkled with blood ? One thing ▪ I know , It is better to beleeve , then to dispute ; and to adore , then to plead with him who giveth not account of his matters . 3. Innocencie in these times , is better then court with princes , and the condition of the heirs of Heaven , yea , their tears , better then the joy of the hypocrite . 4. Christs Church can neither shift nor adjourne such a share of affliction , as is written in Gods book . It is a standing and a current court which hath decreed what graines of Gall and Wormewood England must drink ; what a cup is prepared for Scotland ; and the Ballance of wisedome hath weighed by ounce weights , how much wrath shall be mixed in the cup of wasted Ireland . 5. You know it is generally the condition of the Church , if she have any Summer , that it is but a good day betwixt two Feavers ; Heaven , heaven is the home and the desired day of the Bride , the Lambs wife . 6. It is much better to be afflicted , then to be guilty ; and that the Church may have pardon , and want peace . 7. That the faith which is more precious then gold , can bid the devil do his worst , and that the patience of the Saints can out-weary the malice of Babylon or Babel , on whose skirts is found the blood of the Saints . 8 That it is now and ever true , as when a hungry man dreameth , and behold he eateth , but he awaketh and his soul is empty ; or , as when a thirsty man drinketh , but he awaketh , and behold he ( is ) faint , so shall the multitude of all nations be that fight against mount Zion . 9. Vengeance is gone out from the Lord against those who feast upon Zions teares , and they must die the death of the uncircumcised , who clapped their hands , and stamped with the feet , and rejoyced in heart with all their despight against the land of Israel . 10. They are in no better condition who refuse to help the Lord against the mighty , and whose heart is as a stone and a piece of dead flesh , at all the revolutions and tossings of Christs Kingdome , who daunce , eat , and laugh within their own orbe ; and if their desires bee concentrick to the world and themselves , care not whether Joseph die in the stocks or not , or whether Zion sink or swim , because whatever they had of Religion , it was never their minde both to summer and winter Jesus Christ . 11. The rise of the Gospel-sun , is like the prodigious appearance of a new Comet , to the woman that sitteth on many waters , to that mother Rome-planted , as a Vine in blood , the Lionesse , whose Whelps , Papists and Prelates in Ireland and England , have learned to catch the prey , and this Comet prophesieth , Wo to the Pope , King of the bottemlesse pit , and his bloody Lady Babel , if Christ shall arise , and shine in the power of his Gospel . 12. God hath now as great a work on the wheels , as concerneth the race of the Chariots of Jesus Christ through the habitable world ; pray , O let his Kingdome come , and farewell . Yours in the Lord Jesus , S. R. A SERMON , PREACHED Before the Honourable House of COMMONS , At their last solemne Fast , Wednesday , January 31. 1644. DANIEL 6. 26. I make a Decree , that in every Dominion of my Kingdome , men tremble and feare before the face of the God of Daniel , for he is the living God , and indureth for ever , and his Kingdome that which shall not bee destroyed , and his dominion shall bee to the end . MEthod requireth , that first , the words bee expounded ; secondly , that they bee taken up in a right order ; thirdly , that such observations bee hence deduced as serve most for the present condition of the times . The words are plaine : here first is a Statute of a great King , Sim , that the seventie interpreters render {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a decretall letter ; for sometimes , though seldome , the Lords cause findeth the grace of faire justice with men . The matter of the Decree is , that men tremble and feare . Lehevon zognin vedachalin : The Seventie render it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , that they be such as feare and tremble before the God of Daniel ; feare is indeed put for the worship of the true God , so is God called , Gen. 31. 42. The feare of Isaac , but it is not the word used here ; a devout man as Simeon is called , one taken up with a religious feare , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Luke 2. 25. Act. 8. 2. nor are the words used here , those which doe expresse Jobs fearing of God , Job 1. 1. though I know the words doe expresse trembling and feare , and also horrour and dread , such as was given to creatures and false Gods ; and therefore from this none can inferre the conversion of this King to the true knowledge of Jehovah . God also is called kajam , an induring and standing God , from Kum surrexit , and well rendered to the sense by the Seventy , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Eternall GOD , in opposition to all falling and fading time-gods , and Kings of clay ; and so hee is a God to whom Daniel did with a great deale of reason , rather tender the honour of prayer , then to King Darius , or the supposed deities of Persia or Chaldea , who are not standing gods induring for ever , but come out of times wombe , and decay , and fall as creatures also doe . Lastly , his Kingdome , that is , his People and Servants , ( such as Daniel , and his Church ) and his dominion shall endure to the end , Gnadsopha , which is not so to bee taken , as if Gnad did signifie a date or tearme-day , at which time the dominion of God should have an end ; for 2. Samuel 6. last verse , it is said , Michol had no childe , Gnad jom mothach , even till the day of her death , that is , shee never had any Childe , for the sence cannot bee that shee had any Childe after the day of her death : so Psalme 48. 14. For this God is our God for ever and ever , hee will bee our guide , Gnadmuth , even till death : it is not intended that the Lord shall cease to bee their God and guide after death , which is contrary to expresse Scripture , Matth. 22. 32. Rev. 7. 16 , 17. and Matthew 28. 20. I am with you , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to the end of the world ; the sense is , I am with you for ever , for at the end of the world Christ doth not leave his owne servants , I know , Gnad otherwise doth often signifie a certaine definite time , as Psal. 132. I will not sleep untill I finde a place for Jehovah , Gnad emptsa makom : and 1 Sam. 14. 9. Psal. 73. 17. Psal. 105. 19. 2. The words containe this generall , a Proclamation royall of a great King : and for particulars , 1. Who giveth out the Proclamation , From my face a Decree goeth , I Darius make a Decree . 2. The parties to whom , to every dominion of my Kingdome . 3. The matter , that they feare and tremble . 4. The object , before the face of the God of Daniel . 5. The reasons of the Decree , for Law without reason is will , not Law ; men goe to heaven or hell with reason . 1. He is the living God : and this is form his nature . 2. He is eternall : then from his government , his kingdome , such as , 1. time , 2. violence , 3. wisedome cannot destroy ; but such a Church and Kingdome as shall endure for ever , and his dominion endureth to the end . [ I make a Decree . ] This Darius the Mede , called Nabonithus , succeeded to Belshazzar the sonne of Evil-Merodach , about the yeare of the world 3393. others 3442. and did reigne 17. or 19. yeares . And having advanced Daniel to great honour , by force of a wicked law cast Daniel to the Lions , and God having miraculously delivered Daniel from the Lions , this King giveth out a Law , that all his Subjects fear and serve the God of Daniel . Whence observe , 1. All Princes are obliged to governe and rule for the Lord and his honour . 1. So Scripture speaketh , it shall be in the last dayes , Esay 49. 25. Kings shall be thy nursing fathers , and Queens thy nursing mothers . Psal. 72. 10. The Kings of Tarshish and of the Isles shall bring presents . ( I would the King of this Island were in this Text ) ver. 11. The Kings of Sheba and Seba shall offer gifts , yea , all Kings shall fall downe before him . 2. Princes are Gods Standard-bearers , they beare his sword by office , Rom. 13. 4. and they hold Crowne and Scepter of him , as great Landlord of all powers . 3. In a speciall manner they are second Gods . Psal. 81. 6. Nor do rulers judge for men , the judgment is the Lords , 2 Chro. 19. 12. All rulers in the act of judging are Gods deputies , even though their second calling be to be sent by a King , and therefore see what judgment God himselfe would pronounce , if he were on the bench , that same must they decree , except they would make the deputed mouth to belie the minde of the great Lord who sent them . 4. The Lord hath entrusted Christian Rulers with the most precious thing he hath on earth , he hath given his Bride and Spouse to their tutory and faith . 5. What sweeter comfort can the Ruler have , either when his soule lodgeth in an house of groaning and sicke bones , and the image of death sitteth on his eye-lids ; or in the day of his greatest calamity , then to looke backe and smile upon such an old friend , as a good conscience ? and to say as Job doth , ch. 29. 13. The blessing of him that was ready to perish came upon me , and I caused the widowes heart to sing for joy , &c. Vse 1. You are entrusted by God with an honourable Virgin , a Kings daughter , Psal. 45. 9. Now then for her Fathers sake , and for her Fathers blessing , deale kindely with her : As you love the Bridegroome take care of the Bride . You have now amongst your hands Christ , his Crowne , his Israel , his glory , Esay 46. 13. his Prerogative Royall : be faithfull Tuterers and active Factors for the Priviledges , Lawes , and Liberties of the high Court of heaven . Vse 2. If this be the place and relation that Princes have to Christ and his Church , then can the Lord have given no power to any Ruler to waste and destroy the mountaine of the Lord . For , 1. All royall power given of God , Deut. 17. 18 , 19 , 20. in the first moulding of royall highnesse , was a power to rule according to that which is written in the Booke of the Law , and so there can be no royall power to the contrary , truly royall . 2. That power cannot be from God as a lawfull power , the exercise and acts whereof are sinfull . I speake of a lawfull morall power . 3. If such an uncontrollable power as cannot be resisted , be of God , then are Princes given to the Churches and people of God , as judgements of God , then are all Christian States , actu primo , made slaves by God , in the very intention of God the giver , and of the gift , at what time hee giveth them a Nurse-father to feed and governe them ; and so shall Gods gifts be snares , plagues , and no gifts . If God give a fatherly power to a father to kill all his children , and if a State give to their Generall a military power to fell and destroy all his Souldiers , so as neither Sonnes nor Souldiers may defend themselves ; then the fatherly power should be of its owne nature a plague to the Sonnes . If any say , the Prince , the Father , because they feare God , will not put forth in acts such a power ; I answer , thankes to the Princes goodnesse for that , but no thankes to his office and power . God gave him the Sword as a Prince , if he doe not draw that royall Sword to drink bloud , we cannot impute the cause to the nature of the royall gift or intention of God the giver , but to the goodnesse of a man ; which must be bad divinite . Doct. 2. So much as Darius hath of God , or any good Ruler , so far is his spirit for the publick . He heareth something of the God of Daniel , now then he hath a publick spirit to send something of God to all nations , people , and languages , v. 25. Though there bee nothing to prove that the man had saving grace , yet the generall holdeth , so much of God as any hath , in so farre is he for the publick . 1. Because grace is a publicke beame of God , and a branch of Gods goodnesse , and so of a spreading nature ; and the better things be , the more publicke they are : the Sunne is better then a Candle ; God best of all ; because every thing that hath beeing , hath something of God ; and Christ best of all , because he is the Saviour of many , and Col. 1. 20. hath reconciled all things in heaven and earth to himselfe . 2. Graces end is the most publick end of the world , even Gods glory , for all things are for God , Rom. 11. 36. Prov. 16. 4. mens private ends are sinfull ends . 3. The more gracious men be , the more publick they are ; David will not be David alone in praising God , but Psal. 148. he wil have a world in with him , even Angels , Sun , Moone , Stars , Heaven of Heavens , Dragons , deeps , fire , hail , snow , vapour , stormy winde , mountains , trees , beasts , creeping things , fowles , Kings , Judges , old and , young , to hold up the song . Moses & Paul would lay out in ransome their part of heaven to redeeme Gods glory , and salvation to the Lords Church ; the Martyrs desired that their pain & torment might praise and exalt God . How broad , how catholicke and publicke was his spirit who said , 1 Cor. 9 ▪ 19. Though I be free from all men , yet have I made my selfe servant unto all , that I might gaine the more . 20. And unto the Iews I became as a Iew , that I might gain the Iewes ; to them that are under the Law , as under the Law , that I might gaine them that are under the Law . 21. To them that are without the Law , as without Law , ( being not without Law to God , but under the Law to Christ ) that I might gain them that are without Law . 22. To the weake became I as weake ; I am made all things to all men , that I might by all meanes save some . A publike spirit is not himselfe , he is made a Jew , a Gentile ; a weake man , not a weak man ; he is made Law and Gospel ; he is made a bridge over a River , that the Church may goe over him drie ; he complyeth with all who but lend out halfe a looke to Christ ; and he is , in a complement of grace , a servant to all . 2 Corinth . 4. 5. We preach not our selves ( except wee preach our owne sinnes , our owne condemnation by nature , and that wee under-preach all eminencie in our selves ) but our selves your servants for Christs sake ; yea , your servants servants for Christ . See the Complement of a publicke heart , of one who is willing to stoope , and put his head and haire under the feet of the Church , and of the poorest and most despised passenger who maketh out for heaven . Vse . Then Grace maketh men rich Parliament men , and there is a wide difference betwixt a publicke man , and a publicke spirit ; all Parliament men are publicke men , but they are not all publike spirits , else so many of them would not have deserted the publicke , and runne away from Christs Colours , to seeke their owne private Idols . Men void of grace make an Idol of themselves , every wicked man is wholly himselfe , and wholly his owne , Phil. 2. 21. They all seeke their owne , not the things of Jesus Christ . Hee who is for the Bridegroome , cannot bee against the Bride , nor against the Common-wealth ; he who is a Statesman of heaven , and knoweth savingly the fundamentall Lawes of Jesus Christ , the power and prerogative roall of the King of Kings ; he who is acquainted with the frame and constitution of the Kingdome of sinne , in his owne heart ; he who feareth God , who feareth his owne light , and is awed with the Decrees and Lawes of an inlightened conscience , shall be fast for the publicke ; and the man who selleth his Religion and his soule for his private ends , will soone sell his countrey , his Parlament , the Lawes and Liberties of the Kingdome . Will hee put the Law of God , and the Crowne and Scepter of that Princely Lord Jesus to the market , and will hee sticke for his Court and Honour , to sell the Lawes of England ? and will hee forfeit Heaven , and will hee not forfeit you all , and your Parliament and Liberties ? O then bee intreated now to bee for Heaven , and Christ , as his publicke State-wits , to convey Decrees for Christs honour , for Reformation ( against Babylon and her sonnes ) through this whole Kingdome . You have now power and opportunitie to send the Glory of Christ over Sea , to all Europe ; the eyes of Nations are upon you , exalt the Sonne of God : thinke it not sweet policie to have peace with Babylon , and warre with God ; consider if Church and State did ever prosper since the Queenes Idol of the Masse was set up amongst you : and what is your part when many Masses are now in the Kings Court at Oxford ? [ I make a Decree ] There was a wicked Law and a cursed Decree made by Darius , that for thirtie dayes , neither Daniel nor any of Gods people should pray to God , or to any god save to Darius : Daniels enemies prevaile thus farre , that Daniel , the Churches right eye now in the Court , should be decourted and cast out to bee meate to beasts ; Behold the artifice and fathomlesse depth of Gods wisedome , who bringeth a contrary Decree out of this wicked Decree , even a Decree for adoring that God of Daniel , whom they had dishonoured . Doct. It is the art of the deepe wisedome of divine providence to bring good out of the sinnes of his enemies and the sufferings of his owne . Iosephs brethren moved with envie , sell their brother ; Potiphar casteth him in prison : the wisedome of God commeth in , in the game , and hee exalteth Joseph , and keepeth alive people in famine . Herod , Pilate , Jewes and Gentiles , crucifie the Lord of glory , the Art of free grace , deepe wisedome in God must bee more then halfe play-maker here , and in this redeeme the lost world . The Chaldeans spoyle Job and plunder him ; Satan maketh him an empty house , and a childelesse father ; mercy commeth up in the Theater , and free Grace , maketh Job an illustrious and faire copy of patience and faith to all ages . Achitophel did , as many now with our King doth , hee gave wicked counsell against the Lords servant and a just cause , divine justice cometh in in the game , and Achitophel hangeth himselfe . The use of this shall answer two questions . 1. Why doth God suffer sinne to be , and so much sinne in England and Ireland ? 2. Why doth hee suffer his people in Covenant with him , to bee a land of bloud ? The former question is a generall , a wicked Marcion asketh , why the Lord , who foresaw the event , did suffer Evah and the Devill to conferre ? and if he was able , why did hee not hinder sinne to bee , except he had been either envious , and would not , or weake , and could not hinder the enters of sinne in the world ? Tertullian answereth , Because the Lord is free in his gifts . Augustine answereth , Epist. 59. ad Paulinum , Quia voluit , because it was his will . Prosper and Hilarius both with Augustine , say ; The cause may be unknown , it cannot be unjust . Though it were in the Potters hand , to turne clay into brasse , yet his power should not destroy his liberty , to cause him to make a lame vessell such , as if it had reason and will to fall , it should not bee broken . Why should Daniels enemies prevaile so as to cast him to Lions ? that these knees that bowed often to God , and these hands which was lifted up to him , should be eaten with Lions ? O lame vessell beleeve , beleeve but dispute not . And the answer is cleare , sinne is the worst thing that is , but the existence of sinne is not ill : otherwayes ( saith Augustine ) God should never permit it to be . Yea sinnes being in the world , is ( silva justiciae divinae , officina gratiae Christi ) A field for the glory of revenging justice , and sinne is the work house of the pardoning grace of God . And therefore there bee good reasons why the Lord should permit sinne , and such sinnes . 1. That there may be roome in the play for pardoning grace ; the colour and beauty of free grace had never beene made obvious in such a way , to the eye of Angels and Men , if sinne had not beene . 2. There had beene no employment for the mercy of a soule-redeeming Jesus . 3. Wee should not have had occasion in the eares of Angels , to hold up for ever and ever the new Psalme of the Praises of a Redeemer . 4. By this , nature , clay , and fraile nature , and selfe-dependence is cried downe , and God exalted . 5. By this , the humble love of the contrite and broken in heart is necessitated to kisse the bowels of him who bindeth up the broken hearted mourners in Sion , and furrowes of blood put to reall acknowledgement of everlasting compassion . 6. Hence also are minors and poore pupils put to improve their faith and dependence upon so Kingly a Tutor , as never enough loved and admired Jesus Christ . 7. Hence , to the praise of grace , Satan hath faire justice , and that ( in foro contradictorio ) in open patent Court , when clay triumpheth over Angels and Hell , through the strength of Jesus Christ . The other question is also soone answered : Why should the cause of God be so oppressed , and his Churches garments rolled in blood ? But 1. God must bee knowne to bee God in his owne chaire of estate , and hee must be The Saviour of Israel in the time of trouble . 2. Satan , Prelates , Papists , Malignants , shall be vnder-workmen and kitchin-servants to him who hath his fire in Sion , and his furnace in Jerusalem , to purifie and refine the vessels of mercy in the Lords house . 3. Christs Bride must know that this is their Inne , not their home ; their Pilgrimage , not their Countrey ; otherwise our Lord knoweth how to lead his passengers to Heaven , not by Sea , but by dry land . 4. All must see that the losse of men is not the Lords losse , but the Gospels gaine . 5. His glorious grace must be commended who suiteth in marriage a spouse to himselfe , in no place rather then in the Furnace , Esay 48. 10. 6. Prayers and praises must bee the rent paid to him to whom belongeth the issues from death . The Lord hath a great worke now on the wheeles in Britain ▪ Be very charitable of our Lords dispensation , though the slaine of the Lord bee many in England and Ireland , looke not on the darke side of Gods providence , or on the blacke and weeping side of his dispensation ; widdowes are multiplied almost as the sand of the Sea ; children weepe and cry , Alas my father ! mothers in Ireland die twice , when they see their children slaine before their eyes , and then are killed themselves . Oh! ( say men ) why doth the Lord this ? Behold , the faire and smiling side of Gods providence ; contrary windes from Rome , from hell , by the art of omnipotency , promove the sailing and course of Christs ship . 1. God is now drawing an excellent portract of a refined Church , but with the inke of the innocent blood of his people ; say not , What is the Lord doing ? or , Is there knowledge in the Almightie ? who hath given the Lord counsell ? better wee be his courtiers , then his counsellors . 2. If we love the dust and the stones of Sion , Psalme 102. 14. Christ is ravished with one of his Churches eyes , and with a chaine of her neck , Cant. 4. 9. God loveth his owne glory more ardently then I can love it . 3. The Church is dearer bought to Jesus then to me or you ; hee hath given too great a price for her , to lose her . 4. Rather when wee cannot see to the bottome of providence , beleeve upon plain trust , and say as Esay 8. 17. I will wait upon the Lord that hideth his face from the house of Jacob , and I will looke for him . Part. 2. [ In every dominion of my kingdome . ] This is the second part , wherein the parties to whom this Law is given , are expressed in their universalitie , as they are , v. 25. To all people , nations , and languages that dwell on all the earth , peace : Whence observe ; That Nations without the visible Church never wanted means , either ordinary or extraordinary , to know God ; though we cannot in reason say that the Decree or Law of a heathen King is the Arminian universall grace , yet some means all have : And God hath laid open foure bookes to all nations . 1. That booke of creation of the Heavens and his workes , Psalme 19. 1. The Heavens , Mesappe-rajim cevodel , doe booke , and register the glory of God , Romanes , 1. 20. 2. The booke of ordinary providence is a Chronicle or Diurnall of a God-head , and a Testimony that there is a God , Acts 14. 17. Acts 17. 27. 3. There is a booke of the extraordinary workes of God , and some report of the true God , upon occasion carried to Nations without the borders of the visible Church ; As our text saith : And Rachab saith , Josh. 2. 10. We have heard how the Lord dryed up the red Sea , &c. But as children sport themselves and play with the pictures in a booke , and with the gold on the covering of the booke , and the ribbins , not knowing the sense and meaning of this book ; so doe we sport our selves in looking on the outside of these three bookes , not searching it to reade and understand the invisible things of God , his eternall power and God-head , Rom. 1. 20. 4. The booke of mans conscience , Rom. 2. 14 , 15. doth speake of God to all Nations , though now by reason of our sinfull blindnesse and dulnesse , that book be uncorrected , and dimme-printed , written with white and watery Ink , so that we see not God distinctly in it ; yet all these foure serve to make men without excuse , because , when they know God , they glorifie him not as God , neither are thankefull , Rom. 1. 20. But this condemneth us to whom there is laid open a better , and fairer , and learneder piece , Psal. 19. 7. Use . The Law of the Lord is perfect , converting the Soule . Yea , if Christ in the Gospel had not come to us , we should have had no sinne ( no evangelick guilt of unbeleefe ) but now wee have ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) no shift of Law , no cloake for our sinne . Hence , though this Island be in a more blessed condition , by reason that the Sunne shineth in his strength and light in our Meridian , ( God hath not done so to every Nation , Psal. 147. 19 , 20. ) yet by reason of despising salvation in this day-light of the Gospel , we are in a most dangerous condition . 1. Because Sodomy is not so hainous a sinne as unbeleefe , and the despising of the Gospel , Matth. 10. 15. For Evangelick unbeleefe is against the flower and garland ( to speake so ) of the excellency of God ; not onely against a Creator , but against a Saviour , and against those most lovely and soul-ravishing attributes of God , his mercy , goodnesse , free-grace , longanimity , patience , bowels of compassion : and therefore an unbeleeving Covenanter with God in England and Scotland , is to looke for a hotter furnace in the lake of fire and brimstone , then one of Sodome and Gomarrah . 2. Because there is some exception against the Law-vengeance , for the Gospel is a cleare exception against those who are under the Law-curse , John 3. 16. But there is no exception against the Gospel-vengeance : this is a year and age , and Eternity-vengeance , for the finall rejecter of the Gospel hath not a Sacrifice for sinne to looke to , as the Law-breaker hath , Heb. 2. 1 , 2. Heb. 10. 26 , 27. 3. The rejecting of the Gospel is a fighting against the Spirit of the Gospel , whereas the Law is but a letter : and unbeliefe is a sinne against the Holy Ghost , though it be not alwayes the sinne against the Holy Ghost ; therefore are the despisers of the Gospel kept , as desperate robbers are , to the judgement of the great Court day , and chained up and fettered to the last and terrible vengeance , 2 Thes. 1. 8 , 9. Deut. 32. 22. Heb. 10. 26. O tremble and stand in awe of this high treason , for your sinne is not like Sodomes , nor like the despising of the religious decree of such an heathen King as Darius . But ere I proceed , it may be asked , Is unbeliefe a greater sinne then Sodomy , which hath a cry up to Heaven ? unbeliefe soundeth no such cry to Heaven ? I answer : Hainous sinnes against the second Table are borne with a shout and a cry in their mouth , and are very broad-faced and bloudy , and have more of a naturall conscience in them , because the duties of the second Table are written in our heart in fairer print , and in a bigger Character then the duties of the first Table . Therefore naturall men can heare the cry of these sinnes ; and that is our corruption , that a man is more wounded in minde if he offend his earthly Father , then if he blaspheme his heavenly Father , the great and eternall Jehovah . But the duties of the first Table are written in our heart by nature , in a more dimme and obscure way , and hath lesse of naturall conscience ; and the principles of the Gospel are not written in our heart at all , at least as they are Evangelicke , we know them not but by revelation , Gal. 1. 15 , 16. Mat. 16. 17. and therefore sinnes against the Gospel are borne dumb , and being more cleanely and spirituall sinnes , they have no shout or cry against the conscience , except in so farre as they are enlightened supernaturally , in whom unbeliefe hath a stirring and a paine of Conscience . Hence observe a considerable difference by the way , betwixt the naturall and renewed soule : A naturall man may be pained in conscience with parricide , robberies , acts of cruelty , but never shall you heare him troubled in minde with unbeliefe , and doubting of a God-head , and the soules immortality , as Judas was wakened in conscience for bloud and treachery against his innocent Master , but not for unbeliefe and blasphemy , whereof he was guilty in an high measure . But the renewed are troubled with spirituall sinnes , which are onely discerned by a spirituall and supernaturall light , as with unbeliefe , ignorance , security , wandring of heart in Prayer , doubtings of a providence that ruleth all . Also it may be questioned , How it commeth to passe that God sendeth not sufficient helps to all Nations , that they may come to the knowledge of the truth and be saved ? I answer shortly : It is enough that he giveth sufficient meanes in this sense , That Gods justice is cleared , and men are without all excuse , in that they wilfully lose themselves . 1. Men are not formally guilty because they are not saved . 2. Nor are all men guilty because the Gospel commeth not to them . 3. Nor are they all guilty because they beleeve not ; For how shall they beleeve in him , of whom they have not heard ? Romans 10. 14. But they are guilty because they doe not use that which is given them for God . Object . 1. But God gave me no more grace , and what can I doe without grace ? Answ. This argument toucheth those who heare the Gospel , as well as those who never heard of it : And it is a chiding with the soveraigne Lord , because he gave not efficacious grace to all : And Patrons of nature , and Arminians , are no lesse straited with this incomprehensible dispensation of God then we are . Object . 2. But if I had had such grace as God gave to Peter , I should have beleeved . Answ. It is the carnall mans argument , Rom. 9. 18 , 19. If he have mercy on whom he will ; He cannot be angry against me , who do not beleeve , for no man resisteth his will . Yea , but as the clay should not dispute with the Potter , so the clay having a corrupted will , doth wilfully refuse to beleeve , and the creatures willing disobedience , and Gods free decree of denying grace , doth meet in one , for which cause the creature is justly condemned . Object . 3. But more grace should make me beleeve , and more grace God denieth to me . Answ. It is easier to complaine for what we have not , then thankfully to use what we have . If the creditor crave the payment of ten thousand pounds from a Land-waster , it is bad payment to say , You are to be blamed that I pay not , because you lent me not twenty thousand pound . Object . 4. But I have a strong inclination , and cannot resist when I am tempted . Answ. O lame vessel , tremble , but dispute not . 2. It is lawfull to complaine and sigh under those fetters , Rom. 7. 24. but unlawfull to childe and excuse sinfull rebellion . Part. 3. That men tremble and feare before the face of the God of Daniel . In this third Part we have to consider these two : First , Who commandeth trembling and feare . Secondly , The thing commanded , trembling , and feare . 1. The Commander is Darius , but whether converted , or not , is a question . I thinke there is no ground to hold that he was a converted man : 1 Because all that he commandeth , is trembling , and feare of God ; upon the occasion of a miracle , the positive worship of God is not commanded . 2. He calleth not God , his God , but the God of Daniel . 3. He acknowledgeth Daniels God to be the living God , but doth not command that he onely shall be served , and all dead gods cast off . 4. The Babilonish History sheweth he still kept his idol-gods . 5. The rise of this Proclamation is a miracle , and such as breedeth rather a servile feare then a filiall adoring of God . 6. There is nothing here of the meanes to instruct his people in the knowledge of the true God : And to command Religion without information of the minds , is rather Tyranny over the conscience , then true zeal : Hence unrenewed men may out of the dominion of a convincing light , be forced to acknowledge the Lord , when yet the will and affections are not subdued to the knowledge of God . Hence I expresse my thoughts in this point , in these assertions . 1. Assertion . The naturall conscience is not its owne Lord in knowing , bleeving , and confessing something of God . For , first , Devils believe there is a God , but they tremble , Iames 2. 19. They beleeve against their will , as a man condemned to death for a crime , beleeveth he must die , but his will is opposite to his faith . Iudas awaked cannot chuse but beleeve a vengeance . Light is a King , and a conquerour sometime . 2. You seldome finde but enemies have given a testimony , now or then , for God . Exod. 14. 25. Let us flee , ( say the Egyptians ) for the Lord fighteth for them , against the Egyptians : Pharaoh being mastered in conscience with the plague of haile mingled with fire , saith , Exod. 9. 27. I have sinned [ this ] time : The Lord is righteous , and I and my people are wicked : Deut. 32. 31. For their rocke is not as our rock , our enemies being Iudges : Psal. 126. 2. Then said they amongst the heathen , the Lord hath done great things for them . Sauls conscience speaketh truth , in a dreame , through his sleepe , though he went to bed again , 1 Sam. 24. 17. Thou art more righteous then I , so speaketh he to David . The Devill can say no otherwayes , Luke 4. 34. I know thee who thou art , the holy one of God . Pilate must say of Christ , I finde no fault in him . Caligula his feare must make his faith a lyar , and when he heareth a thunder , say , Mine eares heare the God which my heart denieth to have any being . Nero cannot say but hell is begunne in his soule before the time . The Apostate Iulian said , Vicisti tandem Galilaee , At length , O Iesus , thou art victorious . Paul the third , a monster of men , said dying , I shall now be resolved of three things : 1. If the soule be immortall : 2. If there be a God : 3. If there be a hell . Plinius the second wrote to the Emperour , that Jesus Christ was a great Prophet , and a holy man . Many Papists of old gave testimony that the Waldenses were holy men . Many at Rome , said Luther , was for the truth , and counselled that Leo the tenth would reforme the Church , as Guiciard . hist. l. 3. saith . Malignants on their death-bed have said , the Parliament of England is for justice and religion , and Scotland contend for the purity of the Gospel ; and let but adversaries aske at their conscience in cold blood , whether the world , and their own ease , or the truth of God bottomed their conscience in following the wayes of Cavaliers ; and aske , on whose side are lies , perjury , blaspheming , mocking of godlinesse , the idolatrie of the masse . Assertion 2. The will and affections have a dominion over conscience in many things ; in that , 1. There is a Covenant betwixt conscience and concupiscence , while ( as Chrysostome saith ) Men beleeve not what they know , but what they will , and will is halfe play-maker in their faith , 2 Pet. 3. 5. Of this they are willingly ignorant : excellently is it said , Ier. 9. 6. Bemirmah , In deceit they refuse to know me , saith the Lord . The will hath a pack-pull on the minde : Light and malice , minde and will are vowen through other , the wills malice soureth and leaveneth the minds light , as rotten matter mixed with good wine overmastereth it , and taketh taste and colour from it . 2. The will and affection hath power to suspend the acts of , Considering of Christs excellency : 2. Sinnes horrour : 3. Truths beauty : 4. The sweet peace of obedience to God : 5. The eternitie of heaven and hell . Hos. 7. 1. The theefe cometh in , and the troopes of robbers spoile without , and they say not in heart , that I remember all their wickednesse . The will and affections should ingage and take the minde suretie and oblieged to consider of God and his wayes : But it is here as when a merchant cometh in , and overbiddeth the customer , and causeth the seller and the customer part company . When the minde is upon this or the like : What shall the wrath or the smiles of a King doe to mee , when my eye-strings shall bee broken ? What thoughts can I have of gaine , lust , pleasure , court , when wormes shall make their nests in my eye-holes ? In these , affections come in and divert the minde from such precious thoughts ; and here bee two errours in the will : First , a sort of wicked diverting of the minde from necessary truths . Secondly , a will-heresie , when faith and divinity is swallowed up in the will and affections . 3. The will and affections resist truth in the minde , as Act. 6. 10. The adversaries could not resist the wisedome and spirit by which Stephen spake : then their minde was convinced , Act. 7. 51. You doe alwayes ( saith Stephen ) resist the holy Spirit . Behold , they could not resist light , yet they doe of malice , resist light . 4. The will and affections can imprison and cast in fetters Truth , Rom. 1. 18. They keep the truth of God captive , or in bonds : though Truth sometime break the fetters , and bolts , and escape , and come out to a confession , yet they apprehend Truth againe , and lay it in fetters . Assertion 3. The onely saving grace of God , infused in the mind , will , and affections , doth subdue the conscience to truth , and obedience of the truth . Grace is the greatest conquerour of all . Jer. 20. 9. I was weary with forbearing , and I could not stay . Act. 4. 20. We cannot but speake the things which we have seen and heard . New wine must have vent . Vse 1. We would beware of sinnes against light , these are under water in the ship , and are sinking sins ; a Reformation hath beene calling on you , and offering it selfe to you these fourescore yeares , and men have beene saying , It is not time to build the house of the Lord : and consider I pray you , how fearefull it is , for men not to stoup and fall downe , as taken captives to the truth of God , for every thought should bee brought as an apprehended souldier and a captive , to the obedience of Christ , 2 Cor. 10. 5. And specially the land is to be humbled for such sins as by the light of the Gospel hath been cried against , as luxury , vanity , pride , and fulnesse of bread , uncleannesse , swearing , lying , unjustice , oppression , but especially multiplied Altars , Idolatry , superstition , wil-worship . Vse 2. The honourable Houses are to beware of the halfe reformation of Darius ; nothing more odious to God then ▪ 1. A negative devotion : Nebuchadnezzar thinketh hee hath done all if nothing bee spoken amisse of the true God , Dan. 3. 29. 2. Agrippa his almost a Christian , is not a Christian at all , Ier. 3. 10. Yet for all this her treacherous sister Judah hath not turned to me with her whole heart . 3. God detesteth lukewarmnes , and coldnes in his matters . 4. Hee hateth a mixture , it is a marke put on Samaria , 2 King. 17. 33. They feared the Lord , and served their owne Gods ; this is that which bringeth the stretched-out arm of the Lords fury on the land , Zeph. 1. 5. because they sweare by the Lord , and by Malcom , and because the people halteth betwixt the Lord and Baal , 1 King. 18. 21. And it is Johu his reproachfull reformation , 2 King. 10. 28. Thus Jehu destroyed Baal out of Israel . 29. Neverthelesse he departed not from the sinnes of Jeroboam the sonne of Nobat ; O how fearfull to be under this ? he is for the good cause , neverthelesse he knoweth nothing of the power of Religion , so hee is right in the house , neverthelesse , he complaineth much with Malignants . It is knowne to you all when the Whore of Babylon was cast out of the Church , that shee left behinde her a gold ring , and some love tokens , I meane Episcopacie , and humane Ceremonies ; this was the whores policy to leave a token behinde her , that she might finde an errand in the house againe : and shee was indeed returning to the house to demand her love-token again , but it shall bee Heavenly wisedome to make a perfect Reformation : keep nothing that belongeth to Babylon , and let not a stone , to be a corner-stone or a foundation , bee taken out of Babylon for the building of the Lords house , for they are cursed stones . [ That they tremble and feare ] In Part 2. of the third member of our Text we are to consider , that Iehovah is to bee looked and served with feare and trembling ; upon these sixe grounds all applicable to the present condition of times . 1. He is a great God , Ier. 30. 6. For as much as there is none like unto thee O Lord , thou art great , and thy Name is great ; who would not feare thee , O King of Nations ? Ier. 5. 22. Feare ye not me , saith the Lord ; will ye not tremble at my presence , which have placed the sand for the bound of the Sea , &c. Alas we fancy to our selves a little God , and a great mortall King , therefore we tremble at the one , and feare not the other ; so when we have to doe with an earthly power , the soule is servilely timorous ; when we have to doe with God , the conscience is all made of stoutnesse . 2. The sinnes of the Land should make us tremble , Esa. 24. 16. But I said , my leannesse , my leannesse , woe unto me , for the treacherous dealers dealeth treacherously , Ier. 23. 9. My heart within me is broken , all my bones shake , &c. Psal. 119. 53. Horrour hath taken hold of me , because of the wicked that keep not thy law : What should the sins of Court , of Prelates , make me tremble ? are they my sins ? Yea 1. every sin that I am not grieved for is mine . 2. He never mourned for his own sins , who is not humbled for the sins of the land . 3. A gracious Samuel will own the sins of Saul . 3. Gods great workes call for trembling , Habak. 3. The Prophet considering Gods walking through the red Sea with his horses , maketh him say , though it was a worke of mercy , verse 16. When I heard it , my belly trembled , my lips quivered , rottennesse entred into my bones , and I trembled in my selfe . O tremble at this Lord , who hath , 1. Wrought State miracles , if not miracles in nature ; hee hath commanded the Sunne of righteousnesse to stand still in the Meridian of Brittain . 2. He hath divided our red Sea . 3. He hath brought us backe from the bordell-house , and renewed a Covenant with us . 4. Our enemies are fallen , and those are inlarged who were banished , imprisoned , vexed by Prelates for the haynous crime ( as they thought ) of pietie , holines , and orthodoxie . Tremble at his goodnesse , Feare the Lord and his goodnesse , Hos. 3. 5. Rejoyce in trembling , Psal. 2. 11. An ingenuous minde feareth debt , mercies tendered to us are debts lying on us ; O how shall we repay him ? what shall we render to him ? Are wee not banckrupts to mercy and the goodnesse of God . 4. Tremble at Gods judgements , Psal. 119. 120. My flesh trembleth for feare of thee , and I am affraid of thy judgements , Jer. 4. 19. My bowels , my bowels , I am pained at the very heart , my heart maketh a noise within mee , I cannot hold my peace , because thou hast heard , O my soule , the sound of the trumpet , the alarme of warre . Here is a waste field of trembling : God in Germany is God to be feared in all places , for in these lands the wife could scarce have the halfe of her husband to bury , the best halfe hath beene blowne up in the aire with fire-work . 2. Horse hath beene esteemed good meat . 3. In Ireland the mothers have heard their young children aske mercy at the rebell with his Skainzer cutting the throat of her sonne ; and hath not the Sword multiplyed Widdowes , and multiplyed Orphans in this land ? It is fearfull to man to bide it out , as a warre , whether Gods displeasure will or no . 5. We are exceedingly to tremble at his anger , Amos 3. 8. The Lyon hath roared , who would not feare ? When God doth but seeme to be angry . The children of God have beene distracted , and almost besides their wits with Gods terrours , Psal. 88. 15. and they were scarce in the suburbs of hell . Is there not cause to feare , if any of the land breake the oath of God , that the flying roll and book of vengeance , twentie cubits long , and ten cubits broad , shall enter into such a mans house , and remain in the midst thereof , and shall consume it , both timber & stones ? Zac. 5. 4. When God declareth himself angry , mountains and hils do tremble , Psal. 114. 3. The sea saw it , and fled , Jordan was driven back . 4. The mountaines skipped like Rammes , and the little hils like Lambs . 5. What ailed thee , O thou Sea , that thou fleddest ? thou Jordan , that thou wast driven back ? ver. 7. Tremble thou earth at tho presence of the Lord . Hab. 3. 10. The mountains saw thee , and they trembled . That God is now angry , it may appeare , 1. Because your adversaries never prospered in any warres before , and now the Lord hath girded them with strength . 2. The godly man is taken away , it is cleare then there is evill comming , Esay 57. 1. Mich. 7 1. When an old sheep fleeth into an hedge , it is like a storme is comming . 3. There be more bloud shed then would have recovered the Palatinate . 6. We are to tremble when the Lord is like to depart ; and that Christ and the Gospel shall depart from this Kingdome , is intended by Papists and Prelates , for the extirpation of Protestants and Protestant Religion , is the designe of Babylon , and of those in whom is any of her spirit : and consider what this is , Hos. 9. 12. Though Ephraim bring np children , yet wil I bereave her of them , that not a man shall be left ; that is a sad condition : but this is a sadder case comming , also wo be to them when I depart from them , Zach. 11. 9. Then said I , I wil feed you no more . Nay , but ( say some ) we are not to tremble at that , if the Gospel be removed , and Popery come in , we shall have the good old world , and plenty of all things : Take heed of that good old world ; in these same words , I will feed you no more , that which perisheth , let it perish , and that which is cut off , let it be cut off , and let the rest eate the flesh one of another : woe , woe to the Land if the Lord depart from us , and remove his Kingdome : this is worse then the Sword , therefore let Christ have welcome in the land , and his Throne be exalted , and his Temple builded , that hee may delight to come and fill the Temple with the Cloud of his Glory . [ That they tremble and feare . ] Darius requireth outward subjection to the God of Daniel , even trembling and inward subjection , feare ; and both being put together , he then would teach , that the true God should have the highest bensill and outmost pitch of the strength of the affections of feare , desire , joy , love , &c. Hence it may bee questioned , whether or no , affections in their highest pitch are conducible in Gods Service . I answer in these Assertions . 1. Assertion . Those affections which goe before the deliberate acts of understanding , doe overcloud and mist reason , and marre the acts of beleeving in God , and serving and obeying God , Luke 24. 41. The disciples beleeved not for joy , and wondered : So hungring for Christs presence doth sometime hinder faith , and this is seene here , tam misere cupio ut vix credam , I so eagerly long for Christ , that I beleeve never to enjoy him . 2. Assertion . The more grace , the lesse passion ; I meane the lesse inordinate affection ; this is cleare in Christ Jesus , in whom was the fulnesse of grace , and therefore affections in him were rather actions , then passions , Iohn 11. 3. Jesus groaned in spirit and was troubled , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he troubled himselfe , Christ did call upon sorrow to rise , and sorrow in him did not arise uncalled ; affections in Christ were servants , in us they are masters . There is mud in our bottome , even when our affections are liquid and cleare in the brimme , especially the sensitive part is clayie and drimmely water . 2. Grace is a good stirseman , and overmastereth passion ; and reason , in the renewed man , is made a masse of Grace ; and the most mortified have most reason , and strongest light , Romans 8. 7. The carnall minde ( that is , the unmortified minde ) is enmitie with God , Philippians 3. 8. Yea doubtlesse , and I count all things losse for the super-excellent knowledge of God in Christ Iesus my Lord . Then he was dead to all his priviledges , that hee might excell in the knowledge of Christ ; and where there is little or no mortification , there is little or no heavenly light : therefore , 2 Pet. 3. 5. walkers after their lusts , and mockers and scoffers at the day of Christs second comming , are willingly ignorant , and brutish in that which they should know , and so there is as much Clay in the Fountaine as Water . 3. Assertion . The more faith , the lesse passion ; for as some say of the Sunne , that light is not an accident of the Sun , but the essence thereof , so as the Sunne is but a masse and body of pure light ; so is faith a Globe of heavenly light of reason . The beleever is the most reasonable man in the world , hee who doth all by faith , doth all by the light of sound reason , and Paul , 2 Thess. 3. prayeth to be delivered from unreasonable men ; but how unreasonable ? because verse 2. they have no faith : faith is a beame of Heavens light ; Idolaters are farre from faith , and so they are cruell and superlative in passions of anger , hatred , envie : for this cause Babylon is fat with drinking much blood . When mortification is commanded , Rom. 12. 1. it hath the name to be called reasonable service to God . 4. Assertion . If the action bee done in faith , the more affection in the action , the better : But if it bee not done in the light of faith , the action is the worse . Jehu casteth downe Altars from anger and fury , not from faith : Hezekiah casteth Altars from the light of faith and zeale . If a strong ship bee faire before the winde , if all other things bee right , the more winde the better : so two principles of grace in Hezekiah , are better then one carnall principle in Iehu . In reformers of the Lords house , and in those who purge the Temple , and cast out the buyers and the sellers , there should bee strong affections of love , anger , zeale ; but all these are bad principles , if there bee not much light of sound faith in reformers , yet a caution is here needfull . In actions of the second table , where our selfe , or our neighbour , and not God or Religion hath place , the higher bent the affection bee , the action is the worse ; duties to Prince , parents , husband , wife , children , Parliament , require not all the love , all the feare , all the joy ; halfe love is best here , and it is good that love , feare , joy , desire , anger , goe by ounce weights ; but Reformation , God , Religion calleth for all the heart , all the soule , all the strength , Psalme 42. 2. Davids soule and his flesh are allowed in seeking after the living God , to long , to faint , to cry out with a shout for the living God ; so more affection should bee for Christs fundamentall Lawes , for Religion , then for the fundamentall Lawes of a Kingdome , or for the power and priviledges of Parliament . And it is cleare in ill actions , the lesse affection the better ; Pilates slaying of Christ , had lesse hatred and envie , then the Scribes and Pharisees killing of him ; and the more innocent that the affection bee , the bad action is the lesse evill : feare is a more innocent affection then hatred . Those who out of feare desert the Lords cause , are not to be punished in that degree with those who out of malice and hatred to the truth joyned to the Malignant faction . How ever , God challengeth the floure of our affections , and it is a sweet thing to spend the vigour and floure of the affection upon God , and if you had ten tongues to speake for God , a hundred hands to fight for him , many lives to lose for him , Achitophels wisedome to imploy in his services , except you engage the heart and affections in his service , you doe nothing to him . If Prelates , Papists and Malignants bee hated onely as hurtfull to your State , to the gaine and externall peace of the Common-wealth , and not as Gods enemies , as Idolaters , as they are under the King of the bottomlesse pit , the Antichrist , and Comets who borrow light from that fallen Starre , and not as servants to our King ; the warre is shedding of innocent blood ; heart reduplications in the affections doe mightily invert the nature of actions ; Jehu 2 Kings 10. 30. 31. did right in the sight of the eyes of God , and did to the house of Ahab according to all that was in Gods heart ; yet because hee did it with a crooked and bastard intention , for his owne honour and Idol ends , his obedience is , Hosea , 1. 4. murther before God . art . 4. [ The God of Daniel . ] This is the fourth point considerable here . Darius speaketh of the living God , as naturall men doe , with a note of estrangement of affection , he applyeth him to Daniel , as the God of Daniel , but applyeth him not to himselfe , as making him his owne God , but rather doth insinuate that hee had another God then Daniels God : So doe naturall spirits destitute of faith stand afarre off from God , and bide at a distance with God , whereas onely faith can claim interest in God , and father it selfe upon the Lord . Laban speaketh thus to Jacob , Gen. 31. 29. The God of your father spake to mee yesterday , Exod. 8. 25. Pharaoh called for Moses and Aaron , and said , Goe yee sacrifice to your God in the land , 1 King. 13. 6. Jeroboam saith to the Prophet . Entreat now the face of the Lord thy God , and pray for me : and Rachab speaking in the name of the people of Jericho saith , Iosh. 2. 11. For the Lord your God hee is God in the Heaven above , and in the earth beneath ; unbelief maketh the unbeleever that which he is , even a bastard and stranger , not a sonne nor an heire ; whereas faith challengeth right and heritage in God , Psalme 5. 2. Hearken unto the voyce of my cry , my King and my God , Psalme 7. 1. O Lord my God , in thee doe I put my trust . Psalme 18. 1 , 2. The Lord is my strength . The Lord is my rock , my fortresse , and my deliverer : my God , my strength in whom I will trust , my Buckler , and the horne of my salvation , my high tower ; here bee nine relations , nine My'es . 2 Chr. 20. 12. Our God , wilt thou not judge them ? Ezra , 9. 6. O my God , I am ashamed , &c. Dan. 9. 4. And I prayed unto the Lord my God : the three children say , Daniel 3. 17. Our God is able to deliver us , Ioh. 20. 28. Thomas said , my Lord , my God . Daniel here is made proprietor and heritor of the true and living God ; and Darius and all his people have their owne Gods , called the gods of nations , and Darius puteth it as a ground , That the God which any man serveth , and trusteth in , hee hath a relation to him , as to his owne God : every man may by Law claime what is his owne . Hence are these two questions to be discussed . 1. Quest . Whether Application bee essentiall to Faith or not ? 2. What ground have those who heare of God , and those within the visible Church , to call God their God . For the discussion of the first , these following assertions may resolve us . 1. Assertion . Faith is more then a naked , hungry , and poore assent to the truth , there is in it a fiduciall acquiescence and a leaning upon JEHOVAH , expressed by divers expressions full of marrow , as Psalme 22. 8. He trusted , the Hebrewes say , He rolled himselfe on JEHOVAH ; which is , when a wearied man sweating under a burden casteth himself and his burden both upon a place or a bed of rest Gol El-Jehovah as that Psal. 55. 22. Cast thy burden on JEHOVAH , and 1 Pet. 5. 7. Roll all your care on him , Psalme 37. the Chaldee Paraphrase saith on the place , for [ he rolled himselfe on God ] I spake prayses to God , which holdeth forth , that Faith is a worke of the heart and affection , rather then of the minde ; So Psalme 37. 5. Resigne , and give over , or roll over thy wayes to the Lord , as Jerom doth well turne it ; Bibl. Complutense , flee in to Jehovah . Psalme 18. 18. They prevented me in the day of my calamitie , but Jehovah was my stay ; referring this to the Lord his bearing up of Davids heart in his trouble ( which in reason cannot be denied ) Mis●gnan is , ( as Arias Montanus turneth it ) fulcrum ; Junius , scipio , or baculus ; the seventy Interpreters {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Lord was Davids stay and his staffe : so is the word used , Esay 3. 1. The Lord taketh from Judah the stay and the staffe ; and it is not evill that Christ is the sinners stay , and the lamed mans staffe , Esay , 26. 3. Thou wilt keepe him in perfect peace , whose minde is stayed ( as a house holden up by a proppe ) on thee , Psalme 112. He that feareth the Lord , is not afraid of ill tidings because his heart is fixed : Samuch Libbo , leaning on the Lord ; and beleeving is not simply in the word , a giving credit to God , in what hee saith ; but it is when men put their weight on God , as Esay , 10 20. The residue of Israel shall leane upon the Lord , the Holy one of Israel : and so is the word , Micah . 3. 11. They leane upon the Lord , saying , Is not the Lord amongst us ? and faith is termed , Hebrewes 11. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the substance of things hoped for : some doe not ill expound it to bee the pillar and ground-stone of the soule , in expecting good from God ; and so is it the buckler of faith , Ephes. 6. 16. and these two words say , that Faith is a most valiant Souldier , which yeeldeth not to that which commeth against it , but that the beleever , when hee is killed and fallen , doth still stand and live . Doeg is thus made a wicked man , Psalme 52. 7. Loe this is the man that made not God his strength ; Mahhuzzo , his fortitude , saith Jerome ; and in the matter of giving assent to truthes . Consider in this comparison , how Faith layeth it selfe upon God : There bee six men condemned to die for treason ; the King sendeth a sealed pardon to one , all the sixe reade the pardon , and all believe it is the true deed of the Prince , but five of them doe beleeve it with sorrow , and no love to the Prince , because their names are not in the pardon ; but the pardoned man beleeveth it , not onely as true , but his heart cleaveth to it with a heate and warmenesse of soule resting upon the grace of the Prince : So doth the believer thrust his heart upon Christ , and his free grace , and hath a soule-kindenesse to the promises , when hee heareth them , which is not in these , who onely take the word as true , Canticles , 8. 5. Who is she that cometh upout of the Wildernesse associating , or neighboureth her selfe upon her well-beloved ? Faith maketh Christ a neighbour and a companion to the soule , and therefore here must bee an Application of the heart to God in Christ . 2. Assertion . Some even deserted and missing the Lord to their feeling , may , and doe apply him to themselves , as their owne Lord . Psalme 22. 1. My God , my God , why hast thou forsaken me ? Canticles 5. 6. I opened to my well-beloved , and my well-beloved had withdrawne himselfe ; then a God hiding himselfe , and withdrawing his felt love to my faith , may be my God . Esay 49. 14. Zion saith , My Lord hath forgotten me : so Mary Magdalen saith , Iohn 20. 13. They have taken away my Lord , and I know not where they have laid him : then hee may be a forgetting and taken away Lord to my feeling , and yet to my faith also my Lord ; as though I were in Hell and Christ in Heaven , I may beleeve and apprehend the relation standing to mee , as the wife may beleeve that the angry and the forsaking husband is still her husband ; Gods glooming sometimes doth not breake the relation of a Lord or Saviour to mee , no not in my apprehension and feeling . 3. Assertion . To beleeve that God is my Lord , who from eternitie did chuse mee , and of intention sent Christ to die for mee , is not essentiall to saving faith ; for the doubtings of many beleevers who dare not say ( hee is my God ) and yet dare not renounce God , or give over their claime and interest in Christ , doth evidence manifestly that such doubting ones doe also beleeve , though they cannot beleeve so much as appropriation of Christ as proper possession . Hence two cases they be in , who thus doubt . 1. They beleeve but in the darke ; They stay on Jehovah , and yet see no light , Esay 50. 10. as children say their lesson sometimes without their booke , and as those who are in the darke make their hands serve for their eyes , and grope with their hands stretched out , when they cannot see with their eyes . 2. They be ready to halfe the Covenant , and to divide it betwixt God and their soules , and beleeve God to bee a father , and yet dare not say they are Gods sonnes : so the Prodigall divideth , as it were , the relation of a father , from the relation of a sonne , which is the bad Logicke of unbeleefe , Luke 15. 18. I will arise and go to my Father , and say , Father , I have sinned against thee ; then hee beleeved him with a broken and halting faith to bee his Father , yet his petition , saith hee , did not fully beleeve himselfe to bee a sonne , and therefore hee craveth a place in the house inferiour to a sonne , ver. 19. Make me as one of thy hired servants . The other question is , What warrant hath any weake doubter to beleeve that God is his God in Christ ? And there bee two grounds on which the doubt is bottomed . 1. No man knoweth whether he be elected or reprobated , when he is first charged to beleeve . 2. The Lord is not really ( a parte rei ) the God and the Lord of the thousand part , who heareth the Gospel , and are condemned , because they beleeve not on the onely begotten Sonne of God : I set downe these Assertions for an Answer . 1. Assertion . The question is often , not so much whether a poore soule would have Christ or no , ( for there is no question of that ) as if hee would have Christ to bee his God , in his owne legall way , that is , if hee would first be holy and worthy , and then take Christ for his Saviour . 2. Assertion . Gods Decree of Election , or his intention to save me , is not the proper object of my Faith , but rather of my sense and feeling : wee goe mightily beside the line , in the method of beleeving , when we goe to beleeve at first Gods intention to save me : The order is , being humbled for sinne , wee are to adhere to the goodnesse of the promise , not to looke to his intention to persons , but to his complacencie and tendernesse of heart to all humble sinners : So Paul , 1 Tim. 1. 15. embraceth by all meanes that good and faithfull saying , Iesus Christ came to save sinners ; before he put himselfe in as the first of these sinners , as the condemned man beleeveth first the Kings grace and clemencie to all humbled supplicants , who sueth for grace , before hee beleeve grace to himselfe ; and if this were not , the method of applying Christ were unreasonable . The woman diseased with the bloudy issue , heard of Jesus , and therefore came and touched the hemme of his garment : What had she heard ? nothing of his exorable kindnesse and tender mercy towards her selfe , but towards others , and upon this beleeved ; so a Rope is cast downe in the Sea to a multitude of drowned men , and all are bidden , for their life , lay hold on the Rope , that they may be saved ; it were unseasonable and foolish curiositie for any of these poore men , now upon death and life , commanded to hold fast the Rope , to dispute whether did the man , who cast downe the Rope , intend and purpose to save me , or not , and while my minde be at a point in that , I will not put out one finger to touch the Rope : but foole , dispute with hands and armes , and lay hold on the remedy , and doe not thou begin a plea with Christ , and leave that question to another time . A Prince proclaimeth a free market of gold , moneyes , fine linnen , rich garments , and all precious Jewels , to a number of poore men , upon a purpose to enrich some few men , whom of grace he purposeth to make honourable Courtiers and Officers of Estate ; all these men are now not to dispute the Kings secret purpose , but to repaire to the market , and to improve their Princes grace , and buy without money . Christ holdeth forth his Rope to drowned and lost sinners , and layeth out an open market of the rich treasures of heaven ; doe thou take it for granted , without any further dispute , as a principle after to be made good , that Christ hath thoughts of grace and peace concerning thee , and doe but now husband well the grace offered , lay hold on Christ aye while he put thee away from him , and if there be any question concerning Gods intention of saving thee , let Christ first move the doubt , but doe not thou be the first mover . 3. Assertion . It is true , your Christian name , John , Peter , Anne , Mary , are not in the New Testament , but here is as good and better , and a more individuall designation then your Christian name , if thou bring sinne with thee to Christ , and there be no man but hee hath this name , bring a lost soule with thee . Luke 19. 10. The sonne of man came to seeke and to save that which was lost . Matthew 9. 13. Christ saith , I am not come to call the righteous , but the sinners to repentance . Then if it be said , What is thy name , who layest hold on Christ ? there is an answer , My name is a sinner . 2. Leave , behinde thee , righteousnesse when thou commest to Christ , thou mayest easily leave true righteousnesse behinde thee , and come without it , because true righteousnesse of thy owne is a non-ens , and just nothing , and nothing is the proper heritage of the poore ; bring want and povertie with thee , and there is another name , say , Lord Jesus , my name is not in the royall promise of grace made to Traitours and Rebels against the Crowne of Heaven , but my name is povertie , they call me want and necessitie ; and all men hitherto hath these two names , sinners , poore and unrighteous ; but three bring some feeling and sense ; come wearied and laden , and then thou hast a third name . This is harder , yet it is amongst the most easie things required of thee ; the Law which worketh ( if it were felt and heard ) will worke this in thee , and though then thou want it , thou hast that which is nearest to it , even sinne ; for these two be of one bloud almost , to wit , want of cloathing , and nakednesse , a heavie load , and a wearied body ; and nakednesse is a neare friend to shame and cold , and povertie is very neare of kindred to hunger ; hunger is come of that same stocke and house ; and if thou canst say , O Physician Iesus , my right name is sicknesse ; O rich Iesus , they call me want ; O bread of life , they call me hunger ; it is enough . Object . 1. But it is not faith , but presumption , for mee , without a warrant , and without law or right , to beleeve in a God , who was indeed Daniels God , but not mine . Answ. 1. Presumption is a sister to Pride ; if thou be wearied and laden , thou cannot readily be proud . 2. Thou askest a warrant of Law to beleeve in Christ . I answer by another question : What Law or Warrant have countrey beggers to cry for Almes at the hands of the rich ? often Acts of Parliament and Lawes are against begging . What Warrant or Law have they to begge ? Let the begger answer it himselfe . I have no Law ( hee can answer ) but I am poore , I have nothing , and I cannot steale , I cannot starve ; so by the Law of want thou restest upon Jesus Christ ; I want all things , Christ hath all things , and wanteth nothing ; and this is as good as any act of Parliament in the world . Object . 2. Daniel was one of the righteous men on earth ; Noah , Iob , and Daniel , were none-suches , Ezek. 14. 14. Answ. The Cart wheele moveth , because it is round , not that it may bee round , but the sinner doth not beleeve , because he is righteous , but that hee may bee righteous ; it were a wicked faith , and it were to beleeve treacherously , to beleeve , because you are holy , or as holy as Daniel ; faiths bottome is want , sinne , damnation ; and the Kingdome of beleevers is but ( as we say ) a nest of beggers . Object . 3. But if I were worthy to believe and rely upon Christ , I should then come to him with some boldnesse . Answ. This is the Papists merit of congruitie , that wee will not come to Christ while wee have an hire , and it is seeming humilitie , but reall pride : I will not come to Christs Market , without money ; you will not come to the fountaine , while your thirst bee quenched , nor to him who can give you fine gold , and fine linnin , while first you bee rich and well cloathed , and that is cursed righteousnesse , and unholy holinesse , that any soule getteth out of another then Jesus Christ . Object . 4. But if I cannot come to Christ without sense of sinne and povertie , then is my coming and my act of beleeving founded and bottomed upon something that I have before I come to Christ . Answ. This is the question betwixt us and Antinomians , like the very question betwixt us and Papists concerning the authority of the Scripture : but I say , as the Churches authoritie is not the formall reason why I believe Scripture to bee the Word of God , yet the Churches authority is not excluded from being a meane and motive ; for , Romanes Chapter 10. verse 17. Faith commeth by hearing , so Christ himselfe is the formall reason of my Faith , I rest on Christ , because hee is Christ : sense of poverty is a strong motive , for except I bee driven and compelled to come to Christ , I shall never come ; sense of povertie is not the foundation of the wall , yet it may bee a pinning in the wall . Antinomians teach , that inherent qualifications and all workes of sanctification are but doubtfull evidences to us of our interest in Christ , or that wee are in the state of grace . What then maketh mee , Iohn , Anne , by name , sure in my conscience that I am in Christ , even to the full removall of all heart-questions ? That which revealeth ( say they ) my evidence of assurance , that I am my well-beloveds , and that he is mine , is the Spirit speaking personally and particularly to my heart with a voyce , Sonne , be of good cheare , thy sinnes are forgiven thee ; and this is that broad Seale of the Spirit making an immediate impression on my heart , without any begged testimony of workes of sanctification , which is the revealing evidence of my interest in Christ ; and the receiving evidence is Faith , believing this testimony of the Spirit , onely because Gods Spirit saith so , not because I have evidences , by particular works of sanctification , such as are universall obedience , sinceritie of heart , and love of the brethren . But to speake a little of this for the times ; The Papist is the blacke Devill , taking away all certainty of assurance that wee are in Christ , or that any man can know this . The Antinomian is the Golden white Devill ; a spirit of Hell cloathed with all Heaven , and the notions of Free Grace : and first , the Well-head of all is , Free Grace in us is a dreame , Sanctification inherent is a fiction , Christ is all , there is no Grace existent in the crearure , Grace is all in Christ , and nothing but imputed righteousnesse , for if works of sanctification be not marks intelligible , or which can come in under the capacity of received light , to be known with any certainty or assurance . 1. The joy and rejoycing that wee have in the the testimony of a good conscience , that in simplicity and godly sincerity , not with fleshly wisedome , but by the grace of God , we have our conversation in the World , 2 Cor. 1. 12. must be a dream . David , Job , Moses , Samuel , the Prophets and Apostles , their joying in a good conscience , arise from doubtfull and conjecturall evidences : yea , no man can say in any assurance , ( I beleeve in Christ , ) ( in the inner man , I delight in the Law of the Lord , ) ( I am crucified to the world , ) ( my conversation is in Heaven ) for all these are inherent qualifications in the childe of God , but they are doubtfull and uncertain . How then hath God promised to love the righteous , to reward beleeving with life eternall , to give the prize to him that runneth ? &c. 2. The testimony of the Spirit bearing witnesse to our spirit , that we are the children of God , Rom. 8. 16. is in this sence an immediate act of the Spirit , because reflex acts of the soul are performed without any other medium or means , but that whereby the direct acts are performed : I know that I know ; I know that I beleeve ; my sence by that same immediate operation of the Spirit , by the which I know God without any other light , teacheth me to know that I know God : even as by light I see colours , but my common sense needeth not another Sun , or another light , to make me know that I see colours . The Lambe when it seeth a Wolfe , though it never did see a Wolfe before , knoweth it to be an enemy , and fleeth : but to make it know that it knoweth the Wolfe , there is nothing required but the internall and common instinct of nature : So when I beleeve in Christ , that habituall instinct of the grace of God , actuated and stirred up by the Spirit of God , maketh me know that I know God ; and that I beleeve , and so that I am in Christ to my own certain feeling and apprehension ; but this doth not hinder , but the assurance of my interest in Christ is made evident to me by other inferiour evidences , 1 Joh. 2. 3 And hereby we know , that we know him , if we keep his Commandements . By the keeping of Gods Commandements we doe not know simply that we know God by certainty of faith : But wee know that we know God these two wayes : 1. We know ( the instinct of the new man being stirred up to action by that winde which bloweth when and where it listeth ) our knowing of God to bee sound saving , and true . Wee doe not so much know our knowing of God , by this supernaturall sense , as we know the supernaturall qualification and sincerity of our knowing of God . So that we rather know the qualification of the act , that the worke is done according to God , then the act according to its substance , though wee doe also know it in this relation , 1 Ioh. 3. 14. We know that we have passed from death to life , because we love the brethren : that is , our love to the brethren doth evidence to us , both that wee are translated to the Kingdome of grace , and also it doth evidence that that translation is reall , true , sincere , sound and effectuall by love , and all the fruits of the Spirit . 2. By these works of sanctification we have evidence that we have interest in Christ , not as by former light , suggesting to us that the immediate impression of this great and broad Seale of the King of glory , and his personall and particular testimony is true ; ( for Gods Spirit needeth not another witnesse to adde authority to what hee saith , ) but because this conclusion , ( Thou Iohn , Anna , hast interest to Christ to thy owne feeling ) must be proved by Scripture ( except with Enthusiasts and fanatick Spiritualists wee separate the Word and the Spirit ) therefore these workes of sanctification prove the conclusion consequenter by Scripture and sence , and so lead us to the word of promise , thus to prove this conclusion , ( I Iohn , Peter , Anna , have interest in Christ , to my owne reflect , and private assurance ; ) the major proposition is made good by Scripture ; the Assumption by sense ; and the conclusion leadeth us to the certainty of faith in the promises : as , He that beleeveth , and maketh sure his beliefe , by walking not after the flesh , but after the Spirit , hath a cleare evidence to his owne feeling , that he hath interest in Christ . But I Iohn , Peter , Anna , doe believe , and doe make sure my beliefe , by walking not after the flesh , but after the Spirit . Therefore I Iohn , Peter , Anna have a cleare evidence to my owne feeling , that I have interest in Christ . The proposition is Scripture , Iohn 3. 36. Ioh. 5. 24. Ioh. 11. 25 , 26. Rom. 8. 1 , 2. 1 Ioh. 1. 4. 1 Ioh. 2. 3. The Assumption is made sure by sense , not at all times , but when the wind is fair , and the Spirit is breathing upon the soul ; for though I do believe and walk after the Spirit , yet to my owne feeling I have onely evidence of my interest ●n Christ , when the Spirit stirreth up my sense to compare my saith , and walking with the promises of God in Christ : But saith the Antinomians , Alas , all the certainty then , and the whole personal evidence that I have to know that I have interest in Christ , is ultimately and principally resolved on this weak & rotten foundation , to wit , On my own good works , which being examined by the law of God , will be found so sinful as they shal involve me under the curse of God , & so the debate of conscience shal stand in ful vigor , & I shal never be satisfactorily resolved of my interest in Christ : for you lead me from the impression of the immediate seal of the spirit to my good works ; & this is to drive me off Christ , and put me back again to my old Jaylor and my old keeper the law . But I answer , this consequence is just nothing : for if my good works of sanctification were causes of my peace of conscience , this connexion had some colour of truth ; but though those works be sinfull by concomitance , because sin cleaveth to them , yet because my supernaturall sense of the Spirit suggesteth that these works are the fruits of faith , and are done in some measure of sincerity , and flow not from the spirit of the Law , but from the Spirit of the Gospel : therefore they lead me to Christ , and drive me upon a cleare Evangelick promise , That 1. the adhering sinfulnesse of my workes are purged in Christs bloud . 2. That this promise is a shoare before mine eyes . He that fighteth the good fight of faith , a Crown of righteousnesse is laid up for him , 2 Tim. 4 , 7 , 8. He that runneth , shall obtain , 1 Cor. 9. 24. And here is an Evangelick word , Revel. 22. 14. Blessed are they that do his Commandements , that they may have right to the tree of life , and may enter in through the gates to the City . So that the right of your peace and clear evidence , in assurance of your right to the Tree of life , is not laid upon your works , but upon the promises of the Gospel : onely your inherent qualification leadeth you as a morall motive to looke to the promises of God , which is the bottome and the foundation of your peace ; even as my walking , eating , drinking , may assure me I am a living man ; and from the knowledge that I live , I come to know what I stand in relation to the King , as a sonne and an heire of a Crowne ; yet my right to the Crowne ( suppose I were the eldest sonne of a King ) standeth not on this pillar , that I eat and drink and live , but upon my birth and my relation to such a father . All my inherent qualifications doe well prove that the tree and stock they grow on , is faith ; but is it hence proved that the Tree is bottomed upon the branches ? nay , but by the contrary , the branches are stocked upon the Tree . 3. If workes of sanctification be no sure markes of my interest in Christ , because sinne adhereth to them , and the sinne adhering to them , involveth me in condemnation ; then neither can faith in Christ be a sure marke of my interest in Christ , because faith is alwayes mixed with sinfull doubting : for I do not thinke that Antinomians do beleeve with all their heart ; and sinne of unbeleefe adhering to our faith no lesse involveth the sinner in a curse , being commited against the Gospel , then sinnes against the Law . And therefore as faith justifieth , not because great and perfect , but because lively & true , as the palsie hand of a man may receive a summe of gold , no lesse then a strong and healthy arme ; so also doe our inherent workes of sanctification give us evidences that we are in Christ , and so lead us to the promises of the Gospel , as signes , not causes of our interest in Christ , and that under this notion ; because they are sincerely performed , not because they are perfect and without all contagion of sin cleaving to them . 4. In exalting Christs righteousnesse one way , by making Christ all , they make Christ nothing another way , by vilifying the glory of sanctifying grace ; for we are not by good workes to make our calling and election sure to our selves , and in the evidence of our owne consciences , if our good workes be no signes of our interest in Christ . 5. The spirit which these men make the onely witnesse , must be knowne to us by Scripture , not to be a deluding spirit : for if this spirit cannot be knowne by these things which are called , Galat. 5. 22. the fruits of the spirit , to wit , by love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance : as the fruits are evidences of the life of the tree , men are to labour for faith , and the raptures , impressions , and immediate and personall influence of a Spirit from Heaven , without any conscience of holy living ; and this is the path-way for men void of all sanctification and inherent qualifications to beleeve they are in Christ . So the Divell putteth upon holinesse , inherent and constant walking with God , the foule scandall of faire white civility , and market morality , that so men may walk after the flesh , and beleeve the testimony of the broad Seale of an immediate working Spirit . Object . 5. But what be these which goe before faith in Christ ? Answ. 1. Sense of sinne . 2. Halfe an hope , &c. What if I venture out upon Jesus Christ for my life ? he is called a Saviour , a Prince of much tendernesse of grace . 3. The soule is first put to What shall I doe ? Luke 16. 3. 4. It is put to an halfe prising of Christ , and to some raw wishes to have Jesus Christ , but otherwise no man can prize Christ , but he who hath him already . However , we have in all this an advantage of our adversaries the Papists now in Armes , they call faith and resting on God as our God , Pride : as if it were pride for the drowned man to flee to the rocke , and pride for the Physician to cry , O my Physician help . Yet doe Papists really cry , O my Idol , awake ; O my god of bread , heare ; O my intercessour Mary , answer me : But be not afraid of their gods : Nor are we to feare their prayers to Saints , or the Cavailiers Fridayes fasting . But we are to learne how in time of need to make use of faith ; and let Israel trust in the Lord , he is an hiding place and a covering in the ill day : and let the weake soule that findeth nothing but darknesse , wants , feares , from that flee to Christ : bleeding of wounds is here preparatory to beleeving : Want is beginning of motion ; let it be made a motive of beleeving : the lesse evidence , let adherence be the stronger . The God of Daniel . ] The History maketh it most evident , that Daniels God , and his Honour and Court , both were aimed at , to be laid on the dust by his enemies . Here Daniels name goeth through , verse 25. all people , nations , languages , that dwell on all the earth , and the God of Daniel is exalted . Hence observe , first , how God blesseth right precisenesse and strictnesse in his way . Moses standeth by this ( not an hoofe ) and he obtaineth his end , God bringeth him and Israel out of Egypt . Mordecai not halfe a legge to Haman , and hee is promoted to great honour . What lost they ever , who stood upon the latitude of an haire for Christ ? either they gained both life and Gods Cause , as Daniel did here , and Jesus Christ , who died , but put his life in pawne three dayes , and tooke it up againe and gained the Cause ; or if they lost their lives , they gained the Cause , as the Martyrs of Christ : and therefore let not the Saints beare the name of Precisians , except in an heavenly sense , because they walke precisely , Ephes. 5. 15. These be the right Precisians who contend for substance , for God , for Heaven , for the purity of the Gospel . And certainly God is not a thing indifferent , and excellent Jesus Christ is no circumstance ; but those be damnable Precisians who contend for feathers , and things indifferent . Now Court-favour of Princes , this clay-world , honour , ease , are really in their nature things indifferent , and being compared with Christ ( and Christ is no trifle , but all substance ) are lesse then things indifferent , even toyes , shadows , losse , dung ; therefore the Malignants who make this choice , are the Precisians . 2. Obser. How God disappointeth all the purposes of his enemies , and honoureth those who feare him , and maketh Daniel evidently known to be the true Royalist : and observe how the enemies must be disappointed : how can it be otherwayes ? for first , they take two crosse wayes to compasse their end : First , sinfull meanes ; there is no way for the Princes of Zoan to come by their ends but idolatry : surely they are fooles , and drunken men staggering in their vomit , Isa. 19. 11 , 14. and the adversaries now finde no better means to set up their Idol-god in Brittaine , and their abominable Masse , then after they have made the Prince glad with their lies , to kill and destroy the innocent , and devour and eat up the Lords people as bread . Secondly , they set the policie of hell against the wisedome of God : hence so many plots , first to divide , then to seduce ; so many lies and perjuries in print , and all with this profession , To defend the true Protestant Religion : But surely hee hath a strong Metaphysicall faith , more subtill then solid , who beleeveth that an army of Papists , led on by the rules of Jesuits , and helped by the forces of the Irish Rebels , have a minde to defend the true Protestant Religion : I hope never to beleeve it . Yet as God disappointed Daniels enemies , so are they mis-led in all their purposes : God hath alwayes done this . The enemy of God and a good Cause , Psal. 7. 14. is with childe , but the Justice of God is Godfather , and giveth the name of the childe , it is named , A lie : behold , he travelleth with iniquity , and hath conceived mischief : and the birth , when it is borne , is no King , no God , hee bringeth forth a lie : Esay 33. 11. Ye shall conceive chaffe : and the childe is a monstrous bastard , a childe of straw and stubble : and ye shall bring forth stubble : Iob 15. 35. They conceive mischiefe , and bring forth vanity . There is a long web now in weaving in England , and many hands spin threds to the web , as England , Scotland , Ireland , Rome , Italy , France , Spaine , Denmarke , Papists , Jesuits , Cardinals , Princes , Pope , Prelates , Politicians : and Jehovah the Lord hath an hand eminently in the contexture ; and almost all ( except the Lord and his Church ) have sundry ends , therefore they weave in threeds of sundry colours , Babylon , Rome , and Papists are for their idolatry set up in Britaine : God hath broken that threed once , twice , but they cast new knots , and doe still spinne and weave Prelates ends with shouting , and garments rolled in blood ( let our great Diana stand ) the honour , the bellies of fourteen , and twenty and sixe must bee defended by the sword , and the blood of the Church of Christ . God hath often broken their threed : Ireland hath no end but that their Babel shall be built again with blood , and their hearts like a piece of the nether milstone are grinding blood and revenge ; this end must fall . The Politician and Malignants end is the world , and the glory of Court , and their glory is very lean : Princes weave in their threed , to set up their absolute and independent soveraignty , and if any more be intended , God knoweth ; but by the wooll wee may judge of the web . But when all is done in this long and great web , though the enemies black policy bee transparent and sevved vvith vvhite threed : heare the conclusion of all , Psal. 33. 10. The Lord bringeth the counsell of the heathen to nought , he maketh the devices of the people of none effect . 11. ( But ) the counsell of the Lord standeth for ever . For he is the living God ] Darius saith in this verse , and in the follovving , much of God and of his Nature , Greatnesse , Povver , and Soveraignty . Hence learn vve , that how much of God is revealed to us , so far are we to have high & noble thoughts , and suteable expressions of God ; hence are vve Christians far more to think and speak of God ; and that upon these grounds , Because he is 1. God . 2. Great . 3. Gracious . 4. Glorious . 5. Beautifull . 6. Omnipotent . 1. The notion ; and that great thing God is admirable . God wil say no more to put Abraham upon a course of contentment , when he had the spoil of the Kings of Sodome , and to set him in a way of obedience , but Gen. 17. 1. I am God all-sufficient , and goodnes & mercy are included in the very essence of God , Hos. 11. 9. I will not execute the fiercenesse of my wrath against Ephraim : for I am God , and not man . And he saith no more in the Covenant , and it is much and all . I will be your God ; for if you say God , you say all that can be said . 2. For greatnes any way , he is above all ; heare what Zophar saith , Job . 11. 7. Canst thou by searching finde out God ? canst thou finde out the Almighty unto perfection ? 8. It is high as Heaven , what canst thou doe ? deeper then hell , what canst thou know ? 9. The measure thereof longer then the Earth , and broader then the Sea . 2. Consider the supreame absolute Soveraignty that hee hath over Heaven and Earth ; what created royalty is in the pieces of Clay , who carry diadems of clay on their heads , is eminently in him , Artaxerxes is but King of some Kings ; but God is absolutely the supreame Monarch , Superiour , Landlord and King of Kings , and of all Kings and Lord of Lords , Ahashuerosh sent his royall mandates through an hundred and twenty seven Provinces : hee sendeth his Officers of the state of Heaven , his Angels , through his Monarchy of Heaven and Earth , and they fulfill his will , Psal. 103. 20. He sendeth his Sea-posts , stormy winds to destroy Armado's , and to breake the ships of Tarshish , Psal. 30. verse 4. The Lord is great , and greatly to be praysed , he is to be feared above all Gods . And wee put him out of his Throne , when we appoint Peeres to sit and give Counsell , and make Lawes with this highest Lord ; make a Throne of glory the height of thousand thousand millions of Heaven of Heavens , and set that Throne above the circumference of all these Heavens ; set Worlds of Angels and millions of Seraphims , or if there be created Arch-Angells , and thousand thousands of Dominions , Thrones , and Principalities , as servants under the foot-stoole of his Throne , yet hee were set too low ; hee deserveth a Throne above that Throne . 3. Consider his gracious nature . 1. How tender hearted to his afflicted people , Jud. 10. 16. The Lords soul was grieved for the misery of Israel , Jer. 31. 20. Is Ephraim my dear son ? is he a pleasant childe ? for since I did speake against him , I doe earnestly remember him , my bowels are troubled for him , I will surely have mercy on him , saith the Lord ? What tendernesse ! O what compassion in the heart of an infinite God! Psal. 147. 3. The Lord healeth the broken in heart , he bindeth up their wounds . O how softly and compassionately doth his heavenly hand put in joynt the bones of a broken heart ? his Son Christ hath a roome in his heart for the Lambes which are not able to go there alone , Esai . 40. 11. He shall gather the Lambs with his arms , he shall carry them in his bosome . 4. He is ( Psal. 13. 1. Clothed with glory , Psal. 104. 1. Clothed with honour and majesty . 2. Covered with light ( uncreated light ) as with a garment . How dear must every yard of that garment be ? poor earthly Kings ride upon horses of flesh ; He rode upon a Cherub , and did flie upon the wings of the winde , Psal. 18. 10. Nor is he then upon his highest horse , he can ride higher then on the wings of the winde , Psal. 104. 3. Psal. 18. 10. Kings of Clay have their Tents on the cold Earth : He maketh dark Clouds his pavilion : It should kill the holiest on earth to see one glimpse of his glory . 5. What beauty must be in this Lord ? Angels and glorified soules are not able to look off his Face for all eternity , Mat. 18. 10. Revel. 22. 3. Esai . 24. 23. The Moone shall be confounded , and the Sun ashamed , when the Lord of Hosts shall reigne in Mount Zion , and in Jerusalem before his ancients gloriously . He must be a fair Lord when the fair Sun blusheth , and is ashamed to appeare and shine before him . Nothing David desired in this side of time , but to dwell all the dayes of his life in the house of the Lord , and behold the beauty , ( the heavenly increated beauty ) of the Lord , Psal. 27. 3. Put all the imaginable colours of the Firmament , Of the morning skie , Of all the Lillies and Roses of the Earth , which surpasse Salomons royalty , in one ; Imagine a Rose to bee of the quantity of the Earth , all these should be but created shadowes to him , Zach. 9. 17. How great is his goodnesse ? how great is his beauty ? he is both good and fair . 6. Who can speak of omnipotence and boundlesse power in God , Esai . 40. 12. Who hath measured the waters in the hollow of his hand , and meted out Heaven with a span , and comprehended the dust of the Earth in a measure , and weighed the mountains in Scales , and the hils in Ballance ? there is but one in all the World , and from eternity to eternity never was there any save one who can do all this . What fingers be those , which at one time are in the furthest borders of the Eastern Heaven , and of the Western Heaven ? ver. 15. Behold the Nations are as a drop of a bucket , and are compted as the small dust of the ballance , behold he takes up the Iles as a very little thing . And he can take up the whole I le of Brittain in his hand , & can hang the weight of the massie body of Heaven and Earth on the top of his finger , who is he who hangeth the Earth , yea , the whole world upon nothing ? what hindreth , ( seeing there be such Broyles , Tumults , Motions in Heaven , Earth , and Hell ) but this great huge vessel of the great All , this whole world should fall to the one side and break ? but omnipotence holdeth it up : who hath Arms to spread a web of black darknesse from the East to the West ? Esai . 50. 3. I cloath the Heavens with blacknesse , and I make sackcloth their covering ; and alas , all that I say here is nothing ; it must be true here , praestat tacere quam pauca discere ; better be silent in so great a matter , as speak little . Vse is , To teach us not to be in love with the creature , or with men . What is man , but a weeping , groning , dying , nothing ? Esai . 40. 17. All Nations are before God as nothing and lesse then nothing , and vanity . VVhat is nothing ? it is the least thing that can be , but ( I pray you ) what is lesse then nothing ? nothing can be lesse then nothing , but all Nations being compared with God evanish infinite miles , out of the world of some things : and if one man be nothing , nations of men , and nations of nations are nothing : multiply Cyphers to millions of millions , they cannot make a number , because every Cypher is nothing , and therefore the product must be nothing ; so multiply infinitely Nations , let Spaine , France , Italy , Ireland , Denmark , and what the power of men can make , the product shall be nothing . Millions and Hosts of men are millions and Hosts of vanities , God is all , and in infinite all , and what can we do to make him lovely and desirable . We may preach this admirable Lord , but we shall never out-preach him ; and praise him , but shall never outpraise him , his favour is more to be sought then favour of Kings , he is more to be feared then Kings , Esai . 5 12. I , even I , am the Lord , the Lord that comforteth you : Who art thou that shouldest be afraid of a man , that shall die , and of the Son of man that shall be made as grasse ? Hence are you to see to the prerogative royall of the King , but more to the prerogative royal of the Prince of the Kings of the Earth : And therefore , O Judges be wise : O all you who carry on your heads , Diadems , and royall Crowns of yellow dust , and glistering clay , I meane of gold and precious stones , stoope , stoope before this Monarch , cast down your Crownes and Scepters at the feet of the King of Kings : Know your Superiour the highest Land-lord of dying Monarchies , Zach. 2. 12. It is said , The Lord shall inherit Judah , and shall chuse Jerusalem : O but Kings and Dominions who keep Judah captive , cry out with a shout , Judah shall serve us , and our King , and Jesus Christ shall not raigne over us : but there is a royal Proclamation given with an , ô yes , from his palace of glory , who inhabiteth Eternity , v. 13. Be silent , O all flesh , before the Lord . So Psal. 2. 2. Jew and Gentile are upon foot raging , and consulting with all , Let us break his bands and cast his cords from us ; nay v. 6. one who is not on foot , but sitteth in Heaven , laughing , not troubling himselfe with the Tumults of clay-nothings , sent out a princely mandate ! I have set my King upon my holy Hill of Zion : I have put the Crown on Christs head , what men of dust and ashes shall pull it off his head ? Psal. 46. 9. He breaketh the Bow , and cutteth the Spear , he burneth the Chariots in the fire . The heathen cannot endure this , they flie on armies , and cry with a shout , He shal not break our Bowes , He shal not burne our Chariots with fire ; therefore a royal Commandment and Decree cometh out , v. 10. Be still , and know that I am God , I will be exalted above the heathen , I will be exalted on Earth . He is crying , O Rome : O Spaine : O Ireland : O Kings , and powers of the world , O Babylon , Lady of Nations : O Pope and Cardinals hold your peace , speak no more , Esai . 46. 13. I bring near my Righteousnesse , it shall not be far off , and my salvation shall not tarry , and I will place salvation in Zion , for Israel , ( for Brittain ) my glory . 2. Vse is , To bring hearts in a fervour and sicknes of love with God , and make us mould higher and more Majestick thoughts and conceptions of this most high Lord , then ordinarily we do ; and therefore consider , how inconsiderable & incomprehensible he is . 2. Summon all created glory before him , by way of comparison . 3. Look at him as the last end . First then consider two words that Paul hath , Eph. 3. 18 , 19. That you may be able ( it is his prayer ) with all the Saints to comprehend , what is the breadth , and length , and depth , and height , 19. And to know the love of Christ which passeth knowledge . Now from the love of Christ you may take the measure , in some proportion , of this great Lord himself : Then conceive a love higher then the Heaven of Heavens , deeper then the Earth , broader then the Sea , yea broader and longer then the circumference of the outmost shel , or orbe of the Heaven of Heavens , that love should not passe knowledge ; but seeing I am warranted to speak of love according to dimensiones of Height , Breadth , Depth , Length ; But imagine , in the capacity of knowledge and understanding , ten thousand millions of new created Heavens and Worlds at the East end of this Heaven that now is , and ten thousand millions of new Worlds created at the West end of this Heaven that now is , and let your knowledge run along to the North and the South , and to the thirty two points of the foure Cardinall arches , here would be great Height , Length , Breadth , and Depth of love ; yet , I am sure , this love should not passe all knowledge , for the understanding of man will go along through all these , to multiply and multiply againe and againe , and yet all love within knowledge , What then must himself be ? if we could separate God and Gods Love . Again , conceive so many multiplyed new Worlds , new Heavens , new Earths , new Seas , new Forrests , Woods , Trees , Reeds , Herbs , Grasse , Stones , and all the rest multiplyed ; and conceive so many worlds of men and new created Angels , and let all these millions of VVoods , Trees , Forrests , Herbs , Grasse , be all made pens , and let all these thousands millions of new created Seas , Fountaines , Rivers , be all Ink ; and all these thousands millions of Heavens , yea of Heavens , Aire , Earth be paper , and let these thousands of millions of men and Angels write Books and Psalms of praise of this infinite and incomprehensible Lord , and let their wits be enlarged in the capacity of so many thousand millions of degrees of understanding , above what they now have , according to the former multiplied numbers , and let their wits for all eternity , conceive new expressions and most heavenly conceptions of the infinite excellency , transcendent glory , incomparable goodnesse , and matchlesse and boundlesse highnesse , greatnesse , omnipotence of this never enough admired and adored Lord , of this high and loftie one who inhabiteth eternity , and yet all these should not passe knowledge ; for you and I , and any ordinary understanding of no great capacity may know all this , and therefore all these should not say any thing to expresse this Love and this Lord who passeth all knowledge . O if we could be drawn to a higher measure of Love , and to put a greater price on this Lord then we do . 2. From this we may easily see the comparison betwixt this Lord and Peers of created nothings : And if all Nations be before him as nothing , & as lesse then nothing , as it is said by himself Es. 40. 17. Then say , O smal , base nothing of a Creature : O highest : O excellency of all things in the Creator : O little and really small creature : O great and surpassing great , and incomparable Creator : O man , poor man , that living lie ; and that dying and expiring nothing : but O infinite all : O unspeakable and infinite glory of uncreated being ! O man , a breathing fable , a living and a laughing vanity : O self-sufficient and al sufficient life of solid happinesse : O creature : a dying vanity , and a weeping nothing , a nothing rejoycing , eating , drinking , sighing , dying : O highest Creator : O eternity of ever-living and ever-joying life : O self-living immortality of endlesse and uncreated joy : O created sparkes , and poore drops of creature-goodnesse , and creature-mercy : O Sea : O boundlesse world of worlds of infinite goodnesse , and bottom-lesse mercy in the Creator of all things : O shamed and despised royaltie of Princes of Earth and Clay : O never enough admired glory of uncreated royaltie in the incomprehensible God! O fair Sun ! O beautifull Moone ! but rather , O confounded and shamed Sunne and Moon , Esa. 24. 23. and , O infinitely fair and glorious Lord who made Sun and Moon : O pleasant Roses and Lillies : but , O pleasanter Lord the Creator of Roses and Lillies : O mighty and powerfull Kings and Emperours , but most mighty and matchlesse King of Kings : O foolish and unwise men : O unstedfast and changeable Angels : O Lord there is no searching out of thy understanding : O unchangeable and unmoveable mover of all things : O peeces of Breathing , Laughing , and then dying Clay : O creature of yesterday , of the last by-past hour , for the world is not of one weeks standing to him ; seeing a thousand yeers are to him as one day . But , O Lord , The ancient of dayes , Daniel 7. 13. O Father of eternity , Esai . 9. 6. O King of ages , 1. Tim. 1. 17. And King of time : O weak men : O mightlesse and infirme Heavens which shall wax old as a garment : O eternall Lord : O what an Arme of omnipotency is in him , who shall with a shake of his right Arme move the Heavens and loose all the fixed Stars , and cause them to fall out of the Heaven , as Figs fall off a Fig-Tree shaken with a mighty Winde , Revel. 6. 13. O all you created Gardens and Orchards and Paradises , be ashamed , blush and hide your selves beside the Tree of life , which beareth twelve manner of fruit every moneth : Every Apple growing on this Lord who is the Tree of life , is life eternall : O Gold : O Silver : O Rubies : O precious Stones , much desired by Adams sonnes ! What are you to him whose City is fairer , Revel. 21. 18. And the building of the Wall was of Jasper , and the City was pure gold like unto clear glasse . He saith not there was abundance of gold in the City , and multitudes of precious stones , but the City was all gold , and precious stones ; a City like Rome , Venetia , or Constantinople ; in which , Timber , Wals , Stones , Streets , & all the buildings were nothing but precious stones and gold , were admirable ; O all fair Rivers and Seas , what are you but pooles of dead water , being compared with a pure River of water of life , proceeding out of the Throne of God , and of the Lamb ? Rev. 22. 1. Every drop of that water is an heaven . O created welbeloveds you are black , and the Sun hath looked on you , when you come out and stand beside the Standard bearer amongst ten thousand , Cant. 5. 10. Oh , who are sick of love for this Lord : O for eternities leasure to look on him , to feast upon a sight of his Face : O for the long summer-Day of endlesse ages to stand beside him and to enjoy him ! O time : O sin be removed out of the way : O Day : O fairest of Dayes dawne : O morning of eternity break out , and arise , that we may enjoy this incomprehensible Lord . And therefore , O come out of the Creature . 3. Make not Clay and the Creature whose mother is purum nihil , pure meere nothing , your last end ; Alas , make not the Gospel of our Lord Jesus a post-horse to ride your own errands , or a Covenant with the most high Lord a Chariot and Stirrop to mount upon the height of your carnall and Clay-projects : this is , as if one should stop the entry of an Oven with a Kings roberoyall . Let God , onely God , be your last end . 1. He is the living God ] The words Chajah and Havah , to be , and to live , are neere of kindred together , for living is the most excellent being , and it is most agreeable to reason that JEHOVAH , who is the first being , and hath being of himself , should be the living God . And you do not finde man called living man , though man have a life , as God is called the living God ; he is the living God , because all life is originally in him , Psal. 36. 9. With thee is the well of life , Joh. 1. 4. In him was life ; all heat is orignally in fire , and in other things at the second hand : all light originally in the Sun ; and other things have light by loane onely ; and light in other things is from the Sun by a sort of grace . 2. He is the living God , in opposition to dead Idols , who , Psal. 115. want life . 3. And have mouthes and speak not , eyes they have , but see not : you need not be afraid of the Pa●ists , gods of wood , and silver , and gold . But because I haste to an ●nd ▪ The use is . 1. If all things that live , and we mortall men borrow our life from God , we are to correct three errours . 1. We take this borrowed breath for our proper heritage , and we make this lif● our Idol and our last end : hence all is done for this life , men betray the cause of God for their life , men desert the cause of God , Parliament , Countrey and Religion , for a life to them and theirs ; men kill and destroy for life ; men rise early in the morning , and go late to bed at night , and eat the bread of sorrow for life : but oh ! little do wee for the living God , and a communion with the living God in the best life , the life of grace . Our second error is , that as our life is but a borrowed thing , we do not think on two things ; 1. The paying of the annuall of this borrowed sum , even the dedication of our life , actions , wayes , and purposes to God , and his honour : Secondly , we doe not think of paying back again the principall sum , and who hath the sum in his hand , and his soul in readinesse to render to God ? 2. But like bankrupts we minde not to pay except we be arrested , and then the soul is taken from money , but if we do not render it , the ghuest is pulled out , but doth not come out , anima ejicitur , non egreditur . Who liveth as having no morrow ? who walketh as if death were alwayes at his right side ? 3. We love best the worst of our life , we are much for the time-accidents , and the clay-accidents of this life , such as are court , honour , riches , pleasure , ease : some sell Religion to be free from plundering , others to keep a whole skin , and to go to heaven , as they imagine without losse of bloud , comply with Papists , Prelates , Court , and the Times . And for that which scarce deserveth the name of Life ; men give , ( as the Lyer saith , Job . 2. 4. ) skinne for skinne , and all that they have for life : but oh ! that noble accident of life , eternity of life , or rather that excellent substance , eternall life , is much neglected ; the life hidden up with Christ in God , Col 3. 3. is regarded . 2. How sweet is it to make God a friend sure and induring to thy soule , who cannot die ? is it sure to trust in the Prince who returneth to his Earth , the Earth whereof he is a landed heritor , when he dieth ? Psal. 146. 3. Is it not surer to trust in the Lord who made the Heaven and the Earth ? vers. 6. Is it sure to trust , 1. Tim. 6. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in riches which deale not plainly and fairly with us , nor go out the high way , but are uncertain , like a friend , and you know not when to have him , and when to want him ? Is it not better to trust in that living God ? that God who liveth for ever , whereas riches is a dead and a dying God ; David speaking of his owne greatnesse , valour in war through Gods strength , and of Nations , People , and Kingdomes , who served him , yet looketh on one above all , Psal. 18. 46. The Lord liveth and blessed bee my Rock : this putteth me in minde of a Prince , who heard of the death of many of great and noble friends in war , and that this Duke and this Prince , and this and this worthy friend was killed in war , yet comforted himself with this , vivit imperator , sat habeo ; the Emperour liveth , and I am happy enough . But is not this better , to a soule that knoweth God , my father is killed , my brother lost , my Prince dead , my deare friend buried , but God liveth , and blessed be my Rock ; yea , but say thy God the King of Brittaine liveth , yet his favour to thee may die before he die himself , and then what hast thou ? Court , Court is made of glasse , and can glister , and be broken in one houre , the pavement of the chamber of presence is Icy and slidy , and thou maist fall : It is known to many , the Courtier is as a compter laid downe in the compting Table to day for a thousand pound , and taken up and laid downe in the next accompt for a farthing : O but these two be sweetly combined ; The ever-living God , and The ever-loving God : how comfortable that I beleeve Gods love toward me is as old as God , and that as God did never begin to be God , so he never began to love me , but as he is eternall , so his love is eternall , and I know the Court shall not change upon me . And abiding , or stedfast for ever . ] This is another attribute of Gods blessed nature that Darius ascribeth to God ; He is a God eternall , Daniel 7. 13. He is the ancient of dayes , Psal. 102. 26. The Heavens shall perish , but thou shalt endure , yea all of them wax old as a garment : as a vesture shalt thou change them , and they shall be changed . 27. But thou art the same , and thy yeers shall have no end . I know now that the whole created masse of heaven and earth , and all therein , is but as a web of cloth , and as a Sute of clothes , and the best end of the web is old and moth-eaten , and shall bee laid by , as an old threed-bare Cloak , ragged and holed , when God shall endure for ever and ever . 2. Time goeth not about God , as it goeth about creatures , there is not with him yesterday and to morrow , and this yeere , and the last yeere ; but his duration is an instant standing alwayes still ; you and I slide through moneths and yeeres , and at length wee are over ears in time , and under the water by death : but he standeth still , his being is in no flux or motion from first and last , from time past to time to come , because he is Revel. 1. 17. The first and the last , and v. 8. The Alpha and Omega , the beginning and the ending , saith the Lord : he which is , and which was , and which is to come . Imagine there were a verbe that doth involve an action done and ended yesterday , and in doing to day , and to be done to morrow , and yet a compleatly perfected action that should expresse Gods duration best ; whereas our being taketh three verbs to expresse it , this man was , and continueth yet , and to morrow shall be , but may not bee , 2 Pet. 3. 8. One day is with the Lord as a thousand yeares , and a thousand yeeres as one day . And therefore he is the King of ages , 1 Tim. 1. 17. as if generations and centuries of yeares were his subjects and servants . His Sonne Christ is , Esay 9. 6. The Father of Eternitie : And Esay 57. 15. He inhabiteth Eternitie . Men do not inhabite Eternitie , For , in this , we do but take by the curtains of time , and looke into the borders of Eternitie , and in the life to come we shall bee beside Eternity , and not inhabite Eternity , so as if non-existence and our glorified natures should involve a contradiction ; whereas existence is as essentiall to the glorious Majesty of God as his blessed essence , and his blessed essence involveth a contradiction not to bee . And all time-gods are no gods : for if you say God , you say an eternall necessity of an eternall and ever living God : And this maketh God free from change , and from ups and downes , from falling and rising , that are incident to all created natures , even to men and Angels . Vse 1. If God be eternall and Lord of time , we must be carefull that wee say not as the people doth , Jer. 8. 20. The harvest is past , and the summer is ended , and we are not saved . Wee are inclined to weepe upon time as being too long , especially when wee our selves , and the Lords Church have sad and bloody dayes . But the children of God have three advantages , which are as many motives to cause us to submit to Gods dispensation of time . 1. Wait on , for Psal. 9. 18. The hope of the poore shall not perish for ever , Psal. 40. 1. I waited patiently on the Lord ; and what was the issue ? and he inclined his eare and heard my cry . 2. He brought me also out of the horrible pit , out of the mirie clayes , and set my feet on a rock , and established my goings . Hence , as while the bellows blow , the fire casteth heat and light , so doth the heat and fervour of our long lodging under the crosse make broad aimes of praising and walking thankefully ; and when the breathing of the Bellowes ceaseth , the fire goeth out again ; so when we are delivered , and are cooled , wee turn cold in performing reall thankfulnesse to God ; but let faith in long troubles wait on , and sow seed in Heaven and on Christ ( and that is excellent soyle ) and wee shall reape in due time , if we faint not . 2. Gods delayes are the seeds of greater mercies ; we are ( to borrow that expression ) to pardon the long delayed salvation of God , and to forgive times leaden wheeles which move slowly , because God recompenseth want of present deliverance with a superplus of grace ; Was it not best that Jacob was not blessed at the first ? his faith was lengthned to continue with this ; I will not let thee goe while thou blesse me . The woman of Canaans daughters body is not freed of the divell at the first or second cry , but her owne soule is inriched with faith , great faith , and fervour of spirit , to continue in praying and humble submission to bee willing to be a dogge to Christ ; and here the Lord often recompenseth the want of Brasse with the presence of Gold . For faith here intrusteth a stocke in Gods hand , and doth forbeare and suspend both principall and annuall till Gods time come . Therefore wee are to take heed that while we fret and challenge our Lord , that hee loseth time , that we be not in the mean time losing time our selves ; if he hold his Church long in the furnace , if his Church doe not joyn with God actively , to melt her selfe , and to humble her selfe under Gods mighty hand , then the Church loseth her time , but God doth not lose a moment . The Gold-smith should hold his vessell in the fire till it be melted and refined . Here also wee are to consider , that to deliver out of some crosse , as it is Gods mercy , so it is my duetie . I lose a father , a childe , a deare friend in warre ; I can never in this life be delivered from this crosse , according to the reality of it : for my father , my childe , my deare friend , once being dead , cannot returne to mee againe : but though I cannot bee delivered from the reall losse , yet may I by Gods grace deliver my selfe from the impatient fretting and distrustfull apprehension of that losse , by doing that for conscience to the God of patience , ( who commandeth mee to submit ) which for length of time I shall doe ; but here wee obey time rather then God . 3. Gods time is better then ours , for hee knoweth when wee are ripe for deliverance , and when the drosse cometh away from the mett●ll , and when we cast our scumme . Here before we glorifie him , we would binde him to deliver us ; and we desire here to be served before God , that he should deliver before we be mortified and dead to our lusts . But it is better that our paine continue praising and beleeving , as both paine and faith be removed . How excellent is that of the Church crying out of the deep , Psal. 130. 5. I wait for the Lord . But many lie stil under the load , rather then wait , because they cannot help the businesse ; therefore he addeth , My soule doth wait . 2. Many wait , and they know not whereon ; it is a fooles nest they seeke ; therefore he addeth , And in his Word doe I trust . A soule is not bottomed on a dreame in his on-waiting , when he hath the Word of God for his warrant . 3. Many doe wait , but it is deliverance that they wait for , and not for God himselfe ; therefore saith he , ver. 6. My soul waiteth for the Lord . It is as much for God and a communion with him that faith waiteth for , as for deliverance . 4. But many wait , but very lazily , and with great deadnesse ; the Prophet expresseth more of himselfe , My soule waiteth for the Lord , more then they that watch for the morning , I say , more then they that watch for the morning . Such a waiter with these foure qualifications can never be delivered out of time . Here then are newes ; Awake , O Sion , sit no longer in ashes , put on thy beautifull garments , O people really in Covenant with God ; England , Brittain , be not weary , the King is comming , Christ is in his journey posting , deliverance is at hand . O beleever make no haste ; O prisoner of hope , die not in the prison . Oh! we want faith . It is the art and cunning of faith to beleeve and not see , and to have memory for eyes and sense ; but we would both sow and reap in one day , and would have physicke and health both in one houre ; we would alwayes be at miracles . Vse 2. If God be eternall , his love and decrees must be necessary and irresistable ; nothing is so necessary as that which is eternall . Then I could easily yeeld , ( considering who are this day against us ) we should be sunk and overwhelmed , if those three hold good which Papists and Arminians hold . 1. Our salvation were in danger , if free-will , which hath its rise and working in time , were the Axeltree upon which are rolled the wheeles of eternall election and reprobation . But there is as good reason to say , that a sucking childe may reach up his arme above the Sunne and Starres , and roll about the wheele of the first Heaven from East to West , and turne the wheele again from West to East , as to say that time-free-will can turn about the eternall counsel of God , and that our acts of believing are not believing ; and our good and evil works which have their rise from yesterday and to day , and are like Jonahs gourd , up and down in one night , doe roll about the eternall will and decree of God , from favour and love to hatred and rejecting of men . Better make the former of all things supreame and soveraigne , then give the Prerogative Royall of all to naughty and sinfull clay . 2. We could easily grant that it were in mens power to destroy the Church of God , and that the King of the bottomlesse pit , and his Lady and Queen Babylon the great whore , and their sonnes , Papists and Prelates , might cut off the name of the Lords Israel , if upon the supposall of their dream of N. media scientia , the new eyes which Jesuits ( with all humble submission and glory to the glorious God bee it spoken ) have given to the Almighty , contingency did rule all : for upon the nod and dominion of causes , without all determination of Gods righteous providence and eternall counsel , all revolutions of Church and Kingdomes depend , say they , and all hang upon these two poles , may be , may not be ; what hindereth then that Christ have no Spouse , no redeemed people , and that he be a husband without a wife , a King without Subjects , a Saviour without a ransomed people , as they expresly teach , who with Arminians are advocates for nature , and pleaders against the grace of God ; but wee believe God to bee eternall , and his counsel eternall , and his eternall decree to have a strong influence in the safety of his Church , against which the gates of hell shall not prevail , and that Divels , Men , Babylon , Rome , Spain , Irish rebels , powers on earth in their plots , machinations , counsels , endeavours , battels , victories , all which , come from free causes , are yet chained and fast linked to the high dominion and independent soveraignty of an eternall God . And we believe that this differenceth Jehovah from all other Gods , who , as Esay saith , Can neither do good nor evil . Therefore there is not an arrow steepd in hell and shot against the Church , but it cometh out of Gods bow , and he saith it , Esay 43. 13. Yea , before the day was , I am he , and there is none that can deliver out of my hand . I wil worke , and who shall let it ? The Churches victories and deliverance depend upon an eternall hand , and therefore the sonnes of Belial prevail not , and the sons of Jacob are not consumed . 3. It were a desperate matter for the elect to be saved , if the first Adam were our surety ; but our Tutor Jesus Christ is old and wise , the ancient of dayes , Daniel 7. 13. and he hath seven eies ; they cannot chuse but hold the apostasie of the Saints , who make free-will our tutor : And therefore if I were halfe in heaven , and my one foot in eternity , and my other in time , if such a sinfull principle as free-will should tutour and guide me , I should come back again out of heaven , and be damned eternally . If any weak soule apprehending wrath , and under a fervour of desertion should complain , What hindreth me to be eternally condemned ? for I am not distracted , I am privie to my selfe , that I have sold my birth-right , and sinned against the grace of God hainously : Let me answer , That the selling of your birth-right dependeth upon the consent of your tutor Jesus Christ , who is the King of ages , as no minor can sell his inheritance without the consent of his tutor , and if he should doe it , it cannot stand in Law , but may be revoked . Christ is first heire , and all the elect joynt heires with him , Rom. 8. 17. and joynt heires in Law , though many persons , yet they make but one heire : consider then , if he who is your eternall King of ages , and so unchangeable , hath not given his consent to the bargaine , that you should sell his birth-right and inheritance , and under him , your own birth-right , you had no power to doe it ; Christ because he is God eternall cannot subscribe , nor signe with his hand the writs wherein you have sold your inheritance , therefore the bargaine in Law is a meere nullity . Thirdly , if he be God enduring for ever , What fooles are we to place our hope in a King that shall die ? Surely they cast their anchor in ill ground , who trust in the creature ; thou puttest thy heaven betwixt the browes of a King and in the light of his countenance ; he is but a man , and may change , and though his favour were constant , yet when his eye-strings shall be broken , with one breath he shall breathe out his own soule , and thy heaven : And what canst thou then say or do ? because sence and the flesh leadeth us , and time goeth about us from the cradle to the grave ; we are all for time , we are for a time-Court , a time-Glory , a time-Prince , a time-Friend , a time-Husband , a time-Brother , a time-Heaven and happinesse , a time-deliverance in trouble , time-Riches , time-joy and time-pleasure , time-triumphing , a time-life , &c. But we may finde in this King of ages , who indureth for ever , these same good things of another nature , as we finde in God , eternall Court , eternall Glory , an eternall King , an eternall Friend , an eternall Husband , an eternall Brother , an eternall Happinesse , an eternall Salvation , eternall riches , eternall victory and triumph , and in summe , life eternall . His Kingdome such as cannot be destroyed ] The other classe of arguments to prove Daniels God to be the true God , is from his government ; His Kingdome ; that is , The people of his kingdome cannot be destroyed : and now the King doth say , though there be variety and choyce of gods in Chaldea and Persia , yet Daniels God is incomparably above them all ; and Daniel and his fellowes are blessed and more happy in their God , then all that serve other gods . The Lord when he is tried , will be found the onely excellent and matchlesse God above all gods , and none like to him and his people , the onely happy people ; that mans portion is fallen in pleasant lines who hath the Lord for his portion ; but I must go on to make good this doctrine , That the Kingdome and Church of God is the most permanent and induring society on earth , and a Kingdome which cannot fail ; and I go upon these grounds , There is a most firm and sure Covenant made betwixt the Lord and his people , Jer. 31. 35. Thus saith the Lord that giveth the Sun for a light by day , and the ordinances of the Moon and Stars for a light by night , which divideth the sea when the waves thereof roare , the Lord of hosts is his name , vers. 36. If these ordinances depart from before mee , saith the Lord , then the seed of Israel shall cease from being a Nation before me for ever . I might alledge other Scriptures also , as Jer. 32. 39 , 40. Ezech. 36. 26 , 27 , 28 , 29. Esai . 54. 10 , 11 , 12. Esai . 59. 21. Heb. 8. 7 , 8 , 9 , 10 , 11. Now then because God hath bottomed the eternity of his Church upon his own unchangeable counsell , they must raze the acts of Heaven who can take away the Church of God . I leave it to the thoughts of the judicious , if the rooting out of the Protestant Religion bee a rationall purpose of intelligent men . What if we should imagine a society of transported men should convene in Parliament , and make Statutes thus , We ordain as a Law and Statute , that from the 22. of January the Sunne shall shine no more by day , and the Moone and Starres shall give no more light by night ; also we inhibite and discharge , under the highest pain of treason , from this time forth the Sea shall never ebbe or flow again . These or the like , should be but the notions of sick imiginations ; acts of night counsels have been these ; first , fire the City of London ; secondly , cut off the Parliament ; thirdly , leave not alive in Ireland a Protestant or their seed ; fourthly , roote them all out of France , and Germany ; fifthly , destroy Scotland and their Covenant ; sixthly , undoe all reformation of Religion in Brittain . Secondly , Consider the strength of the Church of God , Numb. 24. 8. He hath , as it were , the strength of an Vnicorn ; he shall eat up the nations his enemies , he shall break his bones , and pierce them thorow with his arrowes . Why ? and the Church is but a feeble worme : let it be so , yet he saith , Esay 41. 14. Feare not , worm Jacob , and yee men of Israel , I will helpe thee , saith the Lord thy Redeemer , the holy One of Israel in the midst of thee . vers. 15. Behold , I will make thee ( worme as thou art ) a new sharp threshing instrument having teeth ; thou shalt thresh the mountains and beat them small , and shalt make the hils as chaffe . vers. 16. Thou shalt fanne them , and the winde shall carry them away , and the whirle winde shall scatter them . You have not seen such a miracle , that a worme shall destroy a great mountain , and blow it away as chaffe ; But it is Gods way , that Omnipotence rides on a straw , on a worme , and triumph . And how can it be but thus ? The Church is the weakest thing in the earth , but in God incomparably the strongest , Psalme 46. 1. God is our refuge and strength : Gods strength is the absolute greatest strength , and so overcome God and overcome the Church , for a greater strength must overcome the lesse . Where dwelleth hee ? in earth , in Hell , or in Heaven ? who hath strength above the strength of God ? they doe not flie to the strongest side , who desert the Parliament and flie to Oxford ; they run but downe to Egypt , but Esay 30. 7. Their strength is to sit still . Thirdly , the destroying of the Church is not a worke of reason or deep policie , as men suppose ; they will but swallow downe and drinke the Protestants , let them be doing and goe on : Put the Church of Christ in a cup and drink her , but you will be sick when shee is in your belly , and had better drinke many quarts of lead or brasse melted and coming hot out of the furnace , for Zach 12. 2 , There is poison and death in the cup . I will make Jerusalem a cup of trembling unto all the people round about : The gall , the wormwood , the poyson of the vengeance of the Lord , and the vengeance of his Temple is in the cup ; Drink who will , they shall be sick , and drunken , and vomit , and fall , and die in their vomit , and never rise again . Pharaoh dranke of this cup , but he was killed with it , and made fishes meat . Nebuchadnezzar and Belshazar dranke , but they swelled hand and foot ▪ and died . Herod Acts 12. had the cup at his head , and tooke a draught of this wine , but he was stricken with wormes : Papists , Prelates , the Irish good Catholique subjects , the Emperour , Spaine , Rome , the Antichrist , the powers of the earth are now drinking one to another , and the cup of trembling goeth in a round to them all ; but consider how sick they shall be , Zach. 14. 12. And this shall bee the plague wherewith the Lord shall smite all the people that have fought against Ierusalem : their flesh shall consume away while they stand upon their feet , and their eyes shall consume away in their eye-holes , and their tongue shall consume away in their mouths . Babylons cup-bearers , and Atheists , and Malignants , to whom the morning of a sound reformation is as the shadow of death , would then know how deadly a cup is now at their head . Fourthly , consider Gods promises to his Church . There is a true Diurnall written from Heaven , that God is to make a glorious Church in the end of the world , Esa. 30. 26. Moreover , the light of the Moone shall be as the light of the Sun , and the light of the Sun sevenfold , as the light of seven dayes . And when the new resurrection shall bee , I mean the in-coming of that elder sister , the Church of the Jewes , Rom. 11. 15. and when all Israel shall be saved , What a glorious house shall he build for the Lord , when that shall be fulfilled ! Esay 60. 13. And the glory of Lebanon shall come unto theee ; the fir-tree , the pine-tree , and the boxe together , to beautifie the place of my sanctuary , and I will make the place of my feet glorious . v. 14. The sons also of them that afflicted thee shall come bending to thee ; and all they that despised thee shal bow themselves down at the soals of thy feet , and they shal cal thee The City of the Lord , The Zion of the holy One of Israel . v. 19. The sunne shal no more be thy light by day , neither for brightnesse shal the moon give light unto thee : but the Lord shal be thine everlasting light , and the dayes of thy mourning shal be ended . All which , with many other places , do make God say , That the Church shall stand , and never be prevailed against by the very gates of hell . Fifthly , Christ cannot leave off to be a King , therefore his Kingdome must stand : there is a seed and a reward promised to Christ for his labours , Esay 53. 10. There bee Articles of grace concluded betwixt the Father and his Sonne , which cannot be broken . Sixthly , there are in all the sufferings of the Church two things most considerable : first , a turn ; secondly , a contexture : a turne or returne , Gen. 39. 21 , 22. Joseph was cast in prison ; But the Lord was with Joseph . Gen. 49. 23. The archers have sorely grieved Joseph , and shot at him , and hated him : but consider the returne , vers. 24. But his bowe abode in strength , and the arms of his hands were made strong by the hands of the mighty God of Jacob . Psal. 3. 2. Many say of my soul , There is no help for him in God . See so sweet a ( But ) vers. 3. But thou O Lord , art a shield for me , my glory , and the lifter up of my head . So is the childe of Gods condition made up of two haltes , Psal. 18. 18. Hence the fall ; They prevented me in the day of my calamity : Then the rise ; But the Lord was my stay . Psal. 22. 7. All that see me laugh me to scorn , &c. Hence faiths rise , vers. 9. But thou art he that took me out of the wombe , &c. Psal. 30. 5. Weeping may endure for a night ; then the returne , But joy cometh in the morning . Psal. 34. 19. Many are the troubles of the righteous ; this is their down , but they lie not ; But the Lord delivereth them out of all . Psal. 71. 7. I am a wonder to many ; that is dark night ; but the day dawneth againe ; But thou art my strong hold . So doth the servant of God fall , Psal. 109. 4. For my love they were mine adversaries ; but faith riseth again , But I give my self to prayer , Psal. 118. 13. Thou hast thrust sore at me that I might fall : see the escape , But the Lord helped me , vers. 18. The Lord hath chastised me sore ; shall he lie in that condition ? No , But he hath not delivered me to death . Esay 54. 7. For a smal moment I have forsaken thee ; behold the returne , But with great mercies wil I gather thee . Esay 63. 6. For we are all as an unclean thing , and all our righteousnes as filthy rags , & we all do fade as a leafe ; our iniquities like the winde have taken us away : this is death ; and look to life again , vers. 8. But thou , O Lord , art our Father , &c. Jer. 1. 19. They shall fight against thee ; there were but a whole Parliament , all the estates of the Land , Kings , Princes , Priests , and People against Jeremiah , but he must not lie on the dust ; But they shall not prevaile against thee , for I am with thee to deliver thee . Joh. 16. 22. Ye now therefore have sorrow ; that is a sad case , yet it hath a turne , But I will see you againe , and ye shall rejoyce , and your joy shall no man take from you ; so are these two at once in the Lords witnesses his Apostles . 2. Cor. 4. 9. persecuted , But not forsaken ; cast down , But not destroyed . 2. Tim. 4 16. At my first appearing no man stood with me , but all men forsook me ; yet is he lifted up , vers. 17. But the Lord stood with me , and strengthened me . Secondly , There is a contexture of contraries , as black and white , sweet and sowre woven through other , as day-light and night in a morning twy-light : as contraries in one subject . 2. Cor. 6. 9. As dying , and behold we live ; as chastened , yet not killed , verse 10. Or , as sorrowfull , yet alwayes rejoycing ; as poor , yet making many rich ; as having nothing , yet possessing all things . How can these two be in one ? They kill us , but we die not ; they bury us , but we live againe in the grave ; we have nothing , and we have all things ; we have , we want not . Rom. 8 36. Killed all the day long , and counted as sleep for the slaughter . 37. Neverthelesse in all these more than Conquerours , &c. Hence they are killed all the day long , and they live all the day long . I know not how it is , but the Churches death is a living and a breathing death , their poverty a rich poverty , their shame glorious shame , their sadnesse joyfull sadnesse , their foyles victorious foyles , their paine an health , and an easie paine , their weaknesse strong and mighty weaknesse . I desire to make some use of this , And 1. There be no worldly States and Monarchies of whom this can be said , Their Kingdome such as cannot be destroyed . Where is there a worldly Kingdome that cannot be shaken ? Moab was a Kingdome , and yet Moab shall die in his own vomit . Jer. 48. 26. Aegypt is a great Kingdome , and yet it is broken like an old Clay-pot or a lame Vessell . The foure great Monarchies are become like foure May-flowres , withered , and their rosie blossoms are fallen off them in their moneth . Did they mean no truth who said of earthly Kingdomes ? Omnis faelicitas ad culmen perducta , retrogreditur ; and , Magna suo pondere ruunt . VVorldly felicity when it is at the height of the Stairs , sitteth downe and slippeth back againe ; And great things of this Earth are a burden to themselves ; summisque negatum stare diu . It is denied to great things to stand long . Alas , how long did one of the Kings of Gods People raigne , even Zachariah ? poore six moneths . Shallum came not to this , he raigned in Samaria one moneth . And Zimri who came to the Crowne by blood , had a shorter raigne ; He did walk with a Crowne seven dayes ; If Pope Victor the fifth had a longer time of a golden chaire , it was but five years ; and Clemens the third ruled but three yeers ; and Alexander the eleventh only two yeers . And though it be but a fiction that Kingdomes have their fatall yeers , and Monarnarchies are under Planetary houres , yet some truth must be in this ; Kingdomes have their infancy , and come to a greater strength , till they come to their flowre , and then they begin to turn : and it is congruous to their experienced truth , That Kingdomes finde old age ; And gray hairs are here and there upon Ephraim , and he knoweth not . 7. 9. It is much better to bee a subject , or one of the States of the Kingdome of grace ; for grace knoweth no old age , nor hath grace an internall principle of corruption , for it is the seed of eternall glory ; and though the Powers of the Earth may subvert the foundation and Fundamentall Laws of earthly Kingdoms , yet cannot Christs Kingdome or the constitution of it be broken . But that which doth loose the Pillars of a Kingdome is sinne . Amos. 1. For three transgressions of Edom and for foure , I will not turne away the punishment thereof , So Ammon , Moab , Judah , are under the same punishment . There is no way to secure England from wrath , but turning to the Lord : And especially two sinnes in the State are to be seriously taken to heart . 1. You suffered many worthy servants of God who pleaded the Lords cause for a Reformation against the Prelates , to be silenced , deprived , imprisoned , banished . Both in the reigne of Queene Elizabeth , and of King James , Prelates oppressed the servants of Christ , and did tyrannize over the conscience of the Lords people in this Land : former Parliaments did not give Christ and his servants faire Justice , and now hath the Lord stirred up these oppressors to oppresse your Parliament , and to raise bloody wars against the Land . 2. It is said , Hos. 5. 11. Ephraim is oppressed and broken in judgement , because he willingly followed the Commandement . It hath been the sinne of this Land , that when Episcopacy , Antichristian Ceremonies , Superstition , and Will-worship were injoyned by Law , to pleasure an earthly King , you willingly followed after the command , against the direction of the King of Kings : and now hath the Lord delivered the people of the Land into the hand of their KING . And for this the Sword of the Lord hath gone through the Land . 2. Vse . From the perpetuity of the Lords Kingdome , we may infer , That this Cause of God shall prevail , and that the Church , though in the burning Bush , cannot be consumed ; for JEHOVAH is in the Bush . There be three grounds that there is hope that God will build his own Jerusalem . 1. God never laid the foundation of so fair a building , and then deserted the VVorke : when he hath put it into the hearts of the Parliament and Land to enter into a Covenant with the Lord , the Cause doth now in formall and direct termes become the Lords Cause : And so the Lord is become surety for England . 2. When did the Lord ever finally prosper his bloody-hearted enemies ? Babylons Womb and Bowels are swelled with blood , they intend to root out the Protestant Religion . Can God say Amen to this in Brittaine ? No , he will not , this end was sworne at the councell of Trent ; It was aimed at by Charles the fifth , by Leo the tenth against Luther , and the designe of the Actors of that bloody massacre of Paris ; yet hitherto all hath failed them . 3. Gods Noble and stately acts of disappointing and discovering so many Plots , give us hope ; for in them all God maketh true of England what is said , Esai . 66. 7. Before she travelled , shee brought forth , and before her paine came , she was delivered of a man-Childe . When she was sleeping , ere the blow came , the Childe was borne , and the Woman delivered . His Dominion shall be to the end ] Dominion is a power to use a thing , as you please , for such ends as you think good ; in the Creature , our pleasure is supposed to be regulated by Law and Reason ; but men or Angels will or pleasure is not the rule of the use or lawfull exercise of Dominion , but in God ; whose blessed will , not being differenced from his holy reason , and infinite wisedome , it s the rule of the use of his Dominion , and none may say to him , What doest thou ? that but standeth still to the Creature as a binding Law . Illud tantum possumus quod jure possumus , we have no more lawfull morall power given to us of God , then we can , or do lawfully exercise according to the morall rule : But Gods Dominion is to be discussed thus , as it standeth in those following heads . First , in the manner of it , its compleat . Deus Dominatur in totum ens , & in totum entis ; God hath Dominion over every being of the Creature , and over every part of the being . God hath Dominion over his Creatures soule , and his soules faculties , his will , minde , conscience , affections , faith , hope , feare , love , joy ; over the body , and all the powers and motions therof . So God hath a compleat Lordship over the Creature : One Creature hath not a compleat Lordship or Dominion over another , yea a free reasonable Creature hath not a compleat Dominion over himself . The reason is , God made the Creature , he made all and every being and part of the Creature ; He made the soule , the body , the faculties of both , the actions and purposes of both : Therefore he hath an absolute Dominion over both . The potter hath a Dominion of art , not a Dominion by creation over the Lame-pot : he made the Lame-pot , but he created not the Clay : He hath therefore but a Dominion of art over the Clay , not to annihilate the Clay as god can do . His Dominion is of Art to frame of the Clay a Vessell of honour , for a Kings Table , or a Vessell of dishonour for the receiving of Urine . The Master amongst the Jews might sell his man-servant , and put him in his purse ; but the truth is , when he sold him , he sold but his bodily-service , as hee was usefull to labour and work ; but he could not sell his servants soule , nor his understanding , nor his will , nor his love , nor his faith or Religion , nor any of these : Courtiers then and Cavaliers , Prelates , Atheists who professe they are of the Kings Religion , and will dispose of their soules at the Kings pleasure , to kill the innocent , they make their soules bastards and unlawfull broods , and they make the King the Creator of their soules , and the absolute Lord of their Religion : O foole , the King did not make thy Soule , there is an other Soule-Lord then the King ! Ezek. 18. 4. Behold all Soules are mine , saith the Lord ; and there is another Soule-former , then the King of Brittaine : hear God speak himself , Esai . 57. 16. If I should contend for ever , the spirits should faile before me , and the soules that I have made ! O finde me an Earthly King that can forme Soules , and then let the Cavaliers sweare that which many now practice , I am the Kings wholly , both soule and body , faith and conscience . But I pray you , are not all in England the Kings Subjects ? yea trùly and all in Scotland also , but not one soule , not one conscience in all the three Kingdomes is the Kings Subject . 2. Gods Dominion : for the matter is universall , he can presse an Army in the Clouds , and in the Firmament , Judg. 5. 20. The Stars in their course fought against Sisera : he hath an host in Hell , and raised an Army against the first-borne of Egypt , Psal. 78. 49. Hee troubled them by sending , Malokim ragnim , evill Angels , or Devils amongst them . He can blow a Trumpet , and cry to the dust of the Earth , Arms , Arms , and there ariseth an host of Catter-pillers , or Canker-wormes , Joel 2. and vers. 6. before the faces of these Wormes the people is much pained , and all faces gather blacknesse ; that is , strange to see valient men of Warre tremble before a Worme , and one man with a tramp of his foot may kill hundreds of them , but this is the Dominion of JEHOVAH the Lord . He hath an host of VVaters , every wave of the Sea being a Souldier , every fish receiving pay from JEHOVAH , first to drown Pharoah , and then to eat him and his Princes . 3 ▪ He hath a Soveraigne Dominion over the salvation and damnation of men , as Rom. 9. 21. The potter hath power over the Clay . Arminians and Papists will have Freewil Lord and Carver of the white roll of election to glory , but Gods own Pen from eternity did write in the Lambs Book of life so many , and did book those from eternity , whom he was , of free grace , to make Senators of heaven , to walk with the Lamb in white : nor doth freewill pen its own doome : But God hateth Esau , before he doth good or ill . 4. God hath an absolute Dominion in all the operations of second Causes . The Stars these five thousand yeers have marched so orderly , and kept their Orbes , Distance , Line , that not one of them ever transgressed the borders of another . And Gods Dominion herein is so eminent , that in necessary causes the Lord worketh a sort of contingency , and in contingent causes , a sort of necessity ; as he saith to the fire , Burn , Burn not ; Burn those who cast into the Furnace the three Children ; Burn not the three Children , Daniel 3. 22 , 24. He commandeth the Sun to move , and it moveth , Psal. 104. 19. He commandeth it to stand still , and it doth so , in the dayes of Ioshua . He saith ! O sea , ebbe and flow , Ier. 5. 22. and it doth so . He saith ! O sea , stand still , as a VVall , or as an heap of Ice , do not ebbe , nor flow , while my people go through dry ; and it doth so . And what he hath decreed must be , though it fall out in a contingent way ; Iosephs Brethren must fell him , Potipher must cast him in prison , King Pharaoh must exalt him to honour . 5. VVhen causes seeme confused in their operations , God exerciseth his Dominion . Why should an Arrow smite Achab betwixt the joynts of the harnesse , and kill him ? many thousands may bee killed as soone as he : But God shot the Arrow ; the Bow and the Arrow of JEHOVAHS Dominion was here , when two Armies of many thousands on every side joyne battell : What confusion is there , when thousands are rolled in bloud ? who marshalleth bullets through the Aire ? God ranketh Bullets , Arrows , and Fire-works as his Souldiers , flying in the Air , and will have a good man killed in a good cause , and a wicked man in an evil cause : to come faire and safe off here , must be the Dominion of God . 6. How is it that Satan and wicked men in their blackest works of hell are as Chariots and Horsemen , carrying on the counsels of Heaven , and serving Gods eternall counsell , when they are not serving God himself ? we are to draw this into our selves , for God communicateth an inferiour Dominion to his Church and people , for the which he is to be adored . 1. God is conquering mens judgement , that they yeeld to truth . 2. He hath given a Dominion to his saints , and given them to bee above all things , and put all Creatures under the childe of God , and hath put the world , life , death , court , glory , riches , under the fear , faith , love , and joy of his own children : nothing is great to a believer , but Christ ; nothing high but the most high , nothing fair but he who is white and ruddy , and the fairest of the sonnes of men , Cant. 5. 10. Psal. 45. 2. Nothing ancient ; as the ancient of dayes . Nothing honourable as the King of ages . Nothing desireable as the Lord , the desire of all Nations , when creatures have Dominion over us , and are above us , and too great in our affections , we be then under their power , and our hearts are mastered and over-loaded by clay and shadows ; especially if death , torture , the sword , losse of the sweet pleasures of this life have a Dominion over us , our life is a bondage to us . The people of God are Rom. 8. 36 , 37. killed , and yet conquerors and victors . 3 We are to effect a Dominion over sin . How can this be ? for the children of God for the most are foyled in their combat betwixt the spirit and the flesh ; Paul was led captive : I answer , This may be , and yet the Dominion is on the childe of Gods side . 1. Because victory must not be measured by one blow , but by the issue of the battell ; Christ at length in all his Saints shall bring forth Esai . 42. 3. judgement unto truth , Mat. 12. 20. into victory ; The Gospel at length is victorious in the heart of the childe of God . 2. That the spirit keepeth the fields in that same soule with the flesh , is a great Dominion ; in carnall men the spirit is not in the Fields at all ; and therefore he is a servant not a captive ; and when the childe of God sinneth , it is but with the half of the will , and so the flesh hath but half a vote ; and there is a protestation made on the contrary by that supernatural instinct . A morgaging , or a woodsetting is not a buying , the soul giveth half consent , but with reversion , and a power to take back again at another time . what is now given . A man is legall proprietor , and Lord of Lands morgaged , though he want the present use of them . 3. The foyles of the childe of God are the seed of humility , of hunger for a fuller measure of grace , of cautelous and more strict walking ; and often here falling one way is rising another way ; and this fall is a vertuall Dominion over pride . Sinne helpeth , by Gods grace , to mortifie it self . 4. We are to pray , that the Gospel may have a Dominion ! O that we might be witnesses to see him who rideth on the white horse go forth through the habitable world with his Bow , and his Crowne conquering , and to conquer , and that he would cause his servants alwayes to triumph in Christ , and make manifest the savour of his knowledge in every place ! Revel. 6. 2. 2. Cor. 2. 14. Pray , exalted be the glory of Jesus ; high , high for evermore be his Throne ! O that the Pearles and Diadems of his royall Crowne may glister as farre as the beames of the Sun in the Firmament shine . Let the wheeles of his Chariot be as the wings of an Eagle . Let his enemies bow before him , and those brazen knees , which will not bow to Jesus Christ , let them be broken ! O Lord let thy Kingdome come . FINIS . Notes, typically marginal, from the original text Notes for div A57979e-320 Esa ▪ 31. 9. Jer. 9. 21. Esa. 29. 8. Ezech. 28. 9. Ezech. 25 6. Notes for div A57979e-1110 D. Tobias Crisp. Christ exalted , Serm. 15. Serm. 16. Serm. 17. 
A61470	----	The clouds in which Christ comes opened in a sermon before the Honourable House of Commons, assembled in Parliament, upon the solemne day of their monthly fast, Octob. 27, 1647 / by Peter Sterry ... Sterry, Peter, 1613-1672. This text is an enriched version of the TCP digital transcription A61470 of text R16803 in the English Short Title Catalog (Wing S5475). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 99 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A61470 Wing S5475 ESTC R16803 13033609 ocm 13033609 96807 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61470) Transcribed from: (Early English Books Online ; image set 96807) Images scanned from microfilm: (Early English books, 1641-1700 ; 400:22) The clouds in which Christ comes opened in a sermon before the Honourable House of Commons, assembled in Parliament, upon the solemne day of their monthly fast, Octob. 27, 1647 / by Peter Sterry ... Sterry, Peter, 1613-1672. [9], 56 p. Printed for R. Dawlman ..., London : 1648. "Published by order of that House" Errata: p. [9]. Reproduction of original in Princeton University Library. eng Bible. -- N.T. -- Revelation I, 7 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A61470 R16803 (Wing S5475). civilwar no The clouds in which Christ comes. Opened in a sermon before the Honourable House of Commons, assembled in Parliament, upon the solemne day o Sterry, Peter 1648 19155 4 20 0 0 0 0 13 C The rate of 13 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2004-01 Emma (Leeson) Huber Sampled and proofread 2004-01 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion THE CLOUDS IN WHICH CHRIST Comes . OPENED In a SERMON before the Honourable House of COMMONS , assembled in Parliament , upon the Solemne Day of their Monthly Fast , Octob. 27. 1647. By PETER STERRY , Sometimes Fellow of Emanuel Colledge in Cambridge : AND Now Preacher of the Gospel in LONDON . Published by Order of that House . LONDON , Printed for R. Dawlman , and are to be sold at the signe of the Crowne and Bible at Dowgate , neere Canning street . 1648. Die Mercurii 27 Octob. 1647. ORdered by the Commons Assembled in Parliament : That M. Lisle , do from this House give thankes to M. Sterry , for the great paines he took in his Sermon Preached this day at Margarets Westminster , before the House of Commons ; and that he desire him to Print his Sermon , wherein he is to have the like priviledge in printing of it , as others in the like kinde usually have had . H. Elsynge Cler. Parl. D. Com. I appoint Robert Dawlman to Print this Sermon , and no man else . PETER STERRY . TO THE HONORABLE HOUSE OF COMMONS , Assembled in PARLIAMENT . Noble Senatours , NOt like Araunah in the Holy Story , as a King in Spirituall Things : but like the Widow in the Gospell , Poore in the Riches of Christ , and too much a Widow by the absence of her Heavenly Spouse , my Soule hath offered from her Penury to your Treasury . Yet , as a Steward , have I endeavoured to be Faithfull , bringing forth the Best of my Spirit , for Service , and Food to your Spirits : as the Priests of old gave the Fat of the Sacrifices to the Flame on the Altar . As the Royall Preacher sought out Choice Words : so have I sought for the most Pleasant , most Profitable , most Powerfull Discoveries of God , in my Scanty Store , in the midst of that Thick Ignorance , which covers my Poore Heart . Now I have laid them at your Feet , where they lye , as Scattered , and Dry Bones ; except the Spirit of our Lord Iesus breath upon them , bring them together , infuse a Warmth , Power , and Beauty into them , to make them Living Company for you . Not able to bring Stately , and Costly Beasts to the Sanctuary ; I have made it my Desire , and Designe to present for an Offering before God , and You , a Payre of Turtle Doves ; Simplicity , and Sweetnesse ; or , an Innocent Integrity with an Humble Meekenesse . I hope both are , if not without blemish , because they have alighted on my Heart : yet of the right-breed of that Dove , which descended from Heaven , and alighted on the Head of our Lord Iesus . And now , what is my Expectation ? For my owne Soule , for my Brethren in the Flesh , all the Children of Seth , for the rest of my Fellow Creatures , which groane continually in my Eares ? Is not my desire and Sighing before thee , O my God ? Even This ; The Descent of the Dove upon them ; the Manifestation of the Spirit in them , the True Iubile , the Divine Liberty of the whole Creation . All within me testifies of this Spirit to me ; All without me proclaimes this Spirit before Me ; as the Spring of my Ioyes ; the End of my Faith ; the Glorification of my Person ; and not of mine onely , but of all those , who are rooted in this Principle of Life , what ever the Soile of Education , Profession , or Custome be , in which they are Planted ; whatever the Barke of Opinion or Affection be , in which for the present they are Inclosed . The most Known Men for Wisedome in all Languages , Learnings , Religions , Ages , Regions have worship't , have waited for This Eternall Spirit ; The Vnderstanding of the World , riding forth in a Chariot of Light , upon the Face of all Formes of Things ; The Good Converting All Things into it selfe ; The Vnity , or some-thing above an Vnity , To {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The Supreame Band of Vnity , and Multiplicity . This Spirit brought forth from it selfe the Creation , and still sits upon it , hatching it , till it breake the Shell of This Darke Flesh , and spring forth into its owne Life and Image . The Lord Iesus is this Spirit ; who is , before Abraham was , by whom the Worlds were Made ; who is a Spirit , Comprehending , Cherishing , Enclosing , Comming forth into all the Fleshly Births of Time . This Iesus came Himselfe in the Last of Times , into Flesh ; was by His Crosse drawn up out of it into Spirit ; and now by the same way is drawing up all Things after Him into the same Spirit . That your selves , and these Kingdomes may Feele , Obey , Enjoy the Drawings of this Iesus , the Descents of his Spirit , is the Affectionate Prayer of him , who is Your Honours lowest Servant in Christ : PETER STERRY . Reader , thou art intreated before thou Reade , to mend with thy Pen these Greater faults escaped in Printing . Pag. 3. lin. 15. read , the blade , eare , and huske to the Corne . p. 7. l. 22. r. Rayes . p. 18. l. 7. r. slides . & l. 21. r. Ayre . p. 21. l. 30. r. Sea of this Creation to seeth . p. 23. l. 3. r. were for the most part by flames . p. 29. l. 26. r. Day ? p. 39. l. 18. r. in the Course . p. 54. l. 4. r. Things . When A SERMON Preached at a late Fast , before the Honourable House of COMMONS . REVEL. 1.7 . Behold , he commeth with clouds , and every eye shall see him , and they also which pierced him : and all kindreds of the earth shall waile because of him . THE CONTEXT . I Shall make my way through the Context to my Text ; so shall we fall more Clearly and Kindly into it . Saint Iohn in this Book makes from His Time , a Discovery of Those Things , which Are , and Are to Be , till the World should Be no more . So the Greek addes to the second verse this Clause , Both Those things , that Are , and Those things , which are Ordained to Be , after Them . The Manner and Matter of this Discovery are Both exprest in the Title and First words of this Book , The Revelation of Iesus Christ . Divines tell us , There are Two Glasses , in which All Things are seen , that are seen by a Prophetick Light , or a Light of Glory : The Person of our Lord Iesus ; and The Trinity . The Scene of this whole Discourse or Discovery , called , The Revelation ; from one end of the Book to the other , lyes in the Person of our Blessed Saviour . This Divine Discourse is cast into the forme of an Epistle , convey'd by the Tongue of an Angel , the Hand of an Evangelist , to the Seven Churches in Asia . This Epistle hath Foure Parts : 1. A Salutation . 2 A two-fold Preface . 3. A Narration . 4. A Conclusion . The Salutation begins with the fourth verse , and ends where my Text begins . It consists of Prayers and Praises . Both Parts , Prayer and Praise , have for their Design , a Description of that Person , which is the Ground and Argument of all that Prophetick story , which the Epistle represents From , and In Heaven . This Person is our Iesus , not according to that Fleshly Shape , in which He walkt among men , below : but according to that Spirituall Forme , that Divine Figure , in which He sits with God , and shines forth on Angels , above . 1. Prayer . The First Part in the Salutation is Prayer . This hath a Three-fold Description of our Saviours Divine Person : 1. A Distinction of Times in the Person of Christ . 2. A Distinction of Things . 3. An Union of Times and Things in Him . A distinction of Times in Christ . This you may reade in the 4. verse , From Him , Which Is , Which Was , and Which is to Come . The whole Frame of Things is built with a Three-fold Partition , like the Temple , which makes a Three-fold Kingdome : 1. That of Nature . 2. That of the Mediatour . 3. That of the Father . These Three Kingdomes have their Full Revolutions , and Severall Periods in that One Majestick Person of our Saviour . 1. The Kingdome of Nature lyes in the Glory of Christs Person , as Past . The first Creation was a kind of Incarnation ; for in that , the Image of God was made Flesh . Jesus Christ was the Seed of the world . God calls him , The Seed of the Woman , Gen. 3.15 . He is the Seed in the Woman , which Sends Her forth , and Growes up out of Her . The Woman and the World are to Jesus Christ , as the Corne to the Blade , Eare and Huske . You reade , Rev. 1.15 . The Feet of Christ were like unto Fine Brasse , as if they were Burning in a Fornace . The Formes of Nature are the Feet of the Lord Jesus . These are in the Divine Brightnesse of his Immortall Person , as in a Flame ; Consumed in the Heat of a Greater Glory : yet stil Conspicuous and Transparent through the Light of it . Therefore in this Kingdome , our Lord raignes with this Title , He That Was. 2. The Kingdome of the Mediatour . This is the Vnion or Marriage of the Two other Kingdoms , of Nature , and the Father ; Time and Eternity . This is , as a Flourishing Picture , which consists of Light and Shadow , making of Both , One Beauty . God is the Light , the Creature the Shadow , which here are interwoven , and shine mutually ; The Creature By God , God In the Creature : so Both make but One Appearance , One Kingdome . This is the Middle-state of things : Thorow this , God first Descends into Nature : Thorow this , All Things Ascend and return again out of Nature unto God . Therefore this is cal'd Regnum Mediatorium : This is properly the Kingdome of Christ , as he is the Mediator : In this our Lord Jesus is according to his Proper State and Person , known by This name , He That Is. 3. The Kingdome of the Father . Here the God-head reignes in the Fulnesse of an Unmixt , the Freedome of an Unlimited Glory . The Kingdome of Christ is ever in Motion , till at last it roul it selfe into this sea , where it Perfectly loseth , and yet more Perfectly then ever , keeps its own Distinct State . This is the First Description . A Distinction of Things in the Person of Christ : And from the seven Spirits , which are before His Throne , ver. 4. If these Spirits were Angels , they would in this place justifie and reward the Papists in their prayers to those Flaming Ministers . God is a Spirit , but He is One . These then are some Middle-thing , not by Negation , that cannot be ; but by Participation . Seven is the Perfect number of the Creature comprehending its Labour and its Rest ; its Six Dayes , and its Sabbath . Seven times Seven is the Great Jubile , the Joy of All Things , in which they are Free , and Return to their First State . God then As He varies himselfe into all the Distinct Formes of the Creature , as he carries them on thorow their Severall Changes , till he carry them up to His own Vnchangeable Rest : So He is a Seven-fold Spirit . And this is the Spirituall Person of our Lord Jesus ; Pan's Pipe composed of seven reeds ; Seven being known by learned men for the Marriage-number . Revel. 5.6 . A Lamb stands with seven hornes , and seven eyes , which are The Seven Spirits of God , sent forth into all the earth . This is that Great Spirit our Lord Jesus , who in the form of a Seven-fold Spirit like a River with seven heads , le ts forth the God-head and the Creation , one into another . The Union of all Times and Things in One Person . This is the first part of the fifth verse . This Vnion is set forth by a Three-fold Expression : 1. The Appearance of all things in Christ . 2. The Presence of Christ in all . 3. The Power of Christ over all . 1. The Appearance of all things in Christ : Iesus Christ the faithfull witnesse . Our Lord Jesus in glory is become the Image , and the Light : The Image , in which Each Thing is seen : The Light , by which that Image appears . So He is both the Testimony and the Witnesse . He is the Faithfull witnesse : For He is the Truth of all things . Every thing is seen in Him , according to its most Right , most Proper , and Solidest Appearance . 2. The Presence of Christ in all . The first-born from the dead . v. 5. c. 1. Our Lord Jesus was in Nature , so He became capable of dying , He sinks himselfe out of Nature into The Darknesse , which is a Shadow flying round about this Creation , so He dyes . Thorow this Darknesse he shoots forth himselfe into the Light of God , which encompasseth all : So He is risen from the dead . By His Presence in Nature , all things put forth themselves there : For all subsist in him . Colos. 1.17 . By His Death all things die , His Death being the Vniversal one , including and bringing forth all Particular deaths . For the world is crucified by the Crosse of Christ . By His Resurrection all things are raised into the Life of God ; as the Soul raiseth all the parts of the Body , making to it selfe so many severall Resurrections in them . Thus is Christ the First-born from the Dead . This is He , Present in All Things , Passing thorow All States . 3. Power over all : The Prince of the Kings of the earth , c. 1. v. 5. All Principalities and Powers , visible or invisible , are streames in which Jesus Christ flowes forth from God , pouring forth himselfe at last into God againe . So have we gone thorow the Prayer in the Salutation , as it containes a Three-fold Description of our Saviours High and Heavenly Person . 2. Praise . This second part of the Salutation which raiseth it selfe , by a quick sweetnesse of change , unto Praise , is comprehended in the latter part of the fifth verse and the sixth . The Praises sing forth the Person of Christ in a Two-fold Description : First Love : Secondly Lustre . 1. Love . This Love of our Sweet Saviour hath a double Preciousnesse in it . 1. The Affection . To him that hath loved . v. 5. 2. The Effect . This is Three-fold . 1. Our Justification , And hath wash't us in his blood . 2. Sanctification , Hath made us Priests to God his Father . 3. Glorification , Hath made us Kings . 2. Lustre . To him be Glory and Dominion for ever and ever . Glory is the Reflexion of Beauty from every Appearance . Dominion is the Power or Fulnesse that comprehends and sends forth each Appearance . This is the Lustre of our Saviours Divine Person . 'T is set with the Roots and Rags of all Being . It hath in it selfe the Power that puts forth any Appearance ; the Appearance that is put forth by any Power , thorow the whole extent of things , from one end of them to the other , for ever and ever . Saint Iohn from these Praises passeth as by a divine Rapture of delight and wonder into the First Preface , v. 7. Behold He comes , &c. Let All eyes here look up and gaze , He comes : He who is , who was , who is to come ; He , the Living Creature , and the Wheel of the whole Creation of God : He comes with Clouds , He comes cloth'd with so full appearance of Majesty and Sweetnesse , as shall melt all hearts , make all eyes weep teares of Griefe and Ioy ; Grief , that they have seen Him no sooner ; Ioy , that they see him now ; and seeing him , see all their Griefs and Feares eternally vanish't ; all their desires and joyes accomplish't ; all their Sinnes against so much Sweetnesse perfectly forgiven . Thus we are arrived at my Text . TEXT . THe Text is a Prophesie of that Divine Trinity , Light , Love , and Ioy , which shall Vnitedly & Vniversally reign in all hearts and eyes , at the Second Appearance of this Royall Spouse of Spirits . You will see this Text though it speak of Wounds , Mourning , Teares , to have a sweet , not sad sence in all these ; if we compare it with that place of the Prophet , from whence these words seem in great part to be borrowed , Zach. 12.10 . I will pour forth a Spirit of Grace and supplications , &c. The Text hath Four Parts . 1. A Shout . 2. A Show . 3. Spectators . 4. Their Passions . 1. The Shout , Behold . This is as a Blast of a Trumpet , giving a loud and chearfull warning of some Glorious Show already begun ; 't is an Excitation with a signification of some Eminent and Present thing . 2. The Show . He Comes with Clouds . He comes . This word in Greek signifies a Present and Continued act , then begun , from that time extending it selfe to our dayes , to the end of Time : He is Comming . He comes with Clouds : I shall leave these Clouds upon my Text , untill I come to my Doctrine , then I shall open them . 3. The Spectators . The whole world is the Theater , or Stage , on which this Show is presented . All orders of Spirits are the Spectators : Every eye shall see him : They also that have Pierced him . This clause hath a peculiar relation to the Jewes ; 'T is also a Hint of that Depth in which Divine Love hath laid it's Designe , to spring the Highest Sweetnesse upon the most Horrid Sinners . 'T is a melting Touch , like that , Go , tell his Disciples , and Peter ; that he is risen : Mark , 16.7 . Or like that , Hee appeared first to Mary Magdelen , out of whom he had cast seven Devils . Mark 16.9 . 4. Passion . And they shall mourn over Him . The Sight pierceth the Hearts of the Spectators . As Two Principles : Water and Blood ran mixt from the side of Christ , so Three sorts of Teares flow mingled down the cheeks of the Beholders here ; Teares of Remorse , Love , and Ioy : Teares of Remorse , for having hated Love , stain'd Glory , murthered Life it selfe , upon a Mistake ; And all this , Their Own Love , Glory , Life : Teares of Love towards Beauty and Sweetnesse , an Universal Beauty , an Vnlimited Sweetnesse , united in one Iesus , like Light and Heat in one Beame , and breaking forth from His Face to make a True Day : Teares of Ioy , for that Blessednesse which appeares extending it selfe securely to Eternity , in the Incomprehensible Majesty of our Saviour's Person , which hath Immortality , which comprehends Eternity in it selfe : in which the Quickest Sight is lost in an Vnfathom'd Light . Doctrine . THe words of my Text being thus opened , doe again wrap up their full sense in this Doctrine : The Eminent Thing of the World , is The Comming of our Lord Iesus into the world . This Doctrine empties it Selfe by these Four Heades . 1. The Comming of Christ . 2. The Clouds in which He Comes . 3. The Clearnesse of His Appearance when He is come . 4. The Sweetnesse Flowing from His Presence . 1. Head . The Comming of Christ . This is Two-fold ; The 1st . The 2d . Comming . 1. The First Comming of our Lord Jesus is Carnall . This was then , when he took Flesh of the Virgin Mary . Now He was made Inferiour to Angels , Hebr. 2.9 . Now he was made Flesh , Iohn 1.14 . Now he was laid so low , as to be capable of all the Temp●●tions , the most bitter , the most balefull , that can come from Devils , or fall on Man ; yet without sinne : Hebr. 4.14 . This First Comming was our Saviour's Humiliation , to Frailty , Guilt , Shame , Horrour , Death . The Mystery now was , The Highest God making Himselfe the Lowest of Things ; Flesh , Dust , The Deepest Darknesse . Thus the First was the Last . 2. The Second Comming of our Saviour is Spirituall . It is Spirituall in Two Respects : 1. His Person . 2. His Appearance . 1. Person . The Person of our Blessed Saviour in his Second Comming is altogether Spirituall and Divine . Such as the Person of our Jesus was at His Ascension , such is it in His Second Approach to Men . What is that Person in which our Saviour sits at the Top of His Ascent ? You shall read , Eph. 4.10 . He that Descended is the same , that Ascended farre above All Heavens . This Ascent doth not so much import a Change of Place , as of Person and Proportion . When the Lord Jesus was gone up above these Heavens , which we see , then He was above all Change of Place . The Heavens , which we do not see ; the Invisible Part of this Creation is fetter'd with the Chaine of Time , but not imprison'd too by a Confinement or Circumscription of Place . Our Lord ascended , not so much by a Locall Motion , as a Spirituall Mutation , and Exaltation of His Person . As Earth heightned unto a Flame , changeth not its Place onely , but Forme and Figure : So the Person of our Saviour was raised to a Greatnesse , a Glory vastly differing from , and surmounting Any Image , All Images of Things visible or invisible in this Creation . So 't is fitly exprest , Hebr. 7.29 . He was made Higher than the Heavens . He was Heigthned to a Splendour , Enlarged to a Capacity and Compasse above the Brightest , beyond the Widest Heavens . Thus we see Negatively , what the State of our Saviour's Person was , when He was once Ascended . It was no more Like to any thing in Earth below , or Heaven above : It was Remote from All Created Formes of Things , Transcending All : Farre above All Heavens . Our Saviour Himself wil teach us , what the Positive State of His Person now was , by his Prayer for it : Iohn 17.5 . And now , O Father , glorifie me with Thy Selfe , with that Glory , which I had with Thee before the World was . Our Lord prayes , ( and His Prayer is both a Prophesie , and the Performance begun ) that His Divine Nature may be both the Center and Circle to His Humanity , inwardly enlivening , outwardly clothing and fashioning it ; that his Man-hood may be after his Death , at His Ascension , in that same Image , and Appearance , in which the God-head was to it selfe , before any thing else was . Saint Paul points out to us that , as Perfect , which our Saviour prayes for : Colos. 2.9 . In whom the Fulnesse of the God-head dwels Bodily . The whole Man-hood of Christ , Body , as well as Soule , was so farre enlarged , so farre Spiritualized , as to take in , and hold forth the God-head Fully . It was heightned to Both , the Fulnesse and Forme of God . But , we must take heed , that we doe not mis-understand this , and while we strive to have a Distinct View of our Saviour in Glory , confound Him , and our Selves . To this purpose we must use the help of a Two-fold Distinction : The Person of our Saviour is exalted to this Glory , not by the Annihilation or Swallowing up of the Humanity into the Divinity : but by the Union and Communion of Both Natures in One Person . Neither doth this Glory come upon our Head and Husband , by a Confusion of God and Man , the Creator and the Creature ; but by a Free Complyance of God with Man , a Full Conformity of Man to God , the Creature to the Creator . The Glorification of the Humanity by the Divinity is no Confusion , but a Communion ; no Annihilation , but a Transfiguration . Such was the Person of our Saviour at His Ascension ; Such is He , when againe He Descends upon us , at His Second Comming . So Himselfe witnesseth , Mark 8.38 . When He Commeth in the Glory of His Father . The Angel so fore-told the God-like manner of our Saviour , Comming the Second Time , Act. 1.11 . This same Iesus , which ye see taken up from you into Heaven , shall so come , as ye have seene Him goe into Heaven . Behold , how your Master ascends , and as he ascends , he puts off his Earthly Appearance , growes Invisible , and vanishes into the Glory of God : So , in the same Divine manner , in the same Glory , Invisible to Mortall Eyes , He shall come againe to you . Such , as He is now , at His Entrance into Heaven ; such shall He be at his Re-entrance into the World . Christ at his First Comming was a God in the forme of an Earthly Man , of a Worme , the Lowest of Men : at his Second Comming He is a Man , a Worme , the lowest of Men in the Forme of God . And now the Last is First . This is the Spirituality of our Saviour's Comming in the First Respect , in His Person . 2. Appearance . Our Lord comes the Second Time into the World , not so much by Change of Place , as of Appearance . Ephes. 1.10 . Saint Paul speaks of he Father and of Christ , That in the Dispensation of the Fulnesse of Time , he might gather together in One , All Things in Christ , both which are in Heaven , and which are on Earth , even in Him . The Dispensation of the Fulnesse of Time , is the Discovery of Eternity , which gathers up into One undivided State , All Times , Past , Present , To Come ; and is therefore called the Fulnesse of Time , which is the Shadow to this Body . This Dispensation began at Christ's Ascension , and was then perfected in His Person . Now was our Lord fully Glorified . Now He saw All Things in the Beatificall Vision , in the God-head , after a manner , as unchangeable , as God . Nothing passed away , nothing was to Come . From the Heighth of Heaven above , to the Depth of the Earth , and the Creature below , He possesseth All Things , in One Glory , even in Himselfe . To Him then there is now no more Roome for Ascent , or Descent , for Change of Time or Place . What then is His Second Comming ? 'T is His Shining forth upon the rest of the Creatures ; that , as He comprehends Himselfe and All Things in God : So They may comprehend All Things , and Themselves in Him . Our Saviour speaks this plainly , Mat. 24.27 . For as the Lightning commeth out of the East , and shineth unto the West , even so shall also the Comming of the Son of Man be . Saint Paul cals it an Appearance , Colos. 3.4 . Your Life is hid with Christ in God : When Christ , who is our Life , shall appeare , then shall we appeare with Him in Glory . The Person of Christ is taken into the Glory of God . This is invisible , not to it selfe , nor any thing like it selfe , but to Eyes of Flesh . Thus Our Saviour is Hid , as God is , by the Greatnesse of the Glory . In His Second Comming , He is as the Brightnesse of the God-head breaking forth upon the World ; discovering it self , as a New Root of Immortality below the Natural Root of each Creature ; and clothing upon each Appearance with a New Appearance of Glory . Thus the Comming of Christ is an Enlargement of Himselfe from the same Center , yet not to Himself , but others . So Saint Paul calls this Comming , A Revelation from Heaven , 2 Thes. 1.7 . And to you , who are troubled , rest with us , when the Lord Iesus shall be revealed from Heaven . In this sense Saint Peter speakes , Act. 3.20 , 21. And He shall send Iesus Christ , &c. whom the Heavens must receive , till the restitution of All Things . When our Lord Ascended , He was raised above all Heavens into God ; from thence immediately He goes on shining forth , and dispensing the Glory of God through the Heavens , the Invisible part of this Creation , Angells and Spirits of Men . Within this Limit He containes his Beames till the Last Day . Then He shall Enlarge His Circuite to take in the Visible and Bodily Part of Things , when They also shall be Restored , and Returne into that Glory , and Divinity , out of which They fell . There is One Thing more to be observed , before we passe from this Head . The Second Comming of Christ is Graduall . As the Sun , when it is gone from us to the utmost Point of Heaven South-ward , immediately Returnes : So our Saviour began His Comming again into the World at His Ascension , so soone , as He had reaeh't the furthest Point of Distance from the Creature , in the Heigths of the Creatour . We reade Heb. 1.6 . And again , when He bringeth His First-begotten Son into the World , He saith ; Let all the Angells of God Worship Him . Thus it is read in the English Translation . But , as a late Learned Critick hath observed , it runs Thus in the Greek : When He ( that is , the Father ) bringeth His First-begotten Sonne againe into the World , &c. This place thus read , manifestly joynes together the Ascention of our Lord , and His Comming the Second time into the World . For when was it that Proclamation was made among the Angels to Worship Jesus Christ ? Was it not then , when He Ascended , and sate downe at the Right Hand of God ? So it is cleerly seene Philip . 2. 9t 10. Wherefore God also hath Highly exalted Him , and given Him a Name above every Name ; That at the Name of Jesus every Knee should bow . So soone as our King is entred into the Divine Glory , and hath there received the Ointment of the God-head , immediately He comes forth , and begins to shew Himselfe in a Progresse of Glory thorow the Creatures , to receive their Fealty and Homage . Revel. 6.2 . The Coronation of Christ , and his Comming forth in a Spirituall Beauty are conjoyn'd by Saint Iohn , who there begins his Prophetick Story , and makes this the opening of the First Seale on the Booke , I saw , and behold a White Horse , and He that sate on Him had a Bow , and a Crowne was given Him , and He went forth Conquering and to Conquer . The Booke is the Image of God , the Seven Seales the Naturall Formes of Things . The Opening of the Seales by the Lamb , His Comming forth in the Spirit . I will finish this Head with that place of Scripture , 1 Cor. 15.45 . The First Man Adam was made a Living Soule : the Last Man was made a Quickning Spirit . Our Blessed Lord in his Second Appearance comes into the World , as a Soule comes downe into the Body . The Soule comes downe upon the Body , clothing it with a new Shape , Life , and Lustre . So Jesus Christ descends upon the World , to Comprehend , to Act it , to Appeare in it , to Gather it up into One Spirit of Beauty and Immortality , in Himselfe . So shall the Heavenly Man sprout forth thorough the Earth , as an Vniversall Paradise ; sending forth all Earthly Formes , as Revived Plants , by a New Growth , out of Himselfe . Then shall All Without the Circle of this Spirituall Person , this Quickning Spirit be Death and Hell ; a Hell for Dogs and Devils ; each foule , false , and fiery Spirit . I have now passed through the First Head : The Comming of Christ . 2. Head . The Clouds , in which Christ comes . These Clouds are of Foure Sorts : 1. Darknesse . 2. Tempests . 3. Worldly Changes . 4. Angels . 1. Clouds of Darknesse . Clouds are used in This Sense , as the Springs and Seats of Darknesse . So they furnish out and set off the Comming of Christ as God , into the World . Psal. 97.2 . Clouds and Darknesse are round about Him . A Two-fold Darknesse surrounds our Saviours Person , as He flides downe in a Glory upon the Earth . 1. From His owne Will . 2. From the World . 1. Darknesse , From His owne Will . David in the 18. Psalme is confest by All , to speak of His owne Deliverances Literally , but of Christs Last Comming Mystically and Prophetically : ver. 11. He made Darknesse His Secret Place : His Pavilion round about Him were Dark Waters , Thick Clouds of the Sky . The Prince in the Poet wrapt about with a Thick and Darke Ayre , entred into Carthage , passed thorow the Court into the presence of the Queene , there stood in the midst of them unperceived , while they speak of Him , as absent , Lament him as lost ; till the Fire purified it selfe into a Clearnesse . So the Great Prince of Peace and Spirits , as He comes forth , casts a Cloud about Him ; so He comes on upon us ; so He encompasseth us , is still in Motion . Yet still we speak of Him , as far above and beyond the Starry Sky , and of His Comming , as at a Great Distance . But , Behold ! He is already in the midst of us ; He breaks forth on our Right hand , and on our Left , like a Flame , round about us ; and we perceive Him not . 2. Darknesse , From the World . 1 Thes. 5.2 . The Day of the Lord commeth as a Thiefe in the Night . 'T is the interposal of the Earth's shadow between the Sunne and our Eyes , that makes Night . The Devill benights Man-kind , by interposing this shadowie world betweene their Saviour and their Soules . In this Night he rocks them into a Sleep , by a perpetuall Motion of vanities . In this Sleep he deludes them with Dreames of Reason , Counterfeit Images of Truth . Now in this Night , Sleep , and Dreame the Day of Christ's appearance , appeares not , but as a Fancy or Dotage . All things seem to continue as they were from the Beginning . Where , say they , is the Promise of His Comming ? They discerne no Dawning of it . All the Powers and Spirits of Darknesse hate the Light ; and Christ , because He comes as the Light , to increase and inflame their Darknesse . They therefore Strive to raise Mists upon this Rising Glory , that they may stain it , if they cannot stop its Course . So the Progresse of Christ is to the greatest part of Men , like the Motion of the Sunne in a Winter day , when 't is hard to perceive the Day-break , or distinguish between Day and Night . This is the First sort of Clouds , Dark Ones . 2. Clouds of Tempests . Clouds are the Womb in which Tempests are bred , and the Cradle in which they are rock't . No Painter , no Poet , no Writer Holy or Profane hath any thing anywhere so Direfull , so Tragicall , as is the Description of our Saviours second Comming in the Scriptures . Can you cast your eye on the eighteenth Psalm and not tremble ? when you see there , the Earth Shaking and Trembling : v. 7. a Fire Devouring v. 8. The Heavens bowing Down-ward : v. 9. Thick Clouds darkning the Sky ; Thunders , Lightnings , Hail-stones flying through the Ayre ; The Foundations of the world below discover'd . v. 11 , 12 , 13 , 14 , 15. Thus the Mighry God , our Jesus descends . Again , Psa : 97. Hils Melting , The Earth Trembling , Lightnings flashing thorow the Ayre , and being its onely Light , Dark Clouds environing all : This is the Scene of Things ; This the State in which Christ comes forth . Behold Habakkuk with quivering Lips , trembling joynts , bones mouldring into dust , when he had onely a Prophetick Representation of our Saviours second Appearance . All the Dreadfull things that attended the Presence of God , in Aegypt , at the Red Sea , on Mount Sinai , thorow the wildernesse , are made but Types , but shadows of this Terrible March of the Capteine of the Lords Hosts , Christ in the Spirit , thorow all Flesh . Habak. 3. A wise Jew was wont to say from a Deep fore-sight of the Blacknesse of this Day : The Messias will come , but Lord let not me live to see His Comming . The Comming of our Saviour in the Spirit , is for the Full Dissolution of all Flesh . 'T is no wonder then if every step he takes , as he comes along , strike earthquakes , pestilences , warres , desolations thorow the Earth . This is the second sort of Cloudes , Tempestuous Ones . 3. Clouds of Worldly Changes . The Finest Piece of this Creation , Naturall Flesh of Christ Himself , is cal'd , A Vail , Heb. 10.11 . A Living way through the vail his Flesh . Well may we then call all other Fleshly Things , Vailes and Clouds , Gen. 1.2 . The Creation in its first Principles is Figured out to us , as a Dark and Deep Sea . Each particular Creature is as a Cloud raised out of this Sea of Darknesse , over-cast with Light and Images . When the Temple was finish't , which was an Earthly Palace shadowing out Heaven , fil'd with all Excellencyes , as Pictures of Heavenly Glories ; then Solomon saith to God , 1 Kin. 8.12 . Thou dwellest in Thick Darknesse : Signifying , that the Brightest Beauties of Nature are True Clouds . In the midst of this Darknesse our Saviour passeth on ; upon the backs of these Clouds he comes riding along . Behind the visible Formes of things He hides Himselfe , and steales in upon us ere we be aware . All Their Motions are His Approaches . Mat. 24. The Disciples ask their Master , What should be the signes of His Comming ? He relates by way of Prophesie the whole story of the World , Publike in Nations , Particular in Families , Private in single Persons , From His death , to that of the whole World : And so He answers their Question , teaching them , that as all Creatures are the Print of his Feet , so their whole Conduct is the Motion of His Feet , Their Commotions His Commings on upon them . As the Whale moveth himselfe under the Waters , the Billows rise and rowl , the Deep boyles like a Pot. Before our Saviour's time Lucifer was the Leviathan , that made the Sea to seeth about him , like a Pot of Ointment . Now our Lord Jesus sports Himselfe in these Waters . He makes his way under them , and as he moves , The Deepes of Mens Spirits , Counsailes , Common-wealths , boyle , the whole Frame of Things reel and rowl themselves into violent Concussions , like Waves of the Sea . This is the third sort of Clouds , Rowling Ones . 4. Cloudes of Angels , My Text saith , Christ comes with Cloudes . Saint Paul saith , 2 Thes. 1.7 . The Lord Iesus shall be revealed from Heaven with his Mighty Angels . Our Lord Jesus tels us , Mat. 26.64 . Hereafter shall ye see the Son of Man sitting at the Right Hand of Power , and comming in the Clouds of Heaven . He speakes of the same thing , Mark 8.50 . In this Phrase ; When He commeth in the Glory of his Father , with the Holy Angels . These Parallel places make those expressions seem Parallel : Angels , Cloudes . The Prophet discourseth of all sorts of Meteors , Psa. 104.3 , 4. The upper Waters , Clouds , Winds , Spirits , or Blasts , Flames of Fire . This is interpreted expresly of Angels , Heb. 1.7 . And of Angels He saith , He hath made His Angels Spirits , His Ministers a Flame of Fire . These are the Waters in which the Chambers of God are ; the Clouds which are His Chariot ; the Winged Windes , on which He rides ; the Flames , in which He Comes . Saint Paul joynes these Two , Angels and Flames , at the Comming of Christ , 2 Thes. 1.7 , 8. The Lord shall be revealed from Heaven , with His Mighty Angels , And with Flaming Fire . The Flame of Fire is Heat working it selfe into Light . This is the Immediate Image and Instrument of Angels in this visible World , thorow this they appeare and work . All the Appearances of God under the Law were by Angels . All the Appearances of Angels were by Flames , or Light . The Angel went up from Manoah in a Flame : Iud. 30.20 . He appeared to Moses in a Flame : Exod. 3.2 . The Angels came downe upon the sacrifices in a Flame . The Lord Jesus shall come in a Flame of Angels . The Glory of God in Christ , as he comes the second time , breaks forth upon the Angels . In these He Flames out upon the Bodily Part of Things , as Fire dissolving them in their own shapes , and resolving and raising them into Angelicall Formes . These are the Heavenly Flames of Glory , in which Saints are Blessed ; the Fire of Hell , in which Evill men are tormented ; Angelicall Forms . In this sense Jesus Christ tels us , Luke 17.22 . that Lazarus being dead , was carryed by Angels into Abraham's Bosome . That Glory of God , which is cal'd Abraham's Bosome , ( a Type of the Fathers Bosome , ) was revealed in the Angels , in them it over-shadowed Lazarus , withdrawing Him out of this Present State , and gathering Him up unto these Spirits , which are the Fathers of the Earthly Man . Accordingly we read , Mark 13.27 . He shall send forth His Angels , and gather His Elect from the Four Windes . This shall be the Resurrectin of the Body , when this visible Image and life , which was as wind , breath'd forth by God from the Bosome of those Angelicall Flames , shall by their opening themselves upon it , be again taken in to God , in these Spiritual Chambers . In the same sence Angels are called the Chariots of God : Psa. 68.17 . The Chariots of the Lord are Twenty Thousand , even Thousands of Angels . The second Comming of Christ is not on Foot , as a Servant : The Image of the First Adam in a visible shape . 'T is as of a Prince in his chariot ; The Image of God in the Angelical Being . Cant. 3.8 . Solomons Chariot had Pillars of silver , Covering of Purple , Bottome Gold , in the mid'st , Love , for the Daughters of Hierusalem . Divine Glory the Foundation , Divine Love the Center in that Foundation ; Pillars of Silver , Angelicall Beauties and strengths ; the Covering of Purple , the Glorious Humanity of Christ in Royall State Comprehending all . This is the Chariot which the Lord Jesus hath prepared for His Spouse . This is the Forme in which He rides forth at his second Comming thorow the Whole Creation , taking up to Him the Daughters of Hierusalem , both in Soul and Body , at their severall Seasons . As Angels are the Chariots of Fire , in which the Lord rides forth the second Time : So are they the Horses of Fire on which He rides . Revel. 6. As the Seales are opened , A Man comes forth on Horse-back , The Man is the Image of God , the Lord Jesus , who comes forth in every various forme , as in a severall Dresse for several Designes . The Horse is the Particular Forme of Invisible Glory , the Angel on which He is Mounted . I will make an end of this Discourse with that Place , Mark 8.1 . Where Christ speaking of his Comming , joynes these Two , the Glory of the Father and the Holy Angels : As the Man on the Horse , He shall come in the Glory of His Father , and the Holy Angels . In our Saviour's Person , as He comes in the Spirit , the Glory of the God-head shal be , as a Sea ; the Angelicall Glories , as Ships on this Sea : All Formes of Things in this visible State , shall be taken off the Earth of their own Grosse and Dul Principles , into these Mysterious Ships , in which they shall be carried on still further and further into the Ocean of the God-head . I have now describ'd those Clouds in which Christ comes , which was the second Head . 3. Head . The clearnesse of Christs Appearance . Every Eye shall see Him . There is a Two-fold Eyes , 1st . The Inward . 2. The Outward Eye . 1st . The Inward Eye shall see Christ . Saint Paul speaks of this , Ephes. 1.18 . The Eye of your understanding being Enlightened . The Eye of the understanding is the Inward Eye . This also is Two-fold . 1st . A Naturall . 2. A Divine Eye . The Naturall Eye is that of Reason , which is alwayes open in all Men , so farre as they are Men . The Divine Eye is for many yeares , many ages , quite shut up in the Soul ever since the Creation , untill the Regeneration . This Eye is a Divine Principle or Faculty of seeing Things ; the Supreame Power of Knowing , as God Knows and is Known . Saint Iohn speaks of this Eye , 1 Iohn , 3.2 . When He appeares , we shall be like Him , For we shall see Him as He is . The Proper Light and Object of This Eye is Jesus Christ in the Spirit , as He is the Brightnesse and Image of the God-head . As a Sun-beame beating with a strong Light upon the Naturall Eye ; So shall the Lord Jesus awaken this Eye in Man , by setting Himselfe in it . And now how cleer , how sweet , how satisfactory must this sight be ? 'T is a Fit Union of an Object Suitable to a Proportion'd Power or Faculty , that gives Satisfaction and Certainty . Here the Divine Eye is the Faculty , the Supreame Image is the Object , the Vnion is the Spirit of Unity . Each Image , each Eye , each Sight is not so much as a Dream , Shadow , Glance to This , where the Eye of Heaven , and the Beauty of Heaven possesse each other in One Spirit . 2. The Outward Eye shall see Christ . Now the Inward Powers of the Soul are unrighteously detain'd , as by an Imprisonment , or Buriall in the Exterior Senses . But when Christ comes , the Outward Man with His Faculties and Senses shall be taken in by the Intellectuall and Spirituall Man , as the Tabernacle was into the Temple . So Both shall see the same Glory , by the same Light . Saint Paul tels us , 1 Thes. 4.16 . The Lord Himself shall descend with a Shout , with the voyce of an Arch-Angel , with the Trump of God . The Lord Jesus shall fill the Angels with the Discoveries of the God-head , as Trumpets with a Loud Blast , or Triumphant Flourish . Thorow them this Double noise , the Shout of Divine Appearances , the Voice of Angelicall Gloryes , shall come rushing like a Mighty Wind upon the Dead Saints , and awaken their Bodyes into the same Harmony , as they had done before , their souls . So Both shall be a Treasure of Divinity in an Angels vessell . To this agrees that of Jesus Christ : Mark 12.25 . They shall be as the Angels in Heaven : Speaking of the Resurrection , which is the Comming of Christ to the Body . Then shall our Bodyes be in our Soules , as a Lesse Angel in a Greater . Christ as He comes transfigures Both into Angelicall shapes , so pours forth Himselfe into Both , and Both enjoy the Clearnesse of His Appearance . 4. Head . The Sweetnesse that flowes from Christs Appearance . And all the Tribes of the Earth shall mourn over Him . Sweet Teares upon a Sweet Subject ! Christ , when he shines out , pierceth the Hearts of Men with the Golden-headed Arrow of Love , and Loving Griefe , by a Four-fold Discovery . 1st . Of the Eternall Relation between Christ and the Soul . Christ comes and All the Saints with Thee . Hos. 4.5 . When Thou appearest , then thou Discoverest All His Saints in Thine Hand , in thine Heart , Deut. 33.3 . Thou shewest thy selfe , O King of Saints , as the Everlasting Father , the Father which hath sent forth All Generations from the mid'st of his own Tender Bowels . This is the First Discovery . 2. Of the Eternall Affection in Christ to the Soul . Divines say , that the wounds shall appeare in the Glorified . Body of Christ , when He Appeares . 'T is true , that he opens His Bosome , and shewes those Wounds of Love which he had there from Eternity ; and those Wounds too , which He received on the Crosse , as they are Glorifyed in His Eternall Love . 3. Of the Emptynesse and Eternall losse of those Things , for which we undervalued our Saviour . 4. Of the excesse and Eternity of Glory , which we shall see comming forth upon us in the Person of Christ . As at the Discovery of Ioseph , He and his Brethren fell upon the Neck of each other and wept : So will this Discovery in the Appearances of Christ , bring a sweet Confusion upon the Spirits of Men : Then shall a Man fall at the feet of His Saviour , and weeping say , O my Iesus ! Thou art my Father , Brother , Husband , Selfe . While there were other Things , I loved other Things more than Thee . Now they are Everlastingly gone , and have left me alone : Yet now thou ownest me . See , as thou breakest forth , thou drownest my sins and me in a Flood of Glory in thy Selfe . O my Iesus ! Thou breakest my Heart . I have now pass'd thorow the Doctrinall Part of the Point , distinguish'd into Foure Heads . The Application . 1. For Humiliation . I shall first present you with a Preparative , to the Vse , and then put into your Hands the Use it selfe . 1. The Preparative . Worthy Patriots , I shall humbly undertake to be a Remembrancer to your Piety and Prudence in a Two-fold Consideration , for a Preparative . The First Consideration is this : 'T is now many years since our Fasts and our Fights have been mutually interwoven . Yet , what Profit have we of the One ? what Peace from the Other ? what end of either ? Still we fast , still we fight , if not in Camps , yet more dangerously in Counsailes . Our ship is fil'd with waves , more still pressing in , ready to sink it : So that we may cry , O God! carest thou not , that we perish in the mid'st of all our Prayres , Praises , Fasts , and Holy Feasts ? Now you are met againe to fast and pray : Now put on your Tenderest Bowels of pity and affection . So look upon this poore Kingdome , which hath wrapt up in it your Countreymen , your Kinred , all your Dearest and sweetest Relations : Nay , that which to you sure should be , more than all These ; the Glory of your God . See it trembling and hovering between A Heaven of Reformation , all good Angels and Men striving to raise it up thither , and A Hell of Ruine , the weight of all Devils , and bad Men hanging upon it , to sinke it downe thither . Let this sight melt you , Let it move you to call up all your strength this once ; to cry mightily to God . Who Knows , what this One Day may do to Crosse the feares , to Crown the hopes and toyle of many yeares , if it please the Eternall Spirit , to blow right and strong upon your Spirits , this One Day . Six dayes the Army of Israel compassed Iericho ; yet still It stood . On the seventh Day they compassed it seven Times ; at the seventh Time , the Priests blew with the Trumpets , and the people gave a Mighty shout , and the walls of Iericho fell downe flat to the Ground . This is the First Consideration . The second Consideration is this . No teares prevaile with God , but such as are wept over Jesus Christ . All the Tribes of the Earth shall mourn over Him . If Jesus Christ be not the Flame in our Breast , that melts our Hearts ; if He be not the Object , that draws forth our Teares , though we weep Blood , our Blood will be , but as Water spilt upon the Ground . If we grieve , and not in Christ , our Griefe is Hypocrisie , or at best but Formality . If we grieve , and not for Christ , our Griefe is Idolatry . What makes the Discourses of men mutually understood and moving ? 'T is the union of Men in One Vniversall Spirit of Reason . What makes Colours , Sounds understood and moving , in the Eye or Eare ? 'T is the union of Sense and Sensible Things , in One Common Spirit or Principle of Sense . If you will touch the Heart of God with your Prayers and Sorrowes , it must be by a union between Him and you , in One Vniversall , Common Person , the Lord Jesus , God-Man . Iacob obtained not the Blessing by Prayers and Tears alone . But as He prayed and wept , He held fast in His Armes the Angel of the Covenant . Then shall the Day break upon us , and we become as Princes with God , when we pray , and with our Jesus in our Armes ; when we weepe upon the Bosome of our Jesus . If then you have any Sense of the utmost good or ill of this Kingdome , first your Parent , now your Foster-child : If you have any Sense of your own Safeties , your Soules , your immortalitie , any thing ; Send up a strong and secret groane , which God may heare , and say within you : O! that the Lord Jesus , that All-quickning Spirit would descend into our Spirits , and become a Spring of Divine sorrowes there ! Then should our Teares be as His Blood . O! that the Lord Jesus the Highest Image of Love and Beauty , the most profaned and persecuted , would set Himselfe before our eyes ! Then should we know , Why , and How to weep : then should we weep indeed . If our Dear Saviour would make his Arms our Crosse , that we might from thence offer our Broken Hearts in Sacrifice to the Father ; then would our God smell a sweet Savour of Rest in us , and at length give us Rest in Himselfe . This is the second Consideration in the Preparative . 2. The Vse . This is A Humiliation from a Three-fold Ground . 1. Insensiblenesse in our Spirits of our Saviour's Approach . 2. Unsuitablenesse in our Counsailes to the Course of His Comming . 3. Enmity in our Affections to the Intent of His Comming . 1st . Ground , Insensiblenesse . Is not the Comming of Christ that by which God designes to make Himselfe Admired among His Saints ? as Saint Paul testifies , 2 Thes. 1.10 . When He shall come to be Glorified in His Saints , and Admired , &c. Is not this that at which All the Angels of God bow themselves and worship ? Heb. 1.6 . When He bringeth His First-begotten Againe into the world , He saith , Let All the Angels of God worship Him . Is not this the Grand Wheel which moves All , the Centrall Motion , which carries about Persons , Kingdomes , the whole Creation ? Heb. 1.7 . When Christ comes the second Time , God saith of the Angels , He hath made His Angels Spirits , His Ministers a Flame of Fire . All Angelicall or Elementary Instruments of Motion , are but His Ministers , propagating His Motions thorow the world . Can This be thus , and we Ignorant or Insensible of This Comming of Christ , without the Highest sinne against God , the Kingdome , our own safeties ? Let us then endeavour to apply this use to our selves more properly and powerfully , by a Three-fold Enquiry concerning this first Ground of Humiliation . Have we seen Iesus Christ as he Comes among the Angels ? 1 Tim. 3.16 . Saint Paul tels us now , This is the Greatest Mystery of Godlinesse : God manifested in the Flesh , justified in the Spirit , seen of Angels : Behold ! Jesus Christ , as God puts forth Himselfe in the Forme of Flesh , of the Creature , and over-spreads that Form or Flesh with the Glory and Spirit of the God-head . Thus He shines forth already upon the One Half of Things , the Invisible Part : He already is risen upon the Angels , as Starres , at once gathering them up into His Divine Light , and riding forth upon their Beames . So each Starre now carryes forth a Sun along with it : Each Angel , the Son of man and God . Saint Paul tels us , Colos. 2.10 . that Christ is the Head of All Principality and Power . Our Lord Jesus cloth'd with the Glory of His Father , hath united Himselfe to the Acting Principles , and Ruling Powers of this Creation . Now He Flames forth thorow these invisible Fires into all Courts , Campes , or Counsailes , into every Frame of things . Now He flyes abroad upon the Backs of these Cherubims , and the Wings of these Winds into the Breast of each Man , into the Bosome of each Creature . We reade , Colos. 2.15 . Having spoyled Principalities and Powers , He made a Shew of them Openly , Triumphing over Them . See the Lord Jesus binding Evill Spirits , the Powers of This world in straiter Chaines of Darknesse , leading them Captives at the Taile of His Chariot , making them His Slaves , to Serve Him for Executioners , as the Mutes doe the Great Turke ; to raine downe Snares , Tempests , Fire and Brimstone on His Enemies . Have you seene the Lord thus mounted on His Horses of Fire ? Like the Sun , like a Champion comming forth to run His Race from one end of Things to the Other ? Are you come to this Mount Sion , where the Mediatour appears with God in the midst of His innumerable Angels ? If you be Strangers to such Sights , then Mourn . For you are yet at Mount Sinai in the midst of Clouds and Stormes . You are still in a Wildernesse full of Fiery Serpents , where every Step you take may be to a Death . As you Mourn , Pray : Sweet Iesus Shine ; Sweet Iesus Come thou , as the Day-spring from on High upon us ; Change the Appearance , Open to us this New Frame of Angels Glories , covering the World like Clouds , and thy Glories raised on These . Have you Seen the Lord Iesus Comming in the Spirits of Men on Earth ? This is the 2. Step of our Saviour's Descent from the Bosome of the Father . We are taught , Luke 17.20 , 21. that , The Kingdome of God commeth not with Observation . For the Kingdome of God is within You. The Glory of the Father , in which Christ Comes , is the Kingdome of God . This is not obvious to Sence or Reason grounded upon Sence . For it comes not their way , from without . It bubbles up from an inward Spring , like Life . From within it Enlarges it Selfe , as Circles from the Center , the Out-most being Last . This is the Method , by which our Saviour comes Spiritually into the world . First the Godhead opens it Selfe upon the Humane Nature of Christ , making that the First-fruits of the whole Creation . Colos. 1.18 . Secondly , the Lord Jesus with this over-spreading Glory comes downe upon the Angels , making them , the First-fruits of Spirits . The Third Step , which He takes , is through the Angels into the Souls of Mortall Men . In these He plants Himselfe , as a Throne Circled in with the various Beauties of Angels , like the diverse-Coloured Raine-bow , Revel. 4.3 . Thus these become the First-fruits of Men , Rom. 8.23 . The Fourth Remove is upon the Bodies of the Saints , that they may be the First-fruits of Bodies . The Last is the Passing of the Lord Jesus from the Bodies of the Saints into the whole Frame of Visible Things ; as a Flame still taking hold of Neighbouring Fuell , Still Catching and Infolding it selfe thorow All Things . By these Degrees the Lord Descends in Glorious State , and as He Descends , Transfigures all Things into the Same Glory . The Comming of Christ is Compared to the Day , 1 Thes. 5.5 . Ye are Children of the Day . And so 2 Pet. 1.1 . Till the Day dawne . The Lord Jesus , as He riseth like a Sun upon the World , first diffuseth Himselfe through the Skie of the Angelicall Nature : Then falls , as a Glory , upon the Tops of the Mountaines , the Higher Parts of the Earth , the Soules of Men : From thence He slides downe into Plaines and Lower Valleies , The Bodily Part of Things . Unhappy He ! That Sees not the Comming of Christ into His own Soul . What is it , which He Sees not ? He Sees not the Sweetnesse in His Saviour's Eyes ; A Forgiving ; A Melting ; A Molding ; A Ravishing Sweetnesse : A Sweetnesse , that freely Forgives the blackest , and most Trecherous Hearts : A Sweetnesse , that kindly Melts , the hardest and most untam'd Hearts : A Sweetnesse , that gently Molds into a Spouse-like frame , the roughest Hearts : A Sweetnesse , that ravisheth the most despairing Hearts into an Extasie of Supreame , immortall joyes . Vnhappy he , that sees not the comming of Christ into the soules of men ! What is it , which He sees not ? He sees not the Tabernacle of God among men ; the Distance lessening betweene Heaven and Earth ; the Glory of the Godhead growing to a Fuller Tide , and winning upon the World , as the Sea eating in upon the Land . He cannot discerne the Times and their Changes , How , or Why they are ; the Fatality of Persons and Kingdomes , their Periods . For these Flourish and Fall , as they Fall in with , Fall off from , or Fall foule upon the Comming of Christ . He is the Corner-stone , 1 Pet. 2.6 . Mat. 21.24 . Whosoever shall fall on this stone , shall be broken : on whomsoever it shall fall , it shall grind him to powder . Is it Day-break yet in our soules ? Doe we see how it growes Lighter and Lighter in the Souls of Men ? If we doe not perceive those Streakes and Flakes of Light , which multiply upon the spirits of men , pointing out the neere Approach of our long-lookt-for Sunne ; Let us clothe our selves with shame , and confesse , We are Physitians of no value . We have not seen that Beame , which is in our owne Eye , not suffering us to discerne Day-light . But as we are Blind , so let us be Beggers too . And , as that Blind Begger in the Gospel , let us sit by the way , in which Christ comes ; and as we heare the noyse of his passing by , let us cry aloud , Thou Son of David , King of Spirits , have mercy on us : Lord Iesus ! that we also may receive our sight : that our Fleece may not be dry , while it raines on the rest of the earth ; that our Soules may not be in the Dark , while Glory flowes in upon other Spirits . Doe you see your Saviour , as He comes in the Visible Part of Things ? Mat. 24.8 . The Lord Jesus discoursing of His Comming , having before spoken of Warres , Famines , Pestilences , Earth-quakes ; tels us in this Verse : All these are the Beginning of Sorrowes . 'T is in Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The Beginning of Pangs . The Commotions and Strife in This visible Frame are the Pangs and Throes , by which It labours to bring forth Christ in the Spirit . Psal. 97.4 , 5. You may reade the Manner and Discovery of this Approaching Glory . His Lightnings enlightned the World : The Earth Saw and Trembled . The Hils melted like Wax , at the Presence of the Lord ; at the Presence of the Lord of the Whole Earth . Nations , Kingdomes , Nature , the Elements feele the Approach of Jesus Christ , and receive the Impression of His Presence increasing upon them . How unnaturall then are we , if we be insensible of it ! how Worthy to be cast forth from the Nature of Things into the Outermost Darknesse ! Seas of Common-wealths and Counsailes rowle and roare . Mountaines of Worldly Greatnesse melt away . Rocks of Humane Strength after the firmest Combinations and Consolidations cleave asunder . Doe we not yet perceive the Lord Jesus ? The Earth & Hearts quake . Pestilences are kindled . A Smoke of Obscurity , Vncertainty and Confusion flyes over the Face of Things A Fire Burnes . Doe we not yet feele our Saviour ? His Enlightnings Enlighten the whole Earth . Extraordinary Passages of Providence , little lesse than Miracles to confirme the Presence of Christ in the midst of us : High and Heavenly Truths publishing themselves , even as the Brightnesse of His Comming : These frequent Flashings forth of His Glory , are the Enlightnings , with which He Enlightens the Earth . Doe we not yet See Jesus Christ ? Heb. 1.2 . The Holy Ghost begins to speak of the 2d . Comming of Christ , v. 6. He goes on discoursing of the Same Thing to the 12. Verse . There He saith to Him : As a Vesture , thou shalt folde them up , ( meaning , Heaven and Earth ) and They shall be Changed . Suppose a Man by Miracle , Borne and Grown up in One Midnight . Day now begins to come on : This Man to whom All Things were almost alike before ; now perceives Barren Shores , Hanging Cliffes , Devouring Seas on one Hand ; on another , Pleasant Fields , Faire Buildings , a Peacefull Country . As the Light increaseth , the Face of these Things still Changeth , Presenting Fresh Horrours , and fuller Beauties . Would not this Man Amazedly Wonder , whence these Formes of Things should grow round about Him , with such Sodainnesse and Change ? till He look't upward , and Saw the Light of Heaven , as It goes on in it's Course , visiting the Earth , and thus Changing it as a Garment . Who is not Amazed to See the Changes that are made in the Garment of This Earth ? One Day we see it , as a Field Flourishing with faire Hopes ; another Day , that Field vanish't , and in its Place , as a City on Fire , or a Sea of Blood . He that now discerns not the Light of Heaven , the Brightnesse of the Godhead , which is Christ Comming upon us , and thus Changing us ; what manner of Night is He in ? Sure a Night , as Black , as the Shadow of Death . The Night is a Season for Heavinesse . You that See not the Lord Jesus , how He comes up , upon the Earth , and Invades it with His Troops , as the Prophet speaks : Habak. 3. Sit downe in Heavinesse , Sensible of that Night which Surrounds You. But as you Sit , Watch , as the Watch-men , for the Morning . This second Comming of Christ , is , as the dayes of Noah . The Lord Jesus in the Spirit shall be both Ark and Flood : An Ark to those which are taken into Christ , 〈◊〉 them high above all miseries towards Heaven : 〈…〉 carrying away insensible Persons , and Scorners 〈…〉 Woe . This is the First Ground of Humiliation , Insensiblenesse . Unsuitablenesse in our Counsailes to the Course of Christ's Comming . The Comming of Christ calls for Two Things . 1st . A Respect to Christ in all our Counsailes . 2. A Resignation to Christ for the Conduct of Those Counsailes . 1. A Respect to Christ in Counsaile . Ezekiel saw The Glory of God : Ezek. 1. This Glory was the Spirituall Frame of our Saviours Divine Comming upon His Chariot composed of Living Creatures and Wheels : Angels Spiritualized , Bodies Angelized . In this vision He saw the State of Jerusalem , and accordingly forewarn'd the Jewes . As the shadow went back upon the Dyal of Ahaz , so Hezekiah's life was set back from Death . The Person of our Lord Jesus is the Diall of Time , as the Godhead is in the Course of it's Glory advances or withdraws upon this Diall : So it points out the Rise or Ruine of Persons and Things . We read , Revel. 1. That God gave to Christ the Revelation of Things by a Light of Glory , in His own Person ; to this end , that He might shew to His Servants , what will quickly Be . Our Lord Jesus is that Word of God , which is to be , the Man of our Counsailes . On Him we are to look , in Him to see , what should be ; by seeing God in His own Formes : what shall be , by seeing God in All Formes of the Creature . This is Reason , say the Heathen . A Connexion of Things Past , with those which are Present , a Derivation of Things to come out of Both , for Discovery and Direction . This is a Dark Shadow of Christ . He is the Reason of a Christian , who unites and represents by a Perfect Light , all Three States of Things , calling Himselfe by this Three-fold Name ; He that is , He that was , He that is to Come . 2. A Resignation to Christ for Conduct . This is the second Thing , which Christ calls for in His second Comming . I am Alpha and Omega saith the Lord , He that is , He that was , He that is to Come , the Almighty , the All-comprehending : Revel : 1.8 . The Spirituall Comming of Christ , is the great Tide of Things ; this way the fulnesse of the God-head pours forth it selfe from Sea to Sea , from the Beginning to the End of Things , Both in Himselfe . Happy is He , who puts Himselfe into the Current of this stream ; swiftly , smoothly , safely shall He be carryed along upon it to His End . There is Mention of a Wheel , Prov. 20.26 . The King shall bring the Wheel upon the Wicked . Saint Iames speakes of the Wheel of the Creation : Iames 3.6 . For so 't is in Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Our Lord Jesus comes on as the Great Wheel of Things , reposing in it selfe , and rowling on with it selfe , those , who are taken up unto it : But bringing it selfe over those which fall out of it , and breaking them in pieces . There are two Things which expresse an unsuitablenesse in our Counsailes to the Comming of Christ . 1st . The Directing our Paths by a Humane Prudence . 2. The Designing an Earthly Power for the Pursuit . 1st . Unsuitablenesse : The Directing our Paths by a Humane Prudence . The Israelites in the wildernesse made a Golden Calfe for their Guide , after the Example of the Aegyptians , who worship'd an Ox for their Chiefe God . For this Moses , say they , we know not what is become of Him . What was the successe ? They were forc'd to embitter their Drink with the Powder of this Calfe . Have any of you been thus tempted , to make the Calf of Humane-Policy your Counsellour , because this is the God of Nations ? or to think ; We know not what This Iesus , or His Comming in The Spirit meane ? Shall we trust our selves , and the Kingdome to a name , an ayrie Fancy ? If you have been thus tempted , I hope your own Piety and Prudence will prompt you to grind this Calf to Powder by a Penitent Contrition , and make it bitter to your Spirits , by a Kindly Remorse . I humbly commend to you one story at large recorded : 1 Sam. 13. Samuel promised Saul to come at a Day , He delay'd . Saul feared the Philistines comming upon Him with a Mighty Body ; the Dividing of the People from Him : He growes weary of Samuel's stay , and forceth Himselfe to sacrifice . If you have so fal'n , so forc'd your selves , for such reasons , to sacrifice , to establish a worship without the Divine Appearances , because they have been delay'd : O repent and feare , lest Samuel's message to Saul , be to you also : Now is the Kingdome divided from you , this way , by which you thought to confirme it to you . Let us at last be Converted , and become as Little children , learning what that Meanes , To Obey is better than Sacrifice , and to Hearken , than the fat of Rams . To Hearken for the Breathings and whispers of the Lord Jesus ; to Obey the Breakings in of the God-head upon us , is more than All Burnt-offerings , or our Best Performances . 2. Unsuitablenesse . The Designing an Earthly Power for Pursuite of our Counsailes . When Israel look'd round about upon the Interests , Inclinations , Imployments , Sufficiencies of Neighbour-nations : When Israel reflected upon her own Constitution , Strength , Numbers : Had Israel Peace ? When Iehoshaphat joyn'd his ships with those of the King of Israel , were not His ships broken in pieces ? Thou shalt destroy all them , that go a whoring from Thee : 'T is good for me to draw neer to the Lord , saith the Holy Man : Psal. 73.50 . The Earthly Image is the Strumpet , Humane Prudence the Eyes of this Harlot , which are as snares ; Humane Power the Hands , which are Nets and Bands . He that is allured and caught by these , is upon the Brink of a Deep Pit , if not already sinking in it . Gen. 9.17 . Mention is made of a Serpent that biteth the Heels of the Horse , so that His Rider falls backward . The Policy of Man is a Serpent , Power is the Horse on which He rides . Take heed of making these your Trust or Triumph . If you do , your own Policy will bite the Heels of your Power , and disorder that : Your owne Power disordered will cast you to the Ground , and then oppresse you with its own weight . I passe now from the second Ground of Enmity to the Third . 3. Ground . Enmity in our Affections to the Intents of our Saviour's Comming . The Intents of our Saviour's Comming are Two : 1st . To Consume the Flesh . 2. To Call us into the Spirit . 1st . Intent of Christs Comming ; To Consume the Flesh . Revel. 6. When our Jesus rides foremost upon a White-Horse , he is followed by a Red , Black , Pale Horse , bringing on Warre , Famine , Death . These are His Troops , with which He comes up upon the Nations , and invades the Earth . In the Progresse of this Mighty King , as He goes on Conquering ; An Earth-quake shakes All Things , the Sun becomes Black , the Moon as Blood ; Stars fall like untimely figs ; Heaven passeth away as a Scroll rolled together , v. 12.13.14 . Thus all Fleshly strengths faint , Gloryes fade at the presence of the Lord . The most Spirituall Appearances of God thorow Flesh are darkned and dis-appeare : The brightest of Fleshly Formes , The fairest letter of the Highest Mysteries , become seeds of Warre , and sink in blood : Men like Stars , most Eminent for Height , Lustre , Influence , fall thick to the Ground , like untimely figs , preventing their Maturity by their Ruine : The most Flourishing Common-wealths , the Fairest Churches , like Heavens , roll themselves into Confusion . Thus Christ comes in Flaming Fire to all Flesh . 2. Intent of Christs Comming , is , to Call us into the Spirit . 2 Thes. 2.1 . Paul speakes of The Comming of Christ , and our Gathering together unto Him . As the Horses of Fire , and Chariots of Fire came down from Heaven to take Elijah up into them : So the Lord Jesus descends in the Glory of the Spirit , that He may raise us above the world , riding with Him on the Circuits of the same Glory . If I go away , saith Christ , I will come againe , and take you to be there where I am . Every Fleshly thing , is a vaile between us and Divinity . All our Conversation in the Flesh , is an Alienation from God , a Descent towards the Depths of Darknesse below . The Lord Jesus comes forth in the Spirit , consuming the vaile of Flesh , like Fire . Then we enjoy the same Appearances , performe the same actions in a Divine Life . While the Spirit is our Element , God comes forth in us in all our Acts : God comes forth before us in all our Objects . There is a Two-fold Enmity in our affections towards this Two-fold Intent of Christ in His Comming . 1. An Adhesion to the Flesh . 2. An Aversenesse from the Spirit . 1st . The First Enmity is an Adhesion to the Life of Flesh . Our soules cleave to the Flesh-pots : Our Spirits are drawn down into a land of Bondage , and detain'd there , by the Rank scent of Garlike and Onions . We are very unwilling to travell thorow a wildernesse , though it be unto a Land flowing with Milk and Honey . We are like Lot , we know not how to leave this Sodome of the Flesh , till we be drawn forth by the Hand of Angels . Then we are still like Lot's wife when we are come forth from the City of this World , casting a longing look back upon it in the midst of its Flames . But if we be like her in her fault , let us be so too in the Consequence of it . She was chang'd into a Pillar of salt . So may we as in answer to the Type , if we bring forth a Spirit of Remorse and Fire , like salt , to consume the Fleshly , Corrupting Part ; that the Divine Part may be preserv'd untainted to Eternity . 2. The second Enmity is an Aversenesse from the Spirit . Jesus Christ promised His Disciples the Effusion of the Spirit , at the Disappearance of His Flesh . He spake to them of Divine Powers , Lights , Gloryes , Joyes , of the Highest Company and Contents which should come , when His Spirit came . Yet the Disciples were sad , and as dead men still , when their Saviour spake of His Death . The Spirit appear'd to them a Miserable Comforter and Comfort , when they were no more to have a grosse sight of their Jesus in Flesh . He was as None to them , when He was to be Onely in the Spirit . When Peter felt Himselfe born up alone by the working waves , he feares , faints , and begins to sink , though he have the Call of Christ to carry him on , and Christ Himselfe in his Eye to infuse Spirits into him . This is an Example for us : When we cal'd by God , begin to feel the Foundations of the Earth , and the Seeming-firme Land of Sense withdrawing from us , when we are now Lanching forth into the Sea of the God-head ; we no sooner feel our selves left upon the waters of the Spirit , to be sustain'd by them , but Immediately we sink our selves by our feares and unbeliefe . Let us then now weep , that we have refused the All-quickning Spirit , which is our Jesus , as if there were no Life in this Spirit , or no Light in this Life , as if God were a wildernesse , and the Building of God had no Foundation or Fairenesse in it . Let us now returne weeping and say , We have feared to commit our loves , hopes , and joyes to Thee , O meek , O Mighty Iesus ! But all our Springs are in Thee , those that feed our outward senses , our inward Faculties , with Streames of Life , Truth , Strength and Pleasures . Thou art our onely Husband , the Image of all Loves , and Lovelinesse to us , the Best Image of our selves . Come thou downe upon us , appeare in thine Invisible gloryes , and make our soules , ere they are aware , like the Chariots of Aminadab . Thus I have concluded the First Use for Humiliation . For Caution . Take heed of making any Opposition against the Comming of the Lord Iesus . I shall begin this use with an humble profession , that my desire is to have every thing which I speake understood , as proceeding from him , who would faine speak , and live in a Continuall sense of the Doubtfull Dimnesse of that Light of Reason , which twinkles in his breast ; as also of the want of oyl to feed the Flame of the Spirit to any Height or Constancy . I do therefore onely present , what passeth from me , submitting all ever to any Brighter Light in whatsoever Candle-stick it shine . My care shall be , especially in the subject of this use , while I am in this Twi-light , to avoid Particular Conclusions , and Peremptory Determinations . I shall in these Termes set before you these Two Cautions . 1. Take heed how you Iudge , or Confine the Comming of Christ . 2. Take heed how you furiously oppose any thing , that pretends to the Advancement of Christ in His Comming . 1. Caution . Take heed how you Iudge or Confine the Comming of Christ , and that for Two Reasons . 1. He comes as a Spirit . 2. He comes in the Darke . 1. Reason . Christ comes as a Spirit . Who can foreknow , or set the wayes of a Spirit ? who can comprehend a Spirit in any outward Forme ? Is it not free to All , and from All ? When Christ was risen , he sometimes put on those shapes , in which he had formerly liv'd , or died ; as to Thomas : Sometimes he cloth'd Himselfe with strange shapes ; sometimes uncloth'd Himselfe of All . For now He was raised into the Spirit , in which as in a Divine Ward-robe he comprehended All shapes , to put Himselfe forth in them , or to put them under His Feet at pleasure . Saint Paul thus reasons : Colos. 2.20 . If ye be dead in Christ , why as living in the Flesh , are ye subject to Ordinances which perish in the using ? But this Reasoning is much more strong : If Christ be Risen from the dead , why do we subject Him to Ordinances , as if He were still living in the Flesh , or rather , as if He were not come in the Flesh , who is the Lord of All Fleshly Rites ? Formes are sweet Helpes , but too severe Lords over our Faith . They may be Ornaments to our Face and Neck , serving the Beauty of Christ's Appearances to us , and His union with us . But then they must be of Gold or Precious stone , taken out of the Mine or Treasury of the Spirit . So worne , they may become the Heires at age , the Spirit-born Princes . But if they be of Iron or Brasse , laid upon our Feet and Hands ; that is , Grosse in Fleshly Darknesse , binding up the Activity and Motion of our Spirits towards God ; then are they sad Marks of the Bond-womans Children . The Body is esteem'd a Prison or Grave to the Soul ; because it tyes the Soul up into One Particular Appearance , suffering it not to enlarge it selfe to any other , but as they are reflected in This Glasse . When the Eternall Spirit is fast'ned , and proportion'd to any One Form of Things , is it not now imprison'd or buried ? It was a seasonable and High Contemplation , that of Solomon at the Consecration of the Temple : The Heavens , & Heavens of Heavens cannot hold thee , How much lesse this House , which I have made ? When we Consecrate , or converse with any Ordinance or Peculiar way of worship ; let us then remember , that our Object is the Person of Jesus Christ , that Wisdome of God , whose way is more untrac'd than the Eagle , whose extent is wider than the Earth . The Heavens of Heavens cannot take in All of Him , to Containe or Confine Him ; much lesse any One Ordinance in this world , or Fleshly Fashion . 'T is in vain to attempt to shut up Christ in any Thing . Though you kill Him , that you may keep Him safe ; though you lay Him in a Grave hewne out of a Rock in a Garden , a Frame contriv'd with greatest strength and Beauty ; though you set the Seal of Authority upon it , and a guard about it ; yet Christ will rise with an Earth-quake and appeare to His Disciples . 2. Reason . Christ Comes in the Darke . The Lord darkens His own Appearances , who then shall Determine the way of Christ's Comming to us , when He makes it His Designe to obscure it ? Why do we Condemne the Discoveries of Christ for being above our Reach , beyond our Measure and Light , when 't is His Plot and will , to Come in Clouds ? If the Light of the world please , as He breaks forth , to hold the eyes of the wisest Men , and Holyest Disciples , that they shall not discern Him , though He walk in the mid'st of them ; Let Us bear our Blindnesse , and not lay the fault on Heaven , calling Day , Night ; or censuring the Light , for being Dark . Jesus Christ tels Peter , What I do , thou knowest not , but thou shalt know hereafter . Ioh. 13.6 . Our Saviour puts forth Himself to Men in Many Appearances , of which they are uncapable , to lie as seeds in their Spirits , and perhaps after many years grow into distinct Fruits in their understanding , and ripe Fruits in their Affections . Then they know that a Prophet hath been among them : That the Highest Appearances of God have been plain before their Eyes , when they have least imagin'd it . The Wise-man that spake in Parables and Proverbs tels Prov. 25.2 . 'T is the Glory of God , to conceale a Thing ( the Word in Hebrew ) and of Kings to search out the matter , ( the Word . ) God makes it His Designe in this World , to bring forth the Eternall word , the Brightest Image of Himself , so as that we Seeing Him shall not See Him . But then it pertaines to the Kingdome of Christ , as the proper Glory of that , to comprehend this Dark World , and make it understood by it's Light . Take heed then how you judge the Comming of Christ by the Day-light of this world , seeing 't is His Glory to come in the Night . The Devil too labours to Darken the Comming of Christ . Sweetest and Clearest Spirits in which the Bride-groome comes forth most Beautifully , are by Him clog'd and clouded with the Disguise of Faction , Sedition , Licentiousnesse , and Atheisme : as in Paul , and Christ Himself . The most Heavenly Truths , which are , as the lookings forth of this King of Glory , are by him presented to the World in the most deformed Appearances of Hellish Blasphemies . As the Devill hath his Arrowes which flie in the Dark ; so hath Christ : His Comming in the Spirit , is an Arrow , that flies in the Dark at Noon-day ; Woe be to him , that stands in its way , it will pierce his Liver . Our Saviour speaks it of Himself : If the Good man knew , at what hour the Thief would come , he would watch , and not suffer his house to be broke open . If you know the Time and way in which Christ will certainly come , you might define that , and confine Him . But now fear to be mistaken , because of that place of Scripture : The stone , which the Builders refused , is become the Head of the Corner : Psal. 118.22 . The stone which the Builders refused , is become the Head of the Corner . O ye Builders ! Take heed , what stone ye refuse . O ye Men ! Take heed of stumbling at that Stone which the Builders refuse , lest your Buildings and Selves be broken upon it , but That grow up into a Building of Glory , which can never be broken or shaken . Thus much for the First Caution . Take heed how you furiously oppose any thing , that pretends to an Appearance of Christ . Habakkuk speaks of Christ in the Spirit : C. 3. v. 4. His Brightnesse was as the Light : Hornes were in His Hand , and there was the Hiding of Power . All the Spirituall Discoverys of Christ are as Hands of Light , by which He puts forth Himself , and takes hold of the world . The Invisible Spirit , the Presence of the Godhead in it 's Two-fold Piercing Principle of Love and Wrath ; These are the Hornes in the Hands . Take heed how you resist these Hands , when they are stretch'd forth , lest you rush upon the Hornes . If you launch forth with fury upon any stream of Spirits or Opinions , and strike upon the Power of the God-head , lying hid like a Rock in those waters ; how great will the wrack and Ruine of your Souls be ? I will close this use with the Story of Balaam . He went forth upon his Asse to curse the Children of Israel , having first obtain'd full leave from God for it , as he thought ; His Asse gives back , crusheth his foot against the wall . He is enrag'd : Yet if his Asse had gone on , he had bin slain . For an Angel stood with a Drawn Sword in his way . I intend no particular Application , but onely a generall Allusion . Balaam is fleshly Man , that hath the visions of God in the Fleshly Image . The Asse , the Externall Power of Nature and the Creature , on which he rides . When you go forth against any , that call themselves Israel , and think your selves most clearly sent from the mouth or face of God : yet if then your Asse retreat , fall back , Rush upon the walls of Difficulties ; take heed of putting him on too fiercely : Let it fairly warn you to fear : Perhaps the Power of Nature and the Creature , sees the Lord Jesus Comming forth , with the Sword of His Spirit Brandish'd in his Hand . If it should go on , it might carry you into an Absolute Ruine . Take heed then of being furious against any thing that pretends to be an Appearance of Christ . For Consolation . When first you pleas'd to call me to this , I thought thus with my self : What can I say more then hath been said ? To what end shall I speak ? or , Have we any more Hopes yet in our Breasts ? We have bled and wept , wept and bled again for many years . Still we weep , and some feare lest we bleed again with greater danger . As Iacob complain'd of Laban ; so is it with us , Our wages , our Hopes have been chang'd now these ten times . Our Hopes and our Saviours have devoured each other , as Pharaoh's Lean Kine did the Fat ; yet as They , are still Lean. What do we cry to a sleeping God , or a God at a great Distance from us , as in a journey ? or Are our Services in the Church , our Sacrifices in the Field no more to the living God , than the Gashes which Baal's Priests make upon their own Flesh ? While I was thus discouraged in mine own Spirit , I was refresh't with a Two-fold Comfort , with which I shall now indeavour to comfort you . 1. The Way of Christ is in the Dark . 2. The way of Christ is among the Angels . 1. The Way of Christ is in the Dark . Then may our King be come a good way on in His Travels of Love and Glory towards us , though we yet discern him not . We know not how Near he may be to us , how full of Life and Sweetnesse before us , ready now to discover Himself , when we are weeping for His Absence , and complaining that some-body hath carryed Him away : as Mary complain'd to Himself in the likenesse of a Gardener . The Sun in a Mist or Fog steals on upon the World unperceiv'd ; at last he breaks forth , and we wonder to see him so farre advanc'd towards High-noon . So doth our Spirituall Sun still keep his pace behind the Clouds , still mounting higher and higher . When He shall discover , we shal be amaz'd to see , that he hath made so great a March in so short a Time : We shall wonder how he hath stoln Himself , and so much of Heaven unawares into the mid'st of us . Then shal a man say : How is a Goodly plant of Glory grown up to Heaven out of the Earth , in one short Night of Trouble ? Jesus Christ is not Slack in His Comming : 2 Pet. 3.9 . Christ saith : I go to prepare a place for you . As a Rich Pillar or Stately work is often vail'd , till it be quite finish't ; and then presented at once in its full beauty : So the Lord stayes from Appearing , that he may make ready a Glory Prepar'd for us : when his worke is Perfect , then will he disclose it , and we with Admiration shal acknowledge , that the Lord hath not bin slack in His Comming ; but hath made a great Approach to Men in a Little space of Time . When God brought back our Captivity , as Rivers in the South , then were we as Men that Dream'd : saith the Psalmist . When our God shal take off the vail from that Glory , which He is fashioning in the mid'st of us ; then shall we be as in a Dream . It wil be hard to believe , that such a Changed , so new an Appearance of Things in so short a time can be Real , and not Imaginary or Phantastick . Ezek. 1.4 : Out of the North came a Whirl-wind , out of the Whirl-wind a Cloud and Fire , out of the Cloud and Fire , the Colour of Amber , out of that Four living Creatures and Four Wheels , the Chariot in which the Son of Man was seated on a Throne : v. 26. Who can tell , what Glory shall from Heaven visite the Earth , when those Clouds , which now are upon us , shall open themselves ? In this Whirl-wind , Clouds , Fire , Jesus Christ with a Traine of Gloryes hath bin all along descending , and at last He shal alight amidst us . Then shall the Whirl-wind , Clouds , and Fire be in a Moment dismist for ever at His Appearance . 2. Comfort . The way of Christ is among the Angels . He comes with His H●ly Angels . Open then your eyes , and see each good Man , Counsail , Interest with its Angel , each Angel with His Jesus ; a Million of Angels in every One , surrounding his Person . Iob 38.22 . We read of Treasures of Snow and Hail . As Angels are the Chariots of Christ ; so they are His Chambers and Treasuries . In the Sweetest season , God can on a sodain bring forth from the Bosome of an Angel roaring Tempests , which lay there ready prepar'd . When Storms are most violent , God sends forth an Angel , at whose Appearance a Pleasant serenity shall immediately smile upon the face of Things , when we are sad , and see nothing abroad but Dark Clouds comming after the Raine , and Showers of Blood : Yet then our Angels in the midst of us , those Invisible Chambers , may be heap't full of rich Blessings , which they can pour forth upon us , more suddenly then we can think it . Angels are the wombs of the God-Head in this Creation , Iob 38.21 . When all outward things seem barren of Hope , those wombs may be Teeming , and Big with joyes for us . These are the Chariots of Israel , and Horses thereof . In the Head of these is Jesus Christ , the Captaine of the Lords Host. Each of These is an Host , nay a Legion of Armies , nay a Fountain . For in Scripture they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The Principles or Springs of the world . Let no face of Things dismay us . Is one Army broken ? the Angel of the Lord Jesus is a Fountain of forces , which can pour forth a continued store of fresh Armies , if you need them ? Do we lose our friends , Men of best Wisdome , Courage , and Integrity taken off the Stage , or off their Excellencies ? The Angel that hath the Charge of this , can unexpectedly disclose a new stock of worth , and Race of Men . Are our Enemies Politick or Potent ? yet we may sleep secure . For the Holy Angels full of Eyes and Wings are planted round about them , as a Guard upon them . One Angel lies at the bottome of their Hearts , as a Mine , ready to spring it self upon their Counsailes , when they are now ripe . Another Angel wraps himselfe about the Foundation of their force , as a Fire , ready at His appointed Time to devoure it and them . Angels are the unities of Things in the Creature . Though the water of a River be continually passing away , yet the River is still the same , because 't is fed from One Spring . There is One Angel of our Armies , One of our Counsailes , One for Strength , One for Wisdowe , One for Prosperity , in which Jesus Christ comes forth among us . Our Counsailes may be scatter'd , our Armies broken ; yet we shall have the same Strength , the same Army : For both are fed from the same Unity , their proper Angel . Revel. 1.1 . Christ tels Saint Iohn , The Golden Candlesticks are the Churches . c. 2. v. 5. He threatens the Angell of the Church to remove the Candlestick . The Candlestick of Gold is the Church in the Spirit , which is ever Entire , ever Pure . As this Candlestick is drawn into Heaven , so a Company of Men on Earth lose the Beauty , Unity , and name of a Church . When this Candlestick is againe let down into the Flesh , and set upon the Earth : The Church is the same againe in Integrity and Glory . Thus the Vnity , Strength , Interests of Good Men are comprized in their Angel . This is the Candlestick , in which they alwaies shine . When their Light seems lost in the greatest stormes ; 't is but the Candlestick , Removed : Jesus Christ can return that into its place in a Moment , and so restore your Day . Jesus Christ sends forth His Angels to gather His Saints from the four Winds , at the resurrection . When the Body of a Saint crumbles and scatters into Dust ; Every Dust lies gather'd up into the Bosome of some Holy Angel . There all the Single Dusts are comprehended in one Form of a Glorious Body . In This Form the Angel brings them forth at the Call of Christ : This is the Resurrection of the Body . This is as true of each Piece of Life and Death in our Persons or Affaires while yet we are on Earth . When our Happinesse , Hopes , and Hearts are ground into the smallest Dust ; They then lie Compact , and compleat in their Angelicall Chamber ; on a sudden , as at the Blast of an Angels Trumpet , or Glance of an Angels Eye , can Jesus Christ give our Dead Hopes a Glorious Resurrection out of their Dust . Let us then in the midst of our Sorrows sing , The Lord Raignes : Let the Earth be glad . The Lord Comes . Clouds are upon us , but Angels ride upon those Clouds , and the Lord Iesus upon those Angels . Open your Eyes , see the King , as He comes in Glorious State . If Elisha saw Eliah , as he ascended , he was to have the spirit of his Master doubled upon him . If we see our Saviour as He descends in a Divine Glory ; we shall be cloth'd with His Spirit , and His Mantle : Inward Beauties , Outward Prosperities , falling fresh from the Person of Christ on us , as He comes down upon us . Let us then spread our own Garments , our Earthly Powers , Policies , or Prosperities , in His way , under His feet . And as He passeth along , let us cry aloud in our songs : Hosanna , Hosanna , Save now : Blessed is He that comes in the Name of the Lord : Hosanna ; Now Save us . FINIS . Notes, typically marginal, from the original text Notes for div A61470e-860 Epist. 1. Part. Salut . 1. Descrip. 2. Descrip. 3. Descrip. 2. Part. Pref. 1. Head . 2. Distinct . 2. Distinct . 2. Head . 3. Head . 4. Head . 1. Consid. 2. Consid. 1. Enquiry . 3. Enquiry . 2. Ground . 3. Ground . 2. Vse . 2 Chron. 6.18 . 2. Caut. Use 3. 
A61609	----	A sermon preached on the fast-day, November 13, 1678, at St. Margarets Westminster, before the Honourable House of Commons by Edward Stillingfleet ... Stillingfleet, Edward, 1635-1699. 1678 Approx. 86 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A61609 Wing S5649 ESTC R8213 13729924 ocm 13729924 101602 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61609) Transcribed from: (Early English Books Online ; image set 101602) Images scanned from microfilm: (Early English books, 1641-1700 ; 852:5) A sermon preached on the fast-day, November 13, 1678, at St. Margarets Westminster, before the Honourable House of Commons by Edward Stillingfleet ... Stillingfleet, Edward, 1635-1699. [4], 52 p. Printed by Margaret White for Henry Mortlock ..., London : 1678. Running title: A fast-sermon preached Nov. 13, before the House of Commons. Reproduction of original in Duke University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Samuel, 1st, XII, 24-25 -- Sermons. Fast-day sermons. 2004-02 TCP Assigned for keying and markup 2004-03 Apex CoVantage Keyed and coded from ProQuest page images 2004-04 John Latta Sampled and proofread 2004-04 John Latta Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Jovis 14. die Novembris , 1678. Ordered , THAT the Thanks of this House be returned to Dr. Stillingfleet , Dean of St. Pauls , for his Sermon yesterday Preached before this House at St. Margarets Westminster : And that he be desired to Print his Sermon . And Coll. Titus is desired to give him the Thanks of the House , and to acquaint him with the desire of this House to Print his Sermon . Will Goldesbrough , Cler. Dom. Com. A SERMON Preached on the FAST-DAY November 13. 1678. AT S t MARGARETS WESTMINSTER Before the HONOURABLE HOUSE of COMMONS By EDWARD STILLINGFLEET , D. D. Dean● St. Paul's , and Chaplain in Ordinary to His Majesty . LONDON , Printed by Margaret White , for Henry Mortlock at the Ph●●● St. Paul's Church-Yard , and at the White Hart in Westminster Hall. 1678. 1 Sam 12. 24 , 25. Only fear the Lord , and serve him in truth with all your heart : for consider how great things he hath done for you . But if ye shall still do wickedly , ye shall be consumed both ye and your King. IT hath been well observed by some , that those who look at a distance upon humane asfairs are apt to think that the good or bad success of them depends wholly upon the Wisdom and Conduct of those who manage them ; others who look nearer into them and discern the many intervening and unforeseen accidents which often alter and disappoint the Counsels of men , are ready to attribute the events of things rather to Chance than Wisdom : but those who have made the deepest search and the strictest enquiry , have most firmly believed a Divine Providence which over-rules all the Counsels and Affairs of men ; and sometimes blasts the most probable designs , sometimes prospers the most unlikely attempts , to let us see that though there be many devices in mens hearts , yet the Counsel of the Lord that sh●●l stand . We live in an age not over prone to admire and take notice of any remarkable instances of Divine Providence either in our preservation from dangers or deliverances out of them ; for so great is the security of some men that they are unwilling to apprehend any danger till they fall into it , and if they escape will hardly believe they were ever in it ; and such is the concernment of others to baffle all evidences of truth wherein their own guilt is involved , that they all agree in robbing God of the honour of his Mercy , and our selves of the comfort of his Protection . But blessed be that God who hath hitherto defeated all the secret , and subtile , and cruel designs of his and our Churches enemies ; and hath given us the liberty and opportunity of this day to meet together to implore the continuance of his favour and mercy towards us in the preservation of His Majesties person ; for in praying for him we pray for our selves , since our own welfare doth so much depend upon His. When we look back upon the History of this Church ever since the Reformation of it , we may observe such a wonderful series of Divine Providence going along with it , that we have the less reason to be discouraged with present difficulties or disheartned with the fears of future dangers . What struglings did it meet with in the Birth ? And although it were therein like Jacob who took hold of the heel of his Brother and at last obtained the blessing ; yet the Romish party got the start like Esau , and came forth all red and hairy , full of blood and cruelty ; and the old Dragon cast out of his mouth a Flood of Fire to destroy our Church before it could attain to its full growth and maturity . But after it not only survived these flames , but enjoyed a firm establishment under the care and conduct of a wise and cautious Government , what restless endeavours , what secret plots , what horrid conspiracies , what foreign attempts , what domestick treasons were carried on during the Reign of Queen Elizabeth ? And yet , which is very considerable , while she openly and heartily owned the Protestant Cause , it pleased God to deliver her out of all her dangers , and to give her a long and a prosperous Reign , when two of her Neighbour Princes were assasinated for not being zealous enough in the Popish Cause though they professed to own and maintain it . And it is but a very little time since you met together in this place to celebrate the memory of a mighty deliverance which Both King and Kingdom , and together with them our Church received from that never to be forgotten conspiracy of the Gunpowder Treason in her Successors Reign . May we not then take up St. Pauls argument , and say , Who hath delivered us from so great death , and doth deliver , in whom we trust that he will yet deliver us ? Especially if we do not fail in the performance of that duty which God expects from us in order to our own preservation , which is delivered by Samuel to the people of Israel , in the words of the Text , Only fear the Lord and serve him in truth with all your heart , for consider how great things he hath done for you . But if they would not hearken to this wise Counsel , but go on in their sins , he tells them what the fatal consequence would be , not to themselves only , but to their King too , But if ye shall still do wickedly , ye shall be destroyed both ye and your King. Which advice will appear to deserve our serious consideration this day , if we either regard ( 1. ) The Person who gave it . ( 2. ) The Occasion of giving it . ( 3. ) The matter contained in it . 1. The Person who gave this Counsel to the People , Samuel ; a Person of great Wisdom , and long experience in Government ; and therefore very able to judge concerning the proper causes of a Nations Prosperity and Ruine . The People had enjoyed a long and uninterrupted tranquillity while they followed his directions . They had before been miserably harassed by the inroads of the Philistins , discomfited in several battels , and at last the Ark of God it self taken by their enemies and their leaders destroyed , at which sad news Eli who had judged Israel forty years fell backwards and so ended his dayes : while they were under the sense of their present miseries , Samuel puts them into the most hopeful way for their deliverance , which was by a Reformation of Religion among them , by returning to the Lord with all their hearts , and putting away their strange Gods , and preparing their hearts unto the Lord and serving him only ; and then , saith he , he will deliver you out of the hands of the Philistins . The miseries they felt and the dangers they feared made them own the true Religion with more than usual courage : Then the Children of Israel did put away Baalim and Astaroth , and served the Lord only . But besides this , Samuel appoints a publick and solemn Fast of all Israel at Mizpeh ; And Samuel said , Gather all Israel to Mizpeh , and I will pray for you unto the Lord. And they gathered together to Mizpeh and drew water and poured it out before the Lord , and fasted on that day , and said there We have sinned against the Lord. Mizpeh , a City in the confines of Judah and Benjamin , as Masius and others observe , was the place where the States of Israel were wont to be assembled together upon any great and important occasion ; where there was a place on purpose for them to meet in , and an Altar , and House of Prayer for the publick Worship of God : and therefore it is said , Judg. 20. 1. The Children of Israel gathered together from one end of the Land to the other , unto the Lord in Mizpeh ; and there the chief of all the Tribes of Israel presented themselves in the Assembly of the People of God. And therefore Samuel chooseth this as the fittest place for them to fast and pray , and confess their sins in , and to implore the Mercy of God to the Nation . We do not read in Scripture of any more publick and solemn Fast of the People of Israel kept with greater signs of true humiliation than this at Mizpeh was ; for the pouring out of water was used among them either to represent their own desperate condition without Gods help , that they were as water spilt upon the ground ; or the greatness of their sorrow for their sins , and the floods of tears , which they shed for them . And to let mankind see what influence a General and serious Fasting and Humiliation hath upon the welfare of a Nation , we find from the day of this Fast at Mizpeh the affairs of Israel began to turn for the better . For the Philistines thought they had an advantage against the Israelites by this general meeting , and hoped to surprize them while they kept their Fast in Mizpeh ; and made such an incursion upon them , as put them into a great consternation ; and they came trembling to Samuel , praying him that he would not cease to cry unto the Lord their God for them , that he would save them out of the hand of the Philistins . Samuel prays , the Lord hears , Israel marches out of Mizpeh , pursues the Philistins and smites them ; and Samuel sets up a stone of remembrance , and calls it Eben-Ezer , saying Hitherto hath the Lord helped us . Yea from hence forward did God help them , for it follows , so the Philistines were subdued , and they came no more into the Coast of Israel ; and the hand of the Lord was against the Philistins all the dayes of Samuel . Never any People had greater reason to be pleased with a Governour than they had with Samuel ; who managed their affairs with so much wisdom and piety , with so much faithfulness and integrity , with so much courage and constancy , with so much care and industry , with so much success and prosperity . But people are apt to surfeit upon too much ease and plenty , and to grow wanton with abundance of peace ; they began to be weary of Samuels Government , and secretly to wish for a change . And when mens discontents grow ripe , there seldom wants a plausible occasion to vent them : Samuel was grown old and could not go about from year to year in circuit to Bethel , and Gilgal , and Mizpeh , as he was wont to do , but he fixed at his house in Ramah , and placed his Sons in Beersheba ; these not following their Fathers steps , were soon . accused of male-administration ; and nothing would now satisfie the discontented Elders of Israel , but Samuel himself must be discharged of his Government ; For they gathered themselves together and came to Samuel in Ramah ; and said to him , Behold thou art old , and thy Sons walk not in thy wayes ; this was their pretence , but their design was to alter the Government . Their plenty and prosperity had made them fond of the Pomp and Grandeur of their neighbour Nations , and whatever it cost them , they were resolved to have a King to judge them like all the Nations . Samuel tells them , what inconveniencies that more absolute form of Government of the neighbour Nations would bring among them , as Josephus shews ; all which signified nothing to them ; for it is said , nevertheless the people refused to obey the voice of Samuel and said , Nay , but we will have a King over us , that we also may be like all the Nations . It was not the Monarchical way of Government that was so displeasing to God or Samuel ; for their Government was of that Form already , God himself being their King , and appointing such Vicegerents as he thought fit to manage their affairs under him . So God answered Samuel , They have not rejected thee , but they have rejected me , that I should not reign over them . Not , as though Kingly Government were inconsistent with Gods Sovereignty over his people ; for by him Kings Reign ; and they are his Ministers to us for good , and that Government is the most agreeable to his own ; and to the primitive institution of Government among men . But wherein then lay this great sin of the Israelites in asking a King , when God himself had provided by his Law that they should have a King when they were setled in their own Land ? And yet we find the Israelites at last confess , We have added unto all our sins this evil to ask us a King. Their great fault was , that they were so impetuous and violent in their desires , that they would not wait for Samuels decease whom God had raised up among them , and whose Government had been so great a blessing to them ; and therefore God looked on it as a rejecting him more than Samuel , since he had appointed him ; and they had no reason to lay him aside for his Sons faults , but they made use of that only as a colour for their own self-willed humour and affectation of being like to other Nations . However God commands Samuel to yield to them ; and he appoints another meeting at Mizpeh for this purpose ; where the Person was chosen by lot ; and at his solemn inauguration at Gilgal , Samuel makes that speech unto all Israel contained in this 12th Chapter ; where of the words of the Text are the conclusion ; which make these words the more considerable , 2. In regard of the Occasion of them ; being delivered by Samuel at so great a solemnity in which he delivers up the Government into the hands of their King , ( 1. ) With a great protestation of his own integrity , with an appeal to their own Consciences concerning it , and they freely give a large testimony of it . ( 2 ) He upbraids them with their ingratitude towards God time after time ; that they were never contented or pleased with his Laws or the Governours he raised up amongst them ; and now at last upon a sudden fright concerning Nahash the King of Ammon , they were resolved they would have a King ; and behold , saith he , the Lord hath set a King over you . ( 3. ) Notwithstanding their sin in so unseasonable a demand , yet he tells them they might be happy under his Government if they did sincerely keep to their established Religion and obey the Laws of God. This he delivers , ( 1. ) More Generally , vers . 14 , 15. If ye will fear the Lord and serve him , and obey his voice , and not rebel against the Commandment of the Lord , then shall both ye and also the King that reigneth over you , continue following the Lord your God ; i. e. God will protect and defend you . But if you will not obey the voyce of the Lord , but rebel against the Commandment of the Lord , then shall the hand of the Lord be against you , as it was against your Fathers . But this being a matter of the greatest consequence to them , whereon the welfare of the Nation did depend , he delivers it ( 2. ) More Emphatically ; after the Thunder and Rain had affrightned and softned their hearts ; and they came praying to Samuel and confessing their sin to him ; then he counsels them not to fear , if they did not forsake God ; and for his part , however they had disobliged him , he would not only continue to pray for them , but give them the best advice and directions he could : But I will teach you the good and the right way . And then these words immediately follow , Only fear the Lord and serve him in truth with all your heart , &c. 3. These words are most considerable for the Matter contained in them ; which lies in these three particulars , ( 1. ) The influence which continuance in sin hath upon a Kingdoms ruine : but if ye shall still do wickedly , ye shall be consumed , both ye and your King. ( 2. ) The best means for the welfare and preservation of it , viz maintaining and practising the true Religion ; Only fear the Lord and serve him in truth with all your heart . ( 3. ) The great argument and encouragement here given for the doing it ; for consider how great things he hath done for you . The first of these will be the main subject of my present Discourse , viz. The influence which continuance in sin hath upon a Kingdoms ruine , If we believe Moses and the Prophets , we cannot question the truth of this concerning the People of Israel ; for this is the main scope and design of their doctrine . Moses assured them , that all the strength , and force , and combination of their enemies should do them no prejudice as long as they obeyed the Laws of God ; but if they would not do his Commandments , but despise his Statutes and abhor his Judgements , all the care and policy they could use would not be able to keep off the most dismal judgements which ever befel a Nation , I will even appoint over you terror , consumption and the burning Ague ; that shall consume the eyes and cause sorrow of heart ; and ye shall sow your seed in vain , for your enemies shall eat it . And I will set my face against you , and you shall be slain before your enemies : they that hate you shall reign over you , and ye shall flee when none pursueth you . And if you will not for all this hearken unto me , then will I punish you seven times more for your sins , so he proceeds to the end of the Chapter , still rising higher and higher according to the greatness of their provocations . And to the same purpose he speaks throughout Deut. 28. promising great Blessings to their Nation upon obedience , and horrible Curses , such as would make ones ears tingle to hear them , upon their refractoriness and disobedience , The Lord shall send thee cursing , vexation and rebuke , in all that thou settest thine hand unto for to do ; until thou be destroyed , and untill thou perish quickly , because of the wickedness of thy doings , whereby thou hast forsaken me . To the same purpose all the Prophets speak , only applying this general doctrine to the circumstances of their own times . If ye be willing and obedient , saith Isaiah , ye shall eat the good of the Land ; but if ye refuse and rebel , ye shall be destroyed with the sword , the mouth of the Lord hath spoken it . When the Prophet Jeremiah saw dreadful calamities coming upon his people , he cries out , Thy way and thy doings have procured these things unto thee , this is thy wickedness because it is bitter , because it reacheth unto thine heart . Ezekiel tells them there was no hope to escape being destroyed , but by speedy and sincere Repentance , Repent and turn your selves from all your transgressions , so iniquity shall not be your Ruine . But here a material question may be asked , whether this connexion between their doing wickedly and being consumed were not by vertue of that Political Covenant between God and the people of Israel which was peculiar to themselves ? and how far it may be just and reasonable to argue concerning the case of other Nations , with whom God hath entred into no such Covenant , as he did with them ? To make this clear , and to bring it nearer to our own case , I shall proceed in this method . 1. To shew , that God doth exercise a particular providence with respect to the state and condition of Kingdoms and Nations . 2. That according to the usual method of Providence their condition is better or worse as the People are . 3. That there are some circumstances of sinning , which do very much portend and hasten a Peoples ruine . 1. That God doth exercise a particular providence with a respect to the state and condition of Nations , i. e. as they are united into several and distinct bodies , which are capable as such of being happy or miserable . For since mankinds entring into society is both necessary and advantageous to them ; and God doth not barely permit and approve , but dispose and incline men to it ; and hath given them Laws to govern themselves by , with respect to society ; it is but reasonable to suppose that God should call men to an account in that capacity ; and to distribute rewards and punishments according to the nature of their actions : which must either be done in this world , or it cannot be done at all ; for all those bonds are dissolved by death , and men shall not answer for their sins by Kingdoms and Nations in another world , but every man shall give account of himself unto God. Either therefore those societies as such shall go wholly unpunished , or they must suffer according to them in this world ; and therefore here the case is very different from that of particular Persons . We say , and with a great deal of Reason , that it is no disparagement to the Justice of Gods Providence for good men to suffer , or for wicked men to escape punishment in this Life , because the great day of recompence is to come , wherein there will be a Revelation of the Righteous judgement of God : But that will not hold as to Nations , who shall not suffer in communities then as they have sinned here : and therefore it is more reasonable to suppose the rewards and punishments of such shall be in this life according to the measure and proportion of their sins . And of this we have suffient evidence in Scripture , upon these accounts . ( 1. ) Because it charges guilt upon Nations as well as upon particular Persons . As in the case of uncertain murder , If one be found slain in the Land , which the Lord thy God giveth thee to possess it , lying in the field , and it be not known who hath slain him : the Elders of the next City were not only to protest their own innocency ; but to use this prayer , Be merciful O Lord , unto thy people Israel , whom thou hast redeemed , and lay not innocent blood unto thy people of Israels charge . And the blood shall be forgiven them , so shalt thou put away the guilt of innocent blood from among you . Here we see the guilt of innocent blood goes farther than the bare shedders of it , it lyes upon the Nation till it be expiated ; and the Jews say , the soul of a person innocently murdered hovers up and down the Earth crying for vengeance , till the guilty persons be found out and punished , and then it ascends above to its place of rest . The guilt of innocent blood is indeed a crying sin ; it cryes loud unto Heaven for vengeance , and nothing stops its voice but the execution of it . And where that is not done , it leaves a guilt upon the Land ; for God himself hath said it , Blood defileth the Land ; and the land cannot be cleansed of the blood that is shed therein , but by the blood of him that shed it . This sin we see , is of such a malignant nature that it infects the Land where it is committed , and lyes upon it till it be expiated . But there are other sins which contract a National guilt , when the Authority of a Nation , either gives too much countenance and encouragement to the practice of them , or does not take that care it ought to do to suppress and punish them . When men daily and insolently break the Laws of God , and bid as it were defiance both to them and to the Laws of men ; when wickedness spreads like a leprosie , and infects the whole body ; when vices become so notorious that they are a reproach and a by-word to Neighbour Nations ; these are the signs and tokens of National guilt . ( 2. ) Because the Scripture tells us of a certain Measure to which the sins of a Nation do rise before they are ripe for punishment . This was the reason given why Abrahams Children must stay to the fourth Generation before they come to the possession of the promised Land , for the iniquity of the Amorites is not yet full . Where it is plain that God doth consider Nations as distinct bodies , the measure of whose sins is taken after another manner than that of particular persons ; but when once that measure is compleated , ruine and destruction is unavoidable ; or at least , some signal and extraordinary judgements falling upon them as the punishment of their iniquities . Men may ask why the Canaanites in Joshua's time were dealt with so severely , that nothing but utter extirpation would satisfie the Justice of God against them ? But God prevents that objection , by letting Abraham know how much patience and long-suffering he used towards them ; waiting till the fourth Generation ; and when their iniquities still increased , and every Age added to the Guilt of the foregoing , the burden grew too heavy for them to bear it any longer , and therefore they must sink under the weight of it . So our Saviour saith to the Jews in his time , Fill ye up then the measure of your Fathers . Not as though God did punish any Age beyond the desert of its own sins ; but when the measure of their sins is filled up , God doth no longer forbear to punish them ; and that seldom happens , but when the sins of that time do exceed those of the foregoing Generations ; as it was in the case of the Jews when their City and Temple were destroyed . ( 3. ) Because it attributes the great Revolutions of Government to a particular Providence of God , God is the Judge , or the supreme Arbitratour of the affairs of the world , he pulleth down one and setteth up another . Which holds with respect to Nations as well as particular persons . Which doth not found any right of Dominion , ( as some fancied till the argument from Providence was returned with greater force upon themselves ) but it shews that when God pleases to makes use of Persons or Nations as the Scourges in his hand to punish a People with , he gives them success above their hopes or expectations , but that success gives them no right . And of this the Psalmist speaks when he adds , For in the hand of the Lord there is a Cup and the Wine is red ; it is full of mixture , and he poureth out of the same ; but the dregs thereof all the wicked of the earth shall wring them out and drink them . It is called by Isaiah , the Cup of Fury , and the Cup of Trembling , which God gives to Nations destined to ruine : which makes them like people intoxicated and deprived of that apprehension of danger , of that judgement and consideration to prevent it , which at other times they have . When a Nation is near some dreadful calamity , as a just punishment of its sins , God takes away the wisdom of the Wise , and the understanding of the Prudent , and the resolution of the men of courage , that they all stand amazed and confounded , not knowing how to give or take advice ; but they are full of fears , and rather apt to quarrel with one another than to consult the general good . This was just the state of Egypt when God did purpose to execute his Justice upon it . ( 1. ) First , their courage failed them , And the heart of Egypt shall melt in the midst of it ; and the spirit of Egypt shall fail in the midst thereof . In that day shall Egypt be like unto women ; and it shall be afraid and fear , because of the shaking of the hand of the Lord of Hosts , which he shaketh over it . It is a very ill sign when men want the spirit and vigour they were wont to have ; when they are daunted at the apprehension of every danger , and rather meanly seek to save themselves by base arts and sordid compliances , than to promote the common welfare . It is folly and stupidity not to apprehend danger when there is cause for it , and to take the best care to prevent it ; but it is a fatal symptom upon a Nation when their hearts fail them for fear , that they dare not do the duty which they owe to God , to their King , and to their Countrey . God forbid that any should exceed the bounds of their duty to prevent their fears , but when men want resolution to do that , they are in a lost condition . ( 2 ) Their Counsels were divided and infatuated : And I will set the Egyptians against the Egyptians . The Princes of Zoan are Fools , the Counsel of the Wise Counsellors of Pharaoh is become bruitish ; they have also seduced Egypt , even they that are the stay of the Tribes thereof . The Lord hath mingled a perverse spirit in the midst thereof , and they have caused Egypt to err in every work thereof , as a reeling man staggereth in his vomit , i. e. they know not what to fix upon , all their Counsels being so uncertain , and the best taking no effect . But after all their consultations , they advance not one step forward , but fall back just to the same case they were in before ; every one blaming another for want of success in their designs . This is the deplorable state of a People when ruine and desolation is near them . But on the other side , when God raises up a Nation to be a Scourge to other Nations , he inspires them with a new spirit and courage , unites their counsels , removes their difficulties or carries them easily through them , and by a concurrence of some happy circumstances gives them strange success beyond all their hopes and expectations . Look over all the mighty Revolutions which have hapned in the Kingdoms and Empires of the World , and the more ye search and consider and compare things together , the greater truth you will find in this observation . When God designed to punish the Eastern Nations for their transgressions , then the Babylonian Monarchy rose so fast and spread so far , that nothing was able to stand before it . The combinations of the Kings of Judah , and Edom , and Moab , and syre , and Sidon , and Egypt were but like the Withes which the Philistins bound Sampson with , which he brake in sunder as a thred of Tow is broken when it toucheth the fire . Judah drinks first of the Cup , and she trembles and falls , and is carried into captivity ; then follow , as God had foretold by his Prophets , the desolations of Tyre , of Egypt , of Put and Lud , i. e. of Libya and AEthiopia ; and at last the Cup passes round , and Ninivehs turn comes to drink deep of this Cup of Fury , and she was laid waste for returning to her sins after Repentance . And when the sins of Babylon called for vengeance , God raised up Cyrus , and called him by his Name , long before he was born , and brought the fierce Nations of the East to submit themselves to him : and when Babylon was most secure , full of Wine and Jollity at an anniversary feast , he led Cyrus into the City by a way they dreamed not of , and all the plagues which the Prophets had foretold , came upon that people when they least expected them . It was not the Courage and Spirit of Alexander with his Macedonian Army could have made such sudden and easie conquests of the East ; if God by his Providence had not strangely made way for his success by infatuating the Counsels of Darius , so as to give him those advantages against himself he could never have hoped for . There is no such mighty difference in the wits and contrivances of men ; no such great advantages in military power and conduct ; no such wonderful disproportion in the courage , or wisdom , or educations of men ; but when God hath pleased to let loose the most rude , and barbarous , and unexperienced Nations in matters of War , upon the most flourishing Kingdoms , the most disciplin'd Armies , the most fortified Cities , they have in spite of all opposition over-run , overcome , and overthrown them . Who could have thought that the cowardly Goths ( as they were then esteemed ) the barbarous Vandals , and the despicable Hunns , could have made such havock and devastations in the Roman Empire , that in fifty years time , more of it was lost and destroyed by their means , than had been gained in a thousand ? It would make ones heart bleed to read the miseries which all the parts of the Roman Empire suffered , where these Barbarians prevailed ; and yet they were despised and reproached by the Grave and Wise Romans at the same time when they were Conquered and destroyed by them ; as Salvian who lived then , at large relates . But the best and wisest men could not but see an extraordinary hand of God going along with them ; and one of their greatest Generals found himself carryed on by such a mighty impulse , and met with such an unaccountable success in all his undertakings , that he called himself Flagellum Dei , The Scourge in Gods hand to chastise the wickedness and follies of men that called themselves Christians , and did not live like such . Machiavel himself takes notice of so strange a difference in the Conduct and success of the Romans at different times , that he saith , they could hardly be imagined to be the same People ; and after all his attempts to find out other causes , he at last is forced to conclude that there is a superiour cause to the Counsels of men which governs the affairs of mankind , which he calls Fate , and we much better , the Providence of God. Some learned Physicians are of opinion that when diseases are not curable by common remedies , there is in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something divine , and therefore in such cases Divine Remedies are the most proper and effectual : thus in the alterations of States and Kingdoms , there is often a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more than ordinary hand of God , in which cases the best means we can use to prevent danger is by Fasting and Prayer , by true repentance and speedy Reformation of our evil wayes . ( 4. ) Because the Scripture still leaves hopes of Mercy to a People where they have a heart to repent . I do not find by any declaration of Gods Will in Scripture , that he hath made any such peremptory decree concerning the ruine of a Nation , but upon their repentance there is a way left to escape it ; but rather the contrary in those words of Jeremiah , At what instant I shall speak concerning a Nation , and concerning a Kingdom , to pluck up and to pull down and to destroy it : If that Nation against whom I have pronounced , turn from their evil , I will repent of the evil which I thought to do unto them . And therefore all threatnings of that kind are conditional as this in the Text is , But if ye shall still do wickedly : which implyes that if they did cease to do so , they might be preserved , both they and their King. And where repentance hath intervened between the threatning and execution of judgement , God hath shewed wonderful kindness either in stopping , removing , or deferring the severity of judgements . 1. In stopping his hand when it hath been lifted up , and just ready to strike . We can desire no clearer instance in that case than that of Niniveh ; a vast City ( or rather a Countrey inclosed in Walls ) full of all the delights of Asia , and of the sins which usually attend them ; to this City God sends a Prophet to let them know how near they were to destruction , that they had but forty dayes time to turn themselves in . This was a strange and unexpected alarm to them , given by a strange Prophet after a peremptory manner to a people unacquainted with such messages . How many objections would the Infidels and Scepticks of our Age have made against such a Message as this ? They would rather have concluded the Prophet Mad , than have been perswaded to repent by him . Yet so great was the apprehension they had of the just desert of their sins , that the People of Nineveh believed God and proclaimed a Fast , and put on Sackcloth , from the greatest of them even to the least : and they cryed mightily to God , and turned from their evil wayes : And what then ? Would God disparage the reputation of his Prophet , and alter the sentence he had sent him so far to denounce against them ? What hopes had he given them of mercy if they repented ? It appears they had nothing but general presumptions , Who can tell , if God will turn and repent , and turn away from his fierce anger that we perish not ? Yet sincere repentance being performed upon no greater assurance than this , prevailed so with God , that he repented of the evil that he said he would do unto them , and he did it not . O the depth of the riches both of the Wisdom and Goodness of God! His Wisdom in leading them to repentance ; his Goodness in for bearing to punish after so great provocations . What encouragement doth God hereby give to others to repent , when Niniveh was rescued from the very brink of destruction by it ? 2. In removing his hand when it hath struck . When Davids vanity transported him so far , that without any necessity he would know the Number of his People ; his heart did misgive him as soon as he had done it , and he confessed he had sinned greatly in it ; notwithstanding this God sends a plague among the People , which touched David to the quick , as a tender Father is most sensibly punished in the loss of his Children ; and then he cryed , Lo I have sinned , and I have done wickedly ; but these Sheep what have they done ? And when the Angel had stretched out his hand upon Jerusalem to destroy it , the Lord repented him of the evil , and said to the Angel It is enough , stay now thy hand . Behold therefore the goodness and severity of God ; on them which fell severity ; but towards Jerusalem goodness . His severity was intended to make people avoid a vain confidence in their own strength and numbers ; his goodness to let them see how ready he is to draw back his hand when men truly repent . 3. In putting by the stroke for the present , or deferring the execution of his wrath . No King of Israel provoked God more than Ahab ; for it is said of him , that he did evil in the sight of the Lord above all that were before him ; and that he sold himself to work wickedness in the sight of the Lord. At last the Prophet Elijah meets him in Naboths Vineyard which he had just taken possession of by fraud and violence ; when Ahab saw such an unwelcome Guest in that place , his guilt made him ready to start back , and to say , Hast thou found me , O mine enemy ? The Prophet having this fair opportunity followed the blow he had given him so home , that Ahab was not able to stand before him : for it is said , that when Ahab heard the terrible judgements God denounced against him for his sins , he rent his clothes , and put sackcloth upon his flesh and fasted , and in good earnest humbled himself before God ; For so God himself owns that he did . I do not say he continued good after this ; but he now heartily repented for the time ; and for the time of repentance God inlarged his time of forbearance . Because he humbleth himself before me , I will not bring the evil in his days . Even a short repentance , when sincere , gains time , by a reprieve from punishment . When the sins of a Nation are grown to a great height , and become ripe for vengeance , the best Princes can obtain no more than not seeing the evil in their own days , as in the case of Josiah who was an excellent Prince , and a true lover of God and his Law , yet the people continued so hardned in their sins , though under some shew of Reformation ; that the Prophetess told him ; behold I will bring evil upon this place , and upon the Inhabitants thereof , &c. But because his heart was tender , and he humbled himself before the Lord , he obtained that favour , that his eyes should not see the evil which he would bring upon them . If the People had been as good as Josiah was , there is no question , but even then God would have repented of the evil ; but where there was such an obstinate impenitency , that neither Gods Laws , nor the Prophets threatnings , nor the Princes example could prevail upon them ; all that his humiliation could obtain , was only a putting it off for his own time ; and we have reason to think that their sins did hasten his end too ; as sometimes the sins of a people make the best of Princes to be taken away from them : and when the ten Tribes were carried captive , their King Hoshea is said , not to have done evil as the Kings of Israel that were before him . And to Judah after Josias his death , God punctually made good this threatning in the Text , But if ye shall still do wickedly , ye shall be consumed both ye and your King. II. The second particular is , That according to the usual method of Providence the state or condition of a People is better or worse according to the general nature of their Actions . If they be good and vertuous , careful to please God , just , sober , chast , merciful , diligent observers of Gods Laws , and their own , and dealing with other Nations according to the Laws of Nations , they will live in a much more flourishing and happy condition ; than a Nation can do where Atheism , Profaneness , and all sorts of Wickedness abound : which I shall prove two ways , ( 1. ) Absolutely , from the tendency of Religion and Vertue to promote the Honour , the Peace , the Courage and safety of a People . ( 2. ) Comparatively , that Nations are more or less happy according to their vertues and vices . ( 1. ) Absolutely , and that will appear , ( 1. ) From the tendency of true Goodness and Piety to promote a Nations Honour and Interest abroad . And no man is ignorant how much Reputation brings of real advantage to a Nation ; and that a People despised are next to a People enslaved ; and that it is impossible to hold up honour and esteem in the world , where the reputation of Vertue is lost . ( 2. ) From its tendency to maintain peace and tranquillity at home ; preventing private quarrels , by justice , and honesty , and temperance , and chastity ; and publick disturbances by avoiding idleness , and debauchery , and bad principles , which are the great nurseries of Rebellion ; and teaching men quietness , patience , due government of themselves , and obedience not only for wrath , but also for Conscience sake . Whereas loose principles , and bad practises , and extravagant desires naturally dispose men to endeavour changes and alterations , in hopes of bettering themselves by them ; and the prevalency of Vice doth unhinge Government , and weaken the strength and sinews of it . ( 3. ) From the keeping up the spirits , and securing the safety of men . A good Conscience makes a man dare to do his duty ; but the sinners in Zion are afraid , fearfulness hath surprised the Hypocrites . These were men , saith Grotius , who carried a fair shew for the present , but were inwardly prepared , if the King of Babylon got the better , to be of his Religion , whatever it was . Such men who are false to God , and really of no Religion at all , are full of thoughts and fears , not knowing what may happen ; they dare not own what they would be , for fear it ruine them at present ; and they dare not appear too much for what they seem to own , for fear of what may come hereafter . If the Lord be God , saith Elijah , then follow him ; but if Baal , then follow him : No , say such men , if they durst speak their thoughts , we desire to be excused at present , we find there is a contest between them , and we do not yet know which will get the better , when we see that , you shall know our minds . As Asinius Pollio told Augustus in his Wars with Antony he was resolved to be praeda victoris , he would be of the Conquerors side . But men that are sincere in any Religion , do hate and abhor such hypocritical Dissemblers , and despise and spue them out for their nauseous lukewarmness ; and as men indeed of no Religion or Conscience , but for what serves to their present ends . But observe in what a lofty strain the Prophet sets forth the security and confidence which follows integrity . He that walketh righteously and speaketh uprightly , he that despiseth the gain of oppressions , that shaketh his hands from holding bribes , that stoppeth his ears from hearing of blood , and stoppeth his eyes from seeing evil . He shall dwell on high , his place of defence shall be the munition of rocks , bread shall be given him , his waters shall be sure . These were very critical and doubtful times which the Prophet speaks of , and many were secretly for complying with the King of Assyria , as believing it as impossible to withstand his force , as to dwell with everlasting burnings ; the Prophet is so far from granting this , that he tells them all their security lay in being just and honest , and doing their duty , and then they would be as safe , as if they had constant provision among the most inaccessible Rocks . It is observable concerning the Israelites , that when they went about to secure themselves by subtile devices and contrivances of their own , making leagues and confederacies with the King of Egypt and other neighbour Princes , so often they were foiled , and baffled , and overcome by their enemies ; but when they put their trust in God , and committed themselves to his protection , he preserved and delivered them from the greatest dangers . I will not deny that there was something peculiar in their case , having the Prophets directions ; and to trust mans wisdom against Gods was madness and folly in them . But setting that aside , as there is no security like to Gods protection , so there is no reason to think that will be wanting to them who do their duty sincerely and put their trust in him . ( 2. ) Comparatively ; If we do compare several Nations together , we shall find those to flourish most , and to be the most happy where men do most fear God and work righteousness ; where piety and vertue have the greatest countenance and incouragement ; and where vice and wickedness are the most discouraged and punished . This may seem a Paradox at first hearing to those who consider by what ways of fraud and violence , of injustice and cruelty , of rapine and oppression , the great and mighty Empires of the world have been raised and maintained ; and how little regard is shewed to any rules of Honesty , Justice , or the Laws of Nations in those Kingdoms and States which resolve to be great , and in spight of other Nations to maintain their Greatness . Yet notwithstanding this plausible objection , the truth of my assertion will appear , if we understand it as we ought to do with these following Cautions . 1. That it is not to be understood of the largeness of dominion , or superfluity of riches , but of the true happiness of living in society together ; which is by promoting the real good of all . To which the vastness of Empire , and immensity of riches is by no means necessary , but a sufficiency both of strength and treasure to defend it self in case of foreign enemies , and to provide for the necessities and conveniencies of all the Members of it . Those who have best considered these things , suppose that to be the most exact and perfect Idea of Government , where all things are in a certain measure , and have a proportion to each other so as most conduces to the true end of living ; not to riot and luxury , not to softness and effeminacy , not to pride and ambition , not to the heaping up of riches without use and respect to a general good ; but so as all men may according to their conditions and circumstances enjoy what they have , or can get , with the greatest comfort to themselves and their friends , and do the most generous and vertuous actions . 2. That this is not to be understood of the private benefit of any particular persons , but of the general good of all sorts and conditions of men . The Eastern Monarchies have seemed to be the most happy and flourishing to those who look at a distance upon them , and only observe the Pomp and Grandeur of their Princes , without looking into the State and Condition of the People . Aristotle observes , that the Eastern people had more wit and slavery with it , the Northern had less quickness and more liberty , the Greeks lying between both had their share in both . But the Eastern slavery hath brought Barbarism into Greece it self ; and the Northern Liberty hath so improved the wits , and given such encouragement to the industry of men , that our people at this day enjoy more benefit by the riches of the East , than those do among whom they grow . Can we call them a happy people that see much riches and enjoy none ; having nothing which they can call their own , unless it be their slavery ? That is certainly the happiest condition of a people , where the Prince sits upon the Throne of Majesty and Power , doing righteousness and shewing kindness ; and the people sit every man under his Vine , and under his Fig-tree , enjoying the fruits of his own labours , or his Ancestors bounty : Where the People think it their interest to support and obey their Prince ; and the Prince thinks it his interest to protect and defend his people . Happy is the People that is in such a case ; but above all , happy is that People whose God is the Lord. For without his Blessing , the best Government , the best Laws , the best Ministers can never preserve a Nations happiness ; and there is no reason to expect his Blessing , but in the wayes of Piety and Vertue . 3. That it is not to be understood of sudden and surprizing events , but of a lasting and continued state . For when God hath been highly provoked to punish several Nations for their sins ; he may give unexpected success to that Nation by whom he designs to punish the rest ; and when they have done that work , they may then suffer more smartly for their own iniquities . Of this we have a remarkable instance in Scripture ; God designed to punish the Kingdoms of the earth for their sins ; to this purpose he raiseth up Nebuchadnezar King of Babylon , whom he therefore calls his Servant ; and the first example of his severity was his own People ; when this was done , then follow the desolations of Egypt , of Phoenicia , Arabia , and other Countries in so strange a manner , that some have called it the Age of the destruction of Cities . But doth the King of Babylon think to escape himself ? No , saith the Prophet , the King of Shesbach shall drink after them ; his turn would come at last , when he had accomplished the design God sent him upon in the punishment of others . Thus for a time , a Nation may seem to flourish exceedingly , and be victorious over others while they are as Scourges in Gods hand for the punishment of others , and when that work is over may suffer most severely for their own sins . 4. It is to be understood of Persons under equal circumstances , when we compare the condition of People with each other : not the Nobles of one Nation with the Peasants of another , nor the Princes with the People ; but every rank and order of men with those of the same rank and condition . And upon these terms , we need no other proof of the truth of this assertion , than the instance in the Text of the People of Israel ; which will best appear by comparing the state of both Kingdoms after the Body of the People was broken into the Kingdoms of Israel and Judah . The Kingdom of Israel by Jeroboams Policy , and for Reason of State , fell off from the Worship of the true God , and worshipped the Calves of Dan and Bethel . But did they prosper or succeed more than the Kingdom of Judah ? The ten Tribes had a much larger territory , yet the Kingdom of Judah was stronger and flourished more , and continued longer , by 135 years , than the Kingdom of Israel did ; and when they were carried into Captivity , the ten Tribes were lost as to their name and interest among the People of Assyria ; but the two Tribes were restored after 70 years Captivity under the Princes of the Line of David . If we compare the Kings of Israel and Judah together ; The Posterity of David was kept up among the Kings of Judah ; but there were nine Families in the Kingdom of Israel ; and but one of them lasted to the fourth Generation , and that was of Jehu , who did something towards the Reformation of Religion . Of the eighteen Kings of Israel , but eight escaped dying by the Sword : and it is easie to judge how miserable the state of that People must be , under so many violent changes of Government . Among the Kings of Judah those who were firmest to the true Religion prospered most , and the Nation under them enjoyed the greatest peace , or received the greatest deliverances , as in the dayes of Asa , Jehoshaphat and Hezekiah . If we compare the times of the same Kings together , we shall find that while they adhered firmly to God and Religion the Nation prospered exceedingly , as for a long time under the Reigns of Solomon and Asa ; but when in their old Age they began to warp in their Religion and to decline in their Piety , nothing but trouble and confusion followed . So true did they find the saying of Hanani to Asa , The eyes of the Lord run to and fro throughout the whole earth , to shew himself strong in the behalf of them whose heart is perfect towards him . But because he said , he had done foolishly in not relying on the Lord , but on the King of Syria , therefore , saith he , from henceforth thou shalt have wars . And from that time his Government was uneasie both to himself and his People ; when he had imprisoned the Prophet for reproving him . III. That there are some circumstances in the sins of a Nation , which do very much portend and hasten its Ruine . As , 1. When they are committed after more than ordinary mercies received ; such as in reason ought to keep men most from the commission of them ; as greater knowledge of the Will of God than other People enjoy ; more frequent warnings of their danger than others have had ; many and great deliverances which God hath vouchfafed ; when none of these things , nor all of them together do move a People to repent , they shew an obstinate and incorrigible temper , and therefore God may sooner proceed to punish them . God did not forbear to punish other Nations for their transgressions , but he began with his own People . For lo I begin to bring evil on the City which is called by my name , and should ye be utterly unpunished ? The destroying Angels in Ezekiel , were to begin at the Sanctuary ; Judgement , saith St. Peter , must begin at the House of God. He draws the line of his Justice parallel to that of his Mercy ; and when every Mercy is put to the account , and heightens the guilt , the fumm will soon rise so high to call for execution . The Prophet Amos tells Damascus , and Gaza , and Tyre , and Edom , and Ammon , and Moab , that none of them shall escape being punished for their transgressions ; they need not doubt , the Rod would come time enough upon them ; but yet God would begin with his own Children : You only have I known of all the Families of the earth , therefore I will punish you for all your iniquities . Where God hath given wonderful marks of his kindness , and many deliverances time after time , and yet they continue to do wickedly , there is the greater reason to expect sharper and severer punishments . 2. When they are committed with more than ordinary contempt of God and Religion . All Ages are bad enough ; and every Age is apt to complain of it self , as the worst of any ; because it knows more ill of it self , than of the foregoing . But yet there is a difference in the manner of sinning ; sometimes the stream of wickedness hides its head , and runs under ground , and makes little noise , although it holds on the same course ; at other times it seems to break forth like a mighty torrent as though it would bear down all before it , as though the fountains of the great Deep were broken up , and Hell were let loose , and the Prisoners there had shaken off their chains and come up upon the earth ; When Atheism , Prophaneness and all manner of Wickedness grow impudent and bare-faced ; when men do not only neglect Religion , but reproach and contemn it . Shall I not visit for these things , saith the Lord , shall not my soul be avenged on such a Nation as this ? God did forbear his People of Judah beyond what they could have expected , waiting for their amendment ; but when they added impudence to their obstinacy , when they made sport with the Prophets , and turned their threatnings into songs of mirth and drollery , then the peremptory decree came forth , and there was no hopes to escape . But they mocked the messengers of God and despised his Words , and misused his Prophets , untill the wrath of the Lord arose against his People , till there was no remedy . There still seemed to be some hopes left till they came to this temper . But when they burlesqued the Prophet Jeremiahs words , and turned the expressions he used into ridicule , crying in contempt , The burden of the Lord , which is called perverting the words of the living God : when they turned Ezekiels words into pleasant songs , and made sport with Gods Judgements , no wonder he was so highly provoked . For there can be no worse symptom to a people , than to laugh at the only means to cure them ; and if this once grow common , it must needs make their condition desperate . For then it comes to Gods turn to mock and laugh too ; Because I have called and ye have refused , I have stretched out my hand and no man regarded ; but ye have set at nought all my Counsel , and would have none of my reproof ; I also will laugh at your calamity , and mock when your fear cometh . Wo be unto that people whom the Almighty takes pleasure in punishing . 3. When there is an universal degeneracy of all ranks and conditions of men . I do not mean such as is common to humane nature , but from the particular vertues of their Ancestors , or a common practice of those vices which do most frequently draw down the judgements of God , and make him to have a controversie with a Land. By swearing , and lying , and killing , and stealing , and committing Adultery , they braak out , and blood toucheth blood , therefore shall the Land mourn . It was a strange degree of corruption the People of Jerusalem were fallen to before God led them into Captivity ; when the Prophet Jeremiah used those expressions to them , Run ye to and fro in the streets of Jerusalem , and see now and know , and seek in the broad places there of , if ye can find a man , if there be any that executeth judgement , that seeketh the truth , and I will pardon it . Could there ever be a fairer or kinder offer than this ? But as Isaiah expresseth it , the whole head was sick , and the heart faint ; from the sole of the foot even unto the head there is no soundness in it , but wounds , and bruises , and putrifying sores . It seems a very strange passage in the Law of Leprosie , that if the Leprosie covered all the flesh , the person was to be pronounced clean ; but if any raw flesh appeared , he was unclean : which it is very hard to understand , unless it were that the power of infection was then gone . Such a state the People of Jerusalem seemed to have been in , there was no room for infection left , the plague of Leprosie had so over run them , that there was no sound part left in the whole body . Thus I have considered the influence which doing wickedly hath upon the ruine of a Nation , it remains now that I make Application of this to our own case . We have been a People that have received wonderful Mercies and many signal Deliverances from Gods hand . He hath placed us in a rich and fruitful Land ; and hath furnished us with so great plenty , that even that hath been thought our burden ; hath blessed us with such an increase of Trade , that our Merchants far exceed those of Tyre both in Riches and Number . Our Ships of Trade are like a Valley of Cedars when they lie at home ; and when they are abroad , they compass the earth , and make the riches of the East and West-Indies to meet in our Streets . And since like the Prince of Tyre , our seat is in the midst of the Seas , God hath thereby secured us from such sudden inroads and invasions of foreign Enemies as many of our Neighbour Countries do groan under at this day : where the miseries of War are felt before they are seen ; and those who thought themselves at ease and quiet , may be surprised in their Beds , and before they are aware of it may themselves , and Families , and Goods , and Houses and Country be all burnt and consumed together . But God hath compassed us about with a deep Sea and a large Channel , and given us such a powerful Navy as may be both a Defence at home and a Terror abroad . As to our Civil Constitution , if we consider the admirable Temper of our Government , the Justice and Wisdom of our Laws , and the greatness of our Liberties , we have no reason to envy the condition of any people upon earth . And after all our intestine broils and confusions which our sins had brought upon us , God was pleased in a most surprising manner , without War or bloodshed , to our great satisfaction and the amazement of the world , to restore our Soveraign to his Throne , our Church and People to their just Rights and Liberties . And while our Neighbour Nations have lamentably suffered under all the dismal effects of a lasting War , he hath enlarged our Trade , continued our Peace , and thereby increased our prosperity , after we had smarted under a dreadful Fire and a raging Pestilence . Thus far all things tend still to make us a happy Nation , if we did know and value our own happiness . But that which above all other things should make us so , hath been the great Occasion of our Trouble , and is still of our Fears , and that is Religion . And yet in this respect we have advantages above any other Nation in the Christian World , having a Church reformed with so much Wisdom and Moderation as to avoid the dangerous extreams on both sides . But even this hath enraged our Adversaries of the Roman Church , and made them the more restless to destroy it ; and to stick at no means which they thought might tend to its ruine . O Blessed Jesus ! that ever thy Holy Name should be assumed by Traytors and Murderers . or that the promoting thy true Religion should be made the colour for the most wicked practises ! Not that the pure and peaceable Religion of Jesus Christ doth sowre and imbitter the Spirits of Men towards each other , or dispose them to malice , hatred , revenge and cruelty ( some of the worst passions of humane nature ) or to the accomplishing their own ends by secret conspiracies and open violence , by treachery and falshood , by Murthers and Assasinations , either on the Ministers of Justice , or on the most merciful and best natured of Kings . But Be astonished O ye Heavens , and tremble O Earth , that hast brought forth such a Generation of Vipers who are continually making their way through the Bowels of their Mother , and as we have reason to believe have designed to destroy the Father of their Country . If these be the kind embraces of one that pretends to be the Mother-Church , if this be the paternal affection of the Holy Father at Rome , if this indeed be zeal for the Catholick Cause , if this be the way to reconcile us to their Communion , have we not great reason to be fond of returning into the Bosom of such a Church which may strangle us as soon as it gets us within her Arms ? But there are some whose concernment it is , to make men believe there was no such dangerous plot intended ; I meddle not with that evidence which lies before you , but there is one notorious circumstance obvious to all persons , and sufficient to convince any , which is the horrid Murther actually committed on one of his Majesties Justices of Peace , in cold blood , with great contrivance and deliberation . Do men imbrue their hands in blood for nothing ? Why no other Person , why at such a time , why in such a manner ? There was a Reason for all this ; he had taken the examinations ; he knew too much to be suffered to live , and they hoped by his death to stifle his evidence , and to affrighten others from searching too far ; and they managed that matter so , as though they had a mind to convince the World , they had no other end in taking away his life , but to prevent a further Discovery . And they whom his Death doth not convince , neither would they be convinced , though he should rise again from the Dead . God forbid that we should charge such barbarous cruelties , such wicked conspiracies , such horrid designs on all who live in the Communion of that Church ; but we must distinguish between the seduced party who are not thought fit to be trusted with such things , for fear their Consciences check at them , and their good nature disclose them ; and the busie Active Faction , who are always restless and designing , and act by such Maxims of Morality as the more sober and modest Heathens would abhor . What hath this Party of men been doing among us this last hundred of years and more , but plotting conspiracies , inflaming our differences , betraying our liberties , heightning our discontents , and in short , undermining the Foundatior s both of our Government and Religion ? And shall such men alwayes triumph that they are too hard for our Laws ? and that like the Canaanites and Jebusites to the Children of Israel , they will still be as scourges in ●●r sides , and thorns in our eyes ? If these things must be , I hope God designs it not to destroy us at last by them , but I am sure it doth prove and try us , whether we will hearken to the Commandments of the Lord , or to the vain Traditions of Men. God knows , I speak not these things out of any malice or ill will to the Persons of any , for , that I may use St. Paul's words , My hearts desire and prayer to God for them all is , that they might be saved . And although I cannot bear them witness , yet my hopes are some even of these may think they have a zeal for God in all this ; but we are sure it is not according to knowledge . Such a blind zeal as the Jews had , who when they killed the Apostles , thought they did God good service . But it is so furious , so inhumane , so unchristian a zeal , that it is charity to them , as well as necessary care of our own safety , to keep them from a capacity of doing themselves and others mischief . But before I conclude , the Text suggests to us three things , very pertinent to the duty of this Day ; which I shall briefly recommend to your consideration . 1. Matter of humiliation for our sins , as they have an influence upon the Nations suffering . 2. Matter of Advice , Only fear the Lord , and serve him in truth , and with all your heart . 3. Matter of encouragement , For , consider , what great things he hath done for you . 1. Matter of Humiliation for our sins . Which have been many and great , and aggravated by all the Mercies and Deliverances which God hath vouchsafed to us ; and therefore he may be justly provoked to punish us proportionably to the measures of our ingratitude and disobedience . Let us lay our hands upon our hearts this day , and seriously consider what requital we have made to the Lord for all the benefits he hath bestowed upon us ? For the Light of his Truth , the Purity of his Worship , the Power of his Grace , the frequency of his Sacraments , the influences of his Spirit , and the continuance hitherto of our established Religion , in spite of all opposition whatsoever . But have we not been guilty of too much slighting that Truth , neglecting that Worship , resisting that Grace , contemning those Sacraments , quenching that Spirit ; and of too great coldness and indifferency about matters of Religion ? I do not fear that ever the Church of Rome should prevail among us by strength of Reason , or force of Argument , with all its specious colours and pretences , unless it be among those who understand neither one , nor the other Religion ; but if men be loose in their principles , and unconcerned about Religion in general , there will not be courage and constancy enough to keep it out . I do much more fear Popery coming in at the back-door of Atheism and Prophaneness ; than under all its false and deceitful pretences of Universality and Infallibility . And this those have been aware of , who have been so industriously sowing among us the seeds of Irreligion ; knowing , that if men be unconcerned as to all Religion , they will never have the courage to oppose any ; but will be sure to close with the prevailing side . Next to this , I know no greater advantage that they take against us , than from the unnatural heats and unchristian divisions which have been among us . If men were wise they would consider , at least in this our day , the things which do belong to our Peace . How can men answer it at the great day , if in such a critical time as this is , they stand upon little niceties and punctilios of Honour rather than Conscience , or upon keep up the interests of their several Parties , and do not those things which themselves think they lawfully may do towards an Union with us ? I pray God , the continuance of these breaches may not look like an argument of Divine Infatuation upon us . But what can we say to that looseness and debauchery of manners , to that riot and luxury , to that wantonness and prophaneness , to that fashion of customary swearing , and Atheistick Drollery , which have been so much and so justly complained of among us ? I hope there are many thousands at this day , in England , whose souls abhor the abominations that are committed , and who mourn in secret for them , and therefore our case may not be so desperate as that of Jerusalem was . May we all this day so heartily repent of all these follies and impieties , that the Cause of our Fears which our sins give us being removed , we may hearken ( 2. ) To the matter of Advice here given , Only to fear the Lord and to serve him in Truth , and with all our heart . As though Samuel had said , Your hearts stand trembling still at the fear of Gods judgements , when he doth but lift up his voyce in the Thunder , and shew his Power in the Rain ; I will tell you , how your hearts may be at ease and quiet from the fear of evil : Be faithful to God , maintain and practise the true Religion , sincerely , diligently , constantly , universally , and never doubt his protection of you , let your enemies be never so many , or your dangers never so great . Nothing exposes men more to the Wrath and Vengeance of God , nor provokes him more to leave a People to their own counsels , than false-heartedness in Religion and Hypocrisie do . For the Hypocrite thinks to put a trick upon God Almighty ; and while he seems to carry it fair towards him , he is dealing underhand for his own security another way : And God is then concerned in honour to let the world see he will not be mocked ; for he knows how to take the crafty in their own devices ; and very often brings to nought the most politick fetches of self-designing men . For when men seek themselves and not the honour of God or Religion , but are ready to betray what ought to be dearer than their lives , for some mean and private interests of their own , they are oft-times so far from compassing their ends , that they become the Scorn and Reproach of men . But if men preserve their integrity , and hold fast to the thing that is right , they preserve their honour , even among their enemies , and either escape troubles , or have the comfort of a good Conscience under them , and however things happen to them for a while , they are sure to have peace at the last 3. Lastly , Here is matter of incouragement . For consider what great things he hath done for you . When Jacob was sent into Egypt , and your Fathers cryed unto the Lord , then the Lord sent Moses and Aaron which brought our Fathers out of Egypt , and made them dwell in this place . When their sins had brought them into great distresses afterwards , and they cryed unto the Lord and confessed their sins , then the Lord raised up Jerubbaal and Bedan , and Jephthah , and Samuel , and delivered you out of the hand of your enemies ●n every side , and you dwelled safe . Now consider , the same God who did those things , can do as great for you still ; for his Power , and Wisdom , and Goodness are the same , and therefore you have the greatest reason to put your trust in him at all times , since he never for sakes them that seek him . Blessed be God that we have this day a farther argument for us to fear and serve him in truth , and with all our heart , by considering what great things he hath done for us . Many deliverances hath he wrought for us time after time , for which we ought still to be thankful , since we yet enjoy the benefit of them . But the memory of former deliverances was almost worn out with many , and some began to question whether such holy and innocent men as the Fathers of the Society could be guilty of such horrid conspiracies ; some were so perswaded of their Loyalty , that the Vipers seemed to have changed their natures and to have lost their teeth , and to be a very soft and innocent kind of Creatures . In somuch , that they were hardly brought to believe there could be a plot among them , especially of so horrid a nature as this appears more and more to have been , when such a viperous brood were suffered not only to lye quiet in the Shade , but to sport themselves in the Sun , and to enjoy the freedom of their own retreats . But God doth bring to light the hidden things of darkness by such wayes as shew his Providence , more than our prudence and foresight , that while we have the comfort , he alone may have the glory of our deliverance . But yet methinks we stand as it were upon the brink of a mighty Precipice , which is so full of horror , that we tremble to look down from it ; we are at present held up by a strong hand , but as by one single thread , and can we then think our selves secure from so great a danger ? Blessed be God for that Unanimity , that Zeal , that Courage , that Constancy You have hitherto shewed in the maintenance of our Church and Religion ; but there is so much yet to be done for a Firm Establishment of it to all Generations ( which now by his Majesties Gracious Favour is put into Your hands ) as calls for all our Prayers , and your particular Care , lest if this opportunity be let slip , You never have such another . This seems to be an Honour reserved for this Parliament , as the Crown and Glory of all your endeavours for the Publick Good. Go on then , to raise up this Monument to your Eternal Fame . This will not only make you beloved and esteemed by the present Age , but this will endear your Memories to Posterity , and make Ages to come rise up and call this a Happy Session . But lest our sins should yet hinder us from so great a Blessing , We have great reason to humble our selves before God this day , to bewail those sins which may yet provoke him to punish us , and by Fasting and Prayer to implore his Mercy ; that he would go on to preserve his Majesties Person from all violent attempts , our Church and Religion from all the designs of its enemies , and deliver us all from Unreasonable and Wicked Men. FINIS . Notes, typically marginal, from the original text Notes for div A61609-e330 Psal ●● 17 , 22. Prov. 19. 21. Gen. 25. 25. 2 Cor. 1. 10. 1 Sam. 4. 11. v. 18. 7. 3. v. 4. v. 5. v. 6. Mas. in Jof . 18. 21. Drus. in Jud. 20. 1. 1 Sam. 7. 7. v. 8. v. 9. v. 11. v. 12. v. 13. v. 16. 1 Sam. 8. 2. v. 3. v. 4. v. 5. From v. 10. to v. 19. Jose . An. l. 6. c. 4. v. 19 , 2c . ch . 12. 13. 8. 7. Deut. 17. 14. 12. 19. 8. 7. 10. 17. 11. 15. 12. 3. 4. From v. 6 , to 14. v. 18 , 19. v. 20 , 21. v. 23. Lev. 26. from v. 3 , to 14. v. 15. v. 16. v. 17. v. 18. Deut. 28. 20. Isa. 1. 39. 20. Jer. 4. 18. Ezek. 18. 30. Deut. 21. 1. v. 7. v. 8. v. 9. Numb . 35. 33. Gen. 15. 16. Matth. 23. 32. Psalm 75. 7. v. 8. Is. 51. 17. Is. 19. 1 , 3. 16. v. 2. 11. 13. 14. Je. 27. 3. Ju. 16. 9. Jer. 25. from 18. to 26. Eze. 24. 2 , &c. 30. 5. Nah. 3. 8 , 9. Zeph. 2. 13. Is. 45. 2 , 3. Salvian . de Cub . Dei , l. 7. Disput. in Liv. l. 2. c. 29. H. Jordanus de eo quod in morbis est divinum . Conring . Epist. 29. Jer. 18. 7 , 8. Jonah 3. 3. v. 5. v. 8. v. 10. v. 9. 2 Sam. 24. 10. v. 17. 1 King. 16. 30. 33. 21. 25. 20. v. 29. 2 King. 22. 16. 19. 20. 2 King. 17. 2. Is. 33. 14. 1 King. 18. 21. v. 15. v. 16. Arist. Pol. l. 4. c. 11. Polit. l. 3. c. 14. Psa. 144. 15. Jer. 25. 26. v. 9. 11. Marsh. Chr. Can. p. 556. Jer. 25. 15. v. 26. 2 Chro. 16. 9. v. 10. Jer. 25. 29 Eze 9. 6 1 Pet. 4 17 Amos ●● . 5. 9 , 29. hro . 16. Jer. 23. 34 , 36. Ezek. 33. 31. In canticum oris sui vertunt illos . Vul. Lat. Pro. 1. 24. 25. 26. Hos. 4. 2 , 3. Jer. 5. 1. Is. 1. 5 , 6. Lev. 13. 12 , 13 , 14. Jos. 23. 13. v. 8. 9. 10. 11. Ps. 9. 10. 
A55028	----	The necessity and encouragement, of utmost venturing for the churches help together with the sin, folly, and mischief of self-idolizing applyed by a representation of 1. some of the most notorious nationall sins endangering us, 2. the heavy weight of wrath manifested in our present calamities, yet withall, grounds of 3. confidence, that our church shall obtain deliverance in the issue, 4. hopes that the present Parliament shall be still imployed in the working of it : all set forth in a sermon, preached to the honorable House of Commons, on the day of the monethly solemn fast, 28. June, 1643 / by Herbert Palmer ... Palmer, Herbert, 1601-1647. This text is an enriched version of the TCP digital transcription A55028 of text R21704 in the English Short Title Catalog (Wing P243). 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A55028) Transcribed from: (Early English Books Online ; image set 59075) Images scanned from microfilm: (Early English books, 1641-1700 ; 923:11) The necessity and encouragement, of utmost venturing for the churches help together with the sin, folly, and mischief of self-idolizing applyed by a representation of 1. some of the most notorious nationall sins endangering us, 2. the heavy weight of wrath manifested in our present calamities, yet withall, grounds of 3. confidence, that our church shall obtain deliverance in the issue, 4. hopes that the present Parliament shall be still imployed in the working of it : all set forth in a sermon, preached to the honorable House of Commons, on the day of the monethly solemn fast, 28. June, 1643 / by Herbert Palmer ... Palmer, Herbert, 1601-1647. [4], 71 p. Printed for John Bellamie ..., London : 1643. Reproduction of original in Union Theological Seminary Library, New York. Errata: p. 71. eng Bible. -- O.T. -- Esther IV, 13-14 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A55028 R21704 (Wing P243). civilwar no The necessity and encouragement, of utmost venturing for the churches help: together with the sin, folly, and mischief of self-idolizing. Ap Palmer, Herbert 1643 38522 26 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2005-10 Aptara Keyed and coded from ProQuest page images 2006-04 Ali Jakobson Sampled and proofread 2006-04 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE Necessity and Encouragement , OF UTMOST VENTURING FOR THE CHURCHES HELP : TOGETHER WITH The Sin , Folly , and Mischief of Self-Idolizing . Applyed by a Representation of — 1. Some of the most notorious Nationall sins endangering us . 2. The heavy weight of wrath manifested in our present Calamities . Yet withall , grounds of — 3. Confidence , that our Church shall obtain Deliverance in the Issue . 4. Hopes that the present Parliament shall be still imployed in the working of it . All set forth in a Sermon , Preached to the Honorable House of Commons , on the day of the Monethly solemn Fast , 28. June , 1643. By HERBERT PALMER B.D. and Minister of Gods Word at Ashwell in Hertfordshire . Published by Order of that House . MARK 8. 35. Whosoever will save his life , shall lose it ; and whosoever will lose his life for my sake and the Gospels , the same shall save it . JER. 18. 7 , 8. At what instant I shall speak concerning a Nation , and concerning a Kingdom , to pluck up , and to pull down , and to destroy it : If that Nation against whom I have pronounced , turn from their evill , I will repent of the evill , that I thought to do unto them . London , Printed for JOHN BELLAMIE in Cornhill at the three golden Lyons neer the Royall Exchange . 1643. TO THE HONORABLE the House of Commons , now Assembled in PARLIAMENT . THe God of Heaven hath called you to a work of the greatest Honour , and greatest Difficulty , that lies upon any number of men , throughout the whole world at this day : To heal the wounds of Zion , and be her instrumentall Saviours ; the Repairers of the breach , and the Restorers of paths to dwell in ; and to build up the old wasts , and lay the foundations , even of many generations ; To save and rescue two Kingdoms , ( as you have helped to do a third already ) from most desperately-endangering ruin ; and make way , in them , for that blessed Proclamation of the seventh Trumpet , Now are the Kingdoms of this world , become the Kingdoms of our Lord , and of his Christ ! To strengthen your hearts , and hands in this sacred imployment , as this Sermon , by your call , first presented it self to your attentive ears , so by a second command of yours , it is now tendred to your favourable eye ; and withall exposed to the publike view of all , whether friends , or foes to the Peace and welfare of our Ierusalem , or Neuters . In it I have laboured so to speak to every ones conscience , that did hear it , or shall read it , as to make them 1. Sensible of what they should have done , and what they have done ; and then 2 Apprehensive of what God hath done , and means to do with the generall , and with them in particular , according to both his threatnings , and promises ; and 3. by all , Zealous for God and his Church , and confident of his grace to his Church , and all her faithfull helpers . In the mean time , since it hath pleased him , who is the onely wise God , and the ruler of all things ; All whose paths are mercy and truth , to such as keep his Covenant , and his Testimonies ; to exercise your humility , fidelity , faith , and patience , by tidings unexpected from divers parts of the Kingdom ; And you have so far apprehended his purposes in it , as to call us all , in and about the City , with your selves , to a solemn and extraordinary publike Humiliation , before the Monthly day comes about : I trust , there is , and will for ever , be written upon your hearts , that holy care which I was bold to recommend unto you , to enquire where the cause is , why God at any time expresses his displeasure ; and that not onely in reference to the Nation generally , or any particular persons in it , but even to your own selves , and that as a Body ; that so you may thereby be both directed , and excited to fulfill the will of God , according to whatsoever you do , or shall finde amisse in any . In all which , give me leave once more , to beseech you , in the Name of God , and his Churches , to make us and your selves at once happy . You are our Healers , and while you subsist , as we shall not be altogether miserable , so neither without your speciall faithfulnesse , and zeal , can we attain to any setled prosperity . I shall not now instance in any other particulars , having touched upon divers in this discourse , which you are now pleased to make one of your spirituall Remembrancers . In it , I have taken the freedom of others , to insert a few things , which either straits of time , or shortnesse of memory , forced an omission of in the delivery . * The God , whose truth it is , sanctifie You and us all by it , as by all the rest of his Word of truth● , So shall the Truth make us and you free from all our dangers and fears , of all kindes , temporall , and spirituall , and finally , glorifie us all , in and with him , who is the eternall Truth , and eternall Life , the Lord Jesus Christ ; In whom I am ever Your most humble , and Devoted Servant HERBERT PALMER . A SERMON PREACHED AT THE last Fast , before the Commons House of PARLIAMENT . ESTHER 4. VER. 13 , 14. Then Mordecai commanded to answer Esther , Think not with thy self , that thou shalt escape in the Kings house , more then all the Jews . For if thou altogether holdest thy peace at this time , then shall there enlargement and deliverance arise to the Iews from another place , but thou and thy fathers house shall be destroyed . And who knows , whether thou be come to the Kingdom for such a time as this ? BEhold , I set before you this day , a blessing and a curse , saith the holy Prophet Moses unto all the Congregation of Israel , now upon the borders of the promised Land , Deut. 11. 26. Ever since Moses knew them , they had not been in so good a temper , as they were at this instant when he spake these words ; and yet he holds it no discourtesie in him , nor disparagement to them , to set home his Exhortations with these incentive quicknings , which he after pursues with a great deal of variety and emphasis , in the latter end of that Book , Chap. 27 , 28 , 29 , 30 , 31 , and 32. We are fallen into times , wherein , if ever , Gods people need all manner of quicknings from Gods word , when as his providence is about to do some terrible thing , for , or against the Church , or both . I would hope , we are upon the borders of that promised blessing , which we at least have made to our selves many a time : And I do hope , we are not now in the worst temper that ever we were . Though on the other side , it is altogether apparent , we are still upon the borders of ruine , and of one of the wofullest curses , that ever befell a Nation professing Gods Name . Let it not then sound harsh to any ear , specially on so solemn a day of Humiliation , that a Text is presented , which carries not a blessing onely , but also a curse in the very Forehead of it . It is , that we may take our choise , as Moses afterward amplifies the like speech , chap. 30. 19. And for any thing I know , or any man else , as we that are here before God this day , do chuse , even this day , we may fare our selves , and all our Israel with us , at least , in the Good , the Blessing held forth . But I Preface no longer . THe words contain summarily , [ The necessity , and encouragement of utmost venturing for the Churches help , in time of danger . ] The Jews , at this time , Gods onely visible Church on earth , were now in one of the greatest dangers that ever threatned a Nation . The story is well known , I cannot spend time to decipher it . It is my great comfort , in that and the whole of my Discourse , that I speak to wise men ; else the multitude of matters to be crowded together , within the allotted compasse of time for this holy Exercise , would suffer prejudice among us , by my necessary hast ; Therefore also I shall give you no other division of the Text , then into the Points that thence offer themselves to our present instruction . I will name them all together , and shew you the Rise of the severalls as we go along . The first Doctrine is , [ Every one of Gods professed people owe their endeavours , with the utmost hazard of themselves , to help the Church in time of danger . ] The second this , [ Private self-respects , prove great hinderances to most necessary duties . ] The third , [ Those whom private , and self-respects hinder from the Churches help , can have no assurance , what ever seeming advantages they may hope upon , that they shall escape more then others . ] The fourth is , [ Though those who are most hopefull to be instruments of the Churches help , fail her in time of need , yet deliverance shall not fail her , some way or other , according to Gods promises . ] The fifth is , [ Though the Church be delivered another way , yet a destruction is owing to them and theirs , that have neglected their utmost endeavour for her help . ] The sixth is , [ There is great hopes , that those who are extraordinarily raised up , to a speciall opportunity of serviceablenesse to the Church , are intended by God to procure her help , if they will themselves , and be faithfull . ] All these Points will appear to be most naturally raised from the scope and words of the Text , and all of singular use for our edification , according to the present condition of things among us ; As the sequell will shew . The first Doctrin is this ; [ Every one of Gods professed people , owe their endeavours , with the utmost hazard of themselves , to help the Church in time of danger . ] Mordecai's former charge to Esther , and this re-inforcement in the Text , supposes this Doctrin fully . It had been too presumptuous , to put so great a Person , too injurious , to presse so dear a Friend , to so desperate a piece of service , if upon this generall ground , it had not been a certain , and indispensable duty . It was hers , therefore all others respectively , all ours particularly . Nothing could discharge her , nothing can acquit us . Consider , and compare ; 1. Her Person and ours : 2. Her perill : 3. Her small likelihood of prevailing : 4. And the certainty of the businesse to be done without her . 1. Her Person : Which of us , even the highest , matches her greatnesse ? how extreamly below are the most ? who hath so much to lose , if we lose all , as she ? Those we venture for , are our equalls , or neer it some of them , and many are superiours to the most . She was far above all her Nation , of whom the best were distressed tributaries , and multitudes little better then slaves . She ventured alone , none with her , none for her , wee have many engaged as well , as far as we ; and we have cause to be glad of them , as well as they of us . If then it were her duty , to endeavour and venture , it is ours without all peradventure . 2. What was the hazard she must rush upon ? or what is the utmost venture ? Death . This was hers . And what death more certain , or usually more reproachfull , then for breaking through the known Law of an Imperious Monarch ? This she must expose her self to . While yet this charge and threatning of her tells us , [ that it is no sinne but a duty of necessity , to prefer the regard of a peoples , of Gods peoples , safety , before any such formality of a humane Law . ] Yet contrarily , had she forborn this , her danger in humane appearance had been none at all , because though she were a Jewesse , yet not known to be such . And now can our hazard by endeavor be worse , ( at the worst ) or more certain , or more reproachfull ( though the reproach lesse just ) then hers ? or to any of us , can there be lesse hazard , if we forbear altogether any endeavour ? If then she must not forbear because of perill , no more may we , without the greatest perill of sinne . 3. How unlikely was it she should prevail with one who in thirty dayes had not called for her , though his wife ? and now pressing upon him against his Law ? and appearing in opposition to his so doted on Darling Haman ? and of a Decree , already sent forth into all his Dominions ? which also by the Law of the Medes and Persians seemed unalterable , and so the Case remedilesse altogether this way ? Is there any thing we are to Endeavour ( let it be what it will ) so unlikely to prosper , as this undertaking of hers ? yet for this must she pawn her life : And what may we then refuse ? 4. Was it not pity , to drive her forward against such a Canons-mouth ; when though she sate still , the Businesse should be done ? ( himself tells her so ) in which she might be lost , and do nothing at all to it ? What greater certainty can we have , or what equall , that what we are called to Endeavour and Venture for , will prosper if we do altogether nothing ? How many would then indeed resolve to do nothing , and think themselves excusable too ? But so might not she , nor so may not we , without sin can be excused ; For it appears , that according to the Doctrin , [ Every one of Gods professed people , owes , &c. Let us confirm it by a few other Examples , and then by some Reasons . 1 Joh. 3 , 16 , We ought to lay down our lives for the Brethren . Here is the Doctrin and Duty fully asserted . The Brethren , the Church , have a right to our utmost endeavour , with what hazard soever ; we owe it to them , we ought to venture our lives , and when the pinch comes , actually part with them . And here is an example , beyond example , in the words foregoing , of God himself ; Christ God and Man both , laid down His humane life for His Church . Hereby perceive we the love of God towards us , in that he layd down his life for us . This ought to be Reason sufficient to us , to hold our selves obliged to the same hazard in our measure , in thankefulnesse to Him , and imitation of Him , and to testifie the truth of our love , which we professe to bear to the Church , as the Apostle was now exhorting to love . Love denies nothing of endeavours , ventures all things of hazard , for the Object loved . So ought we to do , because we ought to love the Church , and professe we do love it . So Saint Paul , Col. 1 24. I now rejoyce in my sufferings for you , and fill up that which is behinde of the sufferings of Christ in my flesh , for his bodies sake , which is the Church . Here is another great Example , not onely of this Duty acknowledged , but practised , and that with joy ; and as a debt to Christ and his Church : A strong Reason also insinuated ; All Christs Members must suffer after His example , even for the Churches good ; not meritoriously , or satisfactorily , ( which was onely proper to him the Head ) but by way of conformity to Him , and testimony to them , to seal hereby , the truth of the Doctrin of Christianity , of faith and holinesse , and proclaim it worth suffering for , and to propagate it , while any opportunity is afforded , in despight of sufferings . Moses also of old , ventures and forfeits all his greatnesse in the Court of Aegypt , being the reputed and adopted son of Pharaohs daughter , for his brethrens sake , the children of Israel under oppression , even for the rescue of one of them tyrannically abused , Exod. 2. And so Aaron , Numb. 16. Even though his people but the day before , were in rebellion against him , and would have thrust him out of his Office , and at the present had again renewed their mutiny against him and Moses , crying out , Ye have killed the people of the Lord , when it was Gods own immediate vengeance that struck them , and for this murmuring he now strikes them so heavily , as 14700. of them died of the plague in a quarter of an houre or lesse . Into the middest of which multitude with extreame danger , Aaron to save them ventures himselfe , and runnes in with his censer and incense , between the living and the dead , to make an atonement for them . Here was an admirable charity indeed , typifying Christs , our great high Priests , both dying and praying for his very enemies and crucifyers . And David , when his people were in danger of the destroying Angel , offers himselfe to his sword , his owne life to the Pestilence , that they might be spared , 2 Sam. 24. 17. Finally even Joab , though a man of bloud , and when his turne came to die , unwilling enough , ( 1 Kings 2. ) yet can encourage himselfe and his brother too , to venture themselves to the utmost ▪ for their people , the cities of their God , even though not certain of the successe , which he therefore wholly referres to God , Let the Lord doe that which seemes him good , 2 Sam. 10. 11 , 12. And great reason for all this , whether we consider God or the Church , our selves or the enemies or friends of the Church , or By-standers . 1. All Gods professed People Owe themselves Certainly to Him , to Doe all things , Venture , Lose , Suffer all things at His Bidding , and for His Sake . If then He Appoint to Doe any of this , or all this , for the Churches sake , we Owe it as a Duty Vnquestionably . What say You to this ? Brethren , what think you of St. Pauls saying ▪ You are not your owne ? 1 Cor. 6. 19. What have you , which is not His , by Creation , by Preservation ; special Providence and gift ? And may He not call for all that is His , at any time , or any way ? Are not you His , by Redemption too ? You are bought with a price , therefore glorify God in your body and in your spirits which are Gods , 1 Cor. 6. 20. Satan had you once his slaves ; and you did his worke , fulfilled his lusts , with body and soule and all that you had ; and all that was Dishonour to God exceedingly . Now God hath bought you with a price , such a price as the precious bloud of His own Son ; can you chuse but owe your selves wholly to Him , at His pleasure ? Once more ; are you not His altogether , by covenant ? A right He hath in you even that way , as much as it is possibly for you to pretend , or imagine your selves ever to have been your own . What is the covenant of Christianity plainly , but for Him to be our God , and we His people ? Jer. 31. 33. and every where , and Heb. 8. 10. to deny our selves , take up our crosse daily , and follow Him , Luke 9. 23. to sell all , Mat. 13. 44 , 45 , 46. forsake all , hate all , Luke 14. 26. 33. or else we are told by the Truth it selfe , we are no Christians ; we cannot be his Disciples ? Now doth not all this amount to all endeavour , and the Venture of the utmost hazard ? What can any one except against this , or except out of this ? Thou hast an estate ; who gave it thee , but God ? ( Riches and honour are of thee , &c. ● Chron. 29. 12. ) or rather lent it thee , made thee steward of it ? He appoints thee to lay out so much for such an use , gives the Church a Letter of Atturney : Is it not thy due to yeeld it upon demand ? Thou hast honour and dignity ; who promoted thee ? Psal. 75. 7. God is the Judge , He puts down one , and sets up another . If He will have thee lay it down and give over thy office , maist thou say , I am not bound to yeeld to it ? Thou hast friends ; who made them friends , and able to shew themselves friendly , but God who rules all hearts ? If He will thee to sleight their friendship in this or that case canst thou say , thou owest Him no such respect ? Thou art a Freeman , in bondage to none ; who made thee free spiritually , but Christ ? made thee be borne a freeman temporally , ( not a slave , as in some countries ) but God ? if he call thee to venture lying in a dungeon , as a prisoner ; a captive ; or come into bonds and debts to doe Him necessary service ; wilt thou say thou owest Him no such service ? In a word , thy lims , sense ▪ life , whence hadst thou them , or hast them first and last ? may He not then command them all ? Owest thou not all of them to Him ? and so thy selfe in all respects to Him ? and accordingly to His Church , at His wil ? Remember this as the first main Reason , upon which all the rest depend . They are divers , but of each of them more briefly . For 2ly . God hath made the Church his receiver of all his rents , and dues , so far as her need requires . Plainly God every where expresses , that He counts that done or not done to Him , which is done or not done to His Church . Christ , we know , expresses this as the stile of His sentences at the great day of Judgement , ( even referring to particular members , helped , or neglected ) You did it to me , You did it not to me , Mat. 25. Where note also , the very Reprobates , and now doomed to damnation , dare not deny but they owed all respect to Christ ; and speak as though they would not have neglected it , if they had lookt at it as reaching to Him , so that He would have taken it to heart . But they might have known ( we may ) from so many expressions in His word ; that in reference to the Churches necessities , Christ and the Church are one ; and have but one name , Jer. 23. 6. with 33. 16. and 1 Cor. 12. 12. If we could see no Reason for this , yet since he so often saith it , we must not choppe logicke with Him , and offer to deny it , but if we would , all logick and reason would confute us ; for , 3. God is specially glorified upon earth , or dishonoured according as His Church fares . Israel is His glory , Esa. 46. ult. ( The Church Christs spouse and His kingdome ) He is glorified in their welfare , when their number encreases , their sins are purged , they freed from judgements and enemies , and their prosperity advanced . Therefore to endeavour this with our whole strength , and utmost hazard , is our duty , as well as to love Him with our whole hearts , and soules , and minds , and strength , and to doe all things to His glory . And we cannot faile in any thing , but we faile so much in our love to Him ; and dishonour Him so much ; therefore , 4. We pray for this , for the Churches good , when we understandingly pray as Christ hath taught us . Hallowed be thy Name , Thy kingdome come , Thy will be done in earth , as it is in Heaven . And we mock God if we so pray , and endeavour it not , with all cheerfull readinesse , universall Fractice , and constant continuance , like the Angels in Heaven , though we cannot reach their perfection ; nor are they put upon hazards , because they have no sin , and so no suffering to undergoe , but 5. The very example of the Angels endeavours affords a distinct argument of our obligation . They are sent forth to minister for their sakes that shall be the heirs of salvation , Heb. 1. 14. It is not too mean an office then for the greatest on earth , to endeavour the Churches helpe . For , 6. All things , and persons are ordained for the Churches sake . The very world continues , that every one that in Gods Decree belongs to the Church , should be converted , and be brought to repentance , 2 Pet. 3. 9. All gifts are bestowed for the Churches sake , The manifestation of the Spirit is given to every man , to profit withall , 1 Cor. 12. 7. all for the Churches profit , and so 1 Cor. 3. 21 , 22. All things are yours , whether Paul , or Apollos , or Cephas , or the world , or life or death , or things present or things to come , all are yours . All , not only things , but persons , Apostles , and Ministers , Kings , and Parliaments , and all , are every one of them intended for the Church ; God called this Parliament for his Churches sake ; and for his Churches sake it is that he hath so establisht and continued it . And the Prophet tells how that it was for Jacob his servants sake and Israel his elect , that God raised up Cyrus and gave him victories , holding his right hand , and subduing Nations before him , and loosing the loynes of Kings , opening the two leaved gates , &c. Esay . 45. ver. 1. 4. And elsewhere that Kings should be nursing Fathers to his Church , and Queenes nurses , and that they should carry the Churches children in their armes , and upon their shoulders , and give them suck , do even the meanest offices of help to them , with all diligence and paines-taking and breaking their sleep ( as Nurses use for their nurslings ) for their good . And all this Cyrus hath taught us , to be not onely prophesies of what shall be , but precepts of what ought to be : For understanding of the prediction , Esay 44. 28. that he should build the Temple , he takes it to be a command given to him ; as he proclaimes to all the world , 2 Chron. 36. Ezra 1. Thus all humane authority on earth is for the Churches good . And which is farre higher and a most exceedingly admirable expression , the very Authority of Christ in Heaven , ( though ultimately for his own glory , the glory of God , yet ) is also intended for the Churches good . So remarkeably and fully speakes the Apostle , Ephes. 1. 22. God gave him to be the Head over all things to the Church . How much more are earthly men so meant ? It is injurious therefore without question not to God onely , but to the Church in point of right , for any man on earth to withhold any thing from her , whereby she may be helped or benefited . For also — 7. The comforts ( as well as Talents ) that we have received , we may instrumentally thank the Church for them , as our Mother that bare us ; and her children as our brethren and sisters , that helped to bring us up , both naturally and spiritually ; and doe still ( while we live ) more for us then we can possibly requite , with our utmost endeavour and venturing our selves for them . Thankfulnesse then ties us , besides all former Obligations . The rather because — 8. Every one by their sins have sundry wayes endangered the Church , and do almost continually ; provoking God , and sometimes men against her ; dishearting the Friends , and strengthning the Enemies , by evill Words , and Examples . We owe then by way of satisfaction to her , and repentance toward God , to do henceforward our utmost to help , and rescue , and strengthen her every way . This was Davids reason , in the forementioned 2 Sam. 24. and Pauls provocation to his duty , doubtlesse , many a time . This is the more strong , because still — 9. The Church hath many Enemies , who do , and will do their worst against her , and are specially encouraged , and advantaged by our neglect . They get ground as much as we withdraw , and give back ; And our valour makes them at least at a stand , and is some discouragement to them . Also — 10. When any of Gods people shrinks , he endangers to break the Ranks , and disorder others , and make them run away from their Colours , as well as himself ; or at least sads their hearts , weakens their hands , and makes bare their sides , and contrarily , each ones vigour and valour adds strength to his companions every way . We owe it to them then , and to the profession we have made to stand to them , and live and die with them . And there are great examples both wayes of this . 11. Finally , By-standers , and Neuters , are much led like sheep by the eye , and though fearfull , yet are sometimes engaged by our courage . But to be sure , they learn fearfulnesse of us ; And if those see us backward any way , whose interests seem to be more in the Cause then theirs , they will easily think themselves excused ; And then their sins will prove ours . This I speak , to those that in a more peculiar manner professe themselves Gods people ; though others also are professed Christians at large ; there should be no such difference , if all would come up to their duties : But since all will not , at least not readily , we that are outwardly forwardest any way , must be so every way , else I say , we discharge not our debt , and duty , and give ill example to those that are too too backward of themselves . So I have done with the proof of the first Point , which is the main foundation of all , and therefore not to be lightly passed over , but put beyond all gain-saying . I come now to the Use of it . The Use that I shall make of this first Doctrin by it self , is onely to provoke us all , to a serious consideration , of our Church and Nations dangers , calling for our utmost help ; as also what help is possible and necessary for us to afford ; ( taking in Ireland also into our thoughts , though I cannot at every turn name it , but it must never be forgotten , specially on these solemn dayes of seeking God ; their unhappinesse affording us the first advantage of enjoying this publike happinesse of these dayes of humiliation , towards our own good as well as theirs . ) Where we ●we help , we must needs consider the need of help , and the means of it . The Churches dangers needing help , are reducible to two heads , Judgments , and Sins . Both together put us into the condition of Isreal , Nehem. 9. 37. whose sad expression is , We are in great distresse . Indeed far greater then theirs was then , as a comparison would fully clear , but that I have no leasure for it ; neither shall I now say all that I intend on either Head , because the following Points require a reservation of somewhat of each kind , to re-inforce them : But yet even to make further way for them , and in the mean time for a brief discourse of the means of help , somewhat also must here be premised of the Churches dangers , both in regard of judgements , and sins . For our dangers , in regard of Judgements , I may thus recapitulate them . First , An attempt , upon a deep-rooted , long-projected designe , to ruin Religion , Gods true Religion , our Laws , and Liberties ; and in , and for all this , this present Parliament . 2. An Army raised for this , by Papists-counsels , enemies to the true Religion , and consequently to our State , and Laws , by which it is established ; Made up for the most part of men of desperate spirits , enemies to Parliaments , and Laws , because themselves are Delinquents , and resolve to be Libertines ; and men of desperate fortunes , and therefore enemies to the propriety and true liberty of the Subject , without the violation of which they cannot subsist in their broken condition . 3. These enemies possessing the Person of our King , abusing his minde , by their wicked suggestions , and counsels ; his Name , to countenance all their lawlesse outrages , and to cast all manner of reproaches upon the Parliament , And particularly , upon prime Members of both Houses . 4. These enemies having prevailed in many places , to rob and spoil houses , villages , towns , countreys ; to carry away Prisoners , and use them with more then barbarous cruelty ; to kill and destroy , many in the field in open war , some in cold blood , ( if their boyling rage and malice can ever be said to be cold blood ) and not a few , by worse then brutish usage in their Prisons ; to violence , and violate mens consciences , by forcing upon them the Protestation against the Parliament . 5. These enemies being in themselves , many in number , and of great strength ; in divers places apparently stronger then we , in all kinde of strength , ( except spirituall ) and in the whole , powerfull enough to put all into exceeding hazard , by force and fraud , arms and conspiracies , ( witnesse Bristoll , and the late damnable Plot against the Parliament and City ) specially considering the multitude of secret enemies , seeming but Neuters , intermingled every where with us , specially in all considerable places ; ( the City is not , the Parliament it self hath not been free ) and not a few , even almost professed enemies , let alone and suffered , in the very City , and much more in the Countreys ; and too many false and treacherous friends in the Armies , and every where . Besides multitudes of professed Neuters , ready to fall to the enemies , where ever they shall appear stronger , and in the mean time , affording as little help , as possible they can , the rather because the worst of the Parliaments exclaimed against severity , is courtesie to the ordinary usage of their adversaries against any that have in the least opposed them . 6. Our friends impoverisht daily , without means of restauraration , disheartened by mutuall jealousies divided by differences in opinion , diminished by deaths , and captivities , without hopes of ransom , and few grow up in their rooms . 7. Forrain States and Countreyes , at the best no friends , while in the mean time , Papists in severall parts , afford great assistance to our enemies , by contributions of Moneys , and Arms : And so have some of our pretended Friends done too , whose consciences will one day pay them to the full for it , on earth , or a worse place , ( or both ) as fighters against God and his true Religion ; and self-condemned in their own hearts , for worse rebells ( if we be thought by them to be so at all ) then any rhetorick can make us . 8. Ireland , not onely affords us no help , but helps to wast our Estates , our Provisions , Arms , Ammunition , while the Rebels there are in part furnisht from sorrain States , and now at last , threatning us also with an actuall Invasion ; and at least some of those Rebels being actually in Arms against us . Lay now all these together , and we must needs acknowledge , that our danger is exceeding great , and we all In great distresse , in regard of the Judgments that lie upon , and threaten our Church and Nation , and Ireland with us . And now it is time , that we come to consider our Nations sins a little , as the provoking Cause of all these Judgments : For so the Prophet resolves the Question , why the sword was sent against Judah , Jer. 4. 18. Thy wayes , and thy doings have procured these things to thee : This is thy wickednesse , because it is bitter , and because it reaches unto thy heart . To shew this , we will scan first , how many wayes a Nation may be called sinfull , according to the phrase , Esay 1. 4. and a people laden with iniquity : And then see , whether in all those respects , our Land be not undeniably sinfull , and laden with transgressions . Five wayes a Nation may deserve the name of sinfull . First , when all sorts and ranks , that is , many in each of them , are apparently tainted with sinne . 2. When particular sins , as ignorance , drunkennesse , swearing , prophanenesse , ( any one such notorious sin , and much more , if divers ) doe visibly taint the greatest number in a Nation , every where ; according to the expression , Ezek. 22. Thou hast done thus and thus . 3. When any visible iniquity , though practised but by some few , is not at all punisht , though there be law against it . This comes under another phrase in the forementioned chapter , Ezek. 22. In thee ; in thee have they set light by Father and Mother ; in the middest of thee , have they done thus and thus : We know the very not enquiring after Achan , ( there having been a particular warning , that one such man would make all Israel accursed ) made God charge his single fact upon all the Nation , Israel have sinned , and they have trangressed , &c. Ios 7. And accordingly he threatens not to be with the Nation any more , except they found him out , and punisht him accordingly . 4. When the Lawes are too weak and slack , or altogether silent in the restraint of wickednesse . This could not indeed be in the Jewish common-wealth , because they had lawes of Gods own making , to punish all manner of transgressions , that God would have to be punisht : But since other Common-wealths have taken to themselves ( I am afraid farther then God allowes ) a Liberty to count themselves free from his penal laws , it is manifestly possible , that they may be wanting in necessary laws , to suppresse ungodlinesse ; & then they make the Nation guilty of such sins , as for want of good laws are practised ; In that the Authority that God hath given in a Nation to make laws for the observation of His divine Lawes , is not put in execution sufficiently . Authority , I say , sins in not making such necessary lawes , and inferiours sin in not following them with petitions and importunities for the making of them . And so all are sinfull , the Nation is sinfull . 5. Much more when any sin hath any kinde of countenance , and allowance from Authority , and specially from lawes : and that offenders against Gods commandements , can pleadmans approbation , if not command in some sort , of their practises . This is the highest and worst degree of all , not onely because it doth immediately taint the generality in point of practice ; but layes a cursed foundation of vilifying all Gods lawes in any thing when it appears to inferiours , that superiours ( though men like themselves ) dare take upon them so to crosse Gods Authority with theirs . And now if in all these respects , our Nation is greatly guilty of transgression and sinne against our God and Heavenly King , we are beyond all peradventure a sinfull Nation , and a people laden with iniquity ; and for this , for the present I onely appeale to every ones conscience , that seemes to have any sense of conscience , and to the generall complaint that there is every where , of something or other in all these kindes . Even they oft times , that notoriously help to fill up the measure of a Nations wickednesse , doe yet themselves complain aloud of the universality of corruption , and sin of all sorts , and in all sorts . Let me then take them , and all others , at their own words in this , and judge them out of their own mouths ( God will be sure to doe so one day , ) that they have acknowledged our Land and Church to be not only a greatly endangered , but a deeply guilty people ; and so in both respects needing abundance of help , even the utmost that can possibly be afforded , by any , by all of us . And that is the other consideration , belonging to this Use , what help is propor and possible to be afforded to the Church in this her need ? 1. Against the outward danger , outward help is needed for our Nation , and Church , and Ireland also ; Counsels , purses , persons , whatsoever is ours , or can be justly procured by us , is owing , ( as the doctrine hath shewed us ) because it may be helpfull , and may be needed one time or other , for the Churches help . 2. Against the whole of the danger , Prayer may be helpfull , and is altogether needfull , constant , humble , penitent , faithfull , fervent prayer . I need not insist on this , you have heard it already this day abundantly , and powerfully . But of Humiliation not only as a companion of Prayer , but also as a Parent or Nurse of it , and so as a distinct means of help for the Church , I must a little particularly speak ; specially this being a solemne day of Humiliation , wherein both God and man require of us , to urge this , which I shall doe by shewing ; first , what is the nature of it ; and then secondly , the object of it , to what it extends , both as a duty , and as a meanes . For the nature of it ; Humiliation is a lying low , and being abased at Gods feet for mercy , making first , a hearty confession and acknowledgement to God of 4. things . 1. Of naturall extreame sinfulnesse and corruption , and particular sins , as many as are knowne , or by enquiry can be found out , with their aggravations . 2. Of extremity of punishment thereby deserved . 3. Of impossibility of escaping such punishment without Gods favour . 4. Of impossibility of obtaining Gods favour , without repentance and faith in Christ our surety . 2. From all this making also an entire submission and yeelding to any temporall correction , which God layes or continues , without murmuring , or offering to free our selves by sinning againe in any kinde . All this is included within the nature of true humiliation . Which as it is often called for in Scripture1 as a duty , giving glory to God , in all his providence , and particularly in his Judgements mixed with mercies , according to his Word , and all his soveraigne dignities and titles of Creatour , Preserver , Ruler , and King of all men and Creatures ; and all his glorious attributes of Just , Holy , Wise , Gracious , Powerfull , True , So2 is it also frequently both in generall and in the particular parts of it , made and appointed a necessary meanes of helping a Nation ; one place shall now suffice for many , Lev. 26. 40 , 41. If they shall confesse their iniquities , , and the iniquity of their Fathers , with their trespasse whereby they have trespassed against me , and that also they have walked contrary unto me , and that I also have walked contrary to them , and have brought them into the land of their enemies ; if then their uncircumcised hearts be humbled , and they then accept of the punishment of their iniquity ; Then will I remember , &c. And all this the rather , because3 such a Humiliation is both most necessary and most effectuall , to make us endeavour what ever else is conducible toward the Churches help , as specially a holy Example , and activity for Reformation ; of which afterwards . Now for the object of Humiliation , It concernes ( and would though we our selves were both altogether innocent , and free from all personall danger ; ) 1. The sins of the Nation , ( we live amongst ) endangered also by his judgements felt , or feared . But much more , when our own being sensibly in danger , as well as others , calls us to remember our own sins , and be humbled for them , specially being some way guilty also even of the Nations sins , as we shall see anon . 2. This Humiliation for the sins of our Nation , must extend to the sins of our Forefathers ; this we finde commanded , ( by way of condition to a promise ) Lev. 26. 49. and every where practised in solemn Humiliations , referring to a Nations good , as Ezr. 9. Nehemiah 1. & 9. Daniel 9. Ierem. 3. And the reasons of this are cleare . 1. In that we as their heires , are justly lyable to punishments ( temporall ) for their sins in former times . Mens Justice requires debts of Heires , namely the Landlords rents ; and for wastes committed against their leases ; God may much more . This broke good Iosiahs heart , melted it into teares , when by the reading of the book of the Law , he found what arrerages he and his land were in , for the forfeitures of their Forefathers ; Though he had begun to put himself and them , into a better posture of service , and duty , toward God their great Landlord : So should we also be affected , even with the sins of our Ancestours . 2. Specially if in any thing we finde , that any worldly commodity we enjoy , is the fruit of their sin : Whereas Humane Politicks excuse , or justifie , or commend those sins , that redound in appearance to worldly security , or advantage ; as the letting evill men , or evill practises alone , which might have been redrest , and supprest , if not at one time , yet at another , had there been a true , and through zeal for God , and faith in God . Divine wisdome commands humiliation for ( and reformation of , if yet to be done ) as endangering evils : Therefore holy Hezekiah , who trusted in the Lord with all his heart , after his humble acknowledgments of manifold transgressions , ventures to pul down all the high-places , even superstitious , as well as idolatrous , which all former Reformers , even Asa , and Jehoshaphat in their times medled not with . And holy David , though perhaps he had not power enough , to punish the treacherous murthers of the great Generall Joab , yet cannot die in peace , till he hath left a charge upon his son Solomon , to pay that debt for him , 1 Kings 2. which therefore he carefully fulfilled without delay . 3. Yet more , It is required that we be humbled for our forefathers sins , lest , as we are too apt , we either approve of the evill of them , ( which else we could not but in our consciences condemn ) even because it was their practise to do thus , and they went no further in reforming ; and this we usually think excuse enough . Or 4. Lest we should make it an argument also , that God is well pleased with such , and such things , because our forefathers did so , and were not severely plagued , but rather flourished in those wayes : Which also is a common pretence , for the continuance of evill practises . Or 5. Last of all , Lest even after we had forsaken their sins , we should again by temptation , be drawn to return to them : Against all which , there is no better antidote ( under the grace of Christ ) then a sad , and serious , and oft repeated , and renewed humiliation , even for our forefathers sins , as well as those of the present generation , in our nation and people . 3. But to all this , we must be sure to adde , ( or rather to premise it first in our hearts , though my method leads me to name it last ) the humiliation for our own personall sins ; As many as we do , or can by strict enquiry know , by our selves . And this generally , for the reasons noted at the first ; Gods honour , our own reformation , and our escaping wrath , through Gods mercy in Christ . And this we must do , even after we have resolved , or begun to reform , and also after we have reformed , how perfectly soever , and even have our pardon sealed never so sure . That thou mayest remember , and be confounded , and never open thy mouth any more , when I am pacified towards thee , for all that thou hast done , saith the Lord God , Ezek. 16. 63. And to the like purpose , Ezek. 36. 31 , 32. Because also , while we are but resolving , or beginning to reform our selves , we may suddenly revolt , even to worse then before , if a through Humiliation , shame , sorrow , and fear , keep us not . And after we have reformed most compleatly , still some taints remain in our own hearts , ( and much more many times , in others tainted by us ) which need this mortification . Pharaohs often revolts , and even Israels too , all Moses time , are sad confirmations of this . We read them often relenting , but never solemnly making it their businesse , to humble themselves for their transgressions . 3. Moreover , against the spirituall danger of sin , a holy example , an exact unblameable conversation may be greatly helpfull , and is infallibly needfull , St. Peter supposes , even ungodly men may thereby be constrained to glorifie God , 1 Pet. 2. and prophane Paganish husbands converted , even without the Word , by the conversation of the wives , 1 Pet. 3. 1 , 2. It shews ungodly men , that godlinesse is a possible thing to be practised as well as worded . And where it is wanting , no word can do so much good , as that want doth harm ; as I shall again touch anon . 4. Finally , against sin and judgment both , an active endeavour of reformation is specially helpfull , and beyond controversie needfull . 1. Against judgment , as appears by the promise of pardoning that is , sparing for the present , Jerem. 5. 1. If but a man were found , that did execute judgment , and seek the truth . And by the assigning this the cause of Gods indignation powred out upon them , Ezek. 22. 30 , 31. because God sought for a man that should stand in the gap , and make up the hedge before him for the land , but found none : that is , never a man of note , active for reformation : For else there were godly men , that mourned and prayed , Ezek. 9. but none stood up strongly for God ; that would have helped much . 2. Against sin , by using all the authority any hath ; As a Governour of a family , Parent , Master , Minister , or Magistrate to bring sinners to repentance , and keep others from sinning . This no man will , no man can in generall deny to be a helpfull , and necessary duty : therefore I add no more of it for the present , but shall meet with it again in some following Uses of other Points . I now come to the second Doctrin , which is this : [ Private self-respects , prove great hinderances to most necessary duties . ] It had like to have done so here with Esther ; it did so at the first bout , till Mordecai's divine arguments , of faith , and despair , dreadfull frights , and glorious hopes , quickned her to the heroick resolution , expressed in the following verse . I will go in to the King , which is not according to the Law , and if I perish , I perish . Thus she overcame at last , and was no longer hindered from her duty : But too many are every where , as sad experience proclaims to all ears . This turned Peter for a fit , from a Champion of Christ in the garden , to a Renegado in the Palace . It was not indeed a necessary duty indeed to follow Christ thither , at that time : Nor perhaps , to make answer at all to the questions then put to him , if silence would have satisfied . But it was absolutely necessary for a Disciple of Christ , not to deny his Master anywhere , much more , not to forswear him , with cursing and banning , that he knew no such man , but contrarily to professe himself his , if he could not without such horrid lying conceale it ; yet this private self-respect put him upon , not onely to neglect his duty , but to do quite contrary . He conceited that the owning of his Master , would at this time endanger his own personall safety , and if he denied him , he might escape unknown , and untoucht out of the high Priests Palace , what ever became of his Master . And now , though every one curses not , or swears like him , yet have not too many of us our fits , when we come into malignant companies , too like this ? This also was the very thing that delayed the building of the temple so long , till God by punishments and severe chidings , forced them out of it , Hag. 1. compared with Ezra 4. Indeed at the first , the adversaries , under colour of the Kings Commission , made them to cease by force and power ; but afterward it was meerly the Iews base self-respects that bindred it : For the truth was , neither the adversaries complaint to the King was against the Temples building , but against the Cities , and accordingly his Decree mentions not the Temple , but the City . They ( the enemies ) spited the Temple chiefly , as looking at that ( as it was indeed ) as the pledge of the Iews welfare : But that would have born no colour for a complaint , the Iews having had Cyrus his command for it ; therefore they abuse the King with the noise of danger of rebellion , &c. so surreptitiously get a Command from him , which they abuse , to make the Temple-work to cease . Thus far Ezr. 4. Now Haggai tels us , that after this , the Jews being able better to brook the want of the temple , then of houses for themselves to dwell in , do for all the Decree , try their adversaries courtesies , and fall to building of houses for themselves , which was indeed properly to build the City , ( which the other was not ) and then finding their enemies take no alarme at that , they proceed to make them gorgeous and gay , fall to sieling them , while they let Gods house lie waste , and say , The time is not yet come for the building of it ; nor never would have come in their conceit , if God would have held his peace , and his Prophets been silent , as long as there had been a shadow of an adversary , that had a quarrell against the Temple , and so against them , when they should offer again to go in hand with it . What now are the Reasons of this briefly ? 1. The generall corruption that is in all naturally , namely self-love , which makes men self-idols , and self-idolaters . This is the great cause of the perillous times foretold , 2 Tim. 3. 1. Men shall be lovers of their own selves , even professed Christians would be so , more notoriously then formerly . Yet before that , St. Paul sadly complains of the generality of Christians , ( even Teachers ) All seek their own , not the things of Jesus Christ , Philip . 2. 21. This wholly possesses the most ( sc. all that are not truely regenerate ) and taints the best too much , and too often . Hence all Christs Disciples forsake him and flie , when he was apprehended , Matt. 26. 56. and all Pauls friends , every one of them forsook him at his first answer , and no man stood by him , 2 Tim. 4. 16. For — 2. Worldly experience teaches , that men oft escape by not being too forward , and sometimes even advantage themselves besides . He that forbears , is sometimes hid ; and enemies sometimes , will hire even to Neutrality . At this bait , a self-lover cannot but bite ; and upon this condition , he will never stir hand nor tongue , for the Church , or Christ , or God , or any thing . Contrarily — 3. There are also many experiences that the most forward in any Cause of danger , are oft lost , and hardliest escape . They run more upon the mouth of danger ; provoke the enemies rage more , in hot blood , and their malice in cold blood , and their fear too , which makes them endeavour their destruction above other mens . This no self-idolater can abide to think on , and much lesse to adventure , how necessary soever it be he should , and though he do appear somewhat on the Churches side . 4. Sometimes meer lazinesse and sensuality , renders men cowards at well as fear , and keeps them from publike services of any kinde , that must cost them any pains and sweat , and interrupt them in their ease and pleasures , which they love more then they do God , ( and therefore much more then they do the Church ) even those , they have a form of godlinesse , but they deny the power of it , as the Apostle speaks also in the forementioned , 2 Tim. 3. 5. The power of godlinesse would carry them on to all Endeavours for God , and his Church ; But the form , will no further then may stand with their pleasures , and that is very-very-little in any time , specially in the times of the Churches dangers . 5. Covetousnesse makes many neglectfull , and cowardly , as well as any thing . All activity usually is costly , and their Money is their life , at least their vitall spirits , their life-blood ; therefore if they must part with much of that , they grow faint , like men that have lost much blood , and even the very fear of it , strikes them into a kinde of swoun . They may then wish better to the Church then to the adversaries , for the right of the cause , or in the generall . But if they can but fancy a hope that they shall keep their goods , if the adversaries should prevail ; the Churches party shall sink and starve , before they will part with much to save them , if they can tell how to keep it . 6. Yet again , some can serve their covetousnesse , and ambition , and other lusts much , by seeming to do something , but not their utmost , that they may still be imployed . So unfaithfull Lawyers , oft prolong Sutes , to get more Fees ; and hard-hearted Chirugions torment their Patients with delayes , that they may get more for their Cures : And so the complaint is , that Commanders and Captains do in their Profession , with dead payes , and false m●sters , and slow proceedings , losing opportunity . It is charged upon States-men too , in their Profession to have this Art . Undoubtedly , the spirit of this , is mightily in the world , where opportunity is to advance it ; though with the disadvantage of the Church alwayes , and sometimes the hazard of her utter ruine . 7. Envie also sometimes is deeply guilty of neglect of duty . Others ( they think ) being Chief in the Imployment , are like to be Chief in the thanks , honour , and reward : This those that date on themselves , their own wisdome , and worth , scorn , and hate ; and so refuse to do any thing , or at least , do as little as they dare . So was it probably with the Elders of Succoth , and Peniel , each of them thought himself as good a man as Gideon , and therefore would not afford him and his weary men , the least relief in their victorious Progresse . Certainly , this made the Ephraimites quarrell with Jephtha , even after they had neglected to help him , Judg. 8. 2. And this made Israel so ready to revolt again from David , upon Sheba's traitero●s blowing the Trumpet , 2. Sam. 20. because they thought the men of Judah would have the greatest thanks for bringing the King baske , cap. 19. Onely once to shew that no payson is so venemous , but God can extract good out of it ; This viper of envy , while it meant to sting the Apostle to death , joyned with him in preaching the Gospel , for which in despite of its devillish intention , he rejoyces aloud . But ordinarily , No dosposition is so barren of all good , or fruitfull of all evill , as this cursed root of envy . 8. Unto all these must be added , that the lusts , and fancies of many , make them fear the Churches prosperity , as well as the enemies triumph , and therefore they will in no wise put to their utmost strength in her behalf , lest she growing strong , should too much curb their wilde fancies , and unbridled lusts , Like unruly children , that desire not to see their Mother recover any weaknesse , that they may the more freely run up and down without controll . This provokes not a few even to be enemies to Christ and his Church , Psal. 2. 1 , 2 , 3. The fear of his bands and cords , tying them too straitly . Much more then doth it cause neglect in too many of those that still professe themselves friends . 9. Finally , All this flowes from that earthly-mindednesse that is in all men naturally , ( and too much of it in all still upon earth ) that they onely , or chiefly , regard things present and sensible , and prefer them before things spirituall and eternall , though never so earnestly , and plainly promised , and threatned . Faith is not ever active , and when it is not ( or where it is not at all ) many wordly considerations , as present and sensible , must now over-rule to hinder spirituall activity , and hazarding ones self to the utmost . Onely faith in its vigour , makes a man of a true publike spirit ; Like Moses , Numb. 11. and Exod. 32. and Numb. 14. who not only was not content to be happy alone in Pharaohs Court , but not in Gods favour . A piece of self-deniall , next to miraculous : But there never arose such another Moses , the world is generally quite of another temper . Therefore the third Point comes seasonably in , to correct , at least in part , the infection of this pestilentiall self-love . The Point is this : [ Those whom private , and self-respects hinder from the Churches help , can have no assurance , that they shall escape more then others . ] If Mordecai spake sense , this is a certain truth . Esther was in no humane danger , at least not certainly , or like others , because not known to be a Jewesse , and so within the Decree of destruction . And who that had known it , durst discover her , when he could not be assured , but that the King , not intending to include her , would for his Honour and Loves sake exempt her , what ever became of all the rest ? But for all that , Mordecai warns her not to presume upon that , so as to neglect her duty , even with the hazarding of her self suddenly for the Church : Which must needs suppose this generall truth , and binde it upon all who break loose from the duty to which they were bound , Few or none can plead such probability of escaping as she ; and who ever would plead any , doth but paint with false and water-colours , easily washt off . See the Reasons of it . 1. God orders all things , and they must have his favour to escape , or else nothing will serve their turn ; Prov. 29. 26. Many seek the Rulers favour , but every mans judgement comes of the Lord . If he give sentence against any man , ( or woman ) in vaine shall men absolve them . Saul spared Agag , and Agag concluded that surely the bitternesse of death was past ; but God had said no such thing , & Samuel taught him another lesson . Let men go , or climb , or flee , or hide themselves anywhere , in Heaven , Earth , or sea , there is no escaping from Gods revenging hand , Amos 9. 1 , 2 , 3 , 4. Though men say with those scornfull men that ruled in Jerusalem , Esay 28. 14 , 15. We have made a Covenant with Death , and with Hell we are at agreement , when the overflowing scourge shall passe through , it shall not come unto us , for we have made lyes our refuge , and under falshood we have hid our selves . Yet if God be not willing to have them escape , heare this sentence and prediction what shall befall them : The haile shall sweep away the refuge of lies , and the waters shall overflow the hiding place , and your covenant with death shall be disannulled , and your agreement with hell shall not stand ; when the overflowing scourge shall passe through , then ye shal be trodden down by it , &c. to v. 23. All their hopes shall be disappointed , their supposed friends provelyers and enemies , and the evills they promised themselves should not touch them , shall utterly overthrow them . He denies God to be Almighty , that confesses him not able to effect this . Few deny it in words ; but few think of it in earnest in their hearts : specially such self-Idolizers as we are now speaking of . 2. But to this must be added a second consideration ; That their neglects of duty for the Churches help in time of danger make them more lyable to Gods displeasure then ordinary men , ordinary sinners , Amos 6. 1 , 2 , 6 , 7. A woe is to those that were at ease , and put the evill day farre from them , and drinke wine in bowles , and were not grieved for the affliction of Joseph ; ( so farre from helping them that they were not troubled at their miseries ) Therefore shall they go Captive with the first that go Captive , &c. So Prov. 24. 13 , 14. If thou forbear to deliver those that are drawn to death , and those that are ready to be slain , ( If a man afford not his help , to rescue innocent persons from the cruelty of those that would butcher them , or starve them , or the like ) If thou sayest , Behold we knew it not , ( we knew not that they would be , or were , so barbarously used , when yet they did sufficiently know it , or might have done , if they had been willing to have informed themselves ) Doth not he that ponders the heart , consider it ? and he that keeps thy soul , doth not he know it ? and shall not he render to every man according to his works ? Every one hath sins enough at all times , to enwrap them in common calamities . But by the former Points it appears , that they are specially guilty of great sins , for their very neglect of help of their brethren in danger . Therefore Moses upon this supposition , first chides , and then earnestly threatens the Reubenites , Gadites , and Manassites on the other side Jordan , if they did not help their brethren in their wars against the Canaanites , you have ( then saith he ) sinned against the Lord ; and be sure your sinne will finde you out , Numb. 32. 23. A man had better have his most deadly sworn enemy , in the height of his greatest rage , finde him out , then his sin to finde him out . God can , and oft doth , preserve from the one , but from the other nothing shall , or can : For then Gods vengeance hunts , and pursues such men , to their inevitable destruction . For — 3. The causes of their neglects are all base lusts , such as at any time , if there were no service of danger to be undergone for the Church , would provoke God against them to their destruction : Revel. 21. 8. The fearfull , are in the forefront of those that shall be cast into hell . And Mark . 8. 35. Whosoever will save his life , shall lose it . And Phil. 3. 19. Their end is destruction , who minde earthly things . And 1 Tim. 6. 9. Covetousnesse drowns men in destruction , and perdition . So ambition , sensuality , envie , and self-love , have all their severall brands , and threatnings sufficiently . The refusall to have Christ to reign over them ( which is in the advancement of his Church ) himself calls enmity , and dooms to damnation , Luk. 19. 27. And plainly , The Nation and Kingdom , that will not serve the Church ( in prosperity ) shall perish ; Yea , that Nation shall be utterly wasted , Isa. 60. 12. How much more then any particular person ? and specially , that will not venture themselves for her help in danger ? For also — 4. Their fairest excuses , The improbability of doing any good to the Church by their endeavaurs , and probability of prejudicing themselves , if stood upon , are nothing but the sprouts of cursed unbelief , dishonourable to God , and to his Promises made to his Church , and her helpers , as the following Points will help to illustrate . Mean time — 5. This will particularly adde a confirmation , That no man goeth at any time under so strong a guard , as when he ventures himself to the utmost of duty for the Church . They are then questionlesse in their way ; and He shall give his Angels charge over thee , to keep thee in all thy wayes , & in their hands they shall bear thee up , lest at any time thou dash thy foot against a stone , Ps. 91. 11 , 12. And Ps. 34. 7. The Angel of the Lord encamps round about those that fear the Lord , and delivers them . To end this , consider , I pray , what occasion was it , that brought Elisha in danger , for which he had an host of Angels to guard him , 2 King. 6. 17. The mountain full of horses and chariots of fire round about , him : But when he had done the people of Israel speciall service , & thereby had provoked the King of Syria , namely by warning of his secret plots & ambushes against Gods people , for which he sent an Army to apprehend him . Not but that after all , a man may lose his life in the Churches Cause , ( else also it were no such vertue , or valour ) but as he is not hurt by that , ( a Christian is not ) so may he as soon die in his bed , and sooner ; which makes his sinne , in refusing to venture his life , so much the greater , and his danger , in time of danger , so much the more deadly . Besides a further danger afterward , though both he and the Church escape for the present , as our fist Point gives us to understand , and to which I shall now proceed , leaving the fourth till afterward , because I will make the application of the second , and third , already dispatcht , and of the fist all together , and reserve the two other Points , as the comfortablest parts ( with their Applications ) to the close of all . The Point then to be now handled is this , yet a destruction is owing to them and theirs , that have neglected their utmost endeavour for her help . ] This is a second blast of judgment , against ungodly neglect of so necessary duty . Before we heard , That if the Church , or any of her members fall , such are in danger ( more then others , rather then lesse ) to perish too . But this is worse . The Church may escape , and shall infallibly , to the utmost extent of Gods promises ; but however they and theirs shall perish , that have been wanting to her . This is most plain in the Text : Plainly ratified , by the curse denounced against Meroz , Judg. 5. 22 , even after the victory gotten , and the enemies destroyed : And by the vengeance executed on the Elders of Succeth , and the Inhabitants of Penuel , Judg. 8. also after the victory and deliverance : And once more upon the Inhabitants of Jabesh Gilead , for not helping in the execution of justice against the wicked delinquents of Gibeah , and their abettors of Benjamin , Judg. 21. and this also after the work done . In this latter , I deny not , but there was too much cruelty used to the women and male children of Jabesh Gilead . But all was just with God ; as besides , that he never punishes any too much ( and yet he rules , and over rules all ) the reasons of the Point will presently clear . But first , I must interpose a few words of Explication . The 1. 1 is , that by saying . Destruction is owing to them ; Nothing hinders but God may take his own time for payment . He may justly do it presently , and is ever able when he hath a will to it ; and so in any time of their lives : Or he may stay till their death , and reckon with them once for ever , ( which is worst of all for them ) according to 2 Pet. 3. 9. The Lord knows how to reserve the unjust to the day of judgment , to be punished . 2. 2 This ( as all other sins ) is pardonable ; and actually pardoned , upon true repentance , and faith in Christ our Surety ; and so the destruction may be altogether avoyded . 3. 3 But if God do afford pardon , he usually makes such , who have been in any punishable degree guilty , feel some smart of their untowardnesse , whereby also he makes way for their repentance , and warns others ; as he did for their neglect of building the Temple , Hag. 1. & 2. 4. 4 The destruction that the Familie , and Friends of the offenders are enwrapped in , is onely temporall ; unlesse they be guilty of the same sinne , or the vengeance of God reckon with them also for their ungodlinesse , in other respects . And now the Reasons of the Point , will set it out fully . 1. The sins of those that have neglected to help the Church , are no way lessened , by Gods over-ruling grace delivering his Church another way , nor by others faithfulnesse , whom he hath made use of to deliver it . Indeed upon repentance , either and both are matters of comfort , ( as Ioseph speaks of Gods over-ruling his brethrens wicked malice against him , which was worse then neglect can be , Gen. 45. 50. ) but both set out the more the shame of such neglect in it self , because God meant to deliver his Church , and others ventured themselves for it , but they would not ; And so their destruction is a due debt to them , who would not pay the debt of their endeavours . 2. The Parable of the Vnprofitable servant , dooms such most dreadfully , Matth. 25. The Master lost nothing , and the fellow-servants were diligent , and gained with their talents ; yet his neglect cast him into utter-darknesse ; notwithstanding the imputation upon his Master , of being an austere man , which is retorted upon him , and made an aggravation of his fault . We shewed in the first Point , that all gifts , and abilities , and authority , and all , are all Gods , and are disposed by him , and intended for his Churches good , and so for his own glory . They then that have not so imployed them , have been sacrilegious by perverting them to their own private use . Such have been dead members , having been altogether uselesse , and so fit to be cut off ; or worse then dead , disappointing , and putting to pain , both at once , like a broken tooth , Prov. 25. 19. and so it is fit to be rid of them . They have been barren trees , fit to be cut down , even for cumbring the ground , Luk. 13. 7. And Mar. 11. 13. we read of the fig-tree cursed , even because it was a late-ward tree , and came behinde the usuall time of other trees . So every way is it most just with God , to deal with such persons as have not been fruitfull for the Churches help . And particularly , if any pretend , and professe extraordinary zeal , and forwardnesse , and yet have secret reservations , and give not God , and his Church all , even though they pretend so , and would have the credit of so doing ; Let them remember the direfull vengeance on Ananias and Sapphira his wife , for such hypocrisy , Acts 5. 3. Destruction is owing to those that help not the Church in danger ; because they that forsook her in extremity , are altogether unworthy to rejoyce with her in prosperity . This is reserved by promise only for her mourners , and helpers , Esay 57. 18. 66. 10. and Psal. 122. 6. They shall prosper that love thee ; No love in such as forsook her when she had most need of their help . Therefore they may be justly deprived of the comforts of her Mercies which she finds at last . He shall have judgement without mercy , that hath shewed no mercy , Jam. 2. 13. Spoken of not relieving the necessity of particular Christians in poverty and want , as the context before and after shewes . How much more then will this fall heavy upon the forsakers of a Nation of Christians ? 4. Unlesse God convert such effectually , by an inward work , bringing them to speciall repentance for their sinfull neglects ; Though they may after shew great affection and zeale for the Church in her prosperity yet they still bear false and treacherous hearts , & would betray the second time in like extremity . Therefore the Iews did wisely , that they would not suffer the Samaritans to build with them . Ezr. 4. For that their fashion was to claim kindred of them , when they saw the Jewes in favour and prosperous , and contrarily to renounce them when they saw them in a low condition . Such Hypocrisy God abhorres , and owes them a vengeance for it . 5. Even during the Churches prosperity , they will never doe ▪ God and the Church any faithfull service : But onely still breake for their own lusts . This God discovers from the first , ( men sometimes see it a while after : ) And therefore sometimes in graciousnesse to his people whom he hath delivered , and is about to reform further , he takes away such drosse , and purges away such tinne , ( such reprobate silver ) as they are cald , Jer. 6. last ) which may well be understood of persons as well as things , as the next words also help to confirme , Esa. 1. ver. 25 , 26. 6. Gods jealousie for his Church , both in reference to the evills that they have been accessary to , in not helping her ; and to prevent others from following such ill example here after , will not suffer such to escape altogether scot-free . God saw more evill in their wayes and heart , then man could , he saw upon the same principles urged by stronger temptations , they would have proved enemies , though now they were only Neuters , or false and hollow hearted , left handed friends : It is I say , but the same principle of wicked selfe-love , wrought upon by Satan , and men , with other opportunities that makes some men Neuters , and others desperate enemies , which God seeing ( though men doe not , or will not , or cannot , ) counts all such a generation of vipers and a brood of Serpents , and devotes them to destruction . Yet even the omission of duty is directly threatned with damnation , Mat. 25. And if some did not smart sometimes even for omissions in this world , the Church would have a great many fewer helpers then now she hath . 7. Finally , the extending of this destruction ( by God ) to the families and friends of such as help not his Church , is most just , whensoever he pleases so to deale ; ( and that according to the proportion of humane justice in many cases ) 1. Because Men oft forbear their duties for their children and posterities sake , as well as their own , and so they stick not to say oft-times . Therefore their children shall pay for their neglects together with themselves . 2. They oft engage them according to their capacity in the sinne , as well as themselves , and train them up ( even from children ) in Neutrality and Lukewarmnesse , and a spirit of selfe-love and selfe-seeking ; therefore God cuts off sometimes the children too , as a corrupted generation . 3. At least because men take themselves to be punished in their families and friends ruine : Therefore that the feare of that may help to antidote them against the sinne of neglect , and provoke them to the utmost of duty ; God both threatens ever , and punishes sometimes the families , and friends , as well as themselves . And so I have dispatched the doctrinall part of this point also . I come now to a joynt Application of all the three points together , which will afford a threefold Use . 1. Of Examination . 2. Of speciall and re-inforced Humiliation . 3. Of Exhortation . All which have relation also to the first doctrine of all , as will easily appear to any observant minde . To begin with the first , We have here a just ground of Examination of our selves every one of us , how farre we have helped the Church in her distresse and danger ; and whether any selfe-respects have hindred us more or lesse : And this will dispose us to Humiliation , and afterwards to Reformation and amendment , specially the more faults and the more aggravations we finde in our selves . Of whom we ought in this case to be most jealoufly inquisitive even more then we need be of others ; and yet those that are publike persons ( whether Ministers or Magistrates ) seeing wrath upon a Nation , and so setting upon a Reformation , of necessity , ought to make as much enquiry after others also , within their spheares , as they can . But let me speak chiefly to every ones conscience for themselves in particular . Herein according to the help we might and should have afforded , shewed in the former use , let us examine , 1. What outward help we have neglected , particularly since the late greatest dangers of our Church and Nation , and the calamities of Ireland : And let our consciences withall tell us what we intend & resolve to do , in case more should be needed . Which as it may cleare many very much , though they have not yet altogether ventured so much as others : so it may condemne those greatly , that may seem to have done a great deal . If any thinks what he hath done or ventured for the Church , a great deale ; so as he grudges and shrinkes at any more offered to be cald for , what need soever there may be : If any man think ought lesse then all , enough , he hath yet done as good as nothing in Gods account ; Whether it be fear , or covetousnesse , or sensuality , or any other lust that causes him so to stick , of which the Doctrines and Reasons forementioned may convince him , if he will throughly lay them to heart as he should . 2. Let us next examine , how we have prayed ; what speciall helps , sutable to the Churches speciall dangers , we have that way afforded . And if we find neglects here , ( as I much doubt all or most may ) either in omissions , or in sleight performances : Of these specially relating to secret prayers , and when others have prayed in our hearing publikely or privately there can no possible cause be given , but our wretched corruption , prophanenesse , uncharitable want of compassion , stupidity , and unbelief , and such like , too too-far prevailing lusts ; which make our neglects very culpable in Gods fight , and so should they be in ours . 3. Let us next examine , what example we have shewed ; whether we have helped the Church any way effectually in this , or contrary . Here let me speak a word to three sorts among us . 1 1. Some there are , I am afraid too many , that are as far from helping the Church against sin by their examples in the least , as the professed enemies are from helping her against their own companions . There are men who in stead of professing godlinesse , ( which yet in spight of their hearts , their very baptisme and name of Christians , and comming to Church cannot but continually professe ) do little lesse then openly professe Libertinisme , & who make it their boast , that they are not of the preciser-sort , as they scornfully term them . Such though without any solemn examination they may and doe know their own practises , yet I wish that they would but even this day , and this houre , by light of the former Doctrines and Reasons examine the guilt of those practises , and the displeasure that hangs over their heads , even for the mischiefe done to the Church and Nation hereby , in stead of the help they owed . And with them — 2 2. A second sort no lesse guilty , if not rather more ( and indeed more in some respects ) are those , who though they desire to make a speciall shew even of Piety and conscience , and goe under the name of Professours , ( as the phrase hath been much , and is yet still partly among us ) doe yet notoriously and scandalously live in one ill course or other ; being known by such as live neer them , and branded , ascovetous , false in their dealings , filthy , riotous in some companies , devilish in their families , and the like ; to the great reproach of Religion among all those that know or hear of their ungodly and loose behaviours . These also need not so much examine themselves about their practises , which they cannot be Ignorant or almost forgetfull of , as about the wickednesse of them , even in reference to the Churches prejudice , and danger thereby , they being her great shame and disease , and most undeniable causers of her judgements ; and therefore lyable to the most exemplary severity of God in his judgements , presently or at what other time he shall please to reckon with them for it . But besides both these there is yet — 3 3. A third sort , whom I must also call to examination , and herein I shall exempt none , though I shall now accuse none particularly , whom their conscience accuses not , yet let me ask even the best of this Assembly , even those that have the greatest reputation of Honest , Conscionable , and godly , but one or two questions . 1. You are ( and that deservedly ) well esteemed of in the generall , yet for all that doth there not lye upon you some unhappy note of reproach a [ But ] of some ignominy ? A good man , But , too eager of his pleasures . A zealous man , But , too self willed . A religious woman , But , too much given to the fashion , and worldly pompe , and bravery . If I durst tarry upon this point , I could make many more unhappy instances in this kind . But let me in one word , put it home to every ones conscience , by the second question . Are not the best , at least sometimes , guilty to themselves , of such outward miscaraige , as were it not for the Doctrine of the Saints infirmities , it would shame and dishearten them utterly ? But though by that doctrine and the grace of Christ , they may indeed wel think themselves discharged of those miseariages in regard of guilt , redounding to damnation ; yet let me charge them back upon them thus farre , as to call them to examine the offence of such infirmities this day , as things that besides the personall evill of them , have done mischief in the example , and bardned some sinners , and multiplied many sinnes ; while 1 Some thereby take liberty to themselves , to practise the same evils often , which they saw in them but once , and to practise others upon this pretence , Such have their sins for their turn , and this is for mine . 2 Others to reproach all religion as hypocrisie , even for such a single infirmity . And 3 others again , call their enormous customary sins , infirmities , and will count themselves children of God for all that , as supposing those in others in whom they saw even once such an infirmity , to offend so often , or in other kindes : And so by one root of bitternesse springing up ( as it is Heb. 12. 15. ) many are defiled , and many more may be . And all is mischievous to the Church , in stead of helping it in its time of need . I have one piece of Examination more , to put to every conscience ; which is , what help we have afforded the Church , groaning under the burden of sin , by endeavouring an effectuall reformation , according to our utmost strength and authority , whether Domesticall , or Friendly , Ministeriall , or Magisteriall . 1 1. Domesticall : We should ( all that have families to govern ) have done like Abraham , Command our children , and houshold to keep the way of the Lord ; Like Ioshua , to resolve , that not we onely , but our bonse shall serve the Lord ; Like David , to endure no deceitfull persons , tellers of lies , any wicked ones , to abide in our houses , in our fight : But to make our Families Churches , as it is phrased of sundry Saints in the New Testament . But will our consciences now say , We have done so ? How many are there , whose servants are ignorant , while themselves abound in knowledge , and even while they keep Ministers in their houses too ? How many who while they go to Church , their servants either stay at home , or go to the Tavern , or perhaps worse places ? Their Cooks specially seem priviledged to keep no sabbath , take no other care of their own souls , then by providing meat for their Masters , and the Families bellies : And their Coach-men , and Footmen , serve God sufficiently , if they looke to their horses at the Church door ? How many are there , whose servants notoriously scorn that holinesse their Governours seem to professe ; or at least make not so much as a shew of regarding it ? Who have some Family-duties , when they are at leisure , and half their family absent , and at such unseasonable times at night , as more then half that half , are asleep most of the time ? How many , that never think of being so much angry that their servants offend God in any thing , as when they offend them , or putting so much weight upon Gods commands , in any thing , as they do upon their own ? How many , whose children are very , very little different in outward behaviour , from those , whose parents make no such shew of piety as they do in any sort ? The Daughters , in idlenesse , boldnesse , pride , and pomp . The Sons in licentiousnesse , according as their fancy leads them ? How exceeding few are otherwise ? I tremble to think , and dare not ( because of the time ) enlarge my self to expresse , what wofull deformities there are in Christians families , and therefore how little help such afford the Church , and specially , what will become of the next generation , if things hold on as they do . But yet , though but a little anywhere , yet some there is doubtlesse , of care to reforme families , and keep sin under there . But 2 May we hope the like of any endeavours towards friends ? We should have shewed the truest friendship to the soul , not to suffer sin upon them ; at least have shewed our selves grieved to see them sin . But will our consciences say , we have done this ? Can we name those , that have in this kinde been the better for us ? Or if some are , had we power with no more ? Have we so much as tried in any whether they would endure a reproof ? Have we ever ventured to lose them , rather then they should lose Gods favour , or their souls , or the comforts of a good conscience ? Have we ventured to have them say , We hate them , because we would not , ( could not ) forbear to crosse them in their wayes of evill ? Alas , alas ! where is this to be found ? And how little help hath the Church had from us in this regard ? Israel in their good temper , would even fight with their brethren , ( that had a great while fought for them ) rather then their sin should endanger the Church generally , and offer also to give them a fifth part of their lands , to hire them not to sin . 3 3. What shall I say for my own profession ? God be mercifull unto us , to the most zealous of us , that we have afforded no more help publikely , by crying down all sinne , in our own Congregations , or others : Even upon dayes of Publike humiliations , how little do we preach against sin . And then , for private , Oh the wofull neglect among our own people at home , or friends abroad ! We are afraid to provoke them , to lose them , to be losers by their disfavour , to incur danger by their displeasure . We are afraid to discourage men now , if we should denounce Gods judgments for their sins , and to arm Malignants with reproaches , if specially we preach against the sins of Professors . But did Gods Prophets for bear ever for either , or both these causes ? Or is the Church helped , by the courage of those against whom God is angry , for their unreformed lives ? or credited by our silence , when their misbehaviours make a loud noise ? I must say , ( as he ) When we all have preached Repentance , as much as we have preacht first , Confidence , and then Faith , we shal be reformed and saved ; and I doubt not till then . And that men receive it so ill from some few , or are displeased with some few words from any , it is because we all use them to so little ; and in all help the Church little : whereas we , of all others , should be ever her principall helpers against sin . 4 4. Finally , Magistrates should have used their utmost Authority to suppresse sin , which oppresses the Church . I need not ask in most places , whether this have been done : I fall rather upon the second part of the necessary Application of our foregoing Doctrins , concerning the duty of helping the Church , and the sin and danger of neglecting it , which is to call us all to a serious and sad Humiliation , as many as have been remembred by their consciences of any neglects , specially willing , and most of all customary . To humiliation ; I say , as for our own most secret , and personall sins , so for all our guilt of not helping the Church , as we might , and ought ; and for all our Nations sins , ( even those of our forefathers ) together with the judgments lying upon the Church and Nation , and hanging over us . We are to be humbled this day , even for our want of humiliation hitherto , wherein I much fear , the best of us have been too defective . This is a day of learning it , God and man have commanded the preaching of it , ( specially on these dayes ) as well as practising it , and of practising it , as well as learning it . I have a little taught it this day , and would now fain work the practise of it , upon my own heart , and yours . Let us then , I beseech you , fix our mindes upon our sins , personall , and nationall , and the desert of them , that Gods glory may now be advanced , by our thoughts of both , quickned by the apprehension of our calamities , as it hath been dishonoured by our former sinfulnesse . Remembring specially the Apostles argument , 1 Cor. 1. 31 , 32. spoken indeed of a particular case , but one more neerly concerning our Nation , then any other Reformed Church , perhaps in all the Christian world , ( as I shall touch by and by ) as undoubtedly appliable generally to all sins . If we would judge our selves , we should not be judged . But when we are judged , we are chastened of the Lord , that we should not be condemned with the world . Let us then acknowledge for our selves and our Nation , that according to the late Covenant , ordered to passe through the Kingdom ; [ Our own sins , and the sins of this Nation , have deserved the judgments and calamities that lie upon it . ] Which that we all may do the more heartily , and humbly , let me now present you with a brief Catalogue of some more capitall Nationall sins among us ; and then once more , minde you somewhat further of Gods heavy wrath , greatly declared against us in his judgment for these sins . And then see , whether we can chuse but be exceedingly humbled both for the one , and the other , now and hereafter . Here I reckon , to begin with , against the first Commandement , Idolatry , Ignorance , and Atheisticall scorning of all Religion , conscience , and civill honesty . The first of these Idolatry , the sinne that is most formall high treason against God , is aggravated in our Nation and Kingdom , since the Reformation , by the continuall plottings of idolatrous Pa●ists , traytors unto our Kingdom , which ( together with the great danger we have been in , and are specially now at this day , by their conspiracies ) are at once a just reward of our too much tolerating them , from the very first , but much more of late years ; and a strange symptome of strange lukewarmnesse in us , to suffer such enemies to God and our selves so much , while yet they so often , and so desperately refused to suffer us to be at quiet in our condition , notwithstanding . The 2. Ignorance , is very much aggravated , by the innumerable multitudes tainted with that soul-killing sin , in which of all others it is impossible for any to be saved : And yet scarce a fist , I may say a tenth man , or woman , through the whole Kingdom , in a better condition , as will be found to our incomparable grief and shame , specially ( the Lawes and persons have been so extremly wanting to remedy this , all this while ) when once an effectuall course comes to be taken , to make this Land a Christian Nation in earnest , by bringing the generality of our people to knowledge . The 3. is a wickednesse , unheard of , I think in the world , among any people , of any religion whatsoever , ( unlesse in Italy , where yet it is not comparable to what is among us ) and most audaciously , and uncontrolledly practised in our England every where , even by no beggers neither . And this I rank under the 1. Commandement , though immediatly seeming to be against men , because it is against men , meerly for Gods sake , because they shew some respect to his Law and Word , and so most properly against God himself . I know not whether a formall Atheist , known to be so , but keeping himself quiet , would do the one half of that mischief that this Atheisticall scorner doth . Against the second , I name superstition , and the heavy weight put upon ceremonies , and circumstances , and humane ordinances , while the holy Ordinances of God have been shamefully neglected , by an Ignorant-pluralizing-nonresident-carelesse , and unsufficiently-maintained-Ministery ; and a prophane people , that liked all this well enough , and even loved to have it so . Against the third : 1. Vain oaths , cursings , and blasphemies , in infinite multitudes . 2. And either unnecessary oaths , in Universities , and upon Officers , and Inquests , and private persons ; Or , 3. at least no regard of their observation , in those that take them , or in those that give them . 4. Extream prophanenesse in the common-sort , ( and others ) in the very publike Assemblies , and the most solemn services of God , by sleeping , going out and in at their pleasure , talking , and laughing oft-times , and no redresse of it , by Officers care , or Magistrates endeavour . 5. A twisted cord of Simony , and perjury , for Benefices . 6. Also a flood of riot , and drunkennesse , overflowing all places , and bearing down all reproof . 7. And finally , the most horrid prophanation of the Sacrament of the Lords Supper , by the unworthy receiving of ignorant , and apparently godlesse persons . The inexcusable fault of persons in authority , ( and even of Laws too ) in suffering such pollution , of so sacredan Ordinance : Pollution , I say , to those prophane receivers of it to their own damnation , though not to others , who have no authority to keep them back . And yet that heart-grief , that they who are the most zealous for Christs honour , and other mens souls , herein have taken for such Prophanation , and the grievous scandall that this hath continually given , and doth give to this day , to ( many thousands perhaps of ) weak ones , whom this alone hath driven from our Church , is a fearfull aggravation of this sinne of our Nation . Against the fourth , there hath been most notorious prophanations , violations of the Sabbath , the Lords day , and notwithstanding the Doctrin of it more clearly among us , even authorized then anywhere else in the world , as also the practise of it more glorious here , then anywhere , and an answerable prosperity , ever since Queen Elizabeths time , according to the prophesie ( Esay 58. 13 , 14. ) yet the prophanation had been more impudent and outragious then anywhere else : Men having undertaken to make void Gods holy Commandment , as it were by a Law , and even by persecuting all that would not consent to such violation ; Then which , scarce so great affront was ever put upon God by any Nation professing his Name . Against the fift , Clandestine marriages , without , and against Parents consent , for which the Lawes have no sufficient prevention nor redresse . Against the sixt , The fearfull guilt of innocent blood of the Martyrs , shed of old in time of Popery , and the fresh bleeding wounds ( though not to the extremity , because power was wanting ) of Gods faithfullest Ministers and people , persecuted to the utmost extremity of colour of law , and oft a great way beyond law : Many pincht , themselves and families , next to utter undoing , if not altogether , with sore wants by that means . Thousands of late driven out of the Kingdom into America , and threatned even theretoo . And by and with all this , That scarce at all feared , or thought of , but most prodigiously frightfull guilt of the blood of souls . Thousands , and Millions ( so far as can be judged by any rules of Scripture ) gone to hell , out of this Kingdom , even since the reformation , for want of good lawes , and through wicked Magistrates , Civill , and Ecclesiasticall , and wicked Ministers , and Neighbours , in stead of good ones . Millions , I say , now howling in hell , in those infernall flames , from whence there is no redemption , damned through the undeniable defect of sufficient means of salvation in an ordinary way ; and through the damnable persecution , made against all shew of godlinesse . A wickednesse , for which alone , it is next a miracle , that God hath not sunk the whole Kingdom into the bottom of the Sea , long ere this . Against the seventh , The abominable filthinesse of whoredom , and adultery specially , never sufficiently shamed , or frighted , but of late years grown beyond all shame . And the wickednesse of Play-houses suffered , which though generally against all the Commandments , one way or other , yet for the most part , more immediatly against this . Against the eighth , The oppression , usury , racking of Rents , Inclosures , depopulations , defrauding of Creditors , by lands paying no debts , and of Purchasers by preconveyances . Perverting of justice , Ingrossing commodities , enhaunsing of prises , every where cried out upon . Against the ninth , All kinde of lying , and slandering . And finally , against all the Commandments , The generall lukewarmnesse of all our Lawes against sinne , either belonging to the first , or second Table . I cannot now instance in the particulars ; But if it be seriously considered , it will be found as I say , That scarce any one Law made since the Reformation , for Religion , or against any particular sin , but hath a deep taint of Laodicean lukewarmnesse ; something is said , as to restrain wickednesse , but so weakly , as there is much to be considered , even about our best Laws : But withall , there hath been generally , a great want of a godly Discipline for the Church all this while . The government being left in the hands of men , who were scarce so much as likely in reason , to use that power they had , according to God . I mean the Chancellours , and Commissaries , &c. who managed all Men that usually bought their Offices , and so most likely to sell the sinnes of the people : And who had more reason ( for their gains-sake ) to be skilfull in the Popes Canon Law , then in Gods Canonicall Scripture . And who might usually do what they lift securely , because all appeals were , for the most part , made to men of their own profession , and like themselves ; and yet they had not so much power to do good , as to do evill . Finally , the want of a publike care , to breed up children , the poor specially ; and neglect of visiting Schools , and Vniversities , whereby a seed of evill doers hath still sprung up , to fill the Land with corruption . And of all this , there is scarce any thing but to a rationall observant man , hath been , and is , notorious , or may be soon made so , and declared to be abominable in the sight of God : For which we may well fear his speaking against us , as against his people of old , Jer. 5. & 9. Shall I not visit for these things , saith the Lord , shall not my soul be avenged on such a Nation as this ? Doubtlesse , he hath begun to visit us for these things , ( besides many other our wickednesses ) and that his soul may not be avenged on us , we had need exceedingly to affect , and afflict , and humble our souls , with a holy fear of his displeasure , already manifested unto us , and proclaimed against us , and namely by a tenfold Consideration of the dreadfulnesse of the judgment which we all lie under , and are in extream danger of . 1 1. The judgement in it self , touched a little before ; A sword drawn against us , with so much advantage for our enemies , and disadvantage to our selves , and with such desperate purposes of our utter ruine . You have more then once heard of the calamities of warre , therefore I insist no further upon that ; onely remember , that when God is most angry , he threatens that , Esay 1. 20. and often else where . 2 2. The kinde of the judgment , a civill war , or rather an unnaturall intestine war , a war against our own bowells . Scarce a family in the whole Kingdom , that is not engaged against it self . This is according to the heavy curse , of filling Kings , Princes , Prophets , inhabitants of Judah and Jerusalem with drunkennesse , Politick drunkennesse , and dashing one against another , ( the brother against the brother ) the fathers and the sons together , Jer. 13.13 , 14. and observe what follows in the end of ver. 14. I will not spare , nor have pity ; not have mercy , but destroy them . And if we be not all utterly destroyed , yet manifold families will undoubtedly ; and those that remain , will be such enemies to their neighbours , and one to another in the same family , as God alone knows when the direfull effects of that drunkennesse will cease , even though the war be ceased . 3 3. The occasion was most dreadfull ; That which was meant , and hoped to have been our safety , the setling of the Militia , petitioned by all Countries , acknowledged by the King necessary to be done , seemed to be granted , and then refused ; whereby the Parliament saw themselves forced to settle it . This proved the pretence , and occasion of all our unsetling . Answerable to that heavie curse even against the enemies of Christ , Psal. 69. 22. Let that which should have been for their welfare , become atrap . 4 4. The humane means of prevention , seeming most sufficient , yet rather causing , and encreasing the mischief . A Parliament sitting , Chosen with the greatest care that ever the Countries took in any Age ; Never a choyser company of wise and good men , seemed to be gathered together , and all the wisdome of the Land besides , contributing to the counsels of the one side , and the other , in Parliament , and on t of Parliament , and engaging themselves to the utmost , and having a long time of debate , by words , and messages , and writing , space to see the wisdome , and faithfull intentions of each other , and to manifest their own ; and after all , to agree in nothing but disagreement and confusion , ( like drunken men as before ) what a wofull curse is this ? specially being fore-prophesied against Israel , Esay 19 , 14. Behold , I will proceed to do a marvellous work among this people , even a marvellous work , and a wonder ; for the wisdome of their wise men shall perish , and the understanding of their prudent men shall be hid . Many confounded that they gave nothing but mischievous counsell , which onely was beleeved ; and others so confounded , that their faithfull counsels were discredited , as when God meant to bring a scourge on Rehobo●● , and vengeance on Absalom . 5 5. All this aggravated by example of others , finding that favour with God , that we could not finde , ( according to the difference between * Judah and Israel , or Goshen and AEgypt . Exod. 9. and 10. ) that we and they both could then be wise and prosperous , and we so unhappy , in and among our selves . Our brethren of Scotland had much the same Cause ; God then let us be wise for them and our selves together , and the danger of those warres between them and us , after neer three years hazard , ended with very little blood , and with great peace and amity . But God hath denied us this favour , this wisdome , so that his anger appears to be the more against us ; and we seem still the more filled with drunkennesse . 6 6. The ground of the quarrell as held forth on both sides , makes still the mischief a greater prodigie . The honour , dignity of the king , the Priviledges of Parliament , the Law of the Land , the property and liberty of the Subject , are fought for on both sides , and which is most admirable , the same Religion , the true Religion , Protestant Religion , ( except onely that the Popish Army in the North , are so honest , or so impudent , as to disclaim that Cause , and professe to fight for their own Religion . ) And all this , is Protested before God and man , heaven and earth ; all the world is called to witnesse of their faithfull purposes and intentions . And is not here then a strange drunkennesse , at least on one fide ? and a strange curse ? scarce the like ever heard of in the world . What! are both sides hypocrites ? or one onely ? or neither ? Every way it is most dreadfull , and wofull . 1. If both sides bee generally hypocrites , or the chief of both ; Can God but resolve to destroy us all , as a most perfidious Nation , unworthy to live in the world , and deal with us , as Esay 10. 5 , 6 , Even send a forrein enemy , to take the prey , and take the spoil , and to tread us all down , like the mire of the streets ? 2. If one side be faithfull , and the other not , yet is it not most dreadfull , that God should let hypocrites so far prevail , as first to seduce many well meaning people , ( as Absalom under pretence of a vow he had made , carried away 200. honest Citizens of Ierusalem , who went with him in their simplicity , and knew not any thing , but when he had them there , he soon turned them into conspirators and rebells like himself ) and then to prevail so far , to endanger the most faithfull of the Land ? 3. Contrarily , if both sides can be thought to mean faithfully , and onely disagree through mistakes , and misunderstandings ; Is not this a prodigie of Gods displeasure against us ? Is not this most emphatically a filling us with drunkennesse , ( as before ) that we kill our friends as foes , and they us , in like sort , ( Like the terrible vengeance on the enemies of God and his Church , 2 Chron. 20. 23. till they had utterly destroyed one the other . ) But God never did thus to his faithfull people since the world was . Therefore sure this cannot be the case with us . Yet still , ( as before ) take it which way you will , it is a most horrible and dreadfull wrath against our Kingdom and Nation , even in this respect . 7 7. The time when this evill befell us , is greatly observable , as proclaiming still more wrath ; 1. In civill respects . In how fair hopes of setling were we ? Specially this Parliament being continued by an Act , and so many good Acts made besides . And now for God to deal so , as to undo all , threaten this Parliament with the worst kinde of dissolution , by the sword , which may kill all Parliaments for ever ; What is it but the heavy wrath threatned , Jer. 18. 9 , 10. At what instant I shall speak concerning a nation , and concerning a kingdom , to build and to plant it ; If it do evill in my sight , that it obey not my voyce , then I will repent of the good , wherewith I said I would benefit them ? 8 8. The time , 2ly . in spirituall respects , pronounces the indignation more hot , and heavy against us . For God to do this , not onely to a Nation , but a Church ; not onely to a people , but His people ; To blast , and offer so to dash in pieces all the hopes he had given them of a Reformation , by them laboured for , at least with great seeming earnestnesse ; and in stead hereof , to threaten the totall ruine of the Church , and true Religion among us , by the hands of her most cruell Popish enemies . How enraged is God , when he so refuses to reform us , who pretended such desire of Reformation ? Like that most terrible threat of vengeance , Ezek. 24. 13 , 14. I have purged thee , and thou wast not purged , thou shalt not be purged from thy filthinesse any more , till I have caused my fury to rest upon thee . I the Lord have spoken it , it shall come to passe , and I will do it , I will not go back , neither will I spare , neither will I repent ; according to thy wayes , and according to thy doings , shall they judge thee , saith the Lord . 9 9. The obedience we would yeeld to him , in yeelding help to our brethren of Ireland , according to the duty of this Text , and many other places , adds to the manifestation of his wrath against us and Ireland both . He here threatens destruction for not helping , and gives hopes to those that will . How angry is he then , that will not afford us leisure , or means , nor them any help by us ? But as this shewed his heavy wrath against Israel , when he would not regard them , seeming willing to trust and obey him , after their rebellious distrust , Numb. 14. And as Esay 31. threatens both the helpers , and the helped together , ver. 3. So , God seems to deal with us and Ireland , as if he also meant to fulfill the very word of the Irish rebells , many Moneths ago ; That they hoped to finde us so much work at home , as we should have no leisure to send much help thither : And as though God meant to destroy his Church in England , and Ireland both together . Thus all things proclaim his exceeding fierce wrath against us . 10 10. One thing yet further , adds exceedingly to the notification of Gods fierce wrath against us ; The means we have had and used , to make our peace with God . Never so much fasting and prayer in England ; eighteen Moneths solemn fasts by Authority , ( besides all voluntary ones , by the liberty that there is now of so doing ) with so many millions of prayers , daily and continually ; and all these as it were rejected , or at least in a great degree , according to the sad complaint , Psal. 80. 4. How long wilt thou he angry against the prayer of thy people ? and the more sad threatning , Jer. 14. 12. When they fast I will not hear their cry , & when they offer burnt offering and an oblation , I will not accept them : but I will corsume them by the sword , and by the famine , and by the pestilence . What will God regard , if he turn away his eye from such solemn services , from such out-cries of prayers ? How greatly must we needs say , he is provoked against us ? Specially also , when we have had also some beginnings of Reformation ; restoring liberty to many faithfull Ministers , and encouraging Preaching , repressing the prophanation of the the Lords Sabbath , and pulling down Images , and Crosses : and yet ( our miseries still continue , and work higher , rather then otherwise ) For all this his anger is not turned away , but his hand is stretched out still , as the Prophet , And now ( Honourable and Beloved ) when you have heard all these tokens of Gods displeasure against us , and our Nation , can you chuse but tremble , and humble your souls greatly , before your God this day ? Certainly , we cannot beleeve Him to be just , but we must needs acknowledge our sinnes to be very grievous , and hainous , that have provoked such a wrath , as these things discover to be kindled against us . So that if we could spend all the remaining part of this day , in bewayling and bemoaning the vilenesse of our transgressions : If we could wear out all our strength , and spirits , in dolefull lamentation : If we could weep out our eyes , and distill all the moisture of our bodies into tears of blood , we yet should not sufficiently mourn for our iniquities , nor make an acknowledgment answerable to our demerits , or to the just indignation manifested against us . God Almighty grant , for Jesus Christs sake , that we may all think of these things more then ever yet we have done , and be more affected , and grieved , and humbled , ( for our own , and our Nations sins , and shares in wrath ) then formerly we have been , that so we may be disposed the better to embrace the exhortation to amendment of our selves , and reformation of others , to the uttermost of our power ever hereafter . Meanwhile , in a day of solemn humiliation , and time of such danger , and being specially called to deliver Gods Message , at this time , in this place ; and all Ministers being charged by the religious Ordinance , set forth divers Moneths ago , [ in their severall Auditories , specially on the fast dayes , most earnestly to perswade , and inculcate the constant practise of this publike acknowledgement , and deep humiliation ] Let me take leave to discharge my conscience in a humble trembling representation to thar high Authority , that hath required my service this day , of the fitnesse of their taking into consideration , What humiliation is , or may be required of them as a Body ? Comming hither as the heads of our severall Tribes , and Elders of our Cities ? You had at the first , besides your own personall sins , the sins of the Nation , whom you represent , and of former Parliaments , whom you succeed , to be humbled for , namely such , and so many , as you did , or could take notice of . But you had not then any actions of your own , as a joynt body , to consider , whether there were any failings in you ; as now after many dayes , and moneths , even some years sitting together you have . And it is , at least possible , that you may finde failings in some things , in so long time , and so many businesses . Your enemies and the Churches charge you with enough , with multitudes . I dare not second them , nor abett any of their virulent reproaches . But doubtlesse it is possible , you may have had failings , of some kinde or other . Consider then , I beseech you , in the Name and presence of the great God , before whom you are come as a Body this day , to humble your selves , and afflict , your souls , whether there be not somewhat to be sought out among you , for which you are all joyntly as a Body to be humbled . You cannot but remember , 1. What great things God hath done for you , Above all Parliaments , ever since any were . I shall have occasion to touch some of them anon . Do your consciences now think , that as a Parliamentary Body , you have fully answered all his favours hitherto ? 2. Also you cannot but remember ( and we also ever must , as with thankfulnesse to God as the Author , so to you as his instruments ) what great things he hath done already by you : In taking off burdens , in making Peace with Scotland , in a great deal of liberty enjoyed of Gods Ordinances by your means . But are you assured , that you have all the way proceeded with that spirit of encouragement , that these things should have put into you ? 3. But above all you cannot but be apprehensive how many things God had done against you , even against You as a Body : In the Northern Army that should have been brought up against You ; in the Armed Troopes at your dores ; in withdrawing the Kings presence , and Heart from You ; in all the aspersions cast upon you ; in the warre raised against you ▪ and your disappointment of seeing it ended long agoe , even before it was begun ; in all your Propositions of Treaties refused ; in the late horrid conspiracy against You. All this , not man only , but God hath done against You. And wherefore ? I am far from saying , from thinking , that it is not for my sins , and all the rest of ours , the people of the Land . ( Oh that our hearts could weep and bleed for it as we ought ! ) I know and acknowledge , they are our sins , that are punished , if you have failed or shall faile in any thing . But yet as often as there is failings in you , God would have even you to be humbled for them . It was Israels sin , that provoked God to let Satan tempt David to number the People . Yet it was Davids sin to number them . And he humbled himself greatly for it , when he was warned of it by the Prophet . It is the feets catching cold oft times that causes the Head-ache , and the Rheume in the eyes ; yet when it is so , the Head takes somewhat to purge it selfe , and cure the eyes . Consider , I beseech you , whether ever God did any such thing to any servants of His in Authority , they continuing steadily faithfull , I know Moses suffered much reproach , and was often endangered by the peoples rebelling against him . But God instantly still pleaded his cause , and ended all . Also , so long as David kept his integrity , he never had any defeat , in any battell ; nor did any Enemy prevail so as to distresse him at any time : But after his great fault , and Gods heavy threatning upon it ; he had divers sore shakings , specially by Absoloms conspiracy , driving him almost out of his Kingdome . And so Solomon while he kept close to God , had no Adversary at home or abroad : But after his wives turning away his heart , to countenance ( at least ) their Idols , he had more then one , that lifted up their hands against him . Think now how much your Adversaries and their Successes call you to an enquiry among your selves , why God should let them attempt and prevail so far against you ? If you shall find any thing amisse among your selves , it wil ; be no wonder , the faithfullest men have had their failings . Jacob forgot his vow at Bethel a long while , till a great scandall in his Family , and a fearfull outrage of his sons upon it , and danger thereupon to them all , and Gods Admonition after all , brought it to his remembrance ; and then upon search , he found Idols too , that he before took no notice of , or at least winkt at . So , David failed in the manner of bringing up the Ark , ( and the Priests , Levites , and Elders of the people were in the same errour with him ; ) and recovered not himself to see where the fault was in three moneths : And afterward he abidde three yeeres famine , yeere after yeere , before he enquired of the Lord the cause of it , who thereupon told him it was for an Oath-broken , and Innocent bloud-shed ; For whch God would now have Justice done upon the posterity of the offender . Also Zerubbabel and all the Elders of the Jews ( as was noted before ) failed not a little in so long neglecting to set about the building of the Temple , even though God the while sent divers judgements upon all the Nation for it . All these instances still make it the more necessary to have this seriously laid to your hearts , that God may have the glory he looks for from you , and that whatsoever you can find amisse , you may the more zealously set your selves to make him ( not satisfaction , which Jesus Christ only can ; and hath done sufficiently , but ) such amends as poor creatures and his faithfull servants are by his grace enabled unto . And now may I presume one step or two farther ? To propound according to the subject of my text , that it is specially requisite , that you consider , whether you have done your utmost for the help of the Church in this sad time of her danger and distresse ? I shall anon shew , how great hopes there are , that you are the men whom God intends to use as his great instruments in this happy work ; these thoughts will prepare you for it . Therefore let me most humbly offer a double question in two words , concerning the execution of Iustice upon the Churches enemies and the hastning and effectuall advancing of the businesses of Religion . 1. Have not notoricus offenders , I mean Idolatrous , Traiterous Priests , even after reasons urged by you for their execution , and delivery of them up into your hands , been in fine spared ? For which their party hath well requited you ever since ; and so have others too , for all your gentlenesse to many desperate Delinquents , who have been your prisoners . 2. For the other , Was there not a time , when nothing you asked was denyed you ? Might not somewhat in that advantage of opportunity , been obtained for Religion , which hath not been , and which would have kept the wheeles going eversince , that have long stood still for want of it ? And since that season , was it not morally possible to have speeded some things more then they have been ? I know , I am not able to fathome the depths of your Businesses , and Hindrances , which have been apparently very many : Therefore I take not upon me , so much to be a reprover , as a remembrancer . Yet even the former , could I know things as well as your selves do ( or may , by reviewing your journalls ) my Office would not onely bear me out in , but even require of me , as the Case may be . We have long , and too justly complained of Princes being flattered , by them that least should , and how much we and they have been undone by it . Let it , I beseech you , be your glory ( and God will make it so ) that you had rather be twice admonisht , even without cause , then to want it once , when there is just cause . And so I leave this Advise , with one word of addition . That if ever after this day , God should ( which if we all seek him as we should , even this day , I hope he never will ) send you and us , any affrighting tidings ; As we all must , each one for themselves in particular ; so you would , both for all us , and for your selves severally , and joyntly as a Body , make diligent inquiry , what is Gods meaning in it ? What sins they are , that have provoked him so against us , and you : and accordingly see and practise , each one , their duties upon it . And so I passe to the third Use , which is of Exhortation , to all and every one , to resolve and practise from hence-forward , the utmost possible for the Churches help , endeavouring all , venturing all , to this end , both against sins , and dangers of enemies . Taking in for Motives , and to answer all Objections , the Text , Doctrines , and Reasons , foregoing , and following , together with the Protestation , made two years ago , and the late Covenant , and for Means , ( namely against sin in speciall ) the Assembly called . There is not any Duty , and way of help , generall , or particular , that any hath been backward to set upon , or can be tempted to neglect , but upon the grounds laid , I durst undertake to convince , of the necessity of doing the utmost , even for our own sakes , as well as the Churches . And without me , if any will deal faithfully with themselves , and apply things home to their own hearts , each will not fail to perswade themselves to all things that come within their compasse . This therefore I earnestly exhort all to do , now and hereafter , whiles I apply my speech particularly at this time unto those , upon whom this work lies principally , because they have the Power and Authority in their hands : Our Senatours , of the honourable Parliament . Let me beseech you , Honourable and Worthy , to remember all that you have heard of the necessity of helping the Church , that it may provoke you , and prevail with you , to put to all your strength , and even venture all things , that you may effectually help the Church , particularly against the cause of all her dangers , sinne . And herein , not by way of exclusion of other matters , but of specification of some main things to be looked to ; Let me name some particulars to you . 1 1. The banishment of idolatry wholly , and for ever . Never reckon upon the Churches safety , or the Nations , while any such treason against God , is so much as winkt at in this Kingdom . So farre as you do not the utmost possible in this , I must tell you , you are & will be greatly wanting to the Churches help . And never fear the provoking of any persons , or multitudes , at home , or abroad , by your faithfulnesse to God and the Church herein . For beleeve it , you will run a thousand times worse hazard by suffering them , as experience for the present , besides all other things may teach you ; shew therefore your indignation against all the reliques and objects , and practisers of it , in all places within your reach , as you have happily already begun to do in some . And manifest your zeal and wisdome , in preparing such Laws , against that cursed practise for the time to come , As all the Nation may hear and fear , and do no more so wickedly , Deut. 13. 11. and secure the children that are growing up . 2 2. Dispell ignorance . We are undone by this mist of infection , specially in the Countrey . In the Name therefore of Jesus Christ , who will come in flaming fire , taking vengeance on them that know not God , 2 Thess. 1. 7 , 8. In the name of millions of souls , throughout the Kingdom , ( of many even in my Congregation ) whom this black Devill possesses , and who cried out , as he , Mat. 8. 29. that we torment them , when we offer but any endeavour for their dispossession ; and which no means in the world ( according to Man ) can cure , without your effectuall help : And in the name of all the faithfull Ministers of the Kingdome ; who preach to stocks and stones in the likenesse of men ; I cry out unto you , unto you this day , for help , help , effectuall help . I name nothing particular now because of the Assembly , else I had rather have spent my whole time upon this one argument , then to have past it over so briefly . 3 3. Conjure down the atheisticall Devil ; the impudent scorner of godlinesse and conscience . Make every word of that kind a greater reproach to the Speaker , then he can intend it to the person spoken against . Make it an action of the case , to reproach any with a Nickname for their conscientiousnesse to God ; and let such pay good dammages and full costs speedily , or any other way whereby it may be more effectually done . And till then , know for a certainty , that that direfull threatning will hang over the Land which is recorded , Jer. 23. for one kinde of reproach against the Prophets of God , ver. 33. to the end , and it will utterly drown us in destruction when ever it fals . Also without a law of this Nature , let me assure you , that make what ever Reformation you will or can , it will prove in the issue ( and even within a very little while I doubt ) but as a wall dawbed with untempered morter and crumble all to nothing , and the Church can never be helped while her glory is made her shame , and suffered to be so . 4 4. Cure Superstition . There are more tainted with it then you can easily imagine ; and it is bred and nourisht , by every thing that is customary , ( specially among those that are not thoroughly instructed ) and chiefly by any meer humane ordinance , ( though usefull being rightly used ) when once any speciall weight comes to be put upon the meer using it . And while a root of superstition is nourisht in men , Idolatry will soon be graffed upon it with a little help . Besides that a little of this leaven will greatly sowr Mens Consciences , and in stead of the power of godlinesse leave nothing but a Form . I may not amplify this ; but I hope it will be considered and consulted of . 5 5. Make all men feare an Oath : 1 by a more ready and certain penalty for rash swearing ; 2 by taking away unnecessary Oaths . My soul blesses you , blesses God for you , for the taking away the Oath of Churchwardens as well as that Ex Officio , and the late Canonicall Oath . Oh doe the like to other Officers , and in Universities , and Corporations , and Courts , by causing a review to be made what Oathes are unnecessary , and how the use of them may be other wayes supplyed . 3 And what Oathes you see necessary to be continued or added ; make them dreadfull . Let them be administred ever in an awfull manner , that they may consider what they doe , when they pawn their souls and all things else ; that they speak truth and will doe as they say . 4 And let no ignorant person be trusted to swear , more then a childe . But of that a word more anon . I will use no other motive then that one . Jer. 23. 10. Because of swearing the Land mourneth : the pleasant places of the wildernesse are dryed up , and their course is evill , and their force is not right . So that you do not help the Church if you remedy not this , what you can ; if you did all things else . 6. Make a Law for preaching . There was never any yet , that I could ever hear of in this Kingdome since the Reformation , which is such a prodigy , such a peece of Laodicean Lukewarmnesse , as I beleeve the like was never heard of , in a Reformed Christian Kingdom or Church ; unlesse Ireland perhaps too . What the effects have been of the want of it , all the world fees ; And to me it sounds among the worst of Omens , that I have heard of some disputing against such a law ▪ I will say but this : 1. If God have not had dishonour enough , by some mens preaching against Preaching , because our Law commanded it not ; and by all the reproach cast upon his faithfullest Ministers for their double diligence , which hath also been prohibited thē by those that ought to have promoted it ; And 2 if the people of God have not by this been sufficiently scattered abroad as sheep without a Shepheard ; and torn by dogs for seeking their food abroad when they had none provided for them at home ; And 3 if enough have not gone to hell , under unpreaching Ministers , in more then eighty yeares : And 4 finally , if God have not put more weight upon this one ordinance under the N.T. then all other Ministeriall works together : to teach all that have Authority under him to doe the like ; to make them beshrew themselves that preach not the Gospel ; Then let there be still no law to enjoyn it , nor for any thing else belonging to the worship of God , and mans salvation by as good reason . But if all be contrary , then once more let me call to Humiliation , for this neglect these eighty yeares and upward ; and promise my selfe , that a Reforming Parliament will not , cannot but compose such a law as shall be abundantly sufficient for ever hereafter . 7. Make Simony impossible , To swear the Clerk , is to swear the buyer to prevent a dearth : It is to forbid those that fear an Oath , and set open the door to those that dare be wilfully false . And the present penalties of the statute , doe seldome reach cunning chapmen . This I will be bold to say , if every Minister that hath the charge of soules , and discharges that duty conscionably , be not worthy of all that due , which the law anywhere allowes him ; take it away in Gods name , and employ it to a better use , if you can find it out . But if he be worthy of it , by the sentence of God and man both , a high way-robber , or one that breaks into a house at midnight , is not so great an offendor , as a Simoniacall Patron , ( whether he presents a man otherwise worthy , or one that is altogether unworthy ) and if you make not as sufficient a law against the one as the other , ( I say not for the penalty , but which may be as effectuall or rather more , and so it may be , I durst undertake ) you will no more answer it to God , then if you made not a sufficicient law against those outrages , if there were none . 8. Make Clandestine Marriages impossible . They are so in the Reformed Churches in France ; they may be so here , when the King and you please . It is meer humane law , the common law among us , ( not Gods law ) that calls it a marriage , if two be joyned by a Minister , ( a Popish Priest hath served the turne ) in any house or room , or place , and at midnight or any time , if with such and such words . Why is such a wilde Authority given , to robbe Parents of their children , and Masters of their Apprentices , and children of themselves , against Gods expresse word ? and no Penalty that I know of in our law , upon such a Minister , or such Parties . How many Noble Families , besides others , have been by this Licence ( and that which hath been next door to it in use , the Licences of Ecclesiasticall Courts , which last to this day where such disobedient children will goe seek them ) shamed and grieved and mischiefed ? This may be remedied instantly , if the law ratify no marriage , but Publike , after Banes , with Parents or guardians consent , or some higher Power , if they should be Tyrannicall and altogether unreasonable . I am amazed , that the Gentry having so smarted by this licence to their children to be disobedient , have not long since in Parliament , taken an order for it . But I hope , God hath raised up you at last , to do him this piece of service , among a great many others . I may not enlarge my self upon any more particulars . I will sum up all the residue that I have thought of , in almost as few words as there be matters . 9. Keep all the holy Ordinances of God from prophanation , ; the Word read and preacht , prayer , singing , Sacraments , punishing sleepers , and all other rude persons . 10. Secure the Lords day fully , from working , and playing , and buying , or selling , and as much as may be , from apparent idlenesse . 11. Encourage a faithfull Ministery , particularly with sufficient maintenance for wives and children . 12. Secure youth in the Universities , and Schools , with the utmost of care ; and even in Parents houses , what you can , specially the poorer sort . The young ones are the hopes or the bane of the Church and State in the next 20 , or 10. or 7. years . 13. Represse drunkennesse , by a better composed Law then any yet is extant , and the haunting of the shops of that wickednesse . 14. Suppresse altogether , ( and not onely for this time of our calamity ) that trade of nothing but infection , Players . 15. Cast more shame and wrath upon whoredome , and adultery specially . 16. Prevent all oppression , injustice , fraud , to the utmost of your powers . 17. Finally , Set your selves , generally , to frame such Laws , as may make sinners soonest weary of sin , and Governours able to yoke them with the most ease that can be conceived . And for all this , let me again remember you , of your late solemn , and sacred Vow and Covenant , both in reference to your selves , and to the Kingdom . First , as it relates to your selves ; You declare , [ That in humility and reverence of the Divine Majesty , — Your true intent is , to endeavour by Gods grace , the amendment of your own wayes . ] Let these words , I beseech you , be ever before your eyes , and upon your heart ; and let all that hear or see you , read them in your language , and in your lives ; So shall you greatly help the Church by your holy Example , while withall , you cannot then finde in your hearts , but to afford all other possible help , with your joynt Authority . Besides all former ties of Duty , your own voluntary obligation in this Covenant , is ever to be thought on , as a most mighty engagement . And therefore , as you look that any benefit shall come to you , by others keeping their Covenant ( which you call them to ) particularly , for your help and protection , without which you know , according to man , you must be lost : But specially , as you look God should help you , unto whom you have , before all the world , made so solemn an Appeal , and without whose help ▪ you know , you must infallibly perish ; so be true to this your Covenant every way , as men , as Christian men , as Parliament men , So you are , and so in point of honour and respect you would have men look upon you , and God in point of protection . You must then , ( God and men do , and will look for it ) carry your selves so , for all good . If any shall offer to say , they meant nothing in this clause of the Covenant , but in reference onely to their personall cariage , and not any way concerning matters of publike reformation ; I would onely put this dilemma to him . Either he hath done well or ill as a Parliament-man , and toward reformation hitherto . If he have done well , doubtlesse he that promises to amend in other things , ( because his and the Nations sins deserve the judgments that lie upon us , as the Covenant speaks ) cannot but even thereby be engaged to persevere in all good for reformation , and to Proceed further in it , as farre as is necessary , as the greatest matter of importance of all other , and most for the Churches help . If he have done ill , then certainly , as that is part of his sins , for which the judgments are deserved and inflicted , so can it not but be a part of that which he hath directly covenanted to endeavour the amendment of , as being among the worst of his wayes , needing amendment . Thus , Beloved , God hath hold on you every way . And happy is that man , that is willing to be held by God , and to God , that willingly engages himself to him . Now as your Covenant calls in the Kingdom , to a like vow ; as I must needs blesse God for it , in regard of the good it will do , I hope , in divers , who will be carefull to keep it in a faithfull endeavour , to amend their own wayes as they promise : So in regard of the wofull ignorance , forespoken of , which is specially among our Countrey people , I must needs confesse , my heart trembles to think , in what a fashion they will take it . Not at all regarding the matter of it , but meerly like brutes , follow the Herd , do as their neighbours do ; take it , or refuse it , do something , or nothing for your protection , howsoever , as they see them do . But specially for this part , of amendment of their wayes , what possibility is there , that they can or will be one jot the better for their Vow and Covenant , when they know nothing of God , and so regard nothing of God , no more then those that never heard of him ? Oh then that you would be pleased to consult with the Assembly , and that without delay , among your first Propositions , what course is possible to be taken , speedily to put some knowledge into those , who else , while you are consulting of other matters first , will by hundreds , and perhaps by thousands , die in one part or other of the Kingdom , and so go to hell irrecoverably . I beseech you in the bowels of Jesus Christ , and for loves-sake to poor souls , consider and do it . Last of all in this Use , Let me recommend to you , a full improvement of the Assembly , now at last happily called , and I hope , intended by God for a speciall blessing to us all , and you too . To which end , let me in few words make an humble Motion or two unto you . One is , That you will be pleased to make the plaister as wide as the sore . The Church hath many wounds and grievances . You have received many Petitions in writing , requests in Sermons . Satisfie them all , I beseech you , so farre , as to consult of them , and of what ever else may be necessary to a perfect healing . You need not fear us , who can conclude nothing ; neither do we affect it . You have the Law in your own hands , to consent , and ordain , as you shall see cause . 2 2. That you may be the more assured , we do mean nothing , and shall speak nothing but faithfully , I humbly wish , a profession , or promise , or vow , ( or call it what you will ) to be made by all us Ministers , in the presence of God , to this effect ; That we shall propound nothing , nor consent , nor oppose , but what we are perswaded is most agreeable to the word of God ; and will renounce any preconceived Opinion , if we shall be convinced that the Word of God is otherwise . So shall we all seek Christ , and not our selves , nor sidings , and Gods truth , and not victory or glory , to our selves . 3 3. Finally , that at least before the dissolution of the Assembly , there may be liberty given to Petition the discussing of any thing that may possibly have been omitted all the while , and not at all propounded , by either of the Houses , and yet be fit to be considered of . That so all the work may be accomplished in Gods due time , by the grace of Jesus Christ , and assistance of his Holy Spirit to his glory , and his Churches most effectuall help . And so I have done also with this Use of Exhortation , and with my Application of all those Points which have been already handled . There are yet behinde two other Points , which are the comfortablest part of the Text , and therefore I hope they will be of all the rest , the least wearisome ; and yet I trust withall happily profitable , and helping to make all the rest so . The 1. of them , ( which was the fourth in the first nomination , but now comes to be the fift in order of handling ) is this ; [ Though those who are most hopefull to be instruments of the Churches help , fail her in time of need , yet deliverance shall not fail her , some way or other , according to Gods promises . ] This is peremptorily affirmed of the Church of God at that time , by Mordecai . And the Reason was , There was an undeniable Promise yet remaining to be fulfilled to the people of the Jews , which was plainly , the Messiah , Christ , the Lord and King of the Church , was to be born of that stock , of the Tribe of Judah , and Family of David . The Church was then great of that blessed Birth . And as the severest Justice among men , uses to spare the mother for the fruits sake , if shee be known to be with childe , when condemned , till her delivery : So much more was it infallibly certain , that no condemnation should destroy this blessed promised Fruit , by destroying the Mother before his birth . In like sort , though the promise be of an inferiour degree , yet whatever promise there is to be fulfilled unto the Church , or any part or member of it , shall be a sufficient supersedeas , or reprieve from any destruction , though all the World should swear the contrary , and therefore , much more though the most hopefull Instruments should fail her in time of need . The Reasons briefly are ; 1. All Gods words are pure words , Psal. 12. 6. As silver tryed in a Furnace of Earth purifyed seven times . They are altogether pure , and no drosse at all in them , first nor last . God meant them Faithfully to the utmost extent of them , for Things , Persons , substance , Circumstance , Time , Place and all ; and will accordingly always hold to them unchangeably . And this sentence is the more strongly applyed to the Doctrin , because Psal 12. begins with the complaint of mens failing ; and yet after inserting a promise of Gods taking part with his servants , this is added for assurance , The words of the Lord are pure words , &c. And it must needs be so , For also — ▪ 2. His Power is Almighty . He can create meanes , create Deliverance without means , make the least unlikeliest , most contrary things , means to effect it . The Scripture abounds with expressions and instances to this purpose in the Prophets and holy stories . I cannot stand now to particularize them . 3. It was his love , not his weaknesse , that made him command others to h●l● his Church ; and therefore their neglect shall not cannot weaken his love , but rather glorify it . He saw that there was no man , and wondred that there was no intercessour . Therefore his own arme brought salvation to him , and his righteonsuesse it sustained him , &c. Esay 59 16. and then by and by , v. 20. And the Redeemer shall come to Zion , and 〈◊〉 them that turn from transgression , saith the Lord . The thing then is sure , where ever there is a promise . Now for the improvement of this point to our benefit . The main use and work must be to make enquiry , whether there be any such promise of deliverance made to our Church and Nation , as may give us any assurance that what ever this or that man doth , or who ever failes the Church , in her time of danger and distresse , yet Deliverance shall not faile her , but God will raise it up some way or other . To resolve this most important question , let me first clearly state it , and then propound such grounds as may give some light what to build upon concerning it . First then the question is not , whether the enemies of the Church may not yet prevail upon us further then they have hitherto . 2 Nor yet whether they may not so farre prevaile , as for a time , to suppose themselves absolute Conquerours ; and many on Gods people to think themselves wholly overcome , and think the Church in this Nation to be altogether past recovery againe . 3. Nor yet , whether in the next generation , when we have enjoyed and abused a Reformation , and Peace for some yeeres , there may not be such a revolt from the truth and prevailing of enemies , as that Popery should again get the upper hand among us , and establish it selfe fully for as long a time , for divers years . 4. But in brief the question is , Whether the present dangers of the Church , shall end in such a Conquest of the enemies over our Religion in this Nation , by killing many , and driving away the rest , as to reduce us to the condition of Italy or Spain ; so as for many yeers together there shall be no shew or sign of any number of the true Religion ? or whether they shall and at last , in a peacefull and happy Reformation ? Now to this I give a twofold answer . 1. That I grant we have no such promise to our Church of England , as the people of the Jewes were in possession of at this time that the text speaks of , and ever before Christ was born ; which yet was to them not as inhabitants of that land , of Canaan , but as to the stock of Abraham , Isaac and Iacab . No Nation or Inhabitants of any land ▪ or stock of the Gentiles , having any such promises , that the Church of God should not be destroyed and cease among them . 2. Yet for all that I am perswaded and doe beleeve , and therefore have I spoken and doe speak , that there is a sufficient promise for us English men at this time , that the Church of God in England shall not be so destroyed or roated out , as that the true Religion and all the faithful Professours should be dead and buried , as the effects of this present warre . But contrarily , that such a Deliverance shal come , as that this Church in the issue of these present troubles , shall get the upper hand , and enjoy a blessed Reformation . My grounds are these . 1. Though we have not a Formall promise of Deliverance , yet we may have ( and have as I conceive ) a Virtualt ; and though not a plain verball one , yet a reall . 2. When we have an example of Deliverance vouchrsased to others , very like to us in condition ; I take it to be a Virtuall Promise of like favour to our selves , So much faith Naamans little maid had , that because Elisha had done many miracles , he could and would cure her Master of his Leprosie , 2 Kings 5. 3. ( even though he never had cured any of that particular disease of the Leprosie , which is most remarkably insinuated , Luke 4. 20. ) And doubtlesse Christs curing the woman of the bloody issue , was by him meant as a virtuall promise , that he would revive Jairus daughter , Mark 5. Indeed , because diversity in the persons may very much vary the case , therefore examples are in the lowest degree of virtuall promises , and yet they are not nothing , Accordingly , it is not nothing , that God in a very like case ( liker then either of those now noted ) hath granted deliverance to Scotland . It is , at least probable , that he meant that , as a virtuall promise to England . 3 3. But I take it for a much stronger ground , and more undoubted ; That the word of God , in the Story , and in the threatnings together , hath an epitome of all that God will do to his Church , planted in my Nation . And that God will never deal more severely with any Nationall Church , then his Word ( which is every way most perfect ) relates or threatens . Therefore if it cannot be found in the Scripture , that God did ever bring destruction upon his Church planted in a Nation , or transplant his Church wholly out of such a Land , while they were in such a condition as ours is , then will he not do it now . But contrarily , if he hath alwayes , in such a case as ours is now , afforded his Church deliverance , this I beleeve to be a very strong promise , that he will afford us the like now . Logicians say , that even one example of a thing , and no instance to the contrary , is a sufficient argument . And if it hold not in Scripture examples , ( when none of a divers kinde can be produced ) I know not what use can be made of the greatest examples of mercy , as meer examples , which yet were all written for our learning , ( as all Scriptures are ) that we through patience and comfort of the Scriptures might have hope , Rom. 15. 4. 4 4. In speciall , If God did never destroy a Reforming Nation , never wholly transplant a Reforming Church ; then will he not do so to us , because we are such . And for this there is speciall Reason , whether we consider the Reformation to be the speciall work of God , and little of the Nation in it ; as in Josiahs time , God wrought it by a speciall work upon the King , who saw all done himself , and the people shewed little , concurrence in it ; yet God would , and did carry it through . Because he that loved the people so wel , being yet corrupted , as to begin to reform them in a manner himself , when he had begun it once , would make somewhat of it , and not let it altogether come to nothing . OF whether God ( though he ever be the Author and finisher of all good , yet ) act the reformation much by the peoples hands , as it was in Hezekiahs Reformation , 2 Chron. 30. 1. Here again the same reason holds . He who loved the Nation so well , as to put such a beginning of grace into them , would not let that fail suddenly . But he made the work prosper in their hands , and no enemie hindred them . And now to apply this to our selves : 1 If ever a Nation , or Church in affliction and danger , were a reforming Church and Nation , we are such ; and that in all the parts of Reformation . 1. For purity and clearnesse of truth of Doctrine . 2. Purity of Worship , freed from all superstitions and mans devices , and compleat in all the Ordinances of God 3. Purity of Church government , and discipline , according to the word and rule of Christ . 4. Purity of life and conversation . 5. Particularly , the Sabbaths sanctification , the greatest pledge of mercy to a Nation , and to ours experimentally in speciall , according to Esay 58. 13 , 14. All this Reformation , we apparently labour for in our Church , and so are doubtlesse a reforming Church and Nation , and shall not be destroyed at this time . 2 2. All this is striven for , not simply for the liberty of private persons , that they may be free from persecution ; but for the glory of God , and the saving of others souls throughout the Nation . Which disposition of his servants , being much above all self-respects , God doth highly esteem , and so will blesse it , with prosperous successe in the issue . 3 3. This Reformation , Gods servants have striven for , and panted after , Ministers and people , eighty years together , more or lesse ; and have appeared for it , in a considerable party , though not joyned and associated as now , by the happy advantage of this Parliament ; and have been much persecuted , even for it . And therefore now when God hath given them to attempt further , and with more hopes , and greater beginnings then ever before , He will not now , at this time , give them wholly over to enemies , to ruin all utterly . 4 4. The rather , because the enmity of the enemies is specially provoked , even by the desire and attempt of Reformation , some in one point , some in another . They pretend ( as was noted before ) to fight for the true reformed Protestant Religion . But ( except some ease about Ceremonies and the like to tender consciences ) they evidently oppose any further reformation then was in Queen Elizabeths time , and reproach the Parliament as intending to alter Religion , because they professe to purpose an endeavour of a through reformation . Therefore God will not take his enemies part against his people , but his peoples against his enemies , in the issue at least , in giving them the Reformation contended for . 5 5. He hath shewed a greater spirtuall love to this Nation for eighty years and more together , thou to any in the Christian world , in raising up so many excellant Lights , for powerfull preaching , and for holinesse of life , above all other Churches , and given us above all others also , the Doctrine and practise of his holy Sabbath . And all this , notwithstanding our Nationall grievous provocations fore-mentioned . Therefore when now the Nation is working into the best way of being generally better , he will not suffer them to become now irrecoverably for continuance worse ; But at least , this time , try the whole Nation with a generall Reformation . 6 6. Himself hath mainly and manifestly given the first hopes of this , and raised up not the desires onely , but the expectation of his servants , by wayes farre beyond their contrivances , and wonderfully beyond their very thoughts , ordered by himself . And namely , marvellous much by his very enemies plots and counsels , turned upon themselves . As 1. Their attempt against Religion and Liberties both together ; whereas if they had undertaken either alone , they never in likelihood had had any considerable party appearing against them , as now is by uniting the patriots and zealots both in one , and shewing to either , the necessity of such union . 2. In their attempt against the two Nations at once , England and Scotland ; so grasping at both , they could hold neither . 3. Yet beginning first with Scotland , to impose Popish practises upon them the more manifestly , who were more impatient of Popery then our Nation was : and so provoking them to stand upon their guard , & link themselves suddenly in a Nationall Covenant against them , which also much weakned their attempts upon us . 4. Breaking the first Pacification with Scotland , which forced them to prevent their being invaded , with comming with a powerfull Army into this Kingdom , and to refuse to be satisfied , without an English Parliament ( our onely remedy too , under God ) did ratifie the peace with them . 5. Their frequence breakings of Parliaments , rendring them justly suspected , that they meant so by this , as soon as the Peace was made ; counselled to urge the continuance of this Parliament by a Law , ( the onely possible means for leisure to reforme , as also for legall power of defence against them , if they should any more plots as now they have ) and the two Armies in the Kingdom no way else to be payed , forced the yeelding to it . 6. Before this , They raised Souldiers to go against Scotland , who did no other service , in divers Countreys , but to begin to pull down their innovations , and play the reformers , with a strangely sober wildnesse . A Preludium , not to be neglected ( though then it may be , no man imagined any such thing ) that a warro must make further way , for a further reformation . 7. Their plottings , and conspiracies , and attempts against the Parliament ; and rapi●●es , and spoilings of Countreys , making the resolution for reformation appear the more necessary , and so become the more strong . From all which , my Conclusions are three . First , This is indeed a time of Jacobs trouble , but he shall be delivered out of it . 2. The longer deliverance is delayed , and the lower we are brought , before we obtain Reformation , the greater and more glorious , will the one and the other be , when the full time comes . 3. Who ever abuses this to carelesse neglect , is like never to see it , or enjoy the good of it , but they and theirs to be destroyed , according to the Text . But I must answer an Objection or two . First,Object. 1. 1 . In stead of a Reformation ( say some ) we see nothing but Deformation . All in Confusion , our Reformers , unreformed in life and opinion , unbridled in their fancies , and wayes . Heresies , Schismes ; and Libertinisme abound . This is the worst can be said ; Yet may be satisfied divers wayes . 1 1. It was ever so , where Reformation was working : So in Luthers time , so in the very Primitive Church , yet God carried on the work , and so he will how . 2 2 . Perhaps the cry is greater then the cause . The distractions of the time , leaving all at liberty , all appear in their worst Posture , ( yet there are many sober still and pious undeniably ) and most of them will be soon quelled by a good discipline . These things are not long-lived , but when they are let alone . 3 3. Their shewing themselves , will make the Reformation more compleat . Ill manners causing good Lawes . 4 4. God seemes on purpose to prolong the warre , to cut off many , that would abuse a peace . The most earnest for Reformation ( say others ) are so divided in opinions , as they will never agree , and so all will come to nothing . This is also a great grief and danger . 1 But 1. For this the Assembly through Gods blessing , may be , and will be , a happy remedy . And whereas men object again , that also as unlikely ; I bid them , Pray , pray , and not prophesie . 2 2. Since they all ( and all that pretend to Reformation ) professe to hold to the Word ; when things come to be debated by the Word , there will , I doubt not , be found more agreement in the issue , then any one thought of before ; or at least , a modest resolution not to disturb the Churches Peace . But what say you to the killing of the two Witnesses ? May not that be to come , and even now comming , and where is then your confidence , and the promises you talk of ? 1 1. Whether the two Witnesses be slain or not , I will not at the present , so much as offer my Opinion , for divers reasons . The rather , because I can fully answer that objection without it , Namely , by saying — 2 2. If this be the time of their killing , ere this warre end ; then is my confidence most certain , and we have a most full verball promise , ( which is more then I said before ) That England shall not quite lose the Gospel , nor the Church , at this time . Their death is limited clearly , to three dayes and a half , ( that is so many years ) and then they certainly rise again , and ascend into heaven , which cannot signifie lesse , then a most glorious and blessed Reformation , at the close of all the foregoing evils ; which fully answers both my Doctrin , and Application . I have now onely the sixt and last Point to handle , namely , [ There is great hopes , that those who are extraordinarily raised up to a speciall opportunity of serviceablenesse of the Church , are intended by God to procure her help , if they will themselves , and be faithfull . ] The phrase in the Text , Who knows ? is usuall in Scripture , to signifie great hope , if not altogether certainty , Jonah 3. 9. Joel 2. 14. And with this , Mordecai intends to put courage and comfort into Esther , to whom he spake before in a threatning strain , not willingly , but as apprehending a necessity . And the bitternesse of that Pill , he tempers and allays with this Cordiall ; That in all likelihood , if she would venture her self for the people of God , according to their necessity , and her duty , she should be the person , used in the deliverance ; and that her extraordinary strange advancement to be Queen , was intended by God , for this very end . And the Reasons are very fair for it . 1. God is most wise , and doth nothing in vain . Now it would at least seem to be in vain , that when a work is to be done , He should extraordinarily fit an instrument for it , and then not imploy that instrument , unlesse there prove some to be some speciall failing in that instrument , in the mean time . Indeed , if such an instrument warp , or grow crooked , He may with apparent wisedom , lay it by altogether , or for a time . 1. That all such may be humble , and ascribe nothing to themselves of their fitnesse , strength , or successe , but all to God . 2. And that those that look at the most hopefull instruments , should not idolize them , and forget God , by trusting too much in them , or applying our selves to them too much , ( neglecting God ) as we are greatly apt to do . But if they persevere in faithfulnesse , no reason can ( by us at least ) be conceived , why God should refuse to use them , in that work which is to be done certainly ; namely , the help of his Church in desperate dangers . 2. God is pleased to do thus , to shew that He hath no ficklenesse in him . He is not weary of an instrument , which he hath long used , much lesse when the great time of using them comes . Onely ( as before ) he will not have any think him tied to any that shall carry themselves untowardly , specially in any visible manner . And yet he also vouchsafes sometimes to overlook a great many failings , in those that are his own . Of which their humiliation , repentance , and amendment , may be a happy pledge , both to thomselves , and others too , as far as it is as visible as their failings have been visible . So , though God saw fit to lay aside Moses , for a particular visible failing , ( yet specially for the types sake , to shew that the Law brings us not to Canaan , but Joshuah , Jesus ) yet raising up Joshuah in his stead , he carries him through the work , though he also had his failing , in not searching in time for Achan . So after God had cast off Saul , he so assists David , ( notwithstanding his failings also ) as when he died , Israel was delivered from all enemies round about , and no adversary left unsubdued , 1 King. 5.3,4 . And so after he had the second time set on Zerubbabell , and Jeshua , upon the work of his Temple , ( after their long lingring ) he carries it on by their hands , and so promised them , Hag. 2.4 . Zach. 4.7.9 . And specially , having raised up faithfull Nehemiah extraordinarily , ( who yet acknowledges he had need of sparing , according to the greatnesse of Gods mercy , Neh. 13. 22. ) he was continually with him , and mightily prospered him , for his Churches good every way . 3. God doth this usually , to encourage , both such instruments to engage themselves to the utmost for him ; and others , to associate themselves to such persons , as to standards by him set up , to revive , unite , and strengthen his people . The faith of the best is not so strong , but it needs experimentall encouragements , as well as generall promises . For which end specially , the Scripture examples of deliverances are recorded , which yet would stand in very little stead , if extraordinarily raised , and fitted instruments should be usually cast by and not used . Nature hath seen this , and so made a Proverb , That an Army of Harts , if led by a Lion , may be victorious . The discovery of somewhat extraordinary in any Leader , seems a promise of successe ; which mightily raises the spirits of those that follow , who else were ready to droop and fall away . 4. The manifold Promises of blessing to the Church , and successe to those that engage themselves for it , in time of danger , do fall most strongly to the share of such Eminent , and extraordinarily raised persons . To him that hath shall be given , and he shall have abundance . He that had five talents being faithfull , is blest with the gain of five more , and hath the unprofitable servants talent cast in besides , Matt. 25. 28 , 29 , Luke 19. 24 , 26. Insomuch that — Finally , scarce any ( if any ) example can be given , of any such hopes disappointed , but the cause , to wit , their failing in some main point of duty , hath been as manifest as their disappointment . We finde it in Saul , 1 Sam. 13. — 15. and even in Moses ( and Aaron ) their unbelief , Numb. 20. Nay , not so much but the very delayes have their causes assigned , or at least they may be gathered . God expressely chides the Jews for their neglect , Hag. 1. And he that shall diligently observe the time that the Temple was in hand , before Artaxerxes Decree , ( specially if it were Artaxerxes Longimanus , as many think ) or even let it be Cambyses , or Smerdis the Mage ) will see cause to think , they made but slow hast with it , when they had liberty enough . So that delay in Joshua's time , was plainly for want of enquiry after Achan , and doing justice on him ; and the stop of the Ark from Jerusalem , was a wrong order taken in the carriage of it , which occasioned Vzzahs medling beyond his calling , and Gods breach upon him for it . But where we finde none of these miscarriages , the instruments prosper in their undertaken work for the Churches help and good . The Use of this Point is at once to Encourage , and warn the Parliament , ( and all Prime Instruments ) to continue in faithfulnesse for the Churches utmost help . You have heard in the former Point , that Deliverance and enlargement shall arise some way or other . This tells you , There is great hopes , You are the men God intends to use in it . To this purpose consider : 1 1. What great things God hath already done for you : 2. What by you . I will onely name some heads ( for your meditations ) though they deserve the descant of Volumes . 1 Your comming to the authority you are invested with , and so power to help the Church , was more strange ( all things considered ) then Esthers comming to be Queen . 1. That any Parliament should be called . 2. That such a Parliament should be chosen . 3. That before the Act of continuance , it should appear a ruin to dissolve you as formerly . 4. But specially , that any ruin was not hazarded , rather then the passing that Act of continuance ( an Act of such wonder , as we can scarce beleeve our senses , our experience , our understandings , that it is credible , or possible . ) All this makes up your authority and power to help the Church , incomparable beyond all your Predecessors . 2 2. The preserving your authority in the hearts of men , after so many invective aspersions , and in the midst of so many difficulties , even in the hearts of many loose men . Whom also your enemies carriages have as much alienated from them . 3 3. Your famous preservations from the Northern Army , the armed Cavaliers , the late Conspiracy , and all other attempts of fraud , or force . 4 4. The graduall victories , and deliverances obtained by those imployed by you , and for you , some of them of singular remark , and importance ; particularly Manchester , preserved from force , and Bristoll from treachery ; besides sundry other Towns , that should have been betrayed . 5 5. Your being helped often at a dead lift . Your adversaries have scoffed at it . But you have found it , that as oft as you have been at a stand , God hath afforded some discovery , or some victory , to set the wheeles agoing again . 6 6. Your spirituall helps beyond all other Parliaments . Such powerfull preaching so neer you , ( and all the City over ) specially your monethly Fasts , never the like in any Age . 7 7. An Army , many armies of prayers all the Kingdom over , more for you , ( both from hope , and fear ) then ever for any of your Predecessors . 8 8. That which makes all the rest most hopefull , that all these things together , Mercies , and Dangers , and Deliverances , and means of grace , have made you grow in zeal , for God and his Church . Witnesse your Protestation , Declarations , your beginnings of reformation of Idolatry , Superstition , Sabbath-breaking , scandalous Ministers , your late Covenant , and calling the Assembly . What now means God by all this ? But that you should think He loves you , and means to use you further , for his glory , if you will your selves , and be faithfull . And that as oft as you are afraid , lest after all you should be destroyed ; you should encourage your selves as Manoahs wife did her husband ; If the Lord were pleased to kill us , he would not have done so , and so to us , Iudg. 13. 23. 2 For consider also what he hath done by you , in one word . Doe but except that you are not yet delivered , and that you were to be brought into dangers & troubles ; What one main thing have you attempted effectually for the war , or for the Church , wherin you have not been greatly and effectually assisted , to a remarkeable degree ? I cannot have time to name particulars . But your Journalls and Records will tell you . And I beseech you , think often and much of them ; that they may strengthen your hearts , and hands against all Future Feares of danger . Esther had nothing but her strange advancement to hearten her . You have all her experience and successe , besides your own , to encourage you . You may possibly be in greater danger then ever yet . But I think , hardly in such , as the Jewes were now when she undertook their help . And I dare say , it is lesse ( though all is alike , in propriety of speech , with the Almighty ) to deliver you , and us by you , then the Iewes by Esther , Be not then afraid of your enemies and the Churches , Fear not to provoke them in your just defence . You can no way more expose your selves to them , then by fearing them , and so complying with them . The Church is to be helped against them , which cannot be , if you fear or favour them . Once more therefore let me remember you of your engagements most solemnly made in your former Protestation and late Covenant about this ; and to assure you , that God will certainly require both the one and the other , of you . You have heard that founding word , ( even out of this place ) I will bring a sword upon you , which shall avenge the quarrels of my Covenant . Lev. 26. 25. Take heed of that , You have had great help by the Peoples cleaving to you , according to their Protestation , and look for more by this Covenant . I beseech you , doe not forfeit all , by failing of your part . As you deal , you must expect to be dealt with herein . Which however it would be sinfull in them that should break their obligation , though you should break yours ; yet would it be most just with God . Let me then pray you in his name ( who may command you , ) that when ever we shall be so happy , as that it is seasonable to treat again , that you admit not , much lesse interpose , any article , to doe otherwise or lesse then your Protestation and Covenant . Upon the debate , let them be read over , and scanned carefully , how they and any motion agree , and keep to your rules . Having such clauses , as they have , you will find them to afford just Liberty enough : But in the residue to be more unalterable to you , or by you , then the Lawes of the Medes and Persians . I am no Iudge , nor ever shall be , nor ever desire to be , what is the meaning of condign punishment , in the Protestation , further then belongs to a Minister of the Gospell , and Word of God . But I again beseech you , remember that you are tied to do according to that in the presence of Almighty God . Interpret it , with as much favour , and with as much charity as you can toward any . But there is a sad sentence , 1 Kings 20 , 42. which he was angry to hear , to whom it was pronounced , verse 43. But he found it true to his cost three years after , when it seems he had altogether forgotten it , 1 Kings 22. Therefore , I humbly entreat you , to ask Gods consent first , whether he will spare such , or such , or pardon them ; and if He will not , You must not . And next , consult not onely with your own safeties , but all theirs you are entrusted with . The Land , the Church , Religion , Laws , thousands that have helped you : Consult with their good , ( though not with all their persons ) and then you will see , what you must do with Delinquents . You see , I meddle with no particulars , because I am no States-man . Onely St. Paul bids me , Remember those that are in bonds , as bound with them . So do I you , and beseech you , to take as effectuall a course as may be , that Gods prisoners , your prisoners , at Oxford , and else where , may be better used , or if it be possible , delivered . And now if you will be resolute , and faithfull to God , and for God , and his people , I am so far assured of your safety and successe , in the issue , that I desire no other shelter on earth , for security , then you shall have generally , as a Body , as a Parliament . I may miscarry alone , though you escape : and multitudes of us , must miscarry , if you should be ruined . But I am confident , You shall not , nor Gods Cause in your hands , if you hold out in integrity . I confesse , I am once grieved and ashamed , to read the victories Gods people obtained in the Old Testament , who yet were not without some failings , but the best of them , men subject to like passions as we are ; and so it was the Covenant of Grace , not Works , whereby they obtained such Deliverances : And then to think how often Gods people , under the New Testament , and now , are defeated , and put to the worse . The truth is , we are worse in our hearts and lives then they , or else we should have as many , and as great victories , ( except miracles , but not excepting wonders ) as they ever had . And if we can yet at last , learn to be as faithfull as they , ( Governours and People ) when they prospered , I will be bold to promise , We shall never have any defeat more . And now I close up all , with that encouraging charge of holy Jehoshaphat , to his great Councell of Judges , 2 Chron. 19. 11. Deal couragiously , and the Lord shall be with the good . FINIS . Die Mercurii , 28. Junii , 1643. IT is this Day Ordered by the House of Commons , that Sir Oliver Luke , do from this House return thanks to M. Palmer , and M. Hill to M. Carter for the great pains they took in the Sermons they this day preached , at the intreaty of the House of Commons , at S. Margarets in the City of Westminster , being a day of Publike Humiliation , and that they desire them to Print their Sermons . And it is Ordered that no man presume to Print the said Sermons , or either of them , but whom the said M. Palmer , and M. Carter shall authorize under their hands in writing . Hen. Elsing . Cler. Parl. D. Com. I appoint John Bellamie and Ralph Smith to Print my Sermon . HERBERT PALMER . Errata . Pag. 16. line 28. for 49. read 40. p. 37. l. 23. for have r. having . p. 39. l. 1. for had r. hath . p. 45. l. 13. after Prophet , r. complain . & in the margent , for Ier. 5. 9. r. Esay 5. 25. p. 50. l. 36 , for cried r. crie . Notes, typically marginal, from the original text Notes for div A55028e-250 Obad. ver. last . Esay 58. 12. Revel. 11. 15. * Whereof the chief are some enlargement , of our dangers in the first Uses , and of the Use of examination , about our helping the Church , and the insertion of the Catalogue of sins against the severall Commandments in the Use of Humiliation . Notes for div A55028e-680 Text. Preface . Sum of the Text . 1. Doctrin . Grounded on the Example in the Text . Comparing her and our 1. Person . 2. Perill . 3. Improbability of successe . 4. Needlesse attempt . Confirmed by Scriptures and Examples . Paul . See also , Phil. 2. 17. ●4 2 Tim. 2. 10. Moses . See alsO , Heb. 11. Aaron . David . Joab . By Reasons . Reason 1. We owe our selves wholly to God . Reason 2. The Church is Gods Receiver , as much as she needs . Reason 3. The Church is Gods glory on earth . Reason 4. We pray for it in the Lords prayer . Reason 5. Angels give us example . Reason 6. All things and persons are for the Churches sake . Doct. 1 . Even Kings , Esay 49. 21 , 22. & 60. 16. And even the very Authority of Christ in Heaven . Reason 7. Our comforts are from the Church . Doct. 1 . Reason . 8. Our sins have endangered her . Reason . 9. Enemies do their utmost . Reason . 10. Friends fail , or are strengthened by what we do . Reason . 11. So By standers in their degree . Doct. 1 . Vse . Consideration 1. Of Churches dangers needing help . 1. Judgments . 1. Attempt against all this . 2 Army raised against . 3 Enemies possesse our King . Doct. 1. Use . Consider the Churches danger . 4. They have prevailed far . 5. Their strength enough to endanger all . 6. Churches friends weak and few 7 Forrain States help not , but hurt thence . Doct. 1. Use . Consider the Churches danger by sins Nationall . 8. Ireland wasts , and endangers . 2. Churches danger by sins of Nation A Nation sinfull 5. ways . 1. All ranks tainted much . 2. The most tainted with any one kinde of sin . 3. A few notorious sins altogether unpunisht , though laws against them . Doct. 1 . Use . Consider the Churches danger by sins Nationall . 4. Laws silent , or too weak to restrain sin . 5. Sin countenanced , or allowed by law . Our Nation shewed sinfull by acknowledgments of all . Doct. 1 . Use . II. Consider what help may , should be afforded the Church . 1. Outward . 2. Spirituall . 1 Prayer . 2. Humiliatiō . What it is , Why required . Doct. 1 . Vse . Consider how to help the Church by humiliation . 2. How far it extends , namely to 1. Sins of Nation . 2. Sins of Forefathers for 5. Reasons . 1. Tenants children lyable to pay Parents debts and forfeitures . Doct. 1. Application . Consider how to help the Church by humiliations for sins of forefathers . 2. Enjoying fruit by their sinne . 2 Kings 18. 3. Lest we approve , or excuse sins , because theirs . 4. Or think it , because they were not punisht for it . 5. Or return to them again , after a leaving them . Doct. 1. Application . Vse 1. Consider how to help the Church . 3 Our own . Though reforming , or reformed . N. B. 3. A holy example . 4. An active endeavour of reformation . Application . Use . 1. Consider how Reformation helps the Church . Doct. 2. Grounded on Text . Exemplified by Peter . Doct. 2. Self-respects hinder most necessary duties . The Jews neglecting the Temples building . Confirmed by Reasons . Reason 1. Selfe-love prevails in most ; Doct. 2. Taints all . Reas. 2. Experience of backwardness profitable Reas. 3. Of forwardnesse hurtfull . Reas. 4. Lazinesse and sensuality makes towards and negligent . Reas. 5. So doth covetousnesse . Doct. 2. Self-respects hinder most necessary duties . Reason . 6. Covetousness . &c. makes do work to halves Reason . 7. Envie scorns to labour when others shall be thanked . Doct. 2. Self-respects hinder most necessary duties . Reason . 8. Libertines spirits fear the Churches prosperity . Reason . 9. Earthly-mindednesse regards onely present and sensible thing● Doct. 3. Grounded on the Text . Doct. 3. Self respecters not assured to escape . Confirmed by Reason . Reason 1. None can escape but by Gods leave . Reason 2. Such provoke God more then ordinary sinners . Doct. 3. Self respecters not sure to scape . Observe this well . Reason 3. Their base lusts deserve punishment at all times . Doct. 3 . Self-respecters not sure to scape . Reason 4. Their fairest excuses are but sprouts of cursed unbelief . Reason 5. None go under so strong a guard as in the Churches service . Doct. 5. [ Though the Church be delivered another way , Destruction owing to not helping the Church . Grounded on Text . Exemplified by the curse of Meroz . And judgment on Succoth & Penuel . And Jabesh Gilead . Explicated . 1 1. 2 2. 3 3. 4 4. Doct. 5. Confirmed by Reasons . Reason 1. Their sins not lestened by Gods grace , or others faithfulnesse . Reason 2. They are unprofitable servants . Doct. 5. Destruction owing to not helping the Church . Reason 3. They that forsook the Church in extremity , are unworthy to rejoyce with her in prosperity . Reason 4. Vnlesse converted , they will betray again . Reason 5. They will doe no faithfull service the while . Reason 6. God jealousy will not bea●e with them . Doct. 5. Destruction owing to not helping the Church . Observe this well . Reason 7. They sin for their children , &c. And corrupt them , and are punisht in them . Vse 1. Examinations how far we have helped the Church in her distresses , or neglected it , and why . Application Vse 1. Examination about helping the Church . 1. What outward help we have afforded , Or doe yet resolve if need be or think much to think of . 2. How we have prayed 3. What example we shewed . Application Examinat . Three sorts guilty . 1 Professed Libertines . 2 Scandalous Professors of Religion . 3 The best in some degree give some ●●l example . Application . V●● . Examination what example we have shewed . Mischiefs of it to the Church 1 It multiplies sins . 2 Reproaches religion . 3 Hardens self flatterers . 3. What endeavour of reformation for the Churches help . 1 Domesticall Application . Examination Gen. 18 . 18. Josh. 24. 15. Psal. 101. Rom. 16. Col. 4. In reference to servants . To children . 2 By authoririty of friendship . Application . Vse 1. Examination What help to the Church , by endeavouring to reform Levit. 19. 17. Josh 22. 3 By Ministers Publikely . Privately . Remember this . 4 By Magistrates . Application . Vse . 2. Humiliation for helping the Church so little . Specially this being a main duty of the day . And there being so much cause . Application . Vse 2. Humiliation for Nationall sins . 1. For our Nations sins against the 1. Cōmandment . Idolatry . Ignorance . Atheisticall scorning of religion , and all honesty . Application . Vse 2. Humiliation for sins against the 2. Com - Against the 3. Commandm . As also the monstrous prophanation of that sacred Ordinance of Excommunication , made to lacquy for fees , or persecute godliness . Against the 4. Commandm . Application Vse . 2. Humiliation for Nationall sin . Against the 5. Commandm . Against the 6. Commandm . Note this well Note this specially . Against the 7. Commandm . Against the 8. Commandm . Application . Vse . 2. Humiliation for nationall sins . Against the 9. Commandm . Against all generally . Lukewarmness of Laws . Observe this well . The discipline of the Church in ill hands . Neglect of children , and youth . For great wrath manifested in Gods judgements , in 10. considerations . Application . Use . 2. 1 The judgment it self , a devouring sword . Esay 1. 20. 2 The kinde , Civill war by drunkennesse . Jer. 13.13 , 14. 3 Occasion , the Militia , hoped to be our setling . 4 Sufficient means of prevention , vain ; wise men confounded . Esay 29. 14 Application . Use 2. Humiliation for Gods heavie wrath . 5 Example of others ( and our selves in others case ) blest with more wisdome and successe . * Hos. 1. 6 , 7. Exod. 9. & 10. 6 The ground of the quarrel . Both protest for the same things . Application . Use 2. Suppose both side hypocrits . Esay 10 5 , 6. Or one side . 2 Sam. 15. 11. Or both sides meaning right . 2 Chro. 20 23. 7 The time in civill respects , when in hopes of setling . Jer. 18. 9 , 10. 8 The time in spiritual respects , when we expected reformation , and desired it . Ezek. 24. 13 , 14 Application . Use 2. Humiliation for Gods heavie wrath . 9 Willingness to obey in helping Ireland refused . Esay 31.3 . 10 Spirituall means to make our peace fruitlesse . Prayer , Psal. ●● ▪ 4. Application . Use 2. Fasting , Jer. 14. 12. Some Reformation . Jer. 5. 9. Reinforcemēt of our Humiliation . Application . Use2 . Speciall application to the Parliament . Application . Vse 2. Speciall Application to the Parliament . Application . Use . 2. Speciall application to the Parliament . 1 Chro. 13. 15. 2 Sam 21. Application . Use 2. Observe this specially . Vse . 3. Exhortation ▪ to help the Church by all wayes possible . Application . Use . 3. Exhort to help the Church all wayes possible . Speciall Exhortation to the Parliamēt . To help against sin . 1 Banish Idolatry . 2 Dispell ignorance . Application . Use 3. Exhort to help against sins . 3 Conjure down the Atheistical Devill . 4 Cure Superstition . 5 Make all fear an Oath . Application Use 3. Exhort to help against sins . 6. Make a law for Preaching . Application Use 3. Exhort to help against sins . 7. Make Simony impossible . 8. Make Clandestine marriages impossible . Application . Use 3. Exhort to help against sin . Sundry particulars briefly mentioned . 9. 10. 11. 12. 13. 14. 15. 16. 17. Application . Use 3. Exhort to help the Church according to the late Covenant . Relating specially to the Parliament . Application . Vse . 3. Exhort to help the Church according to the late Covenant . Relating to the Kingdom . Speedily to consult with the Assembly , for some remedy of Ignorance . Improve the Assembly . 1. By propounding all things to them that are the Churches grievances . 2 By engaging the Ministers to keep to Gods word . Application . Exhort to help the Church by forwarding the Assembly . 3 By a liberty of Petition to discusse any thing omitted . Doct. 5. Who ever fails the Church , Gods promised help fails not . Grounded on Text . Confirmed by Reason . Doct. 5. Reason 1. Al Gods words are pure words . Reason 2. He can create Deliverance by an Almighty power . Reason 3. His love is not weakned , by others failings . Vse . Enquiry after a promise for our Church in this Nation . The question stated . 1 Negatively . 2 Positively . Doct. 5 . Application . Enquiry after a promise for our Church in this Nation . Answered partly Negatively . No such promise as the Jews had . Positively , yet a sufficient promise at this time . Grounds . By example particular . Doct. 5. Application . Enquiry after a promise for our Church . 3 No Church more severely dealt with then the word expresses . 4 A reforming Church never wholly transplanted . Doct. 5. Application . Enquiry after a promise for our Church . The grounds applied , 1 We are a reforming Church in all parts of reformation . 2 This laboured for , for all the Nation . 3 Striven for above 80. years . 4 Enemies enmity against reformation specially . Doct. 5. Application . Enquiry for a promise for our Church . 5 We have been his darling Church . 6 God hath himself given the hopes . Particularly , by turning enemies plots against themselves 7. wayes . Doct. 5. Applications . Enquiry of a promise for our Church . Answer . 1 1. 2 2. Doct. 5. Application . Enquiry after a promise for our Church . 3 3. 4 4. Object . 2. Answ . 1 1. 2 2. Object . 3. Answ . 1 1. 2 2. Doct. 6. Doct. 6. Hopes that extraordinary Instruments shall be used to help the Church . Grounded on the Text in Scripture phrase . Confirmed by Reasons . Reason 1. From Gods wisdome . Though he cast aside warping Instruments sometimes . Reas. 2. From Gods unchangeablenesse . Greatly manifested in over-looking sundry failings . Doct. 6. Hopes that extraordinary Instruments shall be used to help the Church . Reason 3. To encourage such , and others by them . Reas. 4. The promises to the Churches helpers , belong first to such . Doct. 6. Reas. 5. No disappointment recorded , but some cause assigned . 1 Chro. 13. 15 Vse . Encouragement to the Parliament to be faithfull to the Church . 1 1. From what God hath already done for you . 1 In your authority given . Doct. 6. Application 2 Preserved . 3 Your persons preserved . 4 Speciall victories . 5 Helps at a dead lift . 6 Spirituall helps . 7 Armies of prayers . 8 Growth in zeal by all . 2 From what God hath done by you , always profpering effectuall meanes . Doct. 6. Application . Encouragement & warning to the Parliament . Therefore fear not enemies so as to comply with them , But keep to the Protestation and Covenant . Specially consult with them in any Treaty . Doct. 6. Application . Encouragement and warning to the Parliament . Asking Gods consent about pardoning Delinquents . Heb. 13.3 . And helping those that are in prison , for helping you & the Church . The victories under the old Testamēt may make us confident of the like , if we will be faithfull . 
A62604	----	A sermon preach'd before the Honourable House of Commons, on Wednesday the 16th of April, a day appointed by Their Majesties, for a solemn monthly fast by John Tillotson ... Tillotson, John, 1630-1694. 1690 Approx. 46 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A62604 Wing T1241 ESTC R16574 13153458 ocm 13153458 98128 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62604) Transcribed from: (Early English Books Online ; image set 98128) Images scanned from microfilm: (Early English books, 1641-1700 ; 752:25) A sermon preach'd before the Honourable House of Commons, on Wednesday the 16th of April, a day appointed by Their Majesties, for a solemn monthly fast by John Tillotson ... Tillotson, John, 1630-1694. [3], 35, [1] p. Printed for Brabazon Aylmer ..., William Rogers ..., and John Tillotson ..., London : 1690. Marginal notes. Advertisement: p. [1] at end. Half-title: Dr. Tillotson's fast-sermon before the House of Commons, April 16, 1690. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Ecclesiastes IX, 11 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Judith Siefring Sampled and proofread 2004-09 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Dr. TILLOTSON's FAST-SERMON BEFORE THE House of COMMONS , APRIL 16. 1690. Jovis 17 die April . 1690. Ordered , THAT the Thanks of this House be given to Dr. Tillotson , Dean of St. Pauls , for the Sermon Preached before this House Yesterday ; And that he be desired to Print the same ; And that Sir Edmund Jenings do acquaint him therewith . Paul Jodrell , Cler. Dom. Com. A SERMON Preach'd before the Honourable House of Commons , ON Wednesday the 16 th of April : A DAY Appointed by Their MAJESTIES , FOR A Solemn Monthly Fast. By JOHN TILLOTSON , D. D. Dean of St. Pauls , and Clerk of the Closet to His Majesty . LONDON : Printed for Brabazon Aylmer , at the Three Pigeons in Cornhill ; William Rogers , at the Sun over-against St. Dunstan's Church in Fleetstreet ; And John Tillotson , Bookseller in London . M DC XC . Ecclesiastes IX . 11. I returned , and saw under the sun , that the race is not to the swift , nor the battel to the strong , nor yet bread to the wise , nor yet riches to men of understanding , nor yet favour to men of skill ; but time and chance happeneth to them all . NEXT to the acknowledgment of God's Being , nothing is more essential to Religion , than the Belief of his Providence , and a constant dependence upon him , as the great Governour of the World , and the wise disposer of all the affairs and concernments of the children of men : And nothing can be a greater argument of Providence , than that there is such an order of Causes laid in Nature , that in ordinary course every thing does usually attain its end ; and yet that there is such a mixture of Contingency , as that now and then we cannot tell how nor why , the most likely causes do deceive us , and fail of producing their usual effects . For if there be a God and a Providence , it is reasonable that things should be thus : Because a Providence does suppose all things to have been at first wisely fram'd , and with a fi●ness to attain their end ; but yet it does also suppose that God hath reserved to himself a power and liberty to interpose , and to cross as he pleases , the usual course of things ; to awaken men to the consideration of him , and a continual dependance upon him ; and to teach us to ascribe those things to his wise disposal , which , if we never saw any change , we should be apt to impute to blind necessity . And therefore the Wise-man , to bring us to an acknowledgment of the Divine Providence , tells us that thus he had observed things to be in this World ; that though they generally happen according to the probability of Second Causes , yet sometimes they fall out quite otherwise , I returned , and saw under the sun , that the race is not to the swift , nor the battel to the strong , &c. The connexion of which Words , with the foregoing Discourse , is briefly this . Among many other Observations which the Wise Preacher makes in this Sermon of the vanity and uncertainty of all things in this World , and of the mistakes of men about them , he takes notice here in the Text , and in the Verse before it , of two Extremes of human Life : Some , because of the uncertainty of all worldly things , cast off all care and diligence , and neglect the use of proper and probable means ; having found by experience , that when men have done all they can , they many times fail of their end , and are disappointed they know not how : Others , on the contrary , rely so much upon their own skill and industry , as to promise success to themselves in all their undertakings ; and presume so much upon second Causes , as if no consideration at all were to be had of the First . The Wise Preacher reproves both these Extremes , and shews the folly and vanity of them . On the one hand , of those who sit still , and will use no care and endeavour , because it may all happen to be disappointed , and to fail of Success : Not considering , that though prudent care and diligence will not always do the business , yet there is nothing to be done without them , in the ordinary course of things ; and that , in the order of Second Causes , these are the most likely and effectual means to any end : And therefore , rejecting this lazy Principle , he counsels men , whatever they propose to themselves , to be very diligent and vigorous in the use of proper means for the attainment of it ; in the Verse immediately before the Text , Whatever thy hand findeth to do , do it with thy might . But then he observes also , as great a folly and vanity on the other hand ; that they who manage their affairs with great wisdom and industry , are apt to presume and reckon upon the certain success of them , without taking into consideration that which in all human affairs is most considerable , the favour and blessing of that almighty and wise Providence which rules the World ; I returned , says he , and saw under the sun , that the race is not to the swift , nor the battel to the strong , &c. I returned and saw , that is , having consider'd on the one hand the folly of sloth and carelessness , I turned mine eyes the other way , and saw as great an errour on the other hand ; in mens presuming too much upon their own diligence and conduct , without taking notice of the Providence of God. For I have found , says Solomon , by manifold observation , That the success of things does not always answer the probability of second causes and means . So that the sum of the Preacher's advice is this : When thou propoundest any end to thy self , be diligent and vigorous in the use of means ; and when thou hast done all , look above and beyond these to a Superior Cause which over-rules , and steers , and stops as he pleases , all the motions and activity of second Causes : And be not confident that all things are ever so wisely and firmly laid , that they cannot fail of success . For the Providence of God doth many times step in , to divert the most probable event of things , and to turn it quite another way : And whenever he pleaseth to do so , the most strong and likely means do fall lame , or stumble , or by some accident or other come short of their end . I returned , and saw under the sun , that is , here below , in this inferior World. That the race is not to the swift : This the Chaldee Paraphrast does understand with relation to warlike affairs , I beheld , says he , and saw , that they who are swift as eagles do not always escape in the day of battel . But I chuse rather to understand the Words in their more obvious sense , that in a Race many things may happen to hinder him that is swiftest from winning it . Nor the battel to the strong ; That is , victory and success in war do not always attend the greatest force and preparations , nor doth that side which in humane estimation is strongest , always prevail and get the better . Nor yet bread to the wise ; Neque doctorum panem esse , so some render the Words , that learned men are not always secured against poverty and want . Nor yet riches to men of understanding , for so some Interpreters translate the Words , Neque industriis divitias esse , that those who take most pains do not always get the greatest estates . Nor yet favour to men of skill ; that is , to those who understand men and business , and how to apply themselves dextrously to the inclinations and interests of Princes and Great men . Others interpret these Words more generally , Neque peritorum artificum esse gratiam , that those who excell most in their several Arts and Professions do not always meet with suitable encouragement : But because the Word , which is here render'd favour , is so frequently us'd by Solomon for the favour of Princes , the former sense seems to be more easie and natural . But time and chance happeneth to them all ; that is , saith Aben Ezra , there is a secret Providence of God which sometimes presents men with unexpected opportunities , and interposeth accidents which no human wisdom could foresee : Which gives success to very unlikely means , and defeats the swift , and the strong , and the learned , and the industrious , and them that are best vers'd in men and business , of their several ends and designs . It sometimes falls out , that he that is swiftest , by a fall , or by fainting , or by some other unlucky accident may lose the Race . It sometimes happens , that a much smaller and weaker number , by the advantage of ground , or of a pass ; by a stratagem , or by a sudden surprise , or by some other accident and opportunity , may be victorious over a much greater force . And that an unlearned man , in comparison , by favour , or friends , or by some happy chance of setting out to the best advantage the little learning he has , before one that hath less , may arrive at great things ; when perhaps at the same time , the man that is a hundred times more learned than he , may be ready to starve . And that men of no great parts and industry may stumble into an estate , and by some casual hit in Trade , may attain such a Fortune , as the man that hath toil'd and drudg'd all his life shall never be able to reach . And Lastly , that a man of no great ambition or design may fall into an opportunity , and by happening upon the mollia tempora fandi , some soft and lucky season of address , may slide into his Princes favour , and all on the sudden be hoisted up to that degree of dignity of esteem , as the designing Man who hath been laying trains to blow up his Rivals , and waiting opportunities all his days to worm others out and to skrew himself in , shall never be able to attain . The Words thus explain'd contain this general Proposition , which shall be the subject of my following Discourse . That in human affairs the most likely means do not always attain their end , nor does the event constantly answer the probability of second causes ; but there is a secret Providence which governs and over-rules all things , and does , when it pleases , interpose to defeat the most hopeful and probable designs . In the handling of this Proposition I shall do these three things . First , I shall confirm and illustrate the truth of of it , by an Induction of the particulars which are instanced in , here in the Text. Secondly , I shall give some reason and account of this , why the Providence of God doth sometimes interpose to hinder and defeat the most probable designs . Thirdly , I shall draw some inferences from the whole , suitable to the occasion of this Day . In all which I shall endeavour to be as brief as conveniently I can . First , For the confirmation and illustration of this Proposition , That the most likely means do not always attain their end ; but there is a secret Providence which over-rules and governs all events , and does , when it pleases , interpose to defeat the most probable and hopeful designs . This is the general Conclusion which Solomon proves by this Induction of particulars in the Text. And he instanceth in the most probable means for the compassing of the several ends which most men in this World propose to themselves . And the great darlings of mankind are Victory , Riches , and Honour : I do not mention Pleasure , because that seems rather to result from the use and enjoyment of the other . Now if a man design Victory , what more probable means to overcome in a Race than swiftness ? What more likely to prevail in War than strength ? If a man aim at Riches , what more proper to raise an Estate than understanding and industry ? If a man aspire to Honour , what more likely to prefer him to the Kings favour and service than dexterity and skill in business ? And yet experience shews that these means , as probable as they seem to be , are not always successful for the accomplishment of their several ends . Or else we may suppose that Solomon by these Instances did intend to represent the chief engines and instruments of humane designs and actions . Now there are five things more especially , which do eminently qualify a man for any undertaking ; expedition and quickness of dispatch ; strength and force ; providence and forecast ; diligence and industry ; knowledge , and insight into men and business : And some think that Solomon did intend to represent these several qualities by the several instances in the Text. The Race is not to the swift , that is , men of the greatest expedition and dispatch do not always succeed : For we see that men do sometimes out-run business , and make haste to be undone . Nor the battel to the strong , that is , neither does force and strength always carry it . Nor yet bread to the wise ; which some understand of the provident care and pains of the Husband man , whose harvest is not always answerable to his labour and hopes . Nor yet riches to men of understanding , or industry ; that is , neither is diligence in business always crown'd with success . Nor yet favour to men of skill , that is , neither have they that have the greatest dexterity in the management of affairs always the fortune to rise . And if we take the words in this sence , the thing will come much to one : But I rather approve the first interpretation , as being less forc'd and nearer to the Letter . So that the force of Solomon's reasoning is this . If the swiftest do not always win the race ; nor the strongest always overcome in War : If knowledg and learning do not always secure men from want ; nor industry always make men rich ; nor political skill always raise men to high place ; nor any other means , that can be instanced in as most probable , do constantly and infallibly succeed : then it must be acknowledg'd that there is some other Cause which mingles it self with humane affairs and governs all events ; and which can , and does when it pleases , defeat the most likely , and bring to pass the most improbable designs : And what else can that be imagin'd to be , but the secret and over-ruling Providence of Almighty God ; when we can find no other , we are very unreasonable if we will not admit this to be the Cause of such extraordinary events , but will obstinately impute that to blind Necessity or Chance which hath such plain characters upon it of a Divine Power and Wisdom . I might be large upon every one of these Instances in the Text , and illustrate them by pat and lively Examples both out of Scripture and other Histories . But I shall briefly pass over all of them , but the second ; the battel is not to the strong . The race is not to the swift . If we understand this literally , it is obvious to every man to imagine a great many accidents in a Race , which may snatch Victory from the swiftest runner . If we understand it , as the Chaldee Paraphrase does , with relation to War , that the swiftest does not always overcome or escape in the day of Battel ; of this Asahel is an eminent Instance , who though he was , as the Scripture tells us , light of foot as a wild Roe , yet did he not escape the spear of Abner . It seems that among the Ancients , swiftness was look'd upon as a great qualification in a Warriour , both because it serves for a sudden assault and onset , and likewise for that which in civility we call a nimble retreat . And therefore David ; in his Poetical Lamentation over those two great Captains , Saul and Jonathan , takes particular notice of this warlike quality of theirs ; They were , says he , swifter than Eagles , stronger than Lyons : And the constant Character which Homer gives of Achilles , one of his principal Hero's , is , that he was swift of foot : The Poet feigns of him , that by some charm or gift of the Gods he was invulnerable in all parts of his body except his heel : And that was the part to which he trusted ; and in that he received his mortal wound : The wise Poet hereby instructing us , that many times our greatest danger lies there , where we place our chief confidence and safety . Nor yet bread to the wise , or to the learned . The poverty of Poets is Proverbial ; and there are frequent instances in History of eminently learned persons that have been reduced to great straits and necessities . Nor yet riches to men of understanding : By which , whether we understand men of great parts , or of great diligence and industry ; it is obvious to every mans observation , that an ordinary capacity and understanding does usually lie more level to the business of a common Trade and Profession , than more refin'd and elevated parts ; which lie rather for speculation than practice , and are better fitted for the pleasure and ornament of conversation , than for the toil and drudgery of business : As a fine Razor is admirable for cutting hairs , but the dull Hatchet much more proper for hewing a hard and knotty piece of timber . And even when Parts and Industry meet together , they are many times less successful in the raising of a great Estate , than men of much lower and slower understandings : because these are apt to admire riches , which is a great spur to industry ; and because they are perpetually intent upon one thing , and mind but one business , from which their thoughts never straggle into vain and useless enquiries after knowledge , or news , or publick affairs ; all which being foreign to their business they leave to those who are , as they are wont to say of them in scorn , more curious and too wise to be rich . Nor yet favour to men of skill . All History is full of Instances of the casual advancement of men to great favour and honour , when others , who have made it their serious study and business , have fallen short of it . I could give a famous Example in this kind , of the manifold and manifest disappointment of a whole Order of men : the slyest and most subtile , in their generation , of all the children of this World ; the most politically instituted , and the best studyed and skill'd in the tempers and interests of men ; the most pragmatical , and cunning to insinuate themselves into the Intrigues of Courts and great Families : and who , by long experience , and an universal intelligence , and communicated observations , have reduced humane affairs , at least , as they think , to a certain Art and Method , and to the most steddy Rules that such contingent things are capable of : I believe you all guess before-hand whom I mean , even the honest Jesuits : And yet these men of so much art and skill have met with as many checks and disappointments , as any sort of men ever did : They have been discountenanc'd by almost all Princes and States , and , one time or other , banish'd out of most of the Courts and Countreys of Europe . And it is no small argument of the Divine Providence , that so much cunning hath met with so little countenance and success ; and hath been so often , so grosly infatuated , and their counsels turn'd into foolishness . But I promis'd only to mention these , and to insist upon the second Instance in the Text , I return'd , and saw under the Sun , that the battel is not to the strong , to the Gibborim , the Gyants , for so the Hebrew word signifies ; in which Solomon might possibly have respect to the history of the Israelites subduing the Canaanites , a People of great strength and stature , among whom were the Gyants , the sons of Anak : or more probably , to the famous encounter of his Father David with the great Goliah . But however that be , the Scripture is full of Examples to this purpose ; that when the Providence of God is pleased to interpose in favour of any side , it becomes victorious ; according to the saying of King Asa in his prayer to God , it is nothing with thee to help , whether with many , or with those that have no power . Sometimes God hath defeated great Armies by plain and apparent Miracles : Such was the drowning of Pharaoh and his Host in the Red Sea ; and the Stars fighting in their courses against Sisera ; by which Poetical expression I suppose is meant Sisera's being remarkably defeated by a visible hand from Heaven : And such was the destruction of the proud King of Assyria's Army by an Angel , who slew an hundred and fourscoure and five thousand of them in one night . Sometimes God does this by more humane ways ; by striking mighty Armies with a Panick and unaccountable fear ; and sometimes by putting extraordinary spirits and courage into the weaker side , so that an hundred shall chase a thousand , and a thousand shall put ten thousand to flight . This made David so frequently to acknowledg the Providence of God , especially in the affairs of War. There is no King saved by the multitude of an Host , neither is a mighty man delivered by much strength . And again , I will not trust in my bowe , neither shall my sword save me . And Solomon confirms the same observation , There is no wisdom , says he , nor understanding , nor counsel against the Lord. The horse is prepared against the day of battel , but safety , or , as some Translations render it Victory , is of the Lord. Gideon , by a very odd stratagem of Lamps and Pitchers , defeated a very numerous Army , only with three hundred men . Jonathan and his Armour-bearer , by climbing up a Rock , and coming suddenly on the back of the Philistines Camp , struck them with such a terror as put their whole Army to flight . King Asa , with a much smaller number , defeated that huge Ethiopian Army which consisted of a Million . And how was Xerxes his mighty Army overthrown , almost by a handful of Grecians ? And , to come nearer our selves , how was that formidable Fleet of the Spaniards , which they presumptuously called invincible , shatter'd and broken in pieces , chiefly by the Winds and the Sea ? So many accidents are there , especially in War , whereby the Divine Providence doth sometimes interpose and give Victory to the weaker side . And this hath been so apparent in all Ages , that even the Heathen did always acknowledge , in the affairs of War , a special interposition of Fortune ; by which the wiser among them did understand the Divine Providence . Plutarch , speaking of the Romans , says , that Time and Fortune , the very same with Solomon's Time and Chance here in the Text , did lay the foundation of their Greatness ; by which he ascribes their success to a remarkable Providence of God concurring with several happy Opportunities . And Livy , their great Historian , hath this remarkable Observation , That in all human affairs , especially in matters of War , Fortune hath a mighty stroke . And again , No where , says he , is the event less answerable to expectation than in War ; and therefore nothing is so slight and inconsiderable , which may not turn the Scales in a great matter . And Caesar himself , who was perhaps the most skilful and prosperous Warriour that ever was , makes the same acknowledgment ; As in all other things , says he , so particularly in War , Fortune hath a huge sway . And Plutarch observes . That there was no Temple at Rome dedicated to Wisdom or Valour , but a most magnificent and stately one to Fortune ; signifying hereby , that they did ascribe their success infinitely more to the Providence of God , than to their own Courage and Conduct . I proceed now , in the Second place , to give some reason and account of this , Why the Providence of God doth sometimes thus interpose to hinder and defeat the most probable designs of men . To bring men to an acknowledgment of his Providence , and of their dependence upon Him , and subordination to Him ; and that He is the great Governour of the World , and rules in the Kingdoms of men ; and that all the inhabitants of the Earth are as nothing to Him , and the power of Second Causes inconsiderable : That He doth according to his will , in the Armies of heaven , and among the inhabitants of the earth , and none may stay his hand , or say unto him what dost thou . God hath so order'd things , in the administration of the affairs of the World , as to encourage the use of means ; and yet so , as to keep men in a continual dependence upon him for the efficacy and success of them : To encourage Industry and Prudence , God generally permits things to their natural course , and to fall out according to the power and probability of second Causes . But then , lest men should cast off Religion , and deny the God that is above ; lest they should trust in their sword and their bowe , and say , the Lord hath not done this ; lest men should look upon themselves as the Creators and framers of their own fortune , and when they do but a little outstrip others in wisdom or power , in the skill and conduct of humane affairs , they should grow proud and presumptuous , God is pleased sometimes more remarkably to interpose , to hide pride from man , as the expression is in Job ; to check the haughtiness and insolence of mens spirits , and to keep them within the bounds of modesty and humility ; to make us to know that we are but men , and that the reins of the World are not in our hands , but that there is One above who sways and governs all things here below . And indeed if we should suppose , in the first frame of things which we call Nature , an immutable Order to be fix'd , and all things to go on in a constant course , according to the power and force of second Causes , without any interposition of Providence to stop , or alter that course , upon any occasion : In this case , the foundation of a great part of Religion , but especially of Prayer to God would be quite taken away : Upon this Supposition , it would be the vainest thing in the World to pray to God for the good success of our undertakings , or to acknowledge Him as the Author of it : For if God do only look on , and permit all things to proceed in a settled and establish'd course ; then instead of praying to God we ought to ply the means , and to make the best provision and preparation we can for the effecting of what we desire ; and to rely upon that , without taking God at all into our counsel and consideration . For all application to God by Prayer doth evidently suppose , that the Providence of God does frequently interpose , to over-rule events besides and beyond the natural and ordinary course of things , and to steer them to a quite different Point , from that to which in human probability they seem'd to tend . So that it is every whit as necessary to Religion to believe the Providence of God , and that He governs the World , and does when He pleases , interpose in the affairs of it , as that He made it at first . I come now in the Third and last place , to make some Inferences , suitable to the Occasion of this Day , from what hath been said upon this Argument : And they shall be these . First , From hence we may learn , not to account Religion , and time spent in the Service of God , and in Prayer to Him for his blessing upon our endeavours , to be any hindrance to our affairs . For after we have done all we can , the event is still in Gods hand , and rests upon the disposal of his Providence . And did men firmly believe this , they would not neglect the duty of Prayer , and behave themselves so carelesly , and unconcernedly , and irreverently in it , as we see too many do ; they would not look upon every hour that is spent in Devotion as lost from their business . If men would but take a view of what happen'd to them in the course of a long Life , I believe most of us would see reason to acknowledge , that our prosperity and success in any kind hath depended more upon happy opportunities , upon undesign'd and unexpected occurrences , than upon our own prudent forecast and conduct . And if this were well consider'd by us , we should not methinks be so apt to leave God out of our counsels and undertakings , as if he were a meer Name and Cypher in the World. It is , I am sure , the advice of one that was much wiser and more experienc'd , than any of us will pretend to be , I mean , Solomon , Trust in the Lord with all thine heart , and leane not to thine own understanding : In all thy ways acknowledge him , and he shall direct thy paths : Be not wise in thine own eyes , fear the Lord and depart from evil . There is no Principle that ought more firmly to be believed by us than this , That to live under a constant sense and awe of Almighty God , to depend upon his Providence , and to seek his favour and blessing upon all our designs , being fearful to offend Him and careful to please Him , is a much nearer and surer way to success , than our own best Prudence and Preparations . And therefore at such a time , more especially , when we are going to War , or engaged in it , we should break off our sins by repentance and the sincere resolution of a better course : We should earnestly implore the blessing of God upon our undertakings ; and not only take great care that our Cause be just , but likewise that there be no wicked thing amongst us , to drive God out of our Camp ; no accursed thing , that may provoke Him to deliver us into the hands of our Enemies . It was a particular Law given by God to the Jews , When the Host goeth forth against thine Enemy , then keep thy self from every wicked thing ; then , that is , more especially at such a time . And this is a necessary Caution , not only to those who are personally engaged in the War , that by the favour of God they may have their heads covered in the day of Battel , or if God shall suffer them to fall by the hand of the Enemy , that having made their peace before hand with Him , they may not only have the comfort of a good Cause , but of a good Conscience , void of offence towards God and men . But this Caution likewise concerns those , who are interested in the success and event of the War ; as we all are , not only in regard of our Lives and Estates , but of that which ought to be much dearer to us , our Religion and the freedom of our Consciences ; which are now every whit as much at stake , as our Civil interests and Liberties . And therefore as we tender any , or all of these , we should be very careful to keep our selves from every wicked thing ; that they who fight for us may not for our sins , and for our sakes , turn their backs in the day of battel , and fall by the Sword of the Enemy . Secondly , From hence we may likewise learn , so to use the means as still to depend upon God ; who can , as he pleases , bless the Counsels and endeavours of Men , or blast them and make them of none effect . For as God hath promised nothing but to a wise and diligent use of means , so all our prudence , and industry , and most careful preparations may miscarry , if He do not favour our design : For without Him nothing is wise , nothing is strong , nothing is able to reach and attain its end . We should indeed use the means as vigorously , as if God did nothing ; and when we have done so , we should depend upon God for the success of those means , as if we our selves had done nothing , but did expect all from his favour and blessing : For when all is done , we are only safe under his Protection , and sure of success from his Blessing . For whatever vain and foolish men may say in their hearts , There is , There is a God , that made the World , and administers the affairs of it with great Wisdom and Goodness ; else how came any of us into Being , or what do we here ? Did we not most assuredly believe that there is a God , that governs the World and super-intends humane affairs ; the first wish of a Wise man would be , to steal out of Being , if he could ; and that the same Chance or Necessity , that brought him into the World , would take the first opportunity to carry him out . For to be every moment liable to present , and great , and certain Evils ; and to have no security against the continuance of them , or the return of the same or worse Evils ; nor to have any assurance of a better and more durable state of rest and happiness hereafter , is in truth so very melancholy a meditation , that I do not know any consideration in the World that is of force and power enough to support the mind of man under it : And were there not in the World a Being , that is wiser , and better , and more powerful than our selves , and that keeps things from running into endless confusion and disorder ; a Being that loves us , and takes care of us , and that will certainly consider and reward all the good that we do , and all the evil that we suffer upon his account , I do not see what reason any man could have to take any comfort and joy in Being , or to wish the continuance of it for one moment . Thirdly and lastly , The Consideration of what hath been said upon this Argument , should keep us from being too sanguine and confident of the most likely designs and undertakings ; because these do not alwayes answer the probability of second Causes and Means ; and never less , than when we do with the greatest confidence rely upon them ; when we promise most to our selves from them , then are they most likely to deceive us : They are , as the Prophet compares them , like a broken reed , which a man may walk with in his hand , whilst he layes no great stress upon it ; but if he trust to it , and lean his whole weight on it , it will not only fail him , but even pierce him through . And we cannot do a greater prejudice to our affairs , when they are in the most hopeful and likely condition to succeed and do well , than to shut God and his Providence out of our counsels and consideration . When we pass God by , and take no notice of Him , but will rely upon our own wisdom and strength , we provoke him to leave us in the hands of our own counsel , and to let us see what weak and foolish Creatures we are : And a man is never in greater danger of drowning , than when he clasps his arms closest about himself : Besides , that God loves to resist the self-confident and presumptuous , and to scatter the proud in the imagination of their hearts . And as in all our concernments we ought to have a great regard to God , the Supreme disposer of all things , and earnestly to seek his favour and blessing upon all our undertakings , so more especially in the affairs of War ; in which the Providence of God is pleas'd many times in a very peculiar manner to interpose and interest it self : And there is great reason to think he does so ; because all War is , as it were , an Appeal to God , and a reference of those Causes to the decision of his Providence , which through the pride , and injustice , and perverse passions of men , can receive no other determination . And here God loves to shew himself , and in an eminent manner to take part with Right and Justice against those mighty Oppressours of the Earth , who like an overflowing flood would bear down all before them : In this case , the Providence of God is sometimes pleas'd to give a remarkable check to great Power and Violence , and to One that vainly gives out himself not unequal to the whole World , by very weak and conttemptible means ; and , as the Apostle elegantly expresseth it , by the things which are not , to bring to nought the things that are : And to say to Him , as God once did to the proud King of Assyria : Whom hast thou reproached and blasphemed , and against whom hast thou exalted thy voice , and lifted up thine eyes on high ? even against the Holy one of Israel . Hast thou not heard long ago , that I have done it ; and of ancient times that I have formed it ? Now have I brought it to pass , that thou shouldest be to lay wast defenced Cities into ruinous heaps : Therefore their Inhabitants were of small power , they were dismayed and confounded , &c. But I know thy abode , and thy going out , and thy coming in , and thy rage against me : Because thy rage against me , and thy tumult is come up into mine ears , therefore will I put my hook into thy nose , and my bridle into thy lips , and I will turn thee back by the way by which thou camest . — The zeal of the Lord of Hosts shall do this . But more especially , in vindication of his oppressed Truth and Religion , and in the great and signal Deliverances of his Church and People , God is wont to take the conduct of affairs into his own hands , and not to proceed by humane rules and measures : He then bids second Causes to stand by , that his own Arm may be seen , and his Salvation may appear : He raiseth the spirits of men above their natural pitch , and giveth power to the faint , and to them that have no might he increaseth strength , as the Prophet expresseth it . Thus hath the Providence of God very visibly appear'd in our late Deliverance ; in such a manner , as I know not whether He ever did for any other Nation , except the People of Israel , when He delivered them from the House of Bondage by so mighty a hand and so outstretched an arm : And yet too many among us , I speak it this day to our shame , do not seem to have the least sense of this great Deliverance , or of the hand of God which was so visible in it ; but like the Children of Israel when they were brought out of Egypt , we are full of murmurings and discontent against God the Author , and his Servant the happy Instrument under God of this our Deliverance . What the Prophet sayes of that People , may I fear be too justly apply'd to us , Let favour be shewn to the wicked , yet will he not learn righteousness ; in the Land of uprightness he will deal unjustly , and will not behold the Majesty of the Lord : Lord , When thy hand is lifted up , they will not see ; but they shall see , and be ashamed : And I hope I may add that which follows in the next verse , Lord , thou wilt ordain peace for us ; for thou also hast wrought all our works for us . What God hath already done for our deliverance is , I hope , an earnest that He will carry it on to a perfect peace and settlement ; and this , notwithstanding our high provocations and horrible ingratitude to the God of our Life , and of our Salvation . And when ever the Providence of God thinks fit thus to interpose in humane affairs , the race is not to the swift , nor the battel to the strong : For which reason their Majesties , in their great Piety and Wisdom , and from a just sense of the Providence of Almighty God , which rules in the Kingdoms of men , have thought fit to set apart this Day for solemn repentance and humiliation : That the many and heinous Sins , which we in this Nation have been , and still are guilty of , and which are of all other our greatest and most dangerous Enemies , may not separate between God and us , and hinder good things from us , and cover us with confusion in the day of our danger and distress : And likewise , earnestly to implore the favour and blessing of Almighty God upon their Majesties Forces and Preparations by Sea an Land : And more particularly , for the preservation of his Majesties sacred Person , upon whom so much depends , and who is contented again to hazard Himself to save us . To conclude ; There is no such way to engage the Providence of God for us , as by real Repentance and Reformation ; and by doing all we can , in our several Places from the highest to the lowest , by the provision of wise and effectual Laws for the discountenancing and suppressing of Profaneness and Vice , and by the careful and due execution of them , and by the more kindly and powerful influence of a good Example , to retrieve the ancient Piety and Virtue of the Nation : For without this , what ever we may think of the firmness of our present settlement , we cannot long be upon good terms with Almighty God , upon whose favour depends the prosperity and stability of the present and future Times . I have but one thing more to mind you of ; and that is , to stir up your charity towards the poor ; which is likewise a great part of the Duty of this Day , and which ought alwayes to accompany our Prayers and Fastings : Thy Prayers and thine Almes , saith the Angel to Cornelius , are come up before God : And therefore if we desire that our Prayers should reach Heaven , and receive a gracious answer from God , we must send up our Almes along with them . And instead of all other arguments to this purpose , I shall only recite to you the plain and persuasive words of God Himself , in which He declares what kind of Fast is acceptable to Him : Is it such a Fast as I have chosen . a Day for a man to afflict his soul ? Is it to bow down his head as a bullrush , to spread sackcloth and ashes under him ? Wilt thou call this a Fast , and an acceptable Day to the Lord ? Is not this the Fast that I have chosen ? To loose the bands of wickedness , and to undo the heavy burthens , and to let the oppressed go free , and that ye break every yoke : Is it not to deal thy bread to the hungry , and that thou bring the poor that are cast out to thine house ; when thou seest the naked that thou cover him , and that thou hide not thy self from thine own flesh . Then shall thy light break forth as the morning , and thy salvation shall spring forth speedily ; thy righteousnes , or thine Alms , shall go before thee , and the glory of the Lord shall be thy rere-ward : Then shalt thou call , and I will answer thee ; thou shalt cry , and He shall say , here I am . Now to Him that sitteth upon the Throne , and to the Lamb that was slain : To God , even our Father , and to our Lord Jesus Christ , the first begotten from the dead , and the Prince of the Kings of the earth : Unto Him , who hath loved us , and washed us from our sins in his own blood ; and hath made us Kings and Priests unto God and his Father : To Him be glory and dominion , for ever and ever , Amen . And the God of Peace , that brought again from the dead our Lord Jesus , that great Shepherd of the sheep , through the blood of the everlasting Covenant , make you perfect in every good work to do his Will , working in you that which is well-pleasing in his sight ; through Jesus Christ , to whom be glory , for ever and ever , Amen . FINIS . Books Published by the Reverend Dr. Tillotson , Dean of St. Pauls . THirty Sermons and Discourses upon several Occasions , in three Volumes , in Octavo . The Rule of Faith ; or , an Answer to the Treatise of Mr. J. Serjeant , by Dr. Tillotson . To which is adjoyned , A Reply to Mr. J. S. his third Appendix , &c. by Edw. Stillingfleet , D. D. late Dean of St. Paul's , now the Right Reverend Bishop of Worcester . Octavo . A Discourse against Transubstantiation , in 80. Price 3d. A Persuasive to frequent Communion in the Sacrament of the Lord's Supper , in 80. Price 3d. A Sermon Preached at Lincolns-Inn-Chappel on the 31st of January 1688. being appointed for a Publick Thanksgiving to Almighty God for having made His Highness the Prince of Orange the Glorious Instrment of the great Deliverance of this Kingdom from Popery and Arbitrary Power . 4to . A Sermon Preached before the Queen at Whitehall . 4to . A Sermon Preached before the King and Queen at Hampton-Court . 4to . A Sermon Preached before the Queen March 9th Printed for B. Aylmer and W. Rogers . A Practical Discourse concerning Death , by VVilliam Sherlock , D. D. Master of the Temple . The Third Edition , 80. Printed for VV. Rogers . Notes, typically marginal, from the original text Notes for div A62604-e390 ● Chr. 14. 11. Psal. 33. 16. Psal. 44. 6. Prov. 21. 30 , 31. II. III. Prov. 3. 5 , 6. Deut. 23. 9. Isa. 37. 23 , 26 , 27 , 28 , 29 , 32. Isa. 26. 10 , 11. Isai. 58. 5 , 6 , &c. 
A62605	----	A sermon preached at St Mary le Bow before the Lord Mayor, Court of Aldermen, & citizens of London, on Wednesday the 18th of June, a day appointed by Their Majesties, for a solemn monthly fast by John Tillotson ... Tillotson, John, 1630-1694. 1690 Approx. 48 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A62605 Wing T1242 ESTC R16897 13153680 ocm 13153680 98147 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62605) Transcribed from: (Early English Books Online ; image set 98147) Images scanned from microfilm: (Early English books, 1641-1700 ; 752:26) A sermon preached at St Mary le Bow before the Lord Mayor, Court of Aldermen, & citizens of London, on Wednesday the 18th of June, a day appointed by Their Majesties, for a solemn monthly fast by John Tillotson ... Tillotson, John, 1630-1694. [6], 34 p. Printed for Brabazon Aylmer ..., Will. Rogers ..., and J. Tillotson ..., London : 1690. Marginal notes. Advertisement: p. 34. Half title: Dr. Tillotson's Fast-Sermon before the Lord Mayor, and Court of Aldermen, June 18th, 1690. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Jeremiah VI, 8 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2004-08 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Jonathan Blaney Sampled and proofread 2004-11 Jonathan Blaney Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Dr. TILLOTSON's FAST-SERMON BEFORE THE Lord Mayor , and Court of Aldermen , JUNE 18th , 1690. Pilkington Mayor . Mercurii xviii Junii 1690 Annoque Regis & Reginae Willelmi & Mariae , Angliae , &c. Secundo . THIS Court doth desire Dr. Tillotson , Dean of St. Paul's , to Print his Sermon preach'd before the Lord Mayor , Aldermen , and Citizens of London , at St. Mary le Bow. Wagstaffe . A SERMON Preached at S t Mary le Bow BEFORE THE LORD MAYOR , Court of Aldermen , & Citizens OF LONDON , ON Wednesday the 18th of June ; A Day Appointed by Their MAJESTIES , FOR A Solemn Monthly FAST . By JOHN TILLOTSON , D. D. Dean of S t Paul's , and Clerk of the Closet to His Majesty . London : Printed for Brabazon Aylmer , at the Three Pidgeons in Cornhill ; Will. Rogers , at the Sun over-against St. Dunstan's Church in Fleetstreet ; And J. Tillotson , Bookseller in London , 1690. To the Right Honourable Sir THOMAS PILKINGTON , Lord Mayor of the City of LONDON , AND THE COURT of ALDERMEN . MY LORD , IN Obedience to Your Commands , I have publish'd this Sermon lately preach'd before You , and do now humbly present You with it ; heartily wishing it may have that good effect for the reformation of our Lives , and reconciliation of our unhappy Differences , which was sincerely intended by , My Lord , Your most Faithful and Humble Servant , J. TILLOTSON . Jeremiah VI. 8 . Be thou instructed O Jerusalem , lest my soul depart from thee , lest I make thee desolate , a land not inhabited . THese Words are a merciful warning from God to the People of Israel by the Prophet Jeremiah , the last Prophet that God sent to them before their Captivity in Babylon . The time of this Prophesie was of a long continuance , above the space of forty years , viz. from the thirteenth year of King Josiah , to the eleventh year of King Zedekiah , the year in which Jerusalem was taken by Nebuchadnezzar King of Babylon . This I observe , to shew the great patience of God to a sinful Nation . And this is much the same space of time that God gave warning by our Blessed Saviour and his Apostles to the same People of the Jews concerning their final Destruction . For it was about forty years after the Prediction of our Saviour concerning it , just before his Death , that the terrible Destruction of Jerusalem and the Jewish Nation was executed upon them by the Romans , or rather chiefly by themselves ; as I shall presently shew . Of which dreadful Desolation , the first taking of Jerusalem by Nebuchadnezzar , and their Captivity into Babylon was a kind of Type and Forerunner . For , as Josephus observes , the taking of Jerusalem by Titus Vespasian did happen in the very same Month , and on the very same Day of the Month in which Jerusalem was taken by Nebuchadnezzar , viz. upon our tenth of August . And it is not unworthy of our observation , that the time of God's warning is wont to hold some sort of proportion with the extent of his Judgments . Before the universal Deluge which destroyed the whole World , Noah and his Family onely excepted , God gave a much longer warning by the preaching of Noah , for the space of an hundred and twenty years . Before the destruction of a particular Nation , if we may judge by Gods dealing with the Jews , his time of warning is forty years . And before the destruction of a particular City , if we may conclude any thing from the single example of Niniveh , the time of Gods warning is yet much shorter , the space of forty days . And now to what end doth God exercise so much patience and threaten so long before-hand , but that by the terrour of his threatnings men may be brought to repentance , and by repentance may prevent the execution of them ? For all the while that God by his Prophet threatens ruine and destruction to the People of Israel , he earnestly invites and urges them to repentance , that by this means they might escape the ruine that was denounced against them : This being a condition perpetually implyed in the denunciation of publique judgments , that if a People repent of the evil of their doings God also will repent of the evil which he said he would do unto them , as he expresly declares chap. 18. vers . 7 , 8. At what instant I speak concerning a Nation and concerning a Kingdom , to pluck up and to pull down and to destroy it , if that Nation against whom I have pronounc'd turn from their evil , I will repent of the evil which I thought to do unto them . And here in the Text , after God had threaten'd destruction to Jerusalem , because of the over-flowing of all manner of wickedness and oppression in the midst of her , he gives her a merciful warning to prevent this ruine and desolation by repentance , vers . 6 , 7. Thus hath the Lord of Hosts said , Hew ye down trees , and cast a mount against Jerusalem ; this is a City to be visited , she is wholly oppression in the midst of her . As a fountain casteth out waters , so she casteth out her wickedness . Before me continually is grief and wounds . And yet when he had pronounced this fearful Sentence upon her , he tells her that all this misery and desolation might yet be prevented , if they would but hearken to the counsel of God , and be instructed by him concerning the things of their peace : For so it follows in the next words , Be thou instructed O Jerusalem , lest my soul depart from thee , lest I make thee desolate , a land not inhabited . Be thou instructed O Jerusalem , that is , do but now at last take that counsel and warning which hath so often , and so long , been tender'd to thee by my servant the Prophet , who hath now for the space of forty years continually , and that with great earnestness and importunity , been warning thee of this danger and calling thee to repentance and a better mind . Lest my soul depart from thee . In the Hebrew it is , Lest my soul be loosened and disjoynted from thee , as it is in the margin of your Bibles ; hereby signifying , in the most emphatical manner , the wonderful affection and kindness which God had for his People , and how strongly his soul was link'd to them , and how loth he was to withdraw his love from them ; it was like the tearing off of a limb , or the plucking of a joint in sunder : so unwilling is God to come to extremity ; so hardly is he brought to resolve upon the ruine even of a sinful Nation : How much rather would he , that they would be instructed and receive correction , and hearken to the things of their peace ? But if they will not be persuaded , if no warning will work upon them , his spirit will not always strive with them ; but his soul will at last , though with great unwillingness and reluctancie , depart from them . And then , no intercession will prevail for them ; as he threatens by the same Prophet , chap. 15. vers . 1. Then said the Lord unto me , though Moses and Daniel stood before me , yet my mind could not be towards this People ; cast them out of my sight and let them go forth ; away with them into Captivity , for they have lost my heart , and no intercession of others for them , nothing but their own repentance can recover it . And when his Soul is once departed from a People , and his heart turn'd against them , then all sorts of evils and calamities will be let loose upon them ; as we may read in the next verse of that Chapter : And it shall come to pass if they say unto thee , whither shall we go forth ? Then shalt thou tell them , Thus saith the Lord , such as are for death to death , and such as are for the sword to the sword , and such as are for the famine to the famine , and such as are for the captivity to the captivity . For then God will be weary of repenting , as he tells them verse 6. Thou hast forsaken me , saith the Lord , thou art gone backward ; therefore will I stretch out my hand against thee and deliver thee , I am weary of repenting . By our obstinate impenitency we harden the heart of God against us , and make him weary of repenting . And when his soul is thus departed from a People , nothing remains but a fearful expectation of ruine . Wo unto them , saith God by the Prophet , when I depart from them . Therefore be thou instructed O Jerusalem , lest my soul depart from thee , lest I make thee desolate , a Land not inhabited . Having given this account of the Words , I shall observe from them three things well worth our consideration . First , The infinite goodness and patience of God towards a sinful People , and his great unwillingness to bring ruine and destruction upon them ; lest my soul depart from thee , lest I make thee desolate , a Land not inhabited ▪ How loth is He that things should come to this extremity ? He is not without great difficulty , and some kind of violence , as it were , offered to himself , brought to this severe resolution ; his soul is , as it were , rent and disjoynted from them . Secondly , You see here what is the only proper and effectual means to prevent the misery and ruine of a sinful People . If they will be instructed and take warning by the threatnings of God , and will become wiser and better , then his soul will not depart from them , he will not bring upon them the desolation which he hath threatned . Thirdly , You have here intimated the miserable case and condition of a People , when God takes off his affection from them , and gives over all further care and concernment for them . Wo unto them , when his soul departs from them . For when God once leaves them , then all sorts of evils and calamities will break in upon them . I shall speak as briefly as I can to these three Observations from the Text. First , I observe the infinite patience and goodness of God towards a sinful People , and his great unwillingness to bring ruine and destruction upon them ; lest my soul depart from thee , lest I make thee desolate , a Land not inhabited . How loth is God that things should come to this ? He is very patient to particular persons , notwithstanding their great and innumerable provocations . God is strong and patient , though men provoke him every day . And much greater is his patience to whole Nations and great Communities of men . How great was it to the old World , when the long suffering of God waited in the days of Noah , for the space of an hundred and twenty years ? And did not expire , till he saw that the wickedness of man was grown great upon the earth , and that all flesh had corrupted its way ; not till it was necessary to drown the World to cleanse it , and to destroy Mankind to reform it , by beginning a new World upon the only righteous Family that was left of all the last generation of the Old. For so God testifies concerning Noah , when he commanded him to enter into the Ark , saying , Come thou and all thy house into the Ark ; for thee , that is thee only , have I seen righteous before me in this Generation . The patience of God was great likewise to Sodom and Gomorrah and the Cities about them . For when the cry of their sins had reached heaven , and called loud for vengeance to be poured down upon them , to express the wonderful patience of God towards such grievous Sinners , though nothing is hid from his sight and knowledge , yet he is represented as coming down from Heaven to Earth on purpose to enquire into the truth of things , and whether they were altogether according to the cry that was come up to him . And when he found things as bad as was possible , yet then was he willing to have come almost to the lowest terms imaginable , that if there had been but ten righteous persons in those wicked Cities , he would not have destroy'd them for the ten 's sake . Nay he comes to lower termes yet , with the City of Jerusalem , Jer. 5.1 . Run ye to and fro through the streets of Jerusalem , and see now and know , and seek in the broad places thereof , if ye can find a man , if there be any that executeth judgment and seeketh the truth , and I will pardon it . What can be imagin'd more slow , and mild , and merciful , than the proceedings of the Divine justice against a sinful People ? God is represented in Scripture as taking a long time to make ready his bow , and to whet his glittering sword , before his hand takes hold of vengeance ; as if the instruments of his wrath lay by him blunt and rusty and unready for use . Many a time he threatens , and many a time lifts up his hand , before he gives the fatal blow . And how glad is he when any good man will step in and interpose to stay his hand ? As we read Psal. 106.23 . Therefore he said , speaking of the People of Israel , that he would destroy them , had not Moses his servant stood in the breach to turn away his wrath , lest he should destroy them . And how kindly doth God take it of Phinehas , as a most acceptable piece of service done to him , and which he hardly knew how sufficiently to reward , that he was a means of putting a stop to his anger against the People of Israel : Insomuch that the Psalmist tells us that it was accounted to him for righteousness to all generations for evermore . I will recite the whole passage at large , because it is remarkable . When the People of Israel were seduced into Idolatry and Whoredom by the Daughters of Moab , Phinehas in great zeal stood up and executed judgment upon Zimri and Cozbi in the very act : By which means the Plague which was broken out upon the Congregation of Israel was presently stayed . Hear what God says to Moses concerning this act of Phineahs . The Lord spake unto Moses saying , Phinehas the son of Eleazer , the son of Aaron the Priest , hath turned away my wrath from the Children of Israel , whilst he was zealous for my sake that I consumed them not . Wherefore say , Behold I give unto him my Covenant of peace , and he shall have it , and his seed after him , even the Covenant of an everlasting Priesthood , because he was zealous for his God , and made an atonement for the Children of Israel : That which God takes so kindly at his hands , next to his zeal for Him , is , that he pacified God's wrath towards the Children of Israel . And thus did God from time to time deal with the People of Israel , that great Example of the Old Testament of the merciful methods of the Divine Providence towards a sinful Nation . And an Example , as St. Paul tells us , purposely recorded for our admonition upon whom the ends of the World are come . Let us therefore consider a little the astonishing patience of God towards that perverse People . After all the signs and wonders which He had wrought in their deliverance out of Egypt , and for their support in the Wilderness ; and notwithstanding their gross and stupid infidelity and horrible ingratitude to God their Saviour , and all their rebellious murmurings and discontents , yet he suffer'd their manners for the space of forty years . And when they were at last peaceably settled in the promised Land ; notwithstanding their frequent relapses into Idolatry , with what patience did God expect their repentance , and the result of all the merciful messages and warnings given them from time to time by his Prophets , as one that earnestly desir'd it and even long'd for it ? O Jerusalem , wash thine heart from wickedness , that thou mayest be saved ; how long shall vaine thoughts lodge within thee ? that is , how long wilt thou delude thy self with vaine hopes of escaping the judgments of God by any other way than by repentance ? And again , O Jerusalem , wilt thou not be made clean ? when shall it once be ? And chap. 8. vers . 6. says God there , I hearkened and I heard , but they spake not aright ; no man repented him of his wickedness , saying , What have I done ? Where God is represented , after the manner of men , waiting with great patience , as one that would have been glad to have heard any penitent word drop from them , to have seen any sign of their repentance and return to a better mind . And when they made some shews of repentance , and had some fits of good resolution that did presently vanish and come to nothing , how passionately does God complain of their fickleness and inconstancy ? O Ephraim , what shall I do unto thee ? O Judah , what shall I do unto thee ? for your goodness is as a morning cloud , and as the early dew it goeth away . And at last , when nothing would do , with what difficulty and reluctancy does God deliver them up into the hands of their Enemies ? How shall I give thee up Ephraim ? How shall I deliver thee Judah ? How shall I make thee as Admah ? how shall I set thee as Zeboim ? mine heart is turned within me , and my repentings are kindled together ; I will not execute the fierceness of mine anger , I will not destroy Ephraim . What a conflict is here ? what tenderness and yerning of his bowels towards them ? He cannot find in his heart to give them up , till he is forc'd to it by the last necessity . And when the Nation of the Jews , after their return from the Captivity of Babylon , had in the course of several Ages greatly corrupted themselves , and fill'd up the measure of their sins by crucifying the Lord of Life and Glory , yet how slow was the patience of God in bringing that fatal and final Destruction upon them ? Not till after the most merciful warnings given to them , by the Apostles of our Lord and Saviour ; not till after the most obstinate impenitency of forty years , under the most powerful means of repentance that any People in the World ever enjoyed . I proceed to the Second Observation from the Text , namely , What is the only proper and effectual means to prevent the ruine of a sinful People ? And that is , if they will be instructed and take warning by the threatnings of God to become wiser and better , then his soul will not depart from them , and he will not bring upon them the desolation threatned . Be thou instructed , O Jerusalem , lest my soul depart from thee , and I make thee desolate , a Land not inhabited ; intimating , or rather plainly declaring to us , that if we will receive instruction and take warning the evil threatn'd shall not come . For what other reason can there be , why God should threaten so long before he strikes , and so earnestly press men to repentance , but that he might have the opportunity to spare them and shew mercy to them ? And indeed , as I observ'd before , all the denunciations and threatnings of God to a sinful Nation do carry this tacit condition in them , that if that Nation turn from their evil ways , God will repent of the evil which he thought to do unto them . For God never passeth so irrevocable a Sentence upon a Nation , as to exclude the case of repentance : Nay on the contrary He gives all imaginable encouragement to it , and is always ready to meet it , with a pardon in his hand . How often would I have gathered thee , says our merciful Lord when he wept over Jerusalem , as a hen gathereth her chickens under her wings , and ye would not ; therefore your House is left unto you desolate . God is very merciful to particular persons upon their repentnace . When the Prodigal Son in the Parable , after all his riot and lewdness came to himself and resolv'd to return home , his Father seeing him yet afar of coming towards him , came out to meet him , and had compassion on him and kissed him . And can any of us be so obstinate and hard-hearted , as not presently to resolve to repent and return , and to meet the compassions of such a Father ? Who , after we have offended him to the uttermost , is upon the first discovery of our repentance ready to be as kind to us , as he could possibly have been if we had never offended him . And much more is God ready to receive a Nation upon their sincere Repentance ; when his Judgments must needs make great havock , and so many are like to suffer under them . This consideration God urgeth and pleads with his froward Prophet , in behalf of the great City of Niniveh . And shall not I spare that great City of Niniveh , wherein are more than sixscore thousand persons , who cannot discern their right hand from their left ? that is , so many innocent children , by which we may judge of the vast number of the rest of the Inhabitants . For this is a great consideration with God in his sending of publique Calamities , the multitude of the Sufferers ; and that not only the guilty but the innocent also , without a special and miraculous Providence , must be involved in a common Calamity . Sometimes God respites his Judgments upon the meer external humiliation of a People , and some formal testimonies and expressions of their repentance . When the People of Israel sought God and enquired early after him , though they did but flatter him with their mouth , and their heart was not right with him , yet the Psalmist tells us , that being full of compassion he forgave their iniquity and destroyed them not ; that is , he forgave them so far as to respite their ruine . And much more will a sincere and effectual Repentance stay God's hand , and infallibly turn him from the fierceness of his anger : Insomuch that after he had fix'd and determin'd the very Day for the destruction of Niniveh , and had engaged the credit of his Prophet in it , yet as soon as he saw their works , and that they turned from their evil ways , and how glad was he to see it ? he presently repented of the evil which he had said he would do unto them , and he did it not . In this case God does not stand upon the reputation of his Prophet , by whom he had sent so peremptory a message to them ; but his mercy breaks through all considerations , and rejoyceth against judgment : For he cannot find in his heart to ruine those who by the terrour of his judgements will be brought to repentance . And this surely is a mighty motive and encouragement to repentance , to be assur'd that we shall find mercy ; and that when our ruine is even decreed , and all the instruments of God's wrath are fix'd and ready for execution , and his hand is just taking hold of vengeance , yet even then a sincere repentance will mitigate his hottest displeasure and turn away his wrath . And if we will not come in upon these terms , we extort the judgments of God from him and force him to depart from us , and with violent hands we pull down vengeance upon our own heads . Thirdly and lastly , the Text intimates to us the miserable case and condition of a People when God takes off his heart and affection from them , when he gives over all further care and concernment for them , and abandons them to their own wickedness and folly , and to the miserable effects and consequences thereof : Wo unto them , when his soul departs from them : For then all sorts of evils and calamities will rush in , and wrath will come upon them to the uttermost ; as was threatn'd to the Jews a little before their final destruction , and executed upon them in the most terrible and amazing manner that ever was from the foundation of the World. These , as our Blessed Saviour expresses it , were days of vengeance indeed , that all things which were written , that is foretold by Moses and the Prophets concerning the fearful end of this perverse and stiff-neck'd People , might be fulfilled . And because my Text speaks to Jerusalem , Be thou instructed , O Jerusalem , lest my soul depart from thee , lest I make thee desolate , a Land not inhabited ; though this was spoken to Jerusalem before her Captivity into Babylon , yet because this first Captivity was but a faint Type of her last and final Desolation by the Romans , when God's Soul was indeed departed from Her , and Judea was left desolate , a Land not inhabited : I shall therefore briefly represent to you the full effect of this Threatning in her last final Destruction , when God's Soul was , as it were , perfectly loosen'd and disjoynted from Her : That you may see what the fierceness and power of God's Anger is , when he departs from them , and wrath comes upon them to the uttermost , because they would not be instructed and know the time of their visitation . Thus it was with the Jews , about forty years after the Passion of our Lord , whom with wicked hands they had crucified and slain : Then was God's soul departed from them : Then darkness and desolation came upon them ; and they were in a far worse condition than a Country would be that is forsaken of the Sun and left condemn'd to a perpetual night , in which darkness and disorder , faction and fury do reign and rage ; together with all the fatal consequences of zeal and strife , which , St. James tells us , are confusion and , every evil work . For when God is once gone , all the good and happiness of Mankind departs together with Him : Then men fall foul upon one another , divide into Parties and Factions , and execute the vengeance of God upon themselves with their own hands . Thus it happen'd to the Jewish Nation , when the measure of their iniquity was full , and their final ruine was approaching . And that we might know their Fate , and be instructed by it , God provided and preserv'd a faithful Historian on purpose , who was an Eye-witness of all that befel them : I mean Josephus , who was personally engaged , and was a considerable Commander in the Wars of the Jews with the Romans , before the Siege of Jerusalem : And during the Siege was present in the Roman Camp , and being a Jew himself hath transmitted these things to posterity in a most exact and admirable History : such a History , as no man that hath the heart and bowels of a man can read without the greatest pity and astonishment . In the Preface of that lamentable History he tells us , that all the misfortunes and calamities which the World from the beginning of it had seen , compar'd with this last Calamity of the Jewish Nation , were but slight and inconsiderable . He tells us likewise , that their Civil dissentions were the next and immediate cause of their confusion and ruine . And this more than once : For when Pompey , about sixty years before our Saviour's birth , sate down before Jerusalem , he tells us , * that the Factions and divisions which they had among themselves were the cause of the taking the City and Temple at that time . And when they rebelled afterwards , that the Heads of their Factions provok'd the Romans , and brought them unwillingly upon them , and at last forced the best natur'd Prince in the World Titus Vespasian to that severity which he most earnestly desired by all means to have prevented . And he further tells us , that even before the Siege of Jerusalem , the Cities of Judea had all of them civil discords among themselves , and that in every City one part of the Jews fought against another . And when Jerusalem began to be besieged , What a miserable condition was it in , by the cruelty of the Zealots under the command of John the Son of Giorah ? And presently after another Faction arose under Simon , who enter'd into the City with a fresh Force and assaulted the Zealots in the Temple ; so that most miserable havock was made between them . And then a third Faction started up under Eleazer , as bad as either of the other : So that infinite almost were the numbers of the People within the City that were barbarously slain by these Seditions . And what an infatuation was this ? when the Enemy was at the Gates and ready to break in upon them , to employ their whole strength and force against one another : When the same courage and fury , which they spent so freely upon themselves , had it been turn'd with the like desperateness and obstinacy upon the Romans , might have endanger'd the whole force of the Roman Empire . Once or twice indeed they seem'd to lay aside their enmity for a little while , and to unite in the common defence ; but as soon as the danger of a present assault was over , they relaps'd into their former state of intestine enmity and dissention , as if that had been their main business , and the preservation of their City against the Romans only a work by the by , and not much to be regarded . And to add to all their other miseries , they were so blinded by their own rage and madness , that they wilfully brought upon themselves an extream Famine . For , as the Historian tells us , they themselves set on fire vast stores of corn and other necessaries , sufficient to have serv'd them for many years ; and by this means the City was much sooner reduc'd , even by a Famine of their own making , and which could not have been brought upon them but by themselves . This Famine , besides all the other miseries and cruelties which it occasion'd within the City , did force great numbers of them to steal out by night into the Roman Camp ; where they met with as cruel but a speedier death . For Titus , in hope to reduce them the sooner by terrour , order'd all those that came out of the City to be crucified before the Walls . Which order was so severely executed , that for several days five hundred a day were crucifi'd , till there was neither room left to place Crosses in , nor wood whereof to make them : So that they who once cryed out so vehemently against our Saviour , Crucify him , Crucify him , had enough of it at last , and by the just and most remarkable judgment of God were paid home in their own kind . Behold the sad Fate of a sinful People , when God is departed from them ! Then all evils overtake them at once . For as their misery increased , so did their Impiety to that degree , that the Historian tells us , they scorned and mocked at all divine and holy things , and derided the Oracles of the Prophets , esteeming them no better than Fables ; and , in a word , were carried to that extremity of wickedness , as not only to profane their Temple in the highest manner , and to break the Laws of their own Religion , but even to violate the Laws of Nature and Humanity in the grossest Instances : which made their Historian to give that dismal character of them , that as he thought no City ever suffer'd such things , so no Nation , from the beginning of the World , did ever so abound in all manner of wickedness and impiety : A certain sign that God's Soul was departed from them . And the same Historian afterwards , upon consideration of the lamentable state into which their Seditions had brought them , breaks out into this doleful lamentation over them , O miserable City ! what didst thou suffer from the Romans , though at last they set thee on fire to purge thee from thy sins , that is to be compar'd with those miseries which thou hast brought upon thy self ? To such a dismal state did things come at last , that , as the same Historian relates , many of the Jews prayed for the good success of their Enemies , to deliver them from their civil Dissentions , the Calamity whereof was so great that their final Destruction by the Romans did rather put an end to their misery than increase it , — En ! quo discordia Cives Perduxit miseros — To conclude this sad Story . It was the Jews themselves that by their own folly and dissentions forc'd the Romans to this sorrowful Victory over them ; for in truth all the remorse and pity was on the Enemies side . The Romans were little more than Spectators in this cruel Tragedy , the Jews acted it upon themselves : And they only who were arriv'd at that prodigious height of Impiety and wickedness were fit to be the executioners of this vengeance of God upon one another : As if the Prophet had foretold this , when he says , Thine own wickedness shall correct thee . When Impiety and wickedness are at their highest pitch in a Nation , then they themselves are the only proper instruments to punish one another . The Romans were by far too good and gentle to inflict a suffering upon the Jews that was equal to the evil of their doings : None but their own barbarous Selves , who were sunk down into the very lowest degeneracy of humane nature , were capable of so much cruelty and inhumanity as was requisite to execute the Judgment of God upon them to that degree which their sins had deserved . You see my Brethren , by what hath been said upon this Argument , what were the Faults , and what the Fate of the Jewish Nation . Now these things , as the Apostle expresly tells us , were written for our admonition , and to the intent that we upon whom the ends of the World are come might be instructed by them : We , I say , who next to the Jewish Nation seem to be a People highly favoured by God above all the Nations of the Earth . We resemble them very much in their many and wonderful Deliverances , and a great deal too much in their Faults and Follies . But as I intend it not , so God forbid that there should be any just ground for a full and exact Parallel between us ; Yet this I must say , that nothing ever came nearer to them than We do in several respects . In our fickleness and inconstancy , in our murmurings and discontents ; for we are never pleas'd with what God does , neither when he brings us into danger , nor when he delivers us out of it : We resemble them likewise , in our horrible profaneness and infidelity , and in our impiety and wickedness of several kinds : in our monstrous ingratitude and most unworthy returns to the God of our Salvation : and lastly , in our Factions and Divisions , which were the fatal sign of God's being departed from the Jews , and the immediate cause and means of those dismal Calamities which wrought their final Ruine . And how can we chuse but dread lest their Fate should overtake us , the Example of whose Faults and Follies we do in so many things so nearly resemble ? That this may not , nor any thing like it , be our Fate , let us apply our selves to the great Duties of this Day ; a serious and deep Repentance , and humiliation of our selves before Almighty God for the many and heinous Sins which we in this Nation have been , and still are guilty of , against His Divine Majesty ; by our profaneness and impiety , by our lewdness and luxury , by our oppression and injustice , by our implacable malice and hatred one towards another , and by our sensless divisions and animosities one against another , without cause and without end : By our neglect of God's Worship , and profanation of his Holy Day , and by our dreadful abuse of God's great and glorious Name in those horrid Oaths and Curses and Imprecations which are heard almost day and night in the streets of this great City . For these and all other our innumerable provocations of the patience and goodness and long-suffering of God towards us , let us sadly repent our selves this Day , and turn unto the Lord with all our hearts , with fasting , and with weeping , and with mourning : And rent our hearts and not our garments , and turn unto the Lord our God ; For he is gracious and merciful , slow to anger and of great kindness , and repenteth him of the evil : And who knoweth if he will return and repent and leave a blessing behind him ? Turn thou us unto thee , O Lord , and we shall be turned : Take away all iniquity , and receive us graciously . And let us earnestly begg of Him , that he would be pleased to prevent those terrible Judgements and Calamities which hang over us , and which our Sins have so justly deserved should fall upon us : And that He would perfect that wonderful Deliverance which he hath begun for us , and establish the thing which he hath wrought : That He would bless Them whom he hath set in Authority over us ; and particularly , that He would preserve the Person of the King in his present Expedition , and crown him with victory and good success . And to our Repentance and Prayers let us add our liberal Alms , and according to the counsel given by the Prophet to Nebuchadnezzar , let us break of our sins by righteousness , and our iniquities by shewing mercy to the poor , if so be it may be a lengthening of our tranquillity . We are yet , blessed be God , in the full enjoyment of peace and quiet at home , and of our Religion and Civil Liberties . God hath given us two excellent Princes sitting on the Throne together , and both of the same Religion with the main Body of the Nation ; and as bright Examples of piety and goodness as England ever saw : And who do by all ways and means study and seek the good of the People committed to their charge . So that if we did but know our own happiness , and how to value it , we might be the happiest People this day under Heaven : And yet for all this , we are very far from being happy ; because we are neither contented , nor united ; and tho● we have all the materials of Happiness about u● and within our reach , yet have we not the skill and wisdom to put them together . Miserable People ! that may be happy and will not : whom neither so fresh a Deliverance from so great a Danger as was just ready to have swallowed us up , nor the fear and apprehension of falling again into the like confusion , can be a warning to us from returning again unto the same folly : For those odious and unhappy Names of difference which some years ago sprang up among us , the Devil knows how , did seem whilst a common danger threatned us , to be quite dead and buried : But no sooner was the danger over , but by a kind of miraculous infatuation , behold a sudden Resurrection of them , with greater heats and animosities , if possible , than before : Just as it was with the Jews in the Siege of Jerusalem , when the Romans had made a wide breach and the City was furiously assaulted , the Factions then gave Truce to one another and ran in to the common defence ; but as soon as ever the danger was a little over , they fell on afresh and prosecuted their main design of destroying one another . And now that the danger is a little over with us also , how like a Fate upon us does it look , that we are soon alter'd from our wiser and better temper ? Did we well and wisely before our late happy Revolution , when we united for our common defence against a common danger , and did let those unlucky Names of distinction fall , so that they seem'd to be quite extinguish'd ? And can it be now wise to revive them , and to take them up again ? when the same danger in some degree , and from the same implacable Enemies , still hovers over us ? No surely , it would not be wise , if the danger were quite past and over ; but when it still remains and threatens us , what greater folly and infatuation can there be then still to divide and quarrel among our selves ? Will nothing but sad and bitter experience be an admonition to us ? Will nothing but the last necessity and extremity of things bring us to our selves and teach us wisdom ? Methinks we should all now be glad to be at rest , after the tedious troubles and distractions , the fruitless quarrels and divisions of fifty years . So long I remember ; and in all that space how very few years pass'd over us without some great Calamity and dismal Event ? So that by this time one would think we should all be sick of our own follies , and so tir'd with our unprofitable feuds and dissentions , as to make both sides look about them , to see if any body will take pity on us , and step in to part our quarrels . And now I begin to be sensible , that I have engag'd in a tender Point indeed ; and do feel my self standing upon a very slippery place . For who is fit to interpose in such hot and fierce differences ? who can do it without danger , or with any hopes of success ? And yet for Zion's sake I will not hold my peace , for Jerusalem's sake I will not keep silence : Of so great consequence is it to the peace and happiness of this Church and Nation , that these Names and Distinctions of Parties should be laid down and abolish'd for ever . In order whereunto I take it for granted and lay it for a Principle , that he who hopes to persuade both sides must provoke neither : And therefore I will not so much as enquire where the fault lies . It is in these Civil differences as in Family quarrels between Man and Wife , if any man ask on which side lies the fault ; one may almost safely answer at a venture , on both sides . It must indeed begin on one , but if it be not presently heal'd and made up , the other Party is always so civil as to run in and take a share of the fault , that all the blame may not lie wholly on one side . And now , my Brethren , let me for once persuade and prevail with you for your good : Let me be so happy as to say something that may sink into your hearts , and incline your minds to peace and good agreement with one another . Have salt in your selves , says our Blessed Saviour the great Peace-maker , and peace one with another . By Salt is meant grace and spiritual wisdom , and if that do but rule and sway in our hearts , we shall then endeavour , if it be possible , and as much ▪ as in us lies , to live peaceably with all men . And if we were but once come to this healing temper , in this divided and distracted Nation , we should not then need to fear all the power of the Enemy . And this our Enemies know full well : and therefore their chief policy and wisdom is , and ever hath been , to divide us ; and it will be our own great folly and weakness if we suffer our selves to be divided : But if we could agree and hold together , then our Jerusalem would be as a City that is compact together , strong and impregnable . Let us then be instructed , and know , in this our day , things which belong to our Peace , before they be hid from our eyes . And let us all earnestly endeavour and pray for the peace of Jerusalem : They shall prosper that love her , says the Psalmist , and they do not love her , that do not seek her peace and endeavour by all means to procure it : That peace may be within her walls , and prosperity within her Palaces : The one cannot be without the other ; without Peace there can be no Prosperity . And to go on with the words of the Psalmist , let every one of us say , yea let us all with one heart and voice say , for our Brethren and Companions sake , for the sake of our Protestant Brethren all the World over , let us say , Peace be within thee : For the House of the Lord our God , for the sake of our Holy Religion , and of that excellent Church whereof we all are , or ought to be Members , let every one of us say , I will seek thy good . And what greater good can we do to the best Religion , how can we better serve the interest of it in all parts of the World , than by being at peace and unity among our selves , here in England ? upon whom the eyes of all the Protestants abroad are fixed , as the Glory of the Reformation , and the great bulwark and support of it . That so under the Providence of Almighty God , and the conduct of two such excellent Princes as He hath now bless'd us withal : The One so brave and valiant , and Both of them so wise , so good , so religious , we may at last arrive at a firm establishment , and become like Mount Zion that cannot be moved ; the perfection of Beauty and Strength , and the admiration and joy of the whole Earth : which God of his infinite goodness grant , for his mercies sake in Jesus Christ : To whom , with thee O Father , and the Holy Ghost , be all honour and glory , dominion and power , thanksgiving and praise both now and ever , Amen . FINIS . ADVERTISEMENT . A Sermon preach'd before the Honourable House of Commons , on Wednesday the 16th of April ; a Day appointed by Their Majesties , for a Solemn Monthly Fast. A Sermon preach'd before the Queen , March 7th , 1689 / 90. Both by John Tillotson , D. D. Dean of St. Paul 's , and Clerk of the Closet to His Majesty . Printed for B. Aylmer , W. Rogers , and J. Tillotson , Bookseller . Notes, typically marginal, from the original text Notes for div A62605-e490 Jer. 15.2 . Hos. 9.12 . Gen. 7.1 . 1 Cor. 10.11 . Jer. 4.14 . Jer. 13.27 . Hos. 11.8 , 9. John 4.11 . Psal. 78. * Lib. 1. c. 5. Lib. 4. c. 5. Lib. 7. c. 1. Lib. 5. c. 2. Lib. 6. c. 11. Lib. 7. c. 1. Jer. 2.19 . Psal. 122. 
A64366	----	A sermon against self-love, &c. preached before the Honourable House of Commons on the 5th of June, 1689 : being the fast-day appointed to implore the blessing of almighty God upon Their Majesties forces by sea and land, and success in the war now declared against the French-king / by Thomas Tenison ... Tenison, Thomas, 1636-1715. 1689 Approx. 39 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A64366 Wing T708 ESTC R22400 12488340 ocm 12488340 62320 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64366) Transcribed from: (Early English Books Online ; image set 62320) Images scanned from microfilm: (Early English books, 1641-1700 ; 298:31) A sermon against self-love, &c. preached before the Honourable House of Commons on the 5th of June, 1689 : being the fast-day appointed to implore the blessing of almighty God upon Their Majesties forces by sea and land, and success in the war now declared against the French-king / by Thomas Tenison ... Tenison, Thomas, 1636-1715. [4], 30 p. Printed for Richard Chiswell ..., London : 1689. Advertisement on p. [1]-[2]. Reproduction of original in Harvard University Libraries. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Sermons, English. 2003-05 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2003-08 John Latta Sampled and proofread 2003-08 John Latta Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Dr. TENISON's SERMON Before the House of Commons . Iovis , 6 die Iunii , 1689 . Resolved , THat the Thanks of this House be given to Dr. Tenison , for the Sermon he preached before them Yesterday ; and that he be desired to print the same . Ordered , That Mr. Hampden do give him the Thanks , and acquaint him with the Desires of this House . Paul Iodrel , Cl. Dom. Com. A SERMON AGAINST Self-Love , &c. Preached before the Honourable HOUSE of COMMONS , On the 5th of Iune , 1689. BEING THE FAST-DAY , APPOINTED To implore the Blessing of Almighty God upon their MAJESTIES FORCES by Sea and Land , and Success in the WAR now declared against the FRENCH-KING . By THOMAS TENISON , D.D. LONDON , Printed for Richard Chiswell , at the Rose and Crown in St. Paul's Church-Yard , M DC LXXXIX . A SERMON AGAINST Self-Love , &c. 2 TIM . III. i , and part of ii . This know , also , That , in the last Daies , perillous times shall come : For men shall be lovers of their own selves . — TWO great Evils have reigned among us , by which Almighty God has been moved to heavy Displeasure : The denial of his Existence by Atheists , and the forbearance of a Profession of Piety by weak Believers , who have not had enough of Christian Courage to bear the Shock of their insolent Mockeries : insomuch that the very Form and Face of true Religion has , sometimes , disappeared ; and the worst kind of Hypocrisie has come upon the Stage , the dissembling of Iniquity ; and the owning of Vices which have not been committed . Hence Publick Fastings and Humiliations , being open Testimonies of our Fear of God and our dependence upon him , have been unfrequent , notwithstanding so great and Pressing a Load of Guilt has laid upon us . The Celebration therefore of the humble Solemnity of this Day , ( on which we make a Publick Acknowledgment of the Divine Providence , Justice , and Long-Suffering Goodness ; and of our own Unworthiness to eat so much as of the Crumbs which his Liberality has every where scattered ) as it is our most bounden Duty , so it is our most reasonable Service . And a due sense of our former Neglects should mightily quicken us in our present Performance , that it may not languish in mere Formality And for the Performance of this Duty , the whole of it is not accomplished by a bewailing of Sin in general . Neither will so short a space admit of an enumeration of every Sin , and of a due reflection upon it . I have , therefore , chosen out one Evil , which seems to be the root of all the rest : It is the Sin of inordinate Self-Love , to which S. Paul attributes those Troubles and Miseries which make the World so uneasie a Place ; and to which we , in particular , may ascribe our own dissettlements . This know , That in the last daies perillous times shall come : for Men shall be Lovers of their own selves . In speaking to these Words four things may be considered . I. What kind of Self-Love it is which Saint Paul do's here so severely censure . II. By what manner of Influence Self-Love makes Times and Seasons become perillous . III. What Times the Apostle means by the Last Daies ; and whence it is , that Self-Love operates with such Successful Prevalence in those Daies , as to render them , The Evil Daies . IV. What Reflections are fit to be made by us , this Day , upon occasion of this Argument , in relation to our Age , and to our selves , and our present Affairs , in order to that which all ought to Fast and Pray , and labour for , the stability of our Times , and the Peace of Ierusalem . My Method obliges me in the First Place , To consider what kind of Self-Love S. Paul speaks against , as the Fountain of Publick Mischief : for there is a Self-Love , which is a very Natural and a very useful Principle . No Man ever yet hated his own Flesh : No considering Man can be an Enemy to that concerning which he is convinced that it is , upon the whole Matter , his true Interest ; no Man , without the loving of himself , does either preserve or improve himself . All Friends at distance of Place would be in perpetual Pain for one another , if they did not , under God , place some part of their Security in this Thought , that , having a Principle of Self-Preservation in their Natures , they would take some competent Care of themselves . If Almighty God would not have suffered Men to love themselves , be would not have moved them to their Duty by their personal Benefit , and especially by so great a Recompence as is that of Life Eternal . It would conduce to the Felicity of Men , even in this World , if they truly loved themselves ; for then they would not wast their Fortunes by an unaccountable profuseness , nor destroy their Bodies by the extravagances of Rage , and Luxury , and Lust. Even the Mortifications and Self-denials prescribed by Religion , are consistent with the Love of ourselves , and move upon the Foot of it , though not upon that alone ; for it turns to the greatest Profit of every Man , when by losing the World he saves his Soul. The Self-Love , here condemned by S. Paul , is that narrow wicked Affection which either wholly or principally confines a Man to his seeming personal Good on Earth . An Affection , which either opposeth all Publick Good , or at least all that Publick Good , which comes in competition with Man's private Advantage . For some will do a good Office when it costs them nothing , and no Self-Ends are obstructed by the performance of it . But others are so bound down to their own Ill-natured Selfishness , that they will not move in the easiest Charities , if by them they cannot serve a particular Turn . Of such Lovers of themselves the Apostle gives a very ill Character in the Words that follow the Text. He says of them , in the 2d . Verse , That they are covetous ; their Heart is like the Mouth of a devouring Gulf , which sucks in all into it self with deep & unsatiable desire . He continues to mark them , in the 3d. Verse , as Persons without Natural Affection , as People who have no Bowels for the miserable part of Mankind : As such who rejoyce at a publick Wreck , not considering the Loss of others , nor the moving , the dismal Circumstances of it ; but minding , with their whole Intention , the Profit which they may gather up for their inhuman selves . He adds , in the same Verse , that they are Despisers of those who are Good. They vilisie Men of a Publick Spirit , as so many simple Sheep , who bear Fleeces for others , and understand not how to keep themselves warm in their own soft and beloved Interests . Now , II. This strait and uncharitable Affection is of so malignant an Influence , that where it prevails , no Age can be Calm , no Government Stable , no Person Secure . And that it is of such perillous consequence , may be demonstrated on this manner . God , Who is Good and does good , designed , That whilst Man was here on Earth , it should be competently well with him in case of his Obedience , though he intended not to give him all his Portion in this Life . He knew that Men could not subsist apart with such Conveniences as they might obtain , by being knit into Regular Societies . He , therefore , united them in Civil and Sacred Bodies , That by conjoyned Strength they might procure those Benefits , which , in a separate State , and by their single selves , they could not come at . For , consider , ( I beseech you ) how void of Comfort a Life of intire solitude would have been to Man ? with what a Life of Fear , would they have been crucified , who had stood perpetually by themselves on their own Defence ? with what a Life of Labour and Meanness , would Men have been burthened , if every one of them must have been his own only Servant ? If every one had been obliged to build and plant , and till the Ground , and provide Food and Physick and Garments , for himself by his own solitary Power ? And how could a Man serve himself in any of these necessary Offices in times of Sickness , Lameness , Delirancie , and decrepit Old Age ? To such a perillous and laborious Life , as I have been speaking of , indiscreet and vicious self-love tends : for as far as Men do mind and seek themselves alone , so far they dissolve Society , and lessen its Benefits , being rather in it than of it . And if all stood upon as narrow a Bottom as some do , Government it self would fail , till Men ( learning Wisdom by Affliction ) finding their personal Interest in the Common Good , should again enter into the Covenants of it . So that the Soul which animates Society , whose Advantages are so considerable , is the great and generous Spirit of Charity . That violates no Compacts , That raises no Commotions , That interrupts no Good Man's Peace , That assaults no innocent Man's Person , That invades no Man's Property , That grinds no poor Man's Face , That takes no Ewe lamb out of his Bosom , That envies no Man , That supplants no Man , That submits its Private Convenience to the Publick Necessities , That does all the Good it can ; But it does not so much as think of Evil , unless to suppress and prevent it . All the Evil that is thought of and done , comes originally from Men of ill Natures and narrow Dispositions , who behave themselves in the Publick Body , as the Vermin , and not the Members of it . From a false and unnatural Self-Love it is , That Children enquire too early into the Age of their Parents : That Discord arises and separates Brother from Brother , whilst each covets the greatest Share of the Inheritance : That Friends divide , and after Professions of the sincerest Love , exercise the bitterest Hatred : That so many Men are barbarously murthered , and so many Houses set on fire by Thieves and Robbers , who are tempted by incosiderable Spoils to such inhuman Villanies From Selfishness it proceeds , That in the Kingdoms of the Earth , there are sometimes Markets for Justice : That Causes are often carried by secret Perjuries : That Men intrude into Offices , which they have more ability to pay than to execute : That they affect the Honor or Profit of Publick Places , and shun the Duty of them ; and appear only when a Private Turn for themselves , or their Dependants is to be served : That Trusts are managed as Estates : And that he who has obtained a Guardianship , does think he has made a Fortune : That to gratifie a private Animosity , many engage into a publick Embroylment : That the Selfish make as many Inlets as possible , in their own Cisterns , out of the Publick Revenue , ' though it be one great worldly Instrument of Protection . These are the Practices which make all Times perillous ; and Self-Love is the Head from whence they flow . Concerning this vile Affection S. Paul taught , That it would possess the Men of the last Daies . And we are , in the III d. Place , To consider what Times he means by those Daies ; and in what sense he speaks of Self-Love , as the Distemper of the last Daies , seeing it has been the Disease of every Age. By the last Days he means the last Age of the World , the Age of the Messiah , not excluding that part of it in which he himself lived ; for he gives Caution to Timothy , against some Practices which he should presently meet with from Judaizing Christians and vain Philosophers . S. Peter , speaking of the Son of God , saith , He was manifest in these last Times , referring to his own . And S. Iohn speaks more expresly , Little Children , it is the last Time ; or this is the last Age of the World. There were several precedent Periods , That of the Fathers before the Flood : That of the Patriarchs before the Law : That of Moses and the Prophets under the Law. But after the Age of the Messiah , Time it self shall no more . To this Age all evil Self-Love cannot be confined , for that Dotage had a Being in the World from the very beginning of it . The Murther of Cain was so early , that he sinn'd without Example ; and from his Selfishness his Murther proceeded . He could not bear the sight of a man more acceptable , in God's Eye , than himself ; though it was the greater Vertue of Abel , which made his way to the greater Favour of that God who is a Respecter of Causes , but not of Persons . We therefore misunderstand S. Paul , if we interpret him , as speaking , not of the Increase , but of the Being of Self-Love : For it is not its Existence , but its abundance , which he foretells ; prophesying , that the World should , as it were , throw off the Dreggs of this its distemper into the Extream Parts of it ; and that its Covetousness would increase with its Age. What he wrote has been true in Fact , from the Times of Demas and Diotrephes , to this very hour . Light is come into the World , a glorious Gospel which shines every where , and every where sheds its healing influence ; and men love darkness rather than light , and shut up themselves in their own hard , and rough , and private Shells . How this should come to pass , few can readily understand : S. Paul , without a Spirit of Prophesie , could scare have affirmed , That in the Age of the Messiah , which affords the best Moral Causes , there should be the worst Effects . Selfishness cannot be the direct Natural Effect of the Gospel of Christ , which , of all other Dispensations , depresseth the Private under the Publick Good. And if the Heavenly Doctrines of it were heartily believ'd , and the Divine Rules of it were exactly follow'd , the Event would not be a Sword , but Peace on Earth : The Times would then be so free from peril , that Men would have strong Temptation to say , It is good for us to be here . The Age of the Messiah is the best of Ages in His Design , and in the Means of Vertue , which he gives the World ; and if the Men of it be worse than those of other Generations , the greater is the aggravation of their Guilt , whilst , under a Gospel of the widest Charity , they exercise the narrowest Selfishness ; whilst , the nigher they are to the last Judgment , the more Criminal they grow ; in which respect , the Self-Love of the last days , though it be but equal to that of former Times , is to be esteemed a greater Evil , seeing it offends against higher means . How men ( I say ) should thus advance in wickedness , under a Dispensation so proper for the suppressing of it , is a Mystery not so easie to be unfolded . But however , so it is : Whether it be , that wicked men , by a Spirit of Contradiction , oppose Charity where they are most earnestly pressed to it . Or that the Devil , having but a short time , is the more passionately industrious in promoting the Interests of his Kingdom . Or that the further men are from the Age of Divine Revelations , the less firmly they believe them . Whether it be , that the greater Communication of the Nations of the World with one another in the latter Times , has , by making the Vices of the World more fully and commonly known , made them to be the more commonly practis'd . Or that the Men of these late days having , in especial manner , apply'd their Minds to the framing of Hypotheses of Nature , and Systems of the World ; have , in the Vanity of their Imaginations , fallen upon such Schemes as represent the Universe more the Work of Chance than Wisdom ; and so live without God in the World , and meerly to themselves , always in not advancing , and sometimes in opposing the Common Good. For our selves . Perhaps the Doctrine of Personal worldly Self-Love , as the measure and ultimate end of all Man's Designs , has , in no Age , and in no Countrey , been more closely thought of ; more cultivated with the Art of pretended Philosophy , more diligently spread , and with more fatal Contagion propagated , than in our own . It concerns us then , in the 4 th Place , To make serious Reflections upon this Argument , and to suffer our selves to be touch'd with such deep Remorse for the Guilt of our Partiality , that God may be appeased , and our Sins pardon'd , and our Lives reform'd ; and that perillous Times may be succeeded by many prosperous Days . And 1 st , Let us give Glory to God , and take Shame to our selves , upon the Account of that selfish Principle which hath long wrought among us , and still worketh . The Complaint of the Apostle in his Days , is in ours , not malicious Satyr , but just Reprehension : All Men [ or the greater part of them ] seek their own ; and none [ exceeding few , comparatively none ] seek the Things of Jesus Christ. And those things are the Publick Interests of God's Church , and of Civil Peace . Of the Spirit of New Rome , of its Partiality , of such an absurd Catholicism as confines Salvation it self to a Party , a Corrupt and Erroneous Party , we have had enough ; enough even to Satiety : But for the Ancient Roman Spirit , which widens the Minds of Men , and makes them capable of the greatest and most generous things : for such a Spirit as This , whether has it fled ? or where has it conceal'd it self ? For it is not very discernable among us . It is not long since , in open Theaters , the Men of Business , the Men of Publick Spirits , were scoffed at , as dull and insipid People ; as Publick Drudges , and Beasts of Burthen . But unless there had at all times been some such supporters , Total Ruine had come down . Instead of deriding the greatest of Vertues , let us openly lament that crying iniquity whereby we have liv'd , as if Personal Care were the only Providence ; as if God rul'd not the World , and intended not the Common Good of it ; as if it was indifferent to him , whether he were own'd or neglected ; and would hold them Guiltless , who , being planted in his Vineyard , would , in imitation of Ephraim , bring forth Fruit unto themselves . The Idle and Useless , God will judge ; and for the Authors of Publick Peril , they shall receive the greater damnation . And if the unprofitable Servant shall undergo so severe a Doom , where shall the Cruel , the Malicious , the Mischievous appear ? 2 dly , May we not only bewail , but , amend this great Defect in our Nature , and in our Civil and Christian Duty . The re-gaining of a Publick Genius is worthy our care at all times ; and at all times that Spirit needs our Care , and particularly at this . 1. The re-gaining of a Publick Spirit is at all times worthy our Care. We can do no greater thing than to follow God , who is concerned for all , as if they were but one Man ; and for every single Person , as if he were a World. God hath disposed all things in mutual subserviency to one another : The Light , the Air , the Water , are made for Common Good : and because they are Common , they are the less , but they ought , for that Reason , to be the more esteemed . There is not an humble Plant that grows to it self , or a mean Ox that treads out the Corn meerly for his own Service : And shall Man be the only useless part of the Creation ? Man , who has so much power to know Good , and so much ability to do it ? It is a most unworthy practice , upon the Account of Self-Interest , to multiply the moral Perils of the World , whilst there are Inconveniencies enough in insensible Nature . It is enough , that the Natural Seasons are Tempestuous ; Mens Passions should not raise more Storms . It is enough that Famine can destroy so many ; Uncharitableness should not do it . What is it that is worthy the daily Thoughts , and the nightly Studies of a Man of Understanding , and of an Excellent Spirit ? Is it the supplanting of a credulous Friend , or the oppressing of an helpless Neighbour ? Is it the eating the Bread of others , at the Expence of our Conscience ? Is it the gaining of an Estate by Extortion , Fraud and Perjury ? Is it the Pining of the Body for the fat'ning of the Fortune ? The taking in of all we can , by ways just or unjust , and the using of nothing ? Alas ! these are Designs so base and low , that he who calls himself a Man , should not stoop to them . But that which is worthy of a Man , is the Service of his God , his Church , his Country ; the generous exposing of himself when a Kingdom is in hazard . These are the things which deserve a Statue , and they will not miss a Reward , tho they meet not with that . 2. A Publick Spirit , as it is worthy our Care at all times , so at all times it needs it . For it requires the utmost application of our Minds , seeing Self-love insinuates with great art and subtlety into all our Designs and Actions . And if we keep not a close watch upon our Hearts , they will betray us into Partiality , even when we lay before us as our Scope the Publick Good. Some oppos'd Christ as Caesar's Enemy , but it was after their Malice had made him their own . Some preach'd Christ out of Envy , but for the lessening of St. Paul , not for the propagating of the Gospel . It is an ancient Observation that those who wrote against Vain Glory , set their Names to their Books ; and it hath been noted of the Cynic , that whilst he trampled on the Gown of Plato , and pretended to trample on his Pride , he did it in a way of Ostentation , and with greater Pride . The Scripture hath taken notice of a Generation of Men who fasted for Strife and Debate ; who upon pretence of long Prayers , devoured Widows Houses ; who gave Alms as the purchase of popular Praise . Blessed God! where shall we meet with sincere Piety and Charity , if Self-love mingles it self with Fasting , Prayer and Alms ? So subtle a Poison requires our nicest care for the preventing of it . And Thirdly , It ought to be prevented at all times , and in particular manner in these . For 1 st . There is now an open pretence ( and much more I hope than a pretence ) of repairing the Breaches our Self-Interest has made : of settling upon the firmest Bottom of Laws , of pursuing the true end of Government , the Good of the whole Body ; of raising the Figure of the Nation , and making us that which we are capable of being , by our natural Genius , and by the Advantages of our Scituation , a great and flourishing People . How can this be effected , but by bringing again the Spirit of our illustrious Ancestors , which appeared gloriously in former days , and particularly in the Reign of that excellent Princess who settled our Reformation , and was a Terror to some Nations , a Support to others , a common Blessing to her own Country , and a Praise in the whole Earth . 2 dly . We are engaged in the Evangelical Cause , against Popish Superstition . The means by which we may have success in this Cause , is the raising up the true Spirit of Christianity , which hath for its Scope the Publick Benefit . That Spirit will not prostitute it self to the vile and little Interests of the foolishly cunning Men of this present World. That will not turn a Church into a Secular Factory . It will therefore suppress the Popish Spirit which aims at temporal Advantages in its spiritual Policy . The Fire of Purgatory would die away of it self , if no person was to pay for the delivering of his Friends out of that Visionary Flame . Relick and Indulgences would not be so very common , if no worldly Trade could be driven by them . The Oracle of Infallibility would be silent ; Persecution for the Heresy of believing our senses , when rightly dispos'd , would rage no longer , if Impostors were hindred from making a gain of the credulous , by raising up in them an unjust admiration of themselves . If they were not permitted to take hold of the Riches of the Ignorant and Simple , by making themselves first sole Masters of their Faith ; chaining them up in the dark Prison of an implicit Assent . Lastly , We are , in effect , engag'd in a War against all manner of unjust Self-love ; let us behave our selves like Christian Men. AT HOME , our publick Peace has been interrupted upon slender , upon insignificant Motives . Perilous things have been done for the sake of Tapers and Processions , of Images and enchanted Water . Now , as by a Zeal for inconsiderable things , a narrow and little Spirit has brought upon us many Troubles and Disquiets ; so it ought to be our Endeavour , by a Divine Charity which pursueth great and noble Ends , to deliver our selves out of those Difficulties in which that imprudent Selfishness has entangled us . ABROAD , we are engag'd in an Opposition to his Arms , who is reputed , even by the Head of the Roman Church , the Common Enemy of West-Europe . We are at War with One , who ( how unlike soever he is to the Governour of the World ) hath set himself in the Seat of God , by making his Personal Glory his ultimate End. It is true , he has done Great Things , but they have been Great Things for Himself . And the Sacrifice can never be truly Great , where the Idol is Vain Glory . He hath encourag'd Orators ; but such Orators as have celebrated his own Praise . And Mercenary Rhetoricians , ( who with a small Talent of Skill could understand what would please ) have turned Praise into Flattery ; and from Flattering have risen to Blaspheming . Certainly the Minimes in the Convent of Marseille , were not much short of Blasphemy , who declared in so many Words ; That Lewis the Great , might be very justly call'd the King of Glory ; strong and mighty in Battel . (a) It is confess'd that he has caus'd the Art of War to be considerably improv'd , but in order to the making room for his own Triumphs in the Solitudes of his Neighbourhood . He hath professed a most Catholick Zeal : but in pursuance of it he has done the meanest Things in the World : for nothing could be more mean than Cruelty to the Innocent , who gave him no Provocation . In the heat of this Catholick Zeal , ( which has been an unusual Fury , for it has lasted ) he has put Multitudes of his Obedient Subjects into Prisons and Gallies . He has terrified Multitudes into a sudden Flight into strange Lands , yet to them more charitable than their Native Country . And for many who could neither escape of themselves , nor obtain of him the Priviledg of Banishment , he has driven them by a Terror ( by mere Human Strength not to be resisted ) into the very worst of all Refuges ; I mean , Hypocrisy . For what Great , for what Good , for what Glorious Ends has all this Severity been exercis'd ? Why ! not for making his People all of One Christian Mind , but all of His. Excuse me , All you who are Judges of Decency , if my just Indignation against the Inhumanities of a selfish and violent Persecutor , has caus'd me to trespass in any Degree against the Character of a Sovereign Prince . Profound Respect is always due to such high Authority ; but for Tyranny which usurps the Rights of all others , it should ( methinks ) have little remaining to it which it self could justly claim . May our Councils be wise and steady , in order to the frustration of his Devices . May both our Sea and Land-Forces prepared against such pernicious Self-Love , go forth in the Name of that God who is truly the Lord of Hosts . May they go forth with Courage , and return with Victory . May they prosper against the Arms of a Nation to which we were never yet in Bondage . We shall not be disappointed in these Wishes , if God's great Ends be Ours . Success will attend on our Fleets and Armies , if there be more of God among them than has sometimes been , tho there should be less of Man. We have of late ( Blessed be Heaven , from whence descend the Inspirations of Charity ) been a Relief to the Distressed of two Nations ; to those from France first , and now to those from Ireland , who are doubly persecuted by Men who first trouble them , and then declare that they are not troubled . There is , also , under your wise and charitable Consideration the great Case of the City Orphans . And the more we make our Nation a Sanctuary for the Miserable ; we may , with the surer Hope , make God our Refuge . He does the great Things that are done upon Earth . They are brought about frequently , through ways by us unthought of . If we depend on him in the use of Good Means , he will , either by those Means , or by some other Methods of his Providence , give unto us at last the Blessing of Settlement . We may expect this much desired Blessing from Heaven , if we sincerely aim at the Publick Interests of Church and State. But , if we merely seek our Selves , That Iniquity , will be our Ruin. Seek , therefore , the Peace of the Community , and in it ye shall have Peace . And as Evil Men , who have heightned themselves by trampling upon the Laws , do in the return of Things , find those very Laws rising up against Them ; so Good Men , in the Circulation of Benefits in a well-regulated State , will find the Good they did the Publick return , in some sort , into their own Bosom . Every Passenger meets with his Convenience in the Safety of the Vessel in which he Imbarqu'd , after having apply'd himself to the preserving of it with all his Might , and perhaps with the throwing out of his Goods , during the time of a perillous Storm . Oh that there were in us such an enlarged Heart , that we might seek , in the first place , the Publick Good ; and then God , in his due time , would make us happy in a lasting Tranquillity , after we had endured , for a Season , in Christian Manner , the Embroylments of War. Under this Lord of Hosts , and God of Peace , let us humble our selves . In this Protector of Kingdoms let us put our Trust. To this King Eternal , Immortal , Invisible , the only wise God , be Honour and Glory , for ever and ever . Amen . THE END . Books lately Printed for Richard Chiswel . THE Case of Allegiance in our present Circumstances considered , in a Letter from a Minister in the City to a Minister in the Country . A Sermon preached at Fulham , in the Chappel of the Palace , upon Easter-Day 1689. at the Consecration of the Right Reverend Father in God Gilbert Lord Bishop of Sarum : By Anthony Horneck , D. D. The Judgments of God upon the Roman Catholick Church , from its first rigid Laws for universal Conformity to it , unto its last End. VVith a prospect of these near approaching Revolutions , viz. The Revival of the Protestant Profession in an eminent Kingdom , where it was totally suppressed . The last End of all Turkish Hostilities . The general Mortification of the Power of the Roman Church in all parts of its Dominions . In Explication of the Trumpets and Vials of the Apocalypse , upon Principles generally acknowledged by Protestant Interpreters . By Drue Cressener , D. D. A Breviate of the State of Scotland in its Government , Supream Courts , Officers of State , Inferiour Officers , Offices and Inferiour Courts , Districts , Jurisdictions , Burroughs Royal , and Free Corporations . Fol. Some Considerations touching Succession and Allegiance . 4 to . A Discourse concerning the Worship of Images ; preached before the University of Oxford . By George Tully , Sub-Dean of York , for which he was suspended . Reflections upon the late Great Revolution : Written by a Lay-Hand in the Country , for the satisfaction of some Neighbours . The History of the Dissertion , or an Account of all the publick Affairs in England , from the beginning of September , 1688. to the Twelfth of February following . With an Answer to a Piece call'd the Dissertion discussed , in a Letter to a Country-Gentleman . By a Person of Quality . K. William and K. Lewis , wherein is set forth the inevitable necessity these Nations lie under of submitting wholly to one or other of these Kings ; And that the matter in Controversy is not now between K. William and K. Iames , but between K. William and K. Lewis of France for the Government of these Nations . An Examination of the Scruples of those who refuse to take the Oath of Allegiance , by a Divine of the Church of England . A Dialogue betwixt two Friends , a Iacobite and a Williamite ; occasioned by the late Revolution of Affairs , and the Oath of Allegiance . Two Sermons , one against Murmuring , the other against Censuring : By Symon Patrick , D. D. An Account of the Reasons which induced Charles the Second , King of England , to declare War against the States General of the United Provinces in 1672. And of the Private League which he entred into at the same Time with the French King to carry it on , and to establish Popery in England , Scotland , and Ireland , as they are set down in the History of the Dutch War , printed in French at Paris , with Priviledg of the French King , 1682. Which Book he caused to be immediately suppress'd at the Instance of the English Ambassador . Fol. An Account of the Private League betwixt the late King Iames the Second and the French King. Fol. The Case of Oaths Stated . 4 to . The Answer of a Protestant Gentleman in Ireland to a late Popish Letter of N. N. upon a Discourse between them , concerning the present Posture of that Countrey , and the Part sit for those concern'd there to act in it . 4 to . An Apology for the Protestants of Ireland , in a brief Narrative of the late Revolutions in that Kingdom ; and an Account of the present State thereof : By a Gentleman of Quality . 4 to . A Letter from a French Lawyer to an English Gentleman , upon the Present Revolution . 4 to . Mr. Wake 's Sermon before the King and Queen at Hampton-Court . — His Fast-Sermon before the House of Commons , Iune 5. 1689. Scriptorum Ecclesiasticorum Historia Littraria a Christo nato usque ad Saeculum XIV . Facili Methodo digesta . Qua de Vita illorum ac Rebus gestis , de Secta , Dogmatibus , Elogio , Stylo ; de Scriptis genuinis , dupiis , supposititiis , ineditis , deperditis , Fragmentis ; deque variis Operum Editionibus perspicue agitur . Accedunt Scriptores Gentiles , Christianae Religionis Oppugnatores ; & cujusvis Saeculi Breviarium . Inseruntur suis locis Veterum aliquot Opuscula & Fragmenta , tum Graeca , tum Latina ●actenus inedita . Praemissa denique Prolegomena , quibus plurima ad Antiquitatis Ecclesiasticae studium spectantia traduntur . Opus Indicibus necessariis instructum . Autore GVILIELMO CAVE , SS . Theol. Profes . Canonico Windesoriensi . Accedit ab Alia Mana Appendix ab i●●unte Saeculo XIV . ad Annum●usque MDXVII . Fol. 1689. ADVERTISEMENT . Whereas a Book , Intituled , FASCICULUS RERUM EXPETENDARUM ET FUGIENDARUM , with a large Additional APPENDIX , was promised by Richard Chiswell the Undertaker to be finished in Michaelmas Term last ; This is to give Notice , That by reason of the Sickness of the Printer , and some necessary Avocations of the Publisher , it has been retarded : But , for the Satisfaction of Subscribers , the Book will be forty or fifty Sheets more than was promised in the Proposals , which will cost the Undertaker 100 l. extraordinary , yet , in Consideration thereof , he will not expect one penny above the first Subscription price ; only craves their patience till the Book can be done , which is now going on with all possible speed , and so soon as finished ▪ Notice shall be given in the Gazette . In the mean time there being some few of the Impression not yet subscribed for , such Gentlemen as please to take the Benefit thereof may be admitted Subscribers , and may have Printed Proposals for sending for , at the Rose and Crown in St. Pauls Church-Yard , or at most Booksellers Shops in City or Country . Notes, typically marginal, from the original text Notes for div A64366-e300 V. 5. 1 Pet. 1.5 , 20. 1 Joh. 2.18 . (a) Questions choises a son Roi , &c. Juin . 1685. p. 26 , 27. — Louis le Grand qu'on peut appeller fort justement , le Roi de gloire fort & puissant en guerre . 
A64567	----	A sermon preached before the Right Honourable, the Lords assembled in Parliament, in the abbey church of St. Peters, Westminster upon the fast-day appointed April 10, 1678 by William, Lord Bishop of St. Davids. Thomas, William, 1613-1689. 1678 Approx. 57 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A64567 Wing T982 ESTC R10527 11818672 ocm 11818672 49559 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64567) Transcribed from: (Early English Books Online ; image set 49559) Images scanned from microfilm: (Early English books, 1641-1700 ; 552:7) A sermon preached before the Right Honourable, the Lords assembled in Parliament, in the abbey church of St. Peters, Westminster upon the fast-day appointed April 10, 1678 by William, Lord Bishop of St. Davids. Thomas, William, 1613-1689. [4], 44 p. Printed by Tho. Newcomb for Tho. Collins and William Leach ..., London : 1678. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Luke XIII, 5 -- Sermons. Fast-day sermons. 2004-07 TCP Assigned for keying and markup 2004-07 Aptara Keyed and coded from ProQuest page images 2007-09 Lisa Chin Sampled and proofread 2007-09 Lisa Chin Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED Before the Right HONOURABLE , THE LORDS Assembled in Parliament , In the Abbey Church of St. Peters , Westminster , Upon the Fast-day appointed April 10. 1678. By WILLIAM , Lord Bishop of St. Davids . LONDON , Printed by Tho. Newcomb for Tho. Collins , at the Middle Temple Gate in Fleet-street ; and William Leach , at the Crown in Cornhill near the Stocks Market ▪ 1678. Die Jovis 11 o Aprilis , 1678. ORdered by the Lords Spiritual and Temporal in Parliament Assembled , That the Thanks of this House be given to the Lord Bishop of St. Davids , for his Sermon preached yesterday in the Abbey Church at Westminster , before the House of Peers ; it being appointed by His Majesty to be observed as a Publick Fast-day in the Cities of London and Westminster . And his Lordship is desired by this House to Print and Publish the said Sermon . JO. BROWNE . Cleric . Parliament . A SERMON Preached before the Right Honorable , The HOVSE of PEERS , At the Abbey Church of S. Peters Westminster , on April 10. 1678. S. Luke 13. ver . 5. I tell you , Nay ; but except ye repent , ye shall all likewise perish . OUr blessed Saviour having , in the close of the former Chapter , treated of the disconsolate close of life , of the dismal state of Man dying unreconciled to God , in security , impenitency ; ( it being a symptom of the most irrecoverable misery , not to commiserate ones self ; to be upon the brink of the greatest peril , and not to dread the least . ) Some Passengers that accidentally intervened , boulted out the fresh Tragical Intelligence of the destruction of the Galileans . This is the Novel ( and for ought I find ) single conjecture of Maldonate . It is more credibly and generally asserted , that some of Christs set Auditors here , took the hint , and mentioned the Galileans , whose blood Pilate had mingled with their Sacrifices ; as if a singular impiety had rendred them liable to this singular cruelty ; as if God had cull'd them out for vessels of his indignation to be poured into ; as if he had set them for Brands of an unparallel'd unremitted guilt . Our humane corrupt Nature is no less prone to impeach , to doom wickedness at distance , than to espouse , embrace it at hand . Christ , the true Oracle , teacheth the Israelites better Divinity , not to usurp Gods Throne of Judicature , to pass Sentence of Condemnation upon others , but to erect a Tribunal in their own bosome , to arraign themselves . Christ reproveth their erroneous sentiment touching the Galileans , embrued in their own Oblations ( the Offerer being become the Offering . ) And touching the Eighteen persons , shivered to their first Principles , by the sudden demolition of the Tower of Siloam . As for both , the estimate , the measure of their vices is not to be taken by their calamities . I tell you , Nay ; but except you repent , you shall all likewise perish . The Text is chequer'd with Clemency and Severity ; it blunts the edge without , to restrain our censure ; and sharpens it within , to excite our repentance . It is a Pillar of Cloud by day , to enwrap the offences of others in an obscure concealment ; it is a Pillar of Fire by night , for the discovery of our own , to enlighten our judgments , to enflame our zeal : not to be Satyrists , Criticks ; but Penitents , Converts . The Text is twice recited within the compass of five verses ; it is a reiterated smart admonition , the same sacred advertisement upon a double dysaster ; the one permitted by God , executed by Pilate ; the other hath the aspect of a more immediate stroke of the Divine Justice . The Text brancheth it self to two Propositions . The one negative , implicite , wrapt up ; I tell you , Nay . The other , positive , explicite , unfolded ; Except you repent , you shall all likewise perish . The first may be thus unvailed . Neither the Galileans slaughtered amidst their Sacrifices , nor those Eighteen Persons crush'd at the Tower Siloam , were greater Transgressors , than the other Israelites . It is Debtors above others , in the immediate precedent verse . It is a frequent Syriack Idiom : They were not more chargeable for the Talent misemploy'd , embezel'd , than other accomptants in Israel . The Proposition admits a double surveigh , Historical , and Doctrinal . In our Historical consideration , there is an harmony among Expositors touching those that perish'd at the Tower of Siloam . A Narration scarce any where else extant in Sacred or Prophane Records . Touching the former Calamity ( that of the Galileans ) there hath been started variety of Opinions . Some gloss the Title Galileans to be a disguise for Samaritans ; Galilee ( being out of the Verge of Pilat's Jurisdiction . ) St. Cyril of Alexandrina , and others in his Track , unmasque the Galileans to be the Disciples of Judas the Gaulonite , a grand turbulent Incendiary , who had trained his Scholars in a Lecture of the blackest grain of Sedition , ( Nigriani in the primitive style ) who instructed them to withdraw their obedience from the Roman Empire , and their intercession for the Emperour . Whereof Pilate being certified , surprised , massacred these Galileans , as they were celebrating their Sacrifices . Samaritans they might be for Climate , for extraction ; and yet denominated Galileans for their Sect , for their Tutor . There is a third Relation of a famous , or rather infamous Magician of Galilee , who , in the notion of a Messiah , had incouraged multitudes ( saith Aegesippus ) conducted them to Mount Ge●izim , alledging he would thence ascend to Heaven . Which Imposture , Pilate blasted in the bud , confuted their blasphemy , not by the Tongue or Pen , but by the Sword. To decline the Historical view of the Proposition , the Doctrinal may be thus displayed . The greatest pressures , the sharpest miseries , the saddest periods of this Life , are no demonstrative Arguments , to conclude the greatest sinners . The Clouds distil their soft dew , pour down their fertil showers ; the Sun darts its warm beams , its benign influences to all sorts of men . God freely communicates secular blessings to Saints and Miscreants ; he is thus kind to the unthankful , and to the evil ; gracious to the ungrateful , to the ungracious , notoriously vitious , as the Original imports . The accommodations of this World are bestowed upon good men , lest they should be deemed , branded to be absolutely evil ; and upon evil men , lest they should be reputed , magnified to be absolutely good . As the prophanenest Wretches have some commendable qualities to be recompenced . So to poise the Scale of the Doctrine , the severest Votaries have some infirmities to be corrected ; being pure Bullion from the Oar , not the Furnace , to be refined by afflictions , which are their purgations . Christ doth not vindicate the slaughtered Galileans , nor those mangled at Siloam from being offenders . Their calamities were the transcript of their vices . Death is the stipend of guilt , ( in the Apostles phrase ) it is the vilest wages of the vilest warfare of sin . The denial is fastned on the Comparative , not the Positive , they were not greater sinners . If Gods Spiritual favours were to be proportion'd by Temporal , Mahumetans must be preferred before Christians , Babylon would shine with a brighter lustre , than Jerusalem or Antioch . No Countrey hath been more polluted , branded with Idolatry , with Sorcery , than Egypt ; and yet none more abounded with plenty ; it was the Granary of the Roman Empire , the Sanctuary of the Israelites in their exigencies of a Famine . It was the blasphemous Argument of Cicero , to extol the false Roman gods , and to vilifie the true Deity , the holy One of Israel ; because the Jews were distrest , in eclipse , in umbrage ; whereas the Romans flourish'd in grandeur and splendor . It was the bad Logick , and worse Divinity of Jobs pretended Friends , his uncommission'd Judges , who made his tribulations Topicks to prove , to infer his crimes . By this Test , the Bible must vail to the Alcoran , Martyrs must pass for Malefactors , the name of the first Christian Martyr St. Stephen signifies a Crown . This is the state of Triumph in Heaven . The Ensign of Conflict on Earth is not a Throne , or Sceptre ; the Standard is a Cross. We must not fancy to be translated from Carnal delicacies to Spiritual , to Eternal ; from a Mahumetan Paradise to a Christian ; from depraved sensualities below , to untainted Felicities , to unbounded Glories above ; that we should frolick , revel with the World , and yet rejoyce , reign with Christ. The Israelites passage , as to that earthly , so to that heavenly Canaan , was through a Wilderness of Briers . The path of Bliss is not strowed with Roses , but with thorns . Our travel to that Jerusalem that is above , is pester'd with difficulties , incumbrances ; like Hannibals march to Italy , over the Alps , over Rocks , to be wrought with Fire and Vinegar . If we surveigh the whole Catalogue of Gods faithful Servants , recorded in Sacred Writ , their character will appear like Pictures drawn in dim and sullied Colours . To produce some instances therein , to take our rise from Adam : To deny his repentance , his acceptance with God , was the Heresie of the Taciani , no less destitute of truth , than candor . The more charitable Tenet of the Justification , the Salvation of the First Adam , by the merits of the Second , hath been asserted , vindicated in the purest antiquity of the Church . And yet his calamities were multiplied , in the Consort , the Mate of his bosom , become the Engine of Satan , to inveagle him ; he swallow'd her poison ( more fatal than that of Messalina to Claudius ) to prevent her melancholy . Afflicted he was in his Off-spring , in all succeeding Ages , by an irreversible Entail of misery , of mortalit● . Distrest in his Person , his Possession ; ejected out of Paradise , garrisoned against him with a flaming Sword. The whole Earth doomed upon his account ; its verdure withered , its fruit imbittered , to render his diet a penance more than a repast , ( In sorrow shalt thou eat of it . ) The delicious Flowers of the Field transformed to venomous Weeds , to noxious Thistles . Being , by a Sentence of Proscription , not to be repealed , banish'd out of Eden ; to continue , to compleat his anguish , he lamented three hundred years upon the Indian Mountains ( if the Eastern Tradition may be credited . ) His most gracious Son Abel was least prosperous ; his fate was legible in his name , which denotes sorrow : Though his Oblation was accepted in Heaven , ( an Incense , a Perfume of Piety ) yet his Person was wounded on earth , wallowed in blood : the slaughter sudden , without provocation , and , for aggravation , acted by a Brother , who murdered whilst he courted him , during the infancy of the World , snatch'd away in the maturity of his Grace , rendring him in his life a Saint , and in his death a Martyr , in vindication of Gods present Providence , and future Judgment , in opposition of the Atheistical Tenet of Cain . The Ark , the Type of the Church , ( in the judgment of the Fathers ) was in a floating condition , exposed to fierce surges , to blustring storms . Noah , the Pilot of it , like Janus with two Visa●ds , who saw two Worlds , the Old and the New , was ( in Helvicus's account ) the most afflicted man interested in either : Origen reckons him the middle person betwixt Adam and Abraham ; he abundantly shared in the miseries of both . Even Abraham , a greater Believer before the Law ( in the opinion of St. Jerom ) than the Centurion in the Gospel , applauded by Christs Elogy of a Non pareil , no such faith found , no not in Israel Abraham , not onely a Dignitary in Gods Court , but a Privado in his Closet , link'd , associated with the complacencies of a Friend , whose bosome on Earth was the seat of Grace , and being in Heaven , is the phrase , the eloquence , for the receptacle of Glory ; he who had large Promises of a prosperous Progeny , had ample Experiments of adversity in himself . Discomposed he was , disquieted with the ejection of Hagar , of Ismael ; with the dissatisfaction , the Pett , the animosity of Sarah ; endangered in her endearments , her attractive ravishing beauty being the bait for his destruction . Sequestred he was from his Family , his Countrey , translated , not for preferment , but peregrination , an Exile without a Trope . His Ten Temptations ( as the Rabbins account them ) were sharp afflictions , though sacred Exercises of his Virtues , yet severe evidences of his miseries . With what yearning , bleeding bowels , with what piercing conflicts betwixt carnal and spiritual Interests , was he travelling three days towards Mount Moriah , to effect ( as to the estimate of the World ) a most inhumane , unnatural , prodigious cruelty , to make his most ingratiated Son an Holocaust , a whole Burnt-offering : His darling Son Isaac , no less the Issue of his Faith , than of his Loins , did but equivocate with delight ; it was varnish'd in his name , not imprinted in his bosome ; his eyes were dim , not darkned with years , * but diseases ; ( the deprivation of sight being the infirmity , not of one Member , but of all . ) This affliction was aggravated by the duration of it above forty years . His heart was chilled and dampt by the depravation of Esau , the dissimulation of Jacob. That Jacob , who did inherit his Fathers Graces , though not his Incomes ; his Piety , though not his Fortune ; and * consecrated in his Mothers womb , that most accomplish'd pattern of a contemplative and of an active life , mournfully confest , that his days were evil not in a notion of Morality , but in the dress , the style of an Haebraism , not for crimes , but calamities ; days o'ercast with mists of tribulation . In the flower , the vigour of his age , his condition was servile , his service debased to a vassalage , that vassalage imbitter'd by imposture : His Wedlock not a solace , but an anguish ; his Progeny a scourge . His nearest Relatives were the procurement of his sharpest anxieties ; chased , persecuted by Esau , by Laban ; rack'd in spirit by the carnal defilement of Dinah , the heinous Incest of Reuben ; the treacherous rage , the monstrous cruelty of Simeon and Levi , more wounded by their impieties , than the Shichemites were by their Swords . His most honoured Son Joseph , in whom the blessing of all his Progenitors were accumulated , was maligned by his Brethren , a Merchandise of distress , sold to the Midianites , Egyptians ; he was defam'd , impeach'd , imprison'd ; he had his three years Manacles before his Robes . Moses , more exalted than Joseph , not onely in the Court of Pharaoh , but on the Mount of God ; more ingratiated to God than Abraham , ( in the opinion of S. Gregory advanced above a Humane condition , in the judgment of S. Ambrose ) I had almost said , above an Angelical perfection , not without a Divine Warrant , ( Thou shalt be a God to Pharaoh ) and yet his whole life was a black Scheme of varied , continued distresses . His birth was attended with the doom , though not the fate of death . As if his entrance into the World were to resemble that of Cato to the Theatre , onely to depart . He was many years banish'd in Midian , oppress'd in Egypt , reviled , affronted in the Desart by those whom he obliged , protected , who requited the prudence , the courage , the success of his Conduct , with the gall of reproach , his Miracles with regret ; taunted by Aaron , by Miriam , by Zipporah , ( the wound of the Tongue being more invenom'd , than of the Sword. ) It is related of Sylla , That he had been happy if he had not married ; and of Adrian , if he had not Reigned . Moses ( King of Jeshurum ) was alike disconsolate in the Nuptial Bed , and in the Regal Throne . After the toils , the troubles , the conflicts of many years march in the Desart , not admitted to set his foot in the Land of Canaan . No Scutcheon of Descent , no Titles of Honour , no Revenues of Manors derived to his Posterity ; no Monument for a Memorial erected for himself , but interr'd in obscurity , his Sepulchre unknown to this day . The Royal Prophet David , stampt with a Divine Transcendent Impression , ( A man after Gods own heart ) was squinted at by Eliab , worried by Saul , scoff'd by Michol , curb'd by Joah , tortured by the foul ravishment of Tamar , the fierce revenge upon Ammon ; rebelled against by Absalom , aspers'd , accurs'd by Shimei : His miseries were like the waves , the surges of the Sea , one rolling upon another . I am here straitned with plenty , variety of matter . — Inopem me copia fecit . It was the slur of Demosthenes , that he was expert what to speak , but was to learn what to omit , to wave in silence . Justin Martyr selects Josiah as most conspicuous for the eminent mixture of Piety and Calamity . Not to muster up the Prophets , despised , detested , persecuted ; Elijah scared to a flight , ( unless Ravens had been his Caterers ) famish'd ; Isaiah sawed , Jeremy apprehended , arraigned , traduced , pent up in a Dungeon , stoned ; Ezekiel slaughtered in Babylon , Amos club'd to death , Micah cast headlong from a Precipice , Zacharias slain in the Temple , ( the Priests being become the Sacrifice ) leaving an impression of his innocent blood in the Pavement The Baptist beheaded , treated by Herod as a Prisoner , a Captive , was by Flaminius ( in the Roman History ) to gratifie at once an impure dalliance , and an implacable fury . I shall not fix on these Fix'd Stars of the Firmament of Israel , since the brightest Luminary ( the Sun of Righteousness ) was Eclips'd . The purity of his Doctrine , the innocency of his Conversation , ( whose sole Crimes were his Virtues , and his Miracles ) did irritate the malice of the Scribes and Pharisees , did expose him to the vilest infamy , the smartest torment of the Cross. Trac'd he was by his select Retinue , the Apostles , hurried to their Executions . St. Peter , Andrew , Philip , Simon Zelotes , crucified . St. Paul , Matthew , Matthias , James the Brother of John , beheaded . St. James ( the Just ) hurled down from the pinnacle of the Temple . St. John ( the Evangelist ) Bartholomew , cast into boiling Oyl . S. Mark and Barnabas endured the fiery trial , ( without a figure ) burnt to cinders . This was the portion of the Primitive Saints , Confessors , Martyrs they were in the first Ten Persecutions of the Christians : Lectures they are of Patience , Charms of Consolation , to Candy the bitterest Pills of Calamities ; disgusted they may be by a Natural Palate , not by a Spiritual . They serve as pregnant Presidents to correct the fancy of Augustus , of a calm recess , a serene departure out of a miserable world . Devout Souls may be wafted to a smooth Port , by a rough tempestuous Gale. In a higher Key , they who are piously qualified , may be transported in extremities of Fevers , and other violent Diseases ; to utter loose , vain , phrantick , prophane expressions ; yet are they not to be branded for reprobate Miscreants . These undecencies , impieties of Language , may be interpreted the effect of sickness , not of sin ; to be ascribed to the indisposition of the Body , not the Soul ; to the distempered humours of the one , not to the depraved affections of the other . The habit of Grace may be reteined , where the acts are not exerted , evidenced . The exercises of Virtues may be obstructed , obscured , like sparks of fire smothered in embers . Though we may yearn with unrighteous Balaam , that we may die the death of the righteous , — ▪ Sic sic juvat ire sub umbras , yet the distinct character of the Sons of God and Belial , is not to be taken from our dissolution , how plausibly , fairly , we quit the Stage of this World ; but from our deportment , how we act our part , how exactly , how uprightly , we acquit our selves upon it . How ever the distresses , the dysasters of others , ought not to excite our virulent dooms , but our contrite sorrows : Which conveys me to the Second , the Positive Explicite Proposition in my Text , Except ye repent , ye shall all likewise perish . This Proposition , at the first blush , discovers a Duty to be discharged , and a Penalty to be inflicted , in case of defailance . Before I insist on either , there is a remarque to be set on the restrictive , adversative Particle , [ But. ] This conduceth to link the parts of the Text , and to regulate our Censures Sometimes the Hand of God avenging , is within the Ken of familiar observation . As in Antiochus , Herod , not subdued by Legions of Soldiers , by powerful Armies , but by despicable Vermin . Eusebius records Gods just indignation against Pilat , who condemned our Blessed Saviour ( against the dictate of his own Conscience ) he became his own Judge , his own Executioner . He who would be impious , injurious , to be popular , was justly impeacht by that People , whom he gratified by injustice . Nebuchadnezzar , who was not contented to be homaged as a Sovereign , but would be adored as a God , was degraded below the station of men , sorted among Beasts ; not in a Parable , ( as Origen asserted ) not imaginarily onely , ( as others would mince it to a Phantasm , a Dream ) but really , visibly his inward endowments perverted , his Rational Faculties alienated ; as for his outward Members , his hair became like Eagles feathers , his nails like Birds claws . Two signal Characters there are of the Divine destructive displeasure ; The first is , When the Judgment reteins the feature , the complexion of the Guilt ; as face answers face in water . Thus the unnatural heats , the impurities of the Sodomites , were punish'd by unnatural flames ; Hell descended from Heaven , ( in a Fathers expression . ) Pharaoh , who decreed the Male-children of the Israelites to be drowned , himself , and the Males of Egypt 〈◊〉 of martial , vigorous years ) were plunged , swallowed up in the Red-Sea . Absalom's hair was the subject , the motive of his arrogance , wherewith he was enamoured ; this became the Engine , the Instrument of his bane , wherewith he was entangled fettered . God threatens to walk contrary to those , who walk contrary to him . He will baffle their enterprises , who transgress his Precepts . He will deride their anxieties , who spurn at his summons : I also will laugh at your calamity , I will mock when your fear cometh . It is expressed after a corrupt humane manner ( in condescension to our infirmities ) it is to be apprehended in an unblemish'd Divine notion . Julian the Apostate , who shot poisonous Arrows , scurrilous indignities against Heaven , was himself pierced with an envenom'd Dart from Heaven ; with that mouth he acknowledg'd Christ a Conqueror , an Avenger , wherewith he blasphemed , denied him a Redeemer . The damned rich Caitiff in the Gospel , was most tormented in his tongue , whereby he had most offended . Those Donatists who , in the Primitive Church , did cast away the Sacramental Elements of the Eucharist , were themselves torn in pieces by Dogs . The second eminent stamp of the Divine Justice , is , when the trespass and the scourge are like the Twins of Rebecca's Womb , the later , like Jacob , a Supplanter , taking hold of its elder Brother by the heels . Thus when Nebuchadnezzar raised his Crest , Is not this great Babylon that I have built for the house of my Kingdom , for the might of my po●● , the honour of my Majesty ? Built , erected it was by Nimrod , fortifi'd by himself ; whilst he o'er-spread his plumes , whilst the word was yet in his mouth , he was terrifi'd , thunder-struck with a voice from Heaven , The Kingdom is departed from thee . So quick , so fierce is God's resentment of arrogancy , of vain-glory . Whilst Balthazar riotously frolickt it in the Vessels of the Sanctuary , the Wall became a Tribunal to condemn him ; He saw a hand-writing on the wall , ( proceeding out of the Wall , according to the Arabick Translation ) a visible Character of an invisible Scribe . In that room , in that house , he was anxiously shivered , wherein he presumptuously transgressed . Whilst Herod owned the flattery , the blasphemy of the People , not rejecting , not reprehending it ; there appeared not a Screech-Owl ( according to Josephus ) to presage a Judgment , but an Angel was employ'd to inflict it ; not a damned Fiend , ( according to Lorinus ) but an Angel of the Lord , both an Assertor of his Honour , and an Executioner of his Sentence . Not to pursue this Meditation too far : It will become us to be nicely critical , to be strictly inquisitive within the precinct of our own bosoms , to apply Gods particular scourges to our particular offences . But when the Scene of Gods judgments is laid at distance , they ought not to elate , to swell , to leven , to imbitter us , but to deject , to envenom our spirits . Not to be Lamia's , putting on the Spectacles abroad , but putting them off at home . Monitors they are to mortifie , reclaim us , to keep aloof from their iniquities , Quorum vestigia terrent , Whose judgments we tremble at , lest we close in the same Tragical period . To this end they are punctually recited , distinctly sorted by the Apostle , recorded for examples to deter us , ( according to the Original , as Types figuratively to instruct us . ) Repentance is the sole expedient to rescue us from perdition , to be like brands snatch'd out of the fire . Which casts me on the Tasque in my Text. Except ye repent . Though Origen , in too wide a candor , hath extended repentance to the damned Spirits ; yet others have confined it to too narrow bounds : the Montanists not admitting it to those that offend after Baptism ; the Novatians not allowing it to a recidivation of transgression , to a relapse , a return of guilt . Happy it is for us , that the Book of Life of a merciful God , is not subject to the razures of opinionated men . That the Keys of Heaven are not within the restraint of Heresies or Sects on earth . The experience of all Ages manifests , that where Truth hath been deserted , Charity hath been discarded also . The Divine Goodness commiserating humane frailties , hath ordained repentance to be a continual Physick for a continual malady , a reiterated Medicine , for a reiterated wound . A Cure that exacts not so much the Lamp of the Sanctuary , the Glosse of the Pulpit , as the practise of the Chamber ; without which , the devotion , the humiliation of the Temple this day , is but a Pageantry of Piety ; without which , repentance may be sought in our repentance , and not found , as Florus complained of Samnium demolish'd . Confession is but a scanty essay of this duty , the first step of repentance . Pharaoh acknowledged himself and his People wicked , when they were plagued ; but they relented not , the festered wound of the Soul was unmask'd not lanced ; the veil withdrawn , not the putrefaction . In a further gradation , Esau was pensive , not penitent : He found no place for repentance , ( saith the Apostle ) though he sought it with tears . Tears they were of indignation , of bitter wrath ; not of contrition , of an humble sorrow ; he had a flood , yet not the grace of tears , which St. Augustine sued for . He had a melting eye , but not a bleeding heart . God doth not pour the oyl of his mercy , but into a broken Pitcher , into a contrite heart . Our hearts , like our Spices , are the sweetest fragrance of Oblation , when they are bruised . The sacrifice of God is a troubled spirit ; a troubled spirit , that in it self is afflicted ; not a troublesom spirit , that is an affliction to others . The Vulgar Latine renders it in the Plural Number , Sacrifices ; all other Sacrifices are comprehended , completed in this . The trouble , the grief of Attrition will not serve , though eek'd out , assisted with the absolution of the Priest. God will not set his Seal of Remission to a Blank , not to a defective or defaced character . A true penitential sorrow is not attrite , ( in the Schoolmens style ) merely the product of our miseries ; but primarily , sincerely contrite ; it accrues from the due recollection , the deep impression of our sins : When we are more dejected , saddened , that we are depraved , than that we are distrest . The most impenitent Malefactors in their Executions , will mourn for their sufferings , not for their crimes . The Original phrase in my Text denotes not the piercing of the mind with anguish , ( this is preparatorily requisite ) but the renewing of it with grace . The remorse of Conscience for any guilt will not bestead us , without the rectifying it . The most obdurate sinners , in their recesses , exigencies , have their bosom qualms , their secret damps , their piercing regret . Judas resented , bewailed his horrid offence , but he renounced , corrected it not . There is a Worm to corrode , there is dread and anxiety , there is weeping and gnashing of teeth in Hell. There is a Probe to search the most rankled corruptions of the heart , but there is no balsam to heal them . Aquinas's definition of Repentance is Concise and Orthodox . Repentance is a sorrow for sin , with a purpose of amendment . St. Austin's counsel corresponds herewith ; Mourn for past sin , beware of future . Let not our resolutions , like Embrio's , perish in the womb . Let not these cords be untwisted , unravelled by the opportunities , the blandishments of inveigling darling vices . The repentance of life , is the life , the power , the lustre of repentance ; without which , the profession of it is but a collusion . We do but personate repentance this day in the Church , our Religious Exercises are but scenes , disguises ; if whilst we solemnly deplore our offences , we do not sincerel desert them . It is the sorrow of a Crocodile to lament for that mischief we yet indulge , pursue ; secretly to embrace , caress that wickedness , which we openly declare to nauseate ; not to abandon that guilt , which we profess to abhor . Our Fasts , our Austerities , are proper Auxiliaries of repentance ; our reformed practises are the choice accomplishments of it . Our mortification initiates , begins this duty ; our reformation consummates , perfects it . In this notion , the Thesis of Luther , so much bogled at , That true repentance is a new life , is opposed by Invectives more than Arguments , confuted by Satyr more than Logick . Neither the Divinity , nor the Grammar of the Text , will warrant or dispence with the dilatoriness of the Task ; to resemble the Circassians , not to be devout till impotent , decrepit ; not to resort to the Temple , till we are upon the brink of the Grave . The Powers of Darkness are not stagger'd with a sigh , nor o'er-whelmed by a tear ; they are not vanquish'd by a faint , languishing , gasping breath . Could Satan , having fortifi'd his interest by vitious habits and customs be so easily ejected out of possession , dethroned out of his Dominion ; yet that God , who hath promised remission to him that repenteth , hath not promised repentance to him that sinneth , especially voluntarily , deliberately . We are not ascertained of future grace , to excite , to promote this duty ; nor of time to actuate , to exercise it . In all the pomps , the jollities of life , we are upon the border of death . Drusus received a deaths wound by a pear , Adrian by a hair . An excessive delight hath , to some , by a sudden dilatation , dispersion of the spirits leaving the heart unguarded , ushered in the terror of death . Gods sharpest judgments , inflicted or dreaded , are the most piercing motives of penitential duties . That there is wrath to come , is the Baptists rousing Topick to awe the repentance of his Auditors . My Text produces a more powerful Spel to conjure it . You shall all likewise perish . This short menace is more piercing , than Ehud●s Dagger . This is no pannick terrour . This Prophecy was reduced to a History in Sacred and Secular Interests , to the impenitent Israelites . It imports not a particular , personal ; but a National , Universal destruction , of Temple , City , People . They perish'd before they perish'd , ( as Salvian observes of his Gallican Contemporaries ) being divided , depraved , before they were destroyed . Crumbled they were into factions , Pharisees , Sadduces , Essenes , Herodians . Their Civil dissentions were more fatal than Forreign Invasions ; whilst they were attack'd , storm'd by the Roman Soldiers , they were bandi'd , engag'd against themselves , sheathing their swords in one anothers bowels , under the conduct of fierce Zelots , of Religious Assassinates . They drank to one another the blood of the People . The edge of the famine was yet sharper than of the Sword , more dismal than that of Athens , wherein a Father and a Son fought a duel for a prise , the provision of a Mouse . In a more prodigious instance at Jerusalem , an eminent Matrone , of a Noble Exstraction , of an ample Fortune , butchered and cook'd her own Child ; made the Issue of her womb , the repast of her stomach ; a savage unnatural Sacrifice to her keen appetite . This is no Tragical Romance , but an Historical truth , solemnly asserted by Josephus and Aegesippus . As there was a general Convention from all parts of Palestine , to celebrate the Feast of the Passover , when the Jews crucified Christ ; so also when the City was surrounded by Titus . The Judgment was as diffusive , as the guilt . The multitude of those that perish'd in the Siege of Jerusalem being computed to amount to 110000 persons , besides 90000 prisoners . No Nation more perversly impure , none more irrecoverably miserable . Christ ( the Mirror of Candor ) pathetically lamented , when he denoun'cd their destruction ; and Titus ( renowned for singular clemency ) when he inflicted it ; and yet the obdurate Jews relented not , when they sustained it : more impenetrable than Iron , not softned in the fiercest Furnace of affliction . And the extent of the Fate is observable , You shall all perish ; so is the similitude , You shall likewise perish . Some , like the Galileans in the Temple , were mixt , mangled with their Sacrifices . Others , like those crush'd , shatter'd at the Tower of Siloam , were covered with the rubbish of the demolish'd , batter'd Structures of the City . The Inhabitants and the Habitations were , in the same devouring flame , consumed to ashes . Their crimes were yet greater than their punishments ; vile , despicable they became , not contrite , humble ; like Ivory blackned , sullied they were by that fire ( that tribulation ) which should have refined , beautified them . Their state of living , dying impenitents , sharpens the doom in my Text with two edges , ( in Lyrd's gloss ) You shall perish temporally , you shall perish eternally . The distresses of the Earth are , to persevering , unrepenting sinners , the Prologue to the black Scene , the succeeding torments of Hell. The impenitent Aegyptians , that pursued the Israelites , were transmitted from the fierce surges of the Red Sea , to the fierce flames of the burning Tophet . Having thus accomplish'd my first Task , the Explicatory part of my Text ; said I , Accomplish'd it ? rather hudled it undigested , unpolish'd ; as the Israelites did their dow , unkneaded , unleavened at their sudden departure out of Egypt . There remains a requisite Applicatory Meditation , without which , I should entertain this great Assembly with an Harangue , rather than a Sermon . In order hereto , to recapitulate , to summe up what I have enlarged ; I have unclaspt my Text to two Propositions . The one Negative , Implicite ; the other Positive , Explicite . The Negative , Implicite , being thus unveiled : Neither the miserable Galileans , nor those unfortunate Wretches at Siloam , were greater offendors than other Israelites . I have offered at a double surveigh of the Negative Proposition , Historical , as to each instance severally , Doctrinal joyntly , in this tenor . The greatest pressures , the sharpest miseries , the sadest periods of this life , are no demonstrative arguments to conclude the greatest sinners . In the second Proposition , I have pointed out the restrictive , adversative Particle , [ But ▪ ] that links the parts ; regulates our censures . Every man , upon an impartial scrutiny for a sinner , like Seneca's inquest for a fool , ( both being of the same lineage ) will return the same Verdict with that Stoick , I find my self . When Christ advertised his Apostles , that one of them should betray him ; they impeach'd not , defam'd not one another , but each suspected the corruption of his own heart , wherewith he was best acquainted , most strictly examined , They said to him one by one , Is it I ? According to the Original , Is it not I ? A good man being a rigid Interpreter of no defailance but his own . He who with a contrite severity will put his hand into his bosome , will , like Moses , take it out white as snow , not for innocency , but leprosie . I have observed two evident symptoms of the Divine destructive displeasure , when the sin and the doom are like parallel lines , and when the latter is the close train of the former . I have , in the second Proposition , recommended the Duty to be discharged , Repentance , to bewail that guilt we have committed , not to commit that guilt we have bewailed ; not to be scanty , dilatory in the exercise of it , but expeditely , vigorously to rectifie our judgments , to refine our affections , to reform our lives ; to crucifie those lusts that have crucified our Redeemer , that these Scorpions may afford medicines for their own stings . To abstain from our Viands , and not iniquities , is the Fast , not of sacred Converts , but of damned Fiends . It is a disconsolate severe determination of St. Augustine , which I can never recollect without anguish of spirit , More have perish'd by repentance , than by sin . This Restorative hath degenerated to a Bane ; this Balsam of Life , misapprehended , misappli'd , hath wounded multitudes to death . To promote an accurate unblemish'd repentance , I have set out the penalty to be incurred upon the neglect of it . A Sentence like Elijah's little Cloud scarce discernible at first aspect , but being dilated , blackens the Heavens , teems with showers of perils , disasters . I have pointed out the extremity of the Judgment , not a decay , but a period , [ You shall perish ] the Universality [ All ] the Similitude [ Likewise ] enwrapt in the same dismal fate . It was an interval of forty years before this doom was fulfilled . Christ thus long protracted the Execution , after he pronounced the Sentence . Nebuchadnezzar had a years respite after Judgment was past , for transforming him from a humane to a brutish shape . The Ninivites were reprieved forty days , and they repented in sackcloth and ashes . God then reverst his Judgment , without any stain of instability , inconstancy ; not by changing his will , his purpose in himself , but willing , purposing a change in the effect , as the School-men state it ; whose decision not apprehended by Jonah , excited his peevish regret . He preferred the imaginary reputation of a Prophet , before the real preservation of a populous Kingdom ; being discomposed , that God was more merciful than himself . Let not these Ninivites rise up in judgment against us . If we do not seasonably dread the menace , arrest the judgment , we shall irrecoverably sink under the pressure , the horrour of it . We have of late years enjoy'd tranquillity , plenty , the delicious fruits of peace , whilst other Countreys have been Aceld●ma's , fields of blood , exposed to the rapines , the outrages of War ; Cities besieg'd , batter'd , storm'd , defac'd , rifl'd : Proprietaries , Masters , treated as Aliens , not only as strangers , but prisoners , vassals in their own houses ; ( the Edict of insulting Soldiers , being no less unmerciful , unreasonable , than Egyptian Task-masters ) whilst populous Territories , furnished with the choicest accommodations , have been depopulated , wasted , even reduced to Desarts . They have been subjects of intelligence , of discourse ; no motive of commiseration towards others , of reflection upon our selves . Who less afflicted , have been more depraved . I wish from my Soul it were a scandal to assert it . Our ingratitude , clogg'd with our impenitence , may reserve for us the dregs of the Vi●l of Gods indignation . Our safety may be least , when our security is greatest . One and the same day was the computation of a great City , and of none at all , as of Antioch ; part buried in an Earthquake , and the rest made its own Funeral Pile , burnt to ashes . That day that produced fire and brimstone to Sodom and Gomorrah , might shine with as clear , as bright a morning-dawn , as any other . The intemperance of the inhabitants of the Old World , did serve to introduce , to usher in the Deluge . They were eating ( the Original imports rioting with brutish appetites ) and drinking ; their sensualities indulged , pursued , till the Flood overwhelmed them . When enormities of vices , prodigies of crimes , pass for garbs , for ornaments ; when it is generous to be intemperate , courteous to be debauched , modish to be unchast , fashionable , reputable , to be prophane ; gallantry of humour , elegancy of style , to blaspheme ; a Master piece of wit to carp at , to deride the wisdom of God ; when Theatres are more resorted to , more regarded , than Temples ; when mortification of body is ascribed to distraction of mind ; when Prayers and Fasts become incitements of Drolleries , of Scurrilities ; when there is not so much piety as hypocrisie ; not so much beauty of holiness , as the paint , the varnish of it , even to out-strip the spirit of darkness , not to regard to appear Angels of Light. We may then imagine God pathetically expostulating the case , Shall not my Soul be avenged on such a Nation as this ? When the indignation of that God is inflamed who is a consuming fire ; when all the expedients , the methods of the Discipline of Heaven , prove ineffectual for reclaiming a People ; then a day , an hour , a moment may suffice to blast the most flourishing Dominions of the World , to deprive the greatest Peers and Potentates of lustre and of life . When Phoc●s raised Walls and Bulwarks to out-brave Heaven , he was advertised , There is wickedness within ; which being inclosed , immured , will demolish the firmest Structure , uncement every stone , lay Turrets flat and level with the ground . The Fabricks , the Houses , the Palaces of impenitent sinners can fall no lower , themselves may : The Poets solace is a fallacy in Divinity , Qui cadit in terram , non habe●● unde cadat . There is a lower descent than the grave , than being inmates with wretched Worms , in being consorts with the damned Spirits ; lower than the putrefaction of the earth , the damnation of hell . But I forbear . I must start back from this dreadful dungeon , lest I be taxed , as Oecolompadius was , that I am Commission'd to Evangelize , to preach the glad tidings of the Gospel ; not the terrors , the thunder-bolts of the Law. That I am sent , not to be a Herald , to denounce fire and sword ; but to be a Legate for reconciliation , to be a Factor to negotiate the best Merchandise , Peace ; to promote the best Peace , not with Earth , but Heaven . The Romans would not treat with Pyrrhus , unless he would first depart out of Italy . There is an Italy of Transgression as well as Climate . There can be no League , no Correspondence betwixt a carnal , polluted Italy below ; and a spiritual refined Jerusalem above . When a grave Athenian Ambassador repaired to Corinth to agitate a Confederacy , observing a greater Traffick there of Vices than of Commodities , their arrogance plumed with their wealth , a riot , a debosh , being their civility , their lasciviousness being their pietie , above a thousand beautiful Damosels being Votaries of Venus , not consecrated , but prostituted in the Temple ; he resolved to desist from his Embassie , apprehending so vitious a place not worthy of the close amity of Athens . The holy One of Israel will unite , confederate with none that persist to be prophane , impure . Though God will heal the bleeding wounds of a contrite disobedience , yet he will not cure the fester'd ulcer of an obdurate heart , an unrelenting spirit . That I may not close my Sermon with my Text , in perdition , in perishing , lest I seem to depart hence , not with the benign influence of a Star , but with the malignity of a Comet ; I shall , in the last place , invert the Scene . God would not threaten to doom , to destroy the impenitent , unless he would remit and save the penitent . Gods mercies are intermingled with the severities of his menaces , like the Sun-beams in showers of rain . He denounces his judgments , that he may not inflict them . He shews his Ax before he wields it ; 't is like that carried before the Roman Consuls , wrapt up for an abatement of severity : When he lays it to the root of the tree , he expects we should prevent the fatal stroke . It is the Prophets insinuating address , his cajoling eloquence , Wash ye , make you clean , put away the evil of your doings from before mine eyes , cease to do evil , Learn to do well ; seek judgment , relieve the oppressed , judge the fatherless , plead for the widow . Come now , and let us reason together , saith the Lord ; though your sins be as scarlet , they shall be white as snow ; though they be red as crimson , they shall be as wool . O that this rational overture might not onely convince , but convert the pretended Oracles of Reason , the modern Gnosticks , who outvigh the Antient for intellectuals and impurities , for wits and vices . An unhappy faculty , to be ingeniously ungracious , acutely prophane and miserable . To stagger such Sophistry of Miscreants , the Prophet Amos sets out Gods fierce displeasure , as the Painter did Agamemnon's deep sorrow ( for Iphigenia ) covered with a vail : having impeach'd their impenitence , more obdurate than Marble , ( not to distil a tear in a reiterated storm ) not to relent in varieties of distresses , it being the sharp accent of every judgment , the tragical aggravation of each affliction , ( five times recorded in one Chapter ) Yet have ye not returned to me , saith the Lord. God at length pronounces a Maze , a Riddle of a doom , to perplex and scare untractable offendors , Therefore thus will I do unto thee , O Israel . It is a clap of thunder , without a flash of lightning , a Relative without an Antecedent , a lock'd Cabinet without a Key . No judgments express'd , that all may be expected ; all to be dreaded , that none may be sustained . It is the Prophets practical inference in the same verse , Prepare to meet thy God , O Israel . This is the best refuge , as in National , so in Personal anxieties , distresses . Let us meet the Lord of Hosts in his fiercest marches , in the approaches of his judgments ; that either with Ahigal's prostrate submission , we may prevent , or with Hezekiah's devout humiliation we may reprieve , or at least with Elias entire resignation of himself , his Family , his Posterity , to the Divine Pleasure , ( It is the Lord , let him do what seemeth him good ) we may , if not unsting , yet unvenom the sharpest tribulation , we may render this Viper a Restorative . I shall conclude with the borrow'd Rhetorick , the Sacred Charm of a former Age , o'ercast with clouds , the wombs of tempests , Spare your Sovereign . A vitious person is no less an enemy to his Prince , than a Rebel against God. A Religious Joseph did support the dignity of Pharaoh's Throne ; did preserve , secure the prosperity of his Dominion for his time . Spare the people . A wicked man is a pest to the generation wherein he lives , his private mischief ( like Achans ) may produce a publick calamity . Elisha accounted Elijah the Chariot and the Horsemen of Israel . St. James the Just was called , Oblias , as being the Fence , the Bulwark of the City of Jerusalem , of the Region of Palestine . The justice , the zeal of Phineas , did restrain the contagion of a spreading , pernicious Pestilence . Let our devout repentance stand in the gap , to divert a destroying Angel. Lastly , Spare your own Souls , since they are ransomed by no corruptible treasure ; let not them again be captivated by any vile secular interest , nor yet by a more vile , impure , sensual delight , since they are the purchase of Christs precious Blood ; let them not become the prize of his and our malicious Enemy : Let us shun his baits , his snares here , that we may eschew his fetters hereafter . From which ; God of his infinite mercy preserve us , for the Merits of his blessed Son , by the Graces of his holy Spirit . To which Sacred Trinity be ascribed Glory and Honour , Might , Majesty , and Dominion , this day and for evermore . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A64567-e320 Nil miserius misero , non miserante seipsum . Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke 13. 4. Nec Nigriani , nec Cassi ani . Tertul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 6. 35. Dantur bonis ne putentur summa mala , dantur malis , ne putentur summa bona . August . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 6. 6. Nimis delicatulus silvis gaudere cum seculo , & regnare cum Christo. Hier. Ne contristaretur delitian Hieron . Gen. 3. 17. Targ. Hierosol . S. Matth. 6. 10. S. Luke 16. 23. * Augustinus Totius hominis debilitas oculos perdidisse . Quintil . * Scholast . Hist. Optimum contemplativae & activae vitae exemplar . Bern. Exod. 7. 1. Deut. 34. 6. Euseb. Hist. Eccles. l. 2. c. 7. Dan. 4. 33. Gehenna è coelo descendit . Salv. Levit. 26. 21 , 24. Prov. 1. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret S. Luke 16. 24. S. Optatus testifies it . Dan. 4. 3. Dan. 4. 31. Statim punitur à Deo. Hier. in Dan. Dan. 5. 5. Acts 12. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 10. 11. Exod. 9. 27. Heb. 12. 17. Da gratiam I●chrymarum . Aug. Deus non infundit oleum misericordiae nisi in vas contritum . Be●n . Psal. 51. 17. 〈…〉 Judas deflevit crimen non correxit . Ambr. Dole de praterito peccato , cave de futuro . Aug. Qui promisit poenitenti veniam , non prom-sit peccanti poenitentiam Aug. S. Matth. 3. 7. 8. Perierunt antequam perierunt . Salv. Joseph . lib. 6. c. 11. de Bello Judaico . Joseph . l. 7. de Bello Jud. cap. 8. Aegesip . de Exc. Hieros . Humiliati . non humiles . Bern. Si stultum quaeram meipsum reperio . Sen. S. Mark 14. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plures perierunt poenitentia , quam peccato . Aug. Non mutat voluntatem , sed vult mutationem . Vna cademque dies vidit civitatem magnam , & nullam . Sen. Evagr. l. 4. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ S. Matth. 24. 38 , 39. Plut. in vita Pyrrhi . Strabo Geog. l. 8. Non comminaretur non poenitenti nisi ignosceret poenitenti . Tertul . de poen . c. 8. Isa. 1. 16 , 17 , 18. Amos 4. 6 , 8 , 9 , 10 , 11. ver . 12. 1 Sam. 25. 35. Isa. 38. 5. 1 Sam. 3. 18. Parcite regi , parcite populo , pascite animabus vestris . Kings 2. 12. Euseb. Eccl. Hist. l. 2. ● 24. ●umb . 25. 8. 
A64688	----	Vox hibernæ, or, Rather the voyce of the Lord from Ireland a sermon preached in Saint Peters Church at Westminster before divers of the right honourable the lords of the upper House in the high court of Parliament : on the last publike fast day, being Wednesday the 22th of December 1641 : wherein the miserable estate of the kingdome of Ireland at this present is laid open and the people and kingdome of England earnestlie exhorted to turne to Almight God by true repentance least the same iudgements or worse fall upon us / by the laborious and reverend Doctor Iames Vsher ... Ussher, James, 1581-1656. This text is an enriched version of the TCP digital transcription A64688 of text R233006 in the English Short Title Catalog (Wing U228). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 31 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64688 Wing U228 ESTC R233006 12442947 ocm 12442947 62136 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64688) Transcribed from: (Early English Books Online ; image set 62136) Images scanned from microfilm: (Early English books, 1641-1700 ; 249:E132, no 32) Vox hibernæ, or, Rather the voyce of the Lord from Ireland a sermon preached in Saint Peters Church at Westminster before divers of the right honourable the lords of the upper House in the high court of Parliament : on the last publike fast day, being Wednesday the 22th of December 1641 : wherein the miserable estate of the kingdome of Ireland at this present is laid open and the people and kingdome of England earnestlie exhorted to turne to Almight God by true repentance least the same iudgements or worse fall upon us / by the laborious and reverend Doctor Iames Vsher ... Ussher, James, 1581-1656. [16] p. for Iohn Nicolson ..., Printed at London : 1642. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Luke XIII, 5 -- Sermons. Fast-day sermons. Ireland -- History -- 1625-1649 -- Sermons. A64688 R233006 (Wing U228). civilwar no Vox Hiberniæ or rather the voyce of the Lord from Ireland: a sermon preached in Saint Peters Church at Westminster, before divers of the Rig Ussher, James 1642 6289 10 0 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-02 TCP Assigned for keying and markup 2005-08 Apex CoVantage Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion VOX HIBERNAE OR Rather the voyce of the Lord from IRELAND : A Sermon Preached in Saint Peters Church at Westminster , before divers of the Right Honorable , the Lords of the upper House in the High Court of PARLIAMENT , on the last publike Fast day , being Wednesday the 22th . of December . 1641. Wherein the miserable estate of the Kingdome of Ireland at this present is laid open , and the people and Kingdome of England , earnestlie exhorted to turne to Almighty God by true repentance least the same Iudgements or worse fall upon us . By the laborious and reverend Doctor IAMES VSHER Bishop of Armagh and Primate of Ireland . Luke 13. 4 , 5. Thinke you that those 18. upon whom the Tower in Siloe fell , and slew them , were sinners above all men in Ierusalem . 5. I tell you nay , but except you amend your lives you shall likewise perish . Printed at London for Iohn Nicolson , under Saint Martins Church within Ludgate . 1642. VOX HJBERNIAE . LUKE . 13. 5. Except ye repent you shall all likewise perish . A Harsh Text you will say , & yet notwithstanding uttered by him that was the Merchant of men , he that was the good Phisitian that came to cure us . Who as hee testifies of himselfe in the 12. os Saint Iohn , that hee came not to judge the world , but to condemne the world . And yet he that was the Saviour of the World meanes to save none without faith and repentance , and therefore he telles us ; That except we repent , we shall all likewise perish . The occasion of the words was from a matter that was told unto him , a storie that men told as a thing that no way appertained unto them . Pilate he had mingled the blood of the Galileans with their sacrifices : now ths Pharisees they heard of it , and this they tell as newes to our Saviour Christ , as if it had no way touched them , and so our Saviour seeing they tooke not the matter as to themselves for examples unto them tells them that whatsoever Iudgements they did see executed upon others , the very selfe same thing would bee to them , if they did not repent . To apply it unto our selvee : It is the case of our neighbour nation , what are they greater sinners then we , I tell you nay , the very same Iudgements that fall upon them shall fall upon you vnlesse you prevent it by timely repentance . These judgements are sent as examples and instructions unto us . Those that fell with their carkasses in the wildernesse are examples unto us that wee might not run unto the same excesse of riot . The Lord might have made you examples unto Ireland , as well as he hath made Ireland an example unto you . As the Lord saith in the Prophesie of Hosea 4. 11. I have overthrowne some of you as God did overthrow Sodom & Gomorah , & ye are as a firebrand snatcht out of the burning , & yet you returned not . God hath overthrowne that land especially the best of the land , according as he did to Germanie ; And now he is come neerer to us ; The miseries & calamities which they indure were too tedious to relate . Et animus reminiscere horret luctusque refugit . And as if God did intend yet to shew us his judgements more neere to us : the fire breakes out in that corner of the nation that wee least feared , which should cause us to repent in Sackcloath and ashes ; Wee know it is the case of our Soveraigne that we should take this to heart : We know that David when the judgements of God was upon him in his child , then he fasted and humbled his soule with fasting ; yea and is hee did when affections were upon others of his Brethren , that were no great friends unto him . Wee see it also in Nehemiah , that he hearing such newes as we now heare from Ireland , Nehemiah 1. 3. Nehemiah asked how his brethren the children of Israell were , as he was told that they were in great afflicton . This was the newes , how doth he take it . And it came to passe when I heard these words I sate downe and wept and mourned , and fasted , and prayed before the God of heaven . This is the sence that all the members of the body should have one of another . They should call upon God one for another . God makes this an example unto us , that if we doe not repent , the same judgement or a greater shall fall upon us . The thing which we are to doe is to repent ; The Physitian he tells us the danger that we are in , if we do not repent , & he gives us a proviso that if will take this course notwithstanding the evill that is against us , he will forgive us if we do repent . And here we will see first , the danger we are in . The danger is perishing , either repent or there is no possibility of salvation , noe prevention of Gods judgements in this world , nor in the world to come without repentance ; thinke not that these words are in vaine , thinke not that these wordes are spoken in vaine , T' is not a bare and cold profession of Religion that shall save you , if you do not repent you shall perish , and be destroyed . Beloved , wee must Consider with our selves , that God is mercyfull when he will pardon a sinner . But when he intends to leave them , he is not mercyfull if they do not repent : And thou deceivest thy selfe , and makest an Idoll of thy God , if thou thinke that he is so made up of mercy , that he hath forgotten to be just . The Lord will breake the hairie scalpe of them that commit iniquity . Say not I shall be delivered , notwithstanding I goe on in these courses , the Lord will not have mercy upon that man . A man that goes on in iniquity , the Lord will not have mercy upon such an one , his mercy appeares to them that are weary of their sinnes , and come unto him , what is it that makes the sin of the Holy Ghost so terrible as it is there described . Heb. 6. 6. It is impossible . If they shall fall away to renew them againe unto repentance ; That 's the deadly sinne , the sinne against the Holy Ghost . But what what is it I aske thee , that makes this sinne so deadlie ? why because he that commits this sinne is not renewed by repentance ; If he were renewed by repentance , this sinne against the Holy Ghost should be forgiven him , doe not thinke that the sinne of man is above the mercy of God , do not thinke that any sin that mortall man can commit , shall out-vie the blood of Christ , the sin against the Holy Ghost should not be deadly , except the point lie in this , hee cannot be renewed by repentance , so that if thou be not renewed by repentance , thou art in the state of him that is guilty of the sinne against the Holy Ghost , of one miserable and irrecoverable , many thinges I have to speake , but I see that my time is but short , and therefore I must be briefe . You see the first thing , the danger is inevitable , no way to scape it but if we repent , the Lord will repent of the iudgement against us , but if we repent not , there is no hope to escape either in this world , or in the world to come ; But I come to the duty of the day . For the worke of this day fasting is nothing but the outward way , yet it is the onely way to repentance , do not thinke that you come to heare an ordinary Sermon God expects it at thy hands , that thou shouldst examine what thou hast heard , whatsoever thou hast heard this day , out of this place of thy duty , the Lord lookes thou shouldest do it speedily , Now is the Axe laid to the root of the tree , and therefore every tree that bringeth not forth good fruit shall be hewen downe and cast into the fire . Now , why not before ? now that is now the preaching of the Gospell comes to you , now the Lord exhorts you by the danger , now he shewes you the way how to repent , and to escape the wrath that is to come . Now if you doe not repent , Gods sword is drawn , the Axe is laid to the root of the tree , and God wil cut you down . Now the Lord he threatneth you , these thinges only that you might repent . Therefore as God saith in Hosea ; I will do thus . How ? I will do to you , as I have done to them in Ireland . I will do to you , as I have done to Sodom and Gomorrah . And because I will doe thus unto thee , prepare to meete thy God oh Israell , I am ready to strike , and that I may not strike thee , Prepare to meete thy God . Those men that are our enemies they strike before they give us warning , but saith God , therefore I will doe thus unto thee , and because I will do thus , do thou meete me with repentance , Psal. 103. ver. 12. Except you returne the Lord is preparing of his arrowes . Psal. 103. ver. 12. Why doth he not shoot , presently he must bend his bow , and draw out his arrowes , and tell you of it that you may remember . Remember this now , now that God cals you all to repentance , now if you neglect the practise of it , the Axe is laid to the root of the tree . But now to come to the point of the act of repentance , I will not stand much to shew you what repentance is , but to shew you what you are to do . As you must not come before the Lord and say , Lord we repent us of our sins , and mocke God , never intending it , never doe it upon the perill of his indignation , of his wrath that shall burne against you in the world to come . Know that these are not vaine words , for Repentance ; there are two parts of it , and the Lord doth expect that both should bee performed by us . Wee read in the Scripture of repentance for sinne , and we read of repentance from sinne . So the Apostle to the Corinthians , saith thus ; least my God should humble me before you ; for there are many that repent not of their abhomination . and Acts. 8. 22. Repent therefore of this thy wickednesse . Repentance hath two lookes like Ianus with two faces it lookes backward , and it lookes forward , when it lookes backwards it lookes upon the thing that is done , and because that is done , cannot be undone , therefore it weeps , and wailes , and greives , that thing is done to Gods dishonour , which cannot be undone , that is repentance when a man looks upon sin , rending himselfe , and is sorrowfull for what is past , that 's but the first part of repentance . The second is that , that lookes upon sinne with distast , it is abhominable unto him : It is not hereafter I will not sweare , I will not be light & wanton , I will not be evill , but there must be an hatred of all sinne , you that love the Lord hate evill ; there must not be onely a ceasing from the Act of sinne , but there must be a reformation of the will , and of the heart , to the utter obhorring to the utter hating of sinne . Concerning the former of these , Repentance when it looks upon sinne that is past , the sinnes that I have committed that many have not regarded for the fornications that you have committed , you must understand that here the worke of Repenting is humiliation . But ( marke it ) not an humiliation wherein a man is meere passive , or is humbled by some great affliction that is fallen upon him . The judgement of God may come to a man , the stoutest man and humble him , but that is not an humiliation of Repentance . The humiliation which Repentance brings it is an ●ctive passion : the stoutest man that is , when Gods hand that hath touched him , he will cry , and groane , and lament , and yet he is no penitent for all this , but repentance it is an Act I doe my selfe , I Act it my self . Rend your hearts and not your garments they did rend them with their owne hands : so to have a rent heart , it must be an Act of my selfe upon my selfe , I will not stay till Gods crosse fall upon me & crush me , but I will labour to take up the Crosse ; I will doe it by God grace also , for as you heard well in the morning , nothing but the Holy Ghost can worke this in your hearts , yet God doth not worke with us as we doe with a spade . The Spirit of God maketh use of nature , not as Agent but as a sujbect wherein grace is ; and if there were not this the spirit could worke without it . It is said of our Saviour Christ in the case of Lazarus , when he groaned he was troubled , if you doe observe the reading in the Margent , it is , And Iesus troubled himselfe , Luke 15. And so in in his other sufferings , Phil. 3. 20. He offered himselfe ; so that this humiliation must bee in obedience . Humble yourselves under the mighty hand of God , and he will raise you up so that the Humilitation , it must bee a voluntary worke , having its originall from Gods spirit , That seing there is no other remedy in the world , to shew thy hating of it ; thou wilt take an holy revenge , thou wilt breake that stony heart of thine , and thou wilt not suffer it to be obdurate against the Lord , but howsoever God never doth this against a mans will . Heeris the point , the humilitation which the sinner hath , it is an act of his will ; Hee doth not onely suffer as those that are strucke by the hand of God , so Iudas might have repented , but that comes out of a kind heart to Almighty God , that it breaks the heart . But beloved , e●e I goe further , we will examine wherein this humilitation doth stand . Humilitation stands in a generall processe , which we make against our selves . If we will judge our selves , we shall not be judged by him , so that this Humiliation is a Iudiciall processe against our selves , wee will make our hearts throb , wee will make our eyes flow forth into teares , when Wee looke backe upon our sinnes committed . This is the Humilitation of a penitent sinner ; so in this case a man comes to summe up all the powers and faculties of his soule , the will , the understandng , the conscience , the sence , it will require all thy power , and all thy strength to doe it . Thy memory that must draw up the Indenture , thou must consider that God will open all when hee comes to judge thee ; Thou swearest , thou hast forgotten it presently , but God hath written it in a booke ; thy conscience shall remember every oath that thou hast sworne , every idle word that thou hast spoke , you see God . Psal. 50. Saith ; He will set all our sins in order before us , he will rub up this dull memory of ours , we must draw unto our remembrance the multitude of the sinnes that we have committed against God . It is the speech of the Prophet Esah , call to your remembrance the sins that you have committed ; and if you would rubbe up your remembrances , and doe as stewards that have a bad memory , make it their businesse to cast and account every night , what they lay out the day before : and so if wee would every day before wee go to bed call our selves to an account , how we have spent that day , our memories should not be so short , wee must know how to set sinne before the sight of Almighty God , Briefely thus . Looke first in thy owne debt , a debt that thou didst commit before thou wast born , begin at the highest , what was that ? Doe not you know that many men have beene arrested , and undone for debts , for which as we say they did never drinke ; a debt may be owing by the sonne for his Father , after that his father is dead , thou art in the loynes of Adam , if Adam had stood , thou shouldest have stood , bring he is falne , thou fallest with him : we all hange upon Adam as the stringe that the Prophet speaks of ; that as a bunch of keyes hung upon a string , when that the string is broken , then all the keyes fall downe , with him we all hang , and with him we all fall ; the sinne acted by Adams justice imputed unto thee as thou art in his loynes . Againe in the second place , by reason of this imputation of Adams sinne unto thee , thou art deprived of that image in which Thou and Hee were created ; assoone as ever Adam acted the sinne , presently Adam was spoiled ; His understanding was darkned , his will was rebellious , his conscience was disordered , only heere was the difference , Adam was despoyled of it , after he had continued long in the world , thou assoone as ever soule and body were conjoyned together , God considers thee in Adam to have reached forth thy hand to the forbidden fruit , and therefore the same thing that befell Adam , that he was spoyled of his originall righteousnesse , the same befals thee , the Prophet David in the 51. Psal. Hee was guilty of murther , and adultery yet for all this hee saith , he was borne in sinne , and doe you not thinke he did it to extenuate his sin and iniquity , that he was borne in sinne , and concelved in it , as if a man should doe me harme , because it was naturall unto him , hee could not abide me , should not I thinke him the more wicked , so the sins against God are very haynous ; the root from whence this adulterie proceeded , and this murther came , it came from the corruption of his ill nature . As we deale with Toades and Foxes and Vermine , wee kill and destroy them , when they doe no hurt , wee thinke they may doe ill , because the nature of them is to doe harme ; so God he findes us such Toades , such things , even before wee are out of the shell , and therefore God may justly deale with us so : so that God may take a young Child and cast it into Hell as soone as it is borne . If God will doe this for the first sinne , Death went over them that did not sinne after the similitude of the transgression of Adam . Death went over those that committed no naturall sinne , as Adam did . Consider this , that when we were first borne by reason of the seede o● Rebellion that is in us , if God had marked us assoone as we came out of the wombe , he might justly have committed us to Hell , begin with the vanitie of your childhood . Consider with yourselves how soone that evill seedes spring forth into fruit . Consider how in its rife in a child before you thinke it hath understanding . Consider that which comes from Pride , frowardnesse , wrangling , and wantonnesse . Looke afterwards when thou commest to thy riper age , when thou wast married , when thou wast without governement . Divide thy life into severall parts , all these things may serve to set before us , those sinnes that wee have committed , not hiding them , not concealing them with Adam . To play the part of the Kings Attorney not only to bring an evidence of the fact , but to shew how hainous and grievous it is . And beloved , when this hath beene done both in sinnes of commission and ( which will breake any ones heart to thinke ) of the sinnes of omission ; the innumerable good things which God hath commanded me to doe , yet I have neglected them , nay rather there proceedes words that are so farre from tending to edification , that they are corrupt words , as the Apostle speakes ; this I told unto you , Thus you must doe , the more of those sinnes you put before you , the more incited you should shew your selves : My sinnes are more then the haires of my head , and in another place , my sinnes are a burrhen too heavie for me to beare : so that this is the part of a penitent sinner , to set his sinnes before him , and then to desire God to forgive his secret sinnes , so draw them before thy heart , before Almighty God , and condemne them , and then God will not condemne thee ; when wee have done thus , this appertaines to the first part wherein I indite my selfe , these and these things I have done , these and these things God hath committed to me , I have received much grace of God in vaine ; I have abused my Talent and hid it in a napkin ; these be for the Inditement . But then wee must come to the triall , when my memorie hath brought them to me , and when my understanding hath considered them and weighed them in the ballance of the sanctuary , and I consider that they are sinnes to be aggraated not onely by the Law but by the Gospel , then my confience presently like a peece overcharged recoyles me backward , and I consider the weight of them that they are a burthen to heavie for me to beare . Then the soule strikes the heart , this is my case ; considering what the law hath said , considering what the Gospel hath said : Alasse if I had not commited these sinnes while I was under grace , under the Minister of the Gospel , when Christ invited me to come unto him ; when he bids me cast this burthen upon his shoulders , and hee would ease me , I will not doe it , and though that hee comes with peace and with safetie we will not receive him ; as you heard in the morning ; set before you the representation of the true Crucifix . The lambe of God that was slaine in the law ▪ He that offered him was to lay his hand upon the head of the Lambe and confesse his sinnes over him , and then the Lambe was slaine . Now consider this , my swearing & my lying & my vanity , my pride in apparrell , and all my sinnes , ●ll are laid upon the Lambs head that was never guilty of these vanities , the Lambe of God , hee was slaine though thou canst not groane for thy sinnes , thou canst not weepe for thy sinnes Looke , then looke upon Christ , he sought God with strange cryes and teares , not in regard of the punishment , though thou diddest not cry for thy sinnes , he had strong cryes and teares . Phil 5. And observe the highest crie . My God , my God why hast thou forsaken me . You that thinke sinne to be so small a matter , consider your sinne as it lay upon Christ , strong cryes you see it cost him . Consider him lying graveling upon the ground , as it were panting for life , sweating blood before his Father ; crying , Father if it be possible take this cup from me : As if hee should say , if hou wilt shew onely mercie passe by thy judgement all this time ; with cryes and with strong teares , and the third time cryes upon the Crosse , My God , my God why hast thou forsaken me . When all the earth had a blacke Mantle cast over it , & darkenesse over him that was the light of the World , and as great a darkenesse in him , his soule was darkened within him . To consider these things is able to breake the heart of any man that hath the lest sparke of grace in him . But then consider with thy selfe thus ; What hath sin done to me ? First , it hath defiled thee , 1 Cor. 5. 1. He wishes us that wee would keepe our selves from all defilement of body and spirit . That which goes into the mouth of a man defiles not a man , but that which goes out , for , from within , even out o the heart of man proceedeth evill thoughts . Luke 7. 21. 22. Adulterie , Fornications , Murthers , Theft , Covetuousnesse , Wickednesse , Deceit , Vncleannesse , a wicked eye , backbiting , pride , foolishnesse . There is no sinne that thou committest but it bespots thy soule . Did you but see the soule of a sinner what dishonour and slaine brings to it , it is like a filthy spot in pure white Lawne ; your sinnes they have made a separation between you and your God . They are now in a state of enmitie , ( saith God ) my soule doth loathe them , and their soule doth loath me . There is an utter s●paration betweene God and us by sinne : And after all this comes God and inlarges thee from Satan that possessed thee , but the Prince of this world is cast out ; who is the Prince of the world , the Prince that rules in the children of Disobedience . And this is the Iudgement which our Saviour brings the Prince of this world , but unt●ll wee bee renewed by repentance , still where God comes out the Devill comes in . A man is so possest that for his life he hath not the power to resist the least temptation of the Devill , but as fast as he tempts he committs sinne , and then comes Gods Iudgement : you have it in Deut. 28. your sins are a breach of covenant with Almighty God , & do you think that Covenant breakers , breakers of Covenant shall scape . They are put amongst the blacke guard in the first of the Romans , Adulterers , swearers , truce-breakers , I will send among you plagues , the judgements that are not written in this booke : Why saith Turtullian , Scipturae plenitudinem habent , The Scriptures have a fulnesse , I have seene an end of all perfection , but thy commandements are exceeding large . And yet there are unwritten judgements . The Scripture which is perfect , it doth not containe all the judgements which God will send upon sinners . And hence , from the consideration of this comes loathing of a mans selfe , and a godly sorrow , these are the affections we should have , when we have produced our faults , and the law hath shewne the miserie we are liable to by the committing of them , then a man come to abhorre himselfe as Iob saith . Therefore I repent and obhorre my selfe in dust and ashes : you see this abhorring a mans selfe it is a concomitant of true repentance . Those that be in the darke , though they be naked , they are not ashamed : why ? because they see no light , but when the light of Gods Spirit hath discovered to a man his foulenes and his shame , then they doe repent and abhorre themselves , Ezek. 26. God exhorts them that they should loath themselves as a signe of repentance . Shame you know it is a part of the judgement against sin , for Daniel the last chapter and the second verse , Some shall rise to shame and to everlasting contempt . Now when we come to judge ourselves that we be not judged of God , we must bring ourselves to this shame . And as Ezra when hee came by fasting and repentance to God , hee saith , I am ashamed to come before thee , not for his owne sinnes , but for those among whom he was : The best fruit that thou canst reape of sinne , though it be repented is shame . The Prophet Zephaniah saith , the wicked know no shame . Ier. 6. 15. were they ashamed when they had done these things , they were not ashamed , neither could they blush , when thou hast done these things and considerest them , art thou ashamed of them . When thou considerest of them betweene God and thy owne conscience dost thou blush ? You that were not ashamed to commit the sinne , now that God hath opened your eyes , see whether you can blush , and be ashamed before Almighty God for committing these sinnes . But then there is sorrow which is the last thing , which sorrow must be true , and from the heart ; the inward sorrow it is contrition , it is the rending and breaking of the heart , when a man is ready to teare himselfe in peeces , because that he hath offended so gracious a God , that hath done so much for us . This is that which the Apostles calls that same sorrow which is according to God , 1. Iam. All Israell wept before the Lord , suppose there were no Hell , no damnation , no outward judgement , yet as long as there is a God in Heaven , I cannot but be sorrow for my sinne and when thou canst doe thus , it is an argument thou art a penitent sinner , and this is done by fasting and weeping , fasting and weeping they are things that are joyned together . 1. Sam. 7. 6. It is said that when the Philistims came against them , they fasted and powred down water by the Lord , that is they made or wept such abundance of teares , as if water had beene powred downe , and so Iudg. 2. 4. When the Angell came to Bochim and told the people of their sins , the people lift up their voice and wept . Beloved , Beloved doe not our dry eyes this day testifie that we have little sorrow , remember that place in Zachary , they shall looke upon him whom they have pierced . Zach. 12. 10. And they shall lament for him , as one mourneth for his onely Son , and be sorry for him , as one is sorry for his first borne . Doft thou weepe for thy son , and not for crucifying of thy Saviour ; It is not set downe that sorrow shall be in them , but they shall bee sorrow , to shew the greatnesse of it , as though they were steeped and soaked in it , and such a sorrow as was in the valley of Megiddo , when Iosiah died , in memory or which Ieremiah wrote his booke of Lamentations . And they shall sorrow apart , to shew that it is a part ; that sorrow which is a part , it is particularly every man , it was not the Iewes speares or sins that did crucifie Christ but thy sins . Beloved , I must speake now concerning the matter of Fasting , and ( beloved ) it must be fasting , not such a superficiall fasting , as we commonly use , but fasting of another nature ; we doe not understand the name of it , if you compare , Luk. 5. 33. and Mat. 9. 14. Together ; why doe the Disciples of Iohn & the Pharisees fast often ; but thy Diciples fast not as Saint Mat. hath it ; but Saint Luk. thus : why doe the Diciples of Iohn fast often and pray , and the Diciples of the Pharisees also , but thine eate and drink ; he that eates or drinks any thing his fast is done , and the least droppe of water thou hast taken it breakes 〈◊〉 shell of thy fasting . And it was the Doctrine of the ancient ●●thers that he that had tasted but a drope of water , he had do●● with his fast for that day . And this outward fasting , must 〈…〉 onely be from anything that is to be eaten ; but also from all delight , let the bridegroome come forth of his chamber ; that which we know to be lawfull and good , yet because it hath a solace in it , that ordinance of God it must be forborne , any outward kinde of solace that gives content , it must be avoided our apparrell , the wearing of our best apparrell , any thing that may be contrary to the fasting , see Ahab when hee fasted hee humbled himselfe and wept , and put on sackcloth , and went fastly , that is he went barefoot , now those that goe barefoot cannot but tread very softly . Esah . 58. 13. Thou shalt not think thy owne thoughts , speake thine on words , nor doe thy owne Actions . The Prophet doth there speak of the Sabboth which was on the tenth day of the seventh Moneth , not of the Hebdomate weekly Sabboth , the saturday , but of the universary Sabboth ; and the beginning of the Chapter runneth that way . Wee have fasted , and thou hast not looked upon us , that fasting day wherein ( as some report ) Adam fell they should not doe any thing , : This was but the shall of fasting , all outward things that can give content to the outward man must be avoided ; so farre as necessity will brooke it ; But I see the time is past , thus much therefore shall serve for this time . FINIS . Pag. 1. lin. 8. for but to condemne the world , rea . but to save the world . Notes, typically marginal, from the original text Notes for div A64688e-290 In a Sermon preached by D. Williams Arch-Bishop of Yorke . Obiection Answer . 
A64750	----	A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order. Vaughan, Henry, 1617 or 18-1661. This text is an enriched version of the TCP digital transcription A64750 of text R233020 in the English Short Title Catalog (Wing V128). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 80 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64750 Wing V128 ESTC R233020 13314476 ocm 13314476 99017 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64750) Transcribed from: (Early English Books Online ; image set 99017) Images scanned from microfilm: (Early English books, 1641-1700 ; 441:13) A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order. Vaughan, Henry, 1617 or 18-1661. [3], 30 p. Printed by Leonard Lichfield ..., Oxford : 1644. Reproduction of original in Huntington Library. Marginal notes. eng Bible. -- N.T. -- Matthew V, 20 -- Sermons. Fast-day sermons. Sermons, English -- 17th century. A64750 R233020 (Wing V128). civilwar no A sermon preached at the publique fast, March the eight in the afternoone, at St Maries Oxford, before the members of the Honourable House o Vaughan, Henry 1644 14436 30 365 0 0 0 0 274 F The rate of 274 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Apex CoVantage Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2005-06 Rachel Losh Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A SERMON PREACHED AT THE PUBLIQUE FAST , MARCH the Eight in the afternoon , At St MARIES OXFORD , BEFORE THE MEMBERS OF THE HONOURABLE HOUSE OF COMMONS There Assembled ; By HENRY VAUGHAN , Mr. in Arts , and Fellow of Iesus Colledge . And Printed by their Order . PROV. 14. 34. Righteousnesse exalteth a Nation : but sinne is a reproach to any People . OXFORD , Printed by LEONORD LICHI●●●● , Printer to the Vniversity , 1644. Die Sabbati nono Martij . 1643. ORdered that Master Bodvill and Master Watkins give Master Vaughan Thankes , and desire him to Print his Sermon . Noah Bridges . MATTH. 5. V. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees , ye shall in no case enter into the Kingdom of Heaven . THe Law in the beginning was given by God to perfect and regulate the Actions of Man . Now to the end it might be the better accommodated to the nature of this creature , the Law , like man , was made up ( as it were ) of two parts , 2 Body and a Spirit . The bodily Law served as a curbe to the inordinate motions of the outward members of the Body , restraining the licentious tongue , and the violent hand , by working in the transgressours a feare of the severest punishments . Every disobedience being to receive a just recompence of reward , Heb. 2. v. 2. This therefore is stiled by the Apostle , The law of the carnall commandement , Heb. 7. 16. The spirituall and more purely divine part of the Law respected the soule of man , purifying it from all the stains & pollutions of thought . For the law of the Lord is an undefiled law converting the soule , Psal. 19. v. 17. This part was the very soule and spirit of the law , and in this sense Saint Paul termeth it , the spirisnall , Rom. 7. 14. and Clemens of Alexandria , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the elivened , animated law . Now the Phatisees , & generally the whole Leviticall Priesthood , though they seemed accurate both in the knowledge and practice of that Corpus Iuris of theirs , even unto supersticion , yet could not they out of their besotted dulnesse reach or pierce ininto the spirit & soule , thereof , their fight terminating in the outward 〈◊〉 ; and though they bragged of acquaintance with its most abstruse and involved mysteries , yet kn●w they indeed no more of it , then as it respected the outward acts and carriage of the hand or tongue . For by their Divinity the most deliberately vicious of thoughts carried no guilt with it . 〈◊〉 even this carnall law they had strangely deformed ; here they 〈◊〉 it on the rack by glosles so restrictive of the precept , and so indulgent , that they even contradicted the Canon , so forced and unnaturall , that their deductions 〈◊〉 that , which should have been the measure and rule of all their actions 〈◊〉 the Philosophers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a crooked rule ; there they daube it so with the Traditions of their Fathers and their owne , that it had even lost the face and visage which it received from God in the beginning . For the Priests said not , where is the Lord , and they that handled the Law knew him 〈◊〉 . ler. 2. v. 8. Thus the expresse image of Gods will , which at the first had its exact proportion , consormity and resemblance , like that picture which Polycletes exposed to the censure and correction of the vulgar , became 〈◊〉 , the true lines defaced , the proportions by unnaturall and unseemly additions marred , and indeed all over 〈◊〉 and mangled . Full time was it then that another Priest should rise from 〈◊〉 , who was made not after the law of a carnal 〈◊〉 mem , but after the power of an endlesse life , Heb. 7. v. 16. This was he ( spoken of by Malachy . 3. v. 3. ) who was to sit as a refiner and purifier of silver , who should purifie the sons of 〈◊〉 and 〈◊〉 them as 〈◊〉 and silver , that they may offer into the Lord an offering in righteousnesse . And here he 〈◊〉 to lay Iudgement to the line and righteousnesse to the plummet in this Chapter , and part cularly in these words . I say unto you , Except your righteousnesse shall 〈◊〉 the 〈◊〉 , &c. Herein you may be pleased to observe with me two generall parts . 1. The Condition , wherein you have these particulars . 1. The matter of it , righteousnesse . 2. The Subject , your righteousnesse . 3. Both the quality and latitude thereof , it must exceed that of the Scribes and Pharisees . 2. The Commination or Penalty upon the not performance of the Condition , Non intrabitis , ye shall not enter into the Kingdome of Heaven . I shall begin with the first particular in the Condition , namely the matter of it , righteousnesse . God who created the World and hung every moving creature in its proper Spheare , requireth as from 〈◊〉 Naturall Agents , a peremptory uniforme course of operation without swerving or desisting , so likewise from the Voluntary a constant and exact obedience to his will . Though these two sorts of causes differ much in their manner of working , in that the former is urged and driven by some secret swinge and blind instinct ; the latter guided by the free unforced motions of its owne will , yet in respect of the regularity and constancy in operation , there ought to be a neare agreement ; so that look how necessary it is for the 〈◊〉 to shine , so necessary is it for thy light to shine before men ; for that Planet to walke under the line without the least deviation , for thee to runne the way of Gods Com̄mandements without errour acd deflection . What the Philosopher termeth 〈◊〉 , or prodigy in nature , namely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the same is the terme of Transgression in thee ; so that thy preduction of sinne is but the generation and birth of a Monster . For other creatures to intermit their native operations , is but 〈◊〉 in Nature , for thee to desist from duty , absurdity in Reason . Man by nature is as active and 〈◊〉 as the Heavens themselves ; his soule being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an ever-moving substance , which neither sleep nor death it selfe can fetter ; his life is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( as the Pythagorean ) a collection of actions ; it consists in action , with Aristetle , which was the sole end , not onely of his first , but also of his second Creation . For we are his workmanship created in Christ 〈◊〉 for good workes , Eph. 2. v 10. They that have looked narrowly into the composition and texture of his body , have sound that there is not the least 〈◊〉 there , but is 〈◊〉 for forty severall employments ; not a 〈◊〉 , but is entwisted with its artery to conveigh the 〈◊〉 , those Instruments of action , into each joynt and particle . A Ship hastening towards Heaven was an excellent Emblem of a Christian , who must not lye hulling in the harbour of some 〈◊〉 sinne fixed upon an Anchor of security , but in St. Pauls expression ( drawne hence as 't is conceived ) must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be carried with full expansive saile to the 〈◊〉 where he would be . He must be in continuall motion and progresse , without the least pause & intermission , ever walking in the law of God , and casting his meditations thereon 〈◊〉 in the morning , at noon-day , and even at midnight . Our stayes and refreshments must set forward our spirituall as our naturall life . Caesar could sleepe in a moving chariot , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ordering his very rest for action . As there is a running of the way of Gods commandements in the Psalme , so Rom. 2. v. 17. there is an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a resting in the law . The Starres move , governe , and impart influence when they seeme most fixed . A constant motion , as it is the strongest evidence , so likewise the firmest preserver of livelinesse and vigour . Those members which are most frequently exercised , are most sound and firme ; whereas the palsyed limbes , which doe not so much move as are pushed forward , prove but burthens to themselves . What is it that keepeth the streame in its native chrystall purenes , but a constant course ; whereas standing waters breed but serpents and corruption ? When rust seizeth upon the wheeles of a curious Watch , we look upon it as upon an artificiall well wrought piece of disorder and confusion : and he that contemplateth upon the fallow unmanured Soule , must apprehend it as the decayes and ruines of the glorious image of its Creator , a distracted wildernesse , a perplexed maze of iniquity , a Theater where one rude passion encountereth with another , one extreame of vertue assaulteth its opposite , with much hurry , confusion and distraction . Hence it is that 〈◊〉 Alexand. and St. Ambrose make righteousnesse to be a Harmony and Symphony in the Soule , a right tuning of its faculties with admirable consent , and perpetuall subordination to the will of God , so that the want of it occasioneth jarring and discomposure ( as what impious man is there , whose heart is not sometimes grated with the harsh closes of a self-convincing conscience ? ) Nor is this all . The desect of righteousnesse doth not only 〈◊〉 and distract the soule in it's faculties , but even in a sort annihilateth it in it's essence . For if sinne which is the absence of righteousnesse be likewise a privation of life , as the Scripture 〈◊〉 , the 〈◊〉 man , like the voluptuous Widdow , is dead while he liveth , 1 Tim. 5 , 6. For the spirit is life because of 〈◊〉 , Rom. 8. 10. If then I cannot produce those flowing rivers of living water , a stream of good and pious works 〈◊〉 from the spring of graces within . I am but 〈◊〉 〈◊〉 , a dead Sea & it is 〈◊〉 malorum , with the Stoick , the last and greatest of evills to dye before I be departed . Of material substances there is none that beareth a nearer resemblance to the minde of man then the flame , whose motion when ever you represse , you plainly extinguish . Even the grossest of Bodies by want of Agitation , become onely heapes and masses of their owne corruption . And since there is not a Power or Habit in the Soule but 〈◊〉 its extrinsecall perfection from the actions whereunto they are designed , there is not a faculty , not a grace , be it never so rich and noble in the soule , which receiveth not it 's proportionable perfection according as it is more or lesse exercised . And if you please let us cast our eye upon 〈◊〉 , which a great part of men are used to set in that opposition to good workes , even this excellent and so much magnified vertue without the worke of Faith , and labour of love , is but a Carcasse . For as the Body without the Spirit is dead , so Faith without workes is dead also , Iames 2. 26. You see here what is the Soule as it were that quickneth it , viz. this righteousnesse in the Text or good works . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Pelusio . Though I cannot affirme 〈◊〉 to be form of Faith , yet I find them ever inseparable , and so closely linked together in that streight nearenes , that they often exchange names , & in a sort mix natures also . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which usually implyeth Faith , 〈◊〉 . 4. 2. expresseth obedience . The Ninevites beliefe , Ion. 3. is described by their ready performance of the workes of humiliation at the Prophers summons . Our Saviour is most express ; This is the workc of God that we believe on him whom he hath sent , Ioh. 6. 26. We read Rom. 3. of a Law of Faith , now every law hath its 〈◊〉 〈◊〉 , a directive vertue , and prescribeth obedience by a rule . What Saint Paul , Gal. 5 v. 6. calleth Faith . 1 Cor. 7. 19. he termeth the keeping of the Commandements of God . For with the heart man beleiveth unto righteousnesse , as the same Apostle Rom. 10. 10. For if Faith resideth in the heart , it must needs discover it selfe by the even tenour of the pulses beat in the arms , it cannot but breake forth into action . The scattered graines on the surface will betray the hidden Oare . Doubtlesse the life of all vertue ( and to we call Faith ) consisteth in the Pythagorean , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the right inclination and election of the Will , joyned with a stirring vehement 〈◊〉 to act and execute her commands . If any vertue could be content to lurke in the soule , and not impart it selfe by action , it would better become a Melancholicke Anachorite in a Cell , then a 〈◊〉 in a Common wealth . It is incident to the nature of all more refined essences to betray themselves by their operations , God in the Production and Administration of the world , the Soule by her reasening , and Faith by her effects . Even the dullcst and most unactive of substances have their Emanation of Spirits and Transient acts , if the speculations of some more retired Naturalists misinsorme us not . Who is Christs faithfull servent , but he whom his Master when he commeth shall find doing , who with a serious case 〈◊〉 〈◊〉 acteth and executeth what was enjoyned him ? 〈◊〉 〈◊〉 〈◊〉 the Enge in the Gospell , and 〈◊〉 admission to his 〈◊〉 . If then this heavenly vertue hath such a stirring , 〈◊〉 power to obedience and righteousnesse , it is not enough 〈◊〉 beleeving men like Melancholike Fantastickes , to 〈◊〉 themselves Princes to dreame of Crownes , 〈◊〉 and glory . The Beatificall Vision commeth not with such Dreames . A fond fancying of Heaven , and a groundlesse contemplation of what 〈◊〉 thy bare presumption shall suggest , can transport nought of thee 〈◊〉 , save a deluded thought . It is not the highest part of impudence for a man to extend his hopes as farre as his wishes , and these as farre as his fond fancie and imagination , But perhaps thou 〈◊〉 perswaded thy selfe thou art even from eternity inrolled in the Book of life , and fearest no sponge to wipe thee thence . That is a strong faith indeed . But make it appear thou art so by thy righteousnesse , make that election sure . Iacchiades tells us there is no man written there , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for his righteousnesse sake . He spoke like a Jew or a Jesuite : none I beleeve without it , though not for it . There is certainly a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Heaven , a scroll wherein all our actions good and evill are written downe . Nazianzen is very expresse . We shall be all inscribed [ in that Book ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but according to the quality of our workes past hit herto . Thou needest not trouble thy doubting soule with an overcurious search into Decrees and Mysteries , but fixe thine eye upon the lower rounds of the ladder , and assure thy self with much confidence , that if thy good works here below be 〈◊〉 at all , thou art wiped out of the book of the living , thou art not written among the righteous . It hath been alwayes observable that the most earthy soules have with greatest presumption and confidence ever pretended to the more raised and highest agitations of the mind , even unto rapture and extasie , as the Gnostickes and Valentinians of old , who though they were of men the most brutishly carnall , yet conceited themselves to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} spirituall , so farre exalted above the ordinary spheare of mortalls , that they disdained to make use of the body for any vertuous action , fancying themselves saved by the refined speculation of some hidden mysteries ; not much unlike the Antinomians and Euthusiasts of our times , who building meerly upon the whisperings of their private spirit , and their skill in the many scores of abused Texts , with so little scruple break through all the barres of Law and Gospell , and yet professe themselves the onely Christians . It seemeth it was Christs businesse to ease our shoulders not only from that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the insupportable burthen of Ceremonies , and the Malediction of the Law , but to disengage us like wise from the observance of the Morall precepts ; not to fulfill but disanull the Law ; to introduce and authorise not a sober liberty , but meere humane licentiousnesse . There is with the Apostle a Wisdom of the flesh , and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a kind of flesh , and fleshines in the very mind and spirit . This is the Godly wisdome , & the Spirit the Men vaunt of . These be they which separate themselves , sensuall , having not the spirit , Iude v. 19. The curious Affectation of knowledge , joyned with a neglect of righteousnesse spreadeth it selfe farther , and is indeed the Epidemicall disease of this age . For whereas Religion is the knowledge of the truth which is after Godlinesse , we are so much for the knowledge and the ever learning , that we have lost the godlines : we know not what is to visit the fatherles & Widdows in their afflictions , to cloath the naked , and to feed the hungry , to doe good and distribute , which makeup the better halfe of Religion . Therefore Nazianz. well defineth it by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a right obedience , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is to be religious , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with the Etymologist the reaching forth of the hand , to put ones life in his hands , as Iob puts his 〈◊〉 . 13. 14. that is in S. Gregories Allegorie , Cordis intentionē in opere ostendere , to shew forth the intention of the heart in the work . Now it is our common malady , that the vitall spirits are not naturally dispensed from the heart into the hands and feet , but fly upwards to the brain . The Vines in the Naturalist are perfect emblems of us , which were more fruitfull above , more barren beneath . The Platonists among their many excellent discourses that the Soule ought to be purified ; that this purgation was to be wrought according to its principles ( so they terme faculties ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the reason understanding and will , not them without this . The Scripture faith the same Act. 15. God purifying their hearts by faith ; by faith , a divine virtue affecting and seated in both the faculties of the Soule , purifying both . Thus 2 Cor. 4. 6. God hath shined in our hearts , there is the will , to give the light of knowledge , there is the understanding purged . For this , like some transparent body , transmitteth the beams when once they have chased away those , its grosse mists of dulnesse and ignorance into the Will , where they unite and concentring produce heat , which strongly worketh out the corruptions thence , and disposeth it thus purified , chafed , and suppled with charity , for good works . Consider now what a worthlesse thing is light without heat , it is but the splendor of a putrid Gloworme , or the blaze of an empty Meteor . The wisdom of the Prudent is to understand his way , saith the wisest of men , Prov. 14. 8. This is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the wisdom of the Iust , Luc. 1. 17. and that which is seated in the very heart-roots , 〈◊〉 . 38. 36. The Philosopher that defined Science by Prudence , which is a Practick habit , was not much mistaken . Iamblicus describeth true Wisdom by righteousnesse , nor was that known in Plato's schoole , whereby men were assimilated to the divine nature , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to become righteous and holy . The knowledge of God is to judgement and righteousnesse , as appeareth out of Ierem. 22. v. 15 , 16. Thus Hos. 6. 3. where it is ut cognoscamus Dominum , that we may know the Lord , the Hebrew Scholiacs read it that we may worship and serve God . Meer speculation without practice , be it never so cleare and refined , is but vaine and fruitlesse ; it is but like the wearing of a glazen eye , which though it be resplendent , yet is it altogether vnserviceable for the guidance of our motions . The Pharisees here were knowledge & broad Phylacteries of Law from their foreheads down to the very skirts and frienges of their garments , and yet our Saviour termeth them Fooles and Blind . For what greater argument could there be of ignorance , either exceeding grosse or most pernitiously wilfull in them , then to offend with so much conjoyned light , and like Charon in Lucian , therefore to stumble because arrived from the darknesse of Hell in sight of the Sunne . I told you out of S. Paul of a Wisdome ( or rather prudence ) of the flesh , a great bane of Piety , S. Austin expounds it of an unrighteous Civill Prudence . And because I am told by some learned Interpreters , that the Scribes and Pharisees here , had they joyned righteousnesse and prudence together , might have sate in Moses his chaire uncontrolled , & have escaped the sharp reproof of my Text , I shall speak something of the necessary conjunction of these two . Inevery laudable Counsell and Resolve as there must be Prudence to chuse the Subject , & meanes with their Proportion , so likewise Iustice and Righteousnesse to levell and direct these meanes to a due end . The prudent man is alwayes the good man in Aristotle . For how is it possible that a Soule troubled and clouded with the fumes and mists of vicious affections can discover ought aright through that even glasse of corrupt passion , which presenteth things unto us with the same Obliquities and Deformities as it selfe is affected with ; how can it fixe it selfe on the steady consideration of those infinite accidents , consequences , conjectures , oppositions , those intricacies and perplexities , those small particularities and circumstances that occurre in publique affaires ? Saint Paul , Rom. 1. speaking of the Gentiles who withheld the Truth ( i. e. ) the light of nature and conscience in unrighteousnesse , saith , v. 21. That they became vaine in their imaginations , and their foolish heart was darkened . Thus doth vice pervert and deprave the habit of Practick-Principles in us , yea and in a sort destroyeth even Rationall Nature it selfe , which ( as the Schoole-men rightly ) doth illuminate that Habit and informeth us in the test Expedients for the 〈◊〉 age of Warre , the recovery of Peace , for the regulating and preserving of humane societies . The Lacedemonian Magistrates rejected wholsome advice , because it proceeded from a loose Liver . It cannot be denyed indeed but an impious man may at sometimes produce good Counsell ; but it is likely to a perverse unjust end . Who is it but admireth the subtilty of Achitophel ? but it was for the deposing of a good King ; or the cunning of leroboam to keep the People from going to lerusalem to worship ? but it was to make the breach more wide and desperate , and to establish his usurped Throne . There is a Prudence of Serpents , which as Basill observeth , preserve and benefit themselves , but themselves onely : such as is to be seene in those who were about Stratocles and Demiclides who invite one another to State-Employments as to a golden Harvest , where you shall reape that mans honours , the second's Mannours , and the thirds great Office . The wise mans eyes are in his head , saith the Preacher , c. 2. 14. where are the fooles then , saith Nyssen . are they in his heeles ? yes , or as Solomon , in the ends of the earth , Prov. 17. 24. to regard the inlargement of his owne worldly profits , pleasures , and terrene happinesse ; whereas the wise man casteth one Eye upon the Helme , and lifteth the other to the Starre in Heaven , by which he steereth his course in the midst of the Billowes . There is besides the Municipall Law and Statutes , a Law and Testimony , whereby Men should direct their Determinations . For we cannot pronounce a right judgement of actions and affaires , but by considering their dependance , and relation with the prime Cause and rule of all our 〈◊〉 , namely the Will of God . Whatsoever recedeth from that rule is unjust , what is unjust is founded not upon equity but violence ; and because such Constitutions and Mandates are not imposed on Men without Tyranny , they are never happily executed . Have we then a recourse to the Law and will of God , & we shall not need those unnatuall Instruments of the Machiavellians , Perjury , Lying , Deceit , Dissimulation , Vnjustice and the like . It was in the Porch of the Temple , that those two maine Pillars of a State , lachin and Boaz , Stability and Strength were erected . The Jewes deliver that their supreme Court of Iudicature was in the South part of the Temple ; and that their Kings Palace joyned with it . For Religion must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the foundation of Law-giving ; and ought to be , saith 〈◊〉 , the first of publique cares . The Christian Emperours therefore were wont to advise with the Governours of the Church , that nothing might be done contrary to the precepts of Religion , or to the prudence of Gods Church : as the Romans like wise with their Foeciales . The Scepter of Minos in Homer , is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Plato , the Doctrine and Discipline of God . Hence was it that the Ancients cloathed God and Prudence with the same Armour ; now the Armour of God in Is. 59. is the Helmet of Salvation and the Breast-plate of righteousnesse . When a Nation manageth its affaires by the Dictates of private spirits and desires contrary to the knowne rules of Piety , Vertue , and Obedience , it becommeth like the lsraelites , 〈◊〉 Nation voyd of Councell , neither is there any understanding in them . Deut. 32. 28. 〈◊〉 their meek Leader Characters them . Then through the wrath of the Lord of 〈◊〉 is the Land darkened , and the people shall be as the fuell of the fire : no man shall spare his brother . Is. 9. 19. darkened with clouds of Iealousies and vaine feares which their owne guilt shall suggest unto them ; and will streight gush into a storme . And when their pathes are made darke and slippery enough , they proceed , like the Heathen of old , in performance of their ridiculous rites to Consus the God of Councells , Equos & Asinos Coronare ; or like blinded Samson to lay hold on the goodly Pillars , them of Church or State ; and in stead of strengthening and confirming to overthrow the whole House . But sometimes , that they may the more certainly arrive at their deserved perdition , the Devill , he hangeth forth a light , such a one as I have seen in a Lampe burning and fed with a sophisticated and strangely tempered Oyle , which presented the Beholders with uncouth Serpents , Beasts , Antick shapes , and new-fangled Formes : or like him in the Gospell , they beginne to see men walking like Trees ( i. e. ) with the head , which beareth analogie with the root in the Tree , downewards ; the King below the People . S. Ambrose evinceth the necessary conjunction of civill Prudence and Righteousnesse from what is delivered of Solomon . That the wisdome of God was in him to doe judgement . 1. King. 3. 28. no gift from God descendeth upon an impious soule . The rayes of the Sunne , though they kindle starres and enlighten the ayre , yet require some preexistent light in those Starres and in that ayre ; and ere the beame of Wisedome be shot into men from the Father of Lights , there is necessary in them a Light , even that of good works and piety to shine before men . Indeed true righteousnesse hath much of that quality of light with it , that it must needs discover its glory to others benefit , it cannot be dammed up and smothered : it is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} another mans good , yea , and more anothers then its owner , and therefore aptly resembled ty Oyle , which doth the outward parts of the party anointed more good , then the inward . And though it hath this diffusive imparting nature with it , yet hath it this common too with every other more particular vertue , that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , every mans owne possession , and claimeth a Seate in each Soule . And so I come unto the Subject , your righteousnesse . No quality can perfect or adorne the mind , save what is seated and inhereth therein . For he that glorieth in anothers rich endowments , betrayeth but his owne poverty in them . It is the most silly pride and ostentation to bragge of borrowed plumes . For nothing certainly can place us in the least degree of happinesse , but what we can call our owne ; Felicity being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} something we our selves possesse . Therefore as the just shall live by his faith , Habac. 2. 4. so by his owne righteousnesse too : for every man shall receive his owne reward according to his owne labour , 1 Cor. 3. 8. We are placed in this world , as in S. Chrysostomes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in a Taske-roome . Every mans worke shall be made 〈◊〉 — and the fire shall try every mans work of what sort it is , saith S. Paul , 1 Cor. 3. 11. The allusion here , according to S. 〈◊〉 , is unto severe Mint-masters , who required a strict account from their Refiners , & took an exact survey and tryall of each mans performance , to see whether the gold was brought to its just straine of purity or no . God requireth no lesse a care from us in that great worke of our sanctification , and purging out the corruptions of the Old man . Therefore let every man prove his owne worke , and then he shall have rejoycing in himselfe alone , and not in another , Gal. 6. 4. And since there is not a Soule , but must give an account to God for it selfe , not to be essoin'd or excused by a Dedimus potestatem , relation , dependence or pretence whatsoever , not to answer by other Proxie then its owne convicted conscience ; thinke not to be covered under the supposed Mountaines of others merits ( those Mountains will melt in the presence of God ) or a supply from the Saints and Martyrs righteousnesse . This were contrary to course for thee to graffe thy slip of wild Olive on the good Olives stock . There is an inestimable disproportion betwixt the afflictions of the severest Penitentiarie and celestiall blisse . For , non sunt condignae passiones , The Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us , Rom. 8. v. 18. Look what pressures soever the Saints endured in this life , they were in respect of themselves necessary , to consummate their owne vertue , and to prepare them for a greater weight of glory . That Cloath which is to receive the more illustrious Die , as that of Purple , must be steeped in the foulest colours ; it requireth more wringing and stretching then what was intended for an obscurer hue . Out of our afflictions we weave those Crownes of righteousnesse ; and the most adorned is most thorny , they are Crownes of Equity and Goodnesse , as the Syriacke Text readeth it in 2. Tim. 4. 8. for in exact equality the least graine of 〈◊〉 overballanceth the most Transeendent and heaviest Passions . How should man be iust with God ? saith Iob. 9. 2. and if not just himselfe , his bankrupt Store cannot supply my wants . The wise Virgins in the Gospell gave good reason for their deniall of Oyle to the foolish ; Not so ( say they ) least there be not enough for us and you , Mat. 25. 9. It must be then Vestrajustitia , your righteousnesse , yet , there was a feare , you see , in the wise Virgins , that there was not enough of this Oyle ; the Lamps in the Sanctuary had no secret spring in the bottome , but were replenished from abroad , with that which distilled from the Olive-branch . Our own inherent righteousnesse is too narrow a garment to cover nakednesse , it is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a cloathing of Figge-leaves , as Macarius , like that of our first Parents , which betrayeth the Sinne and Shame together . When we view those which proceed from our own naturall strength and arme of flesh , we find the best of them to be but the Prophets soure grapes and evill figgs ; yea , our most religious Actions , which are crowned with an influence of grace as they issue from depraved Principles , and mingle with that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Epiphanius , that streame of Brimstone , which runneth through the channells of the Soule , must needs contract if not an inherent staine and tincture thence , at leastwise much imperfection . It appeareth by the Law , that the Lame and Blind were not to be offered in sacrifice ; now if werespect our own inherent righteousnesse ; as it proceedeth from a seduced Reason there , it is blind ; as it is the issue of a perverted destorted Will , there it is Lame . This then cannot be the sacrifice of righteousnesse wherewith God is pleased , Psal. 51. 19. it is but the Sacrifice of the corrupt thing , Mal. 1. 14. For God who cannot behold iniquity , requireth a righteousnesse as untainted as his own justice , as streight as his own will without the least obi●quity . To whom shall we have recourse for that ? Who eve● arrived at such perfection ? Only the Lamb without spot and blemish , our blesse● Saviour , who on the Crosse bore our iniq●ities , yea and our vertues to , like Aaron taking away the in ●n●qu●●y of the Holy ●hings . Thus was he made unto us righteousn●sse , 1C 〈◊〉 . 30. In him are men blessed , 〈◊〉 . 72. 17. that 〈◊〉 , saith the ●haldes 〈◊〉 〈◊〉 〈◊〉 in the Messiahs righte●ousn●sse . But , what need then 〈◊〉 V●stra●ust 〈◊〉 a the the text , if his sa●isfactions sufficiently absolve us from gui●t and punishment ? Much every way . For to this end were we redeemed , that we might be a people zealous of good workes The Sc●p●goate say the Jewes , made atonement 〈◊〉 〈◊〉 〈◊〉 n , of the Law , but still upon c●n●●tion of repentance . 〈◊〉 never yet did a true faith in Christs merits exclude penitenti●●l and charitable workes . Beside the propit●●to●y Sacrifices , which shadowed ●orth Christs 〈◊〉 of himself , the La●● ordained also Peace offerings , or offerings , of Holinesse , as the C●aldee on Levit. 3 calleth them ; these are to be off red by us in our good works . Therefore Revel 1. 5. 6. is Christ said to have washed us in his blood , there is his pr●pi●iation : & to have made in Priests , there he imposeth on us a sacrifice , namely , to present our bodies a living sacrifice holy and acceptable un o him . He indeed is our High-priest , who like him in the Law s●ts a value on our oblations . sanctifieth and accepteth them though they be but a paire of Turtle Doves and two young Pigeons , the poor womans offe●ing be they never so mean and contemptible . He stampeth our Brasse and Copper money , and maketh the 〈◊〉 〈◊〉 . He crowneth our righteousnesse with mercy and loving kindnesse . We which were before those Empty Vine , Hos. 10. 1. by the vertue , s●ccou● , and ●nfl●ence , communicated from Christs sufferings prove loaden with fu●l clusters and fruitfull in good workes . His grace addeth life and colour to the 〈◊〉 ●●eament of our morall actions , which are 〈◊〉 〈◊〉 〈◊〉 with so much darknesse and thos me●struous raggges n 〈◊〉 64. 6. become that fine Linnen clean and w●●te , which 〈◊〉 righteousnesse of the Saints . Rev. 19. 8. However we are , 〈◊〉 by Faith of our Saviours obedience , we are sanctified certainly by our own good works , which deriving an expiatory nature from his blood , wash off the deepest staines of concupiscence , & cure all lamenesse and imperfection in us . The wither'd hand is restored by a discreet chearfull liberality ; the rash by a repressive lenity ; the loose emissions and glances of the eye stayed by a grave 〈◊〉 ; the crooked foote rectified by prudence . Thus doe our vertues mitigate and abate our excesses , supply our defects , correct and qualifie the malignancy in our affections , exalting the whole man both in body and soule , to that strain of perfection , that the grossenesse of his nature will admit . To keep the Commandements , this is the whole man , Eccl. 12. 13. For righteousnesse is not a colouring of the skinne and painting of the outwards , but if true and sincere , must issue from the heart and purify the soule likewise . And so I passe to the quality of our Righteousnesse . It must exceed that of the Scribes and Pharesees . Not to 〈◊〉 time about the Originall distinction , ( which was not great ) Rites , and Institutes of lives of the Scribes and Pharisees , whereof the Historians & Criticks give you just account , give me leave to glance at some few particular Vices and Practises of theirs which more concerne us , as being taken up in our times ; though even herein I find my selfe prevented by the accurate labours of a late 〈◊〉 in this Church ; yet I shall gleane some_what after his harvest . The Pharisees were not confined to one Age or Nation . Nazian. orat . 34. hath his . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they were as rife in his as in the former age , in respect of Conditions and manners , though not of Profession and Discipline . To beginne with the name : I should incline to Epiphanius his opinion , who interpreteth the word Pharisee by Separatist . For thus St. Paul , Rom. 1. 1. who received his education in that Sect , being now called to be an Apostle , saith , with allusion to his former condition , that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} separated for the Gospell . For they were such as the Prophet Esay speaketh of , c. 65. v. 5. who were used to say , Stand by thy selfe , come not 〈◊〉 to me , for I am holier then thou . It was part of their Vow to withdraw from the Sonnes of the Earth , who were but Scabellum pedum Pharisaeorum ( as the Proverb ran ) and the contagion of common breath , and fancying themselves Men of that transcendent Holinesse , by way of eminency entitled themselves the Holy-Congregation ; a stile familiarly abused by each prophane Conventicle , and in this part of the World first usurped by the intemperate Reformer of the Neighbour Kingdome and his seditious rabble . It was an Argument of a low sordid spirit with them to stoope to received Customes , and therefore were singular in each gesture , insomuch that to pray with a bended knee ( which yet l conceive the light of Nature instructeth us to do ) was a signe of a crest - 〈◊〉 and over guilty soule ; we find him in the Gospell standing , as judging Prayer to be a familiar salute and compellation , rather then a dutie . If you look upon them as interessed in publique affairs , they of all others were the most active and prevalent men in the Great Court of Sanhedrim ; the Gospell maketh them still the leading men , as who had gained such an opinion of Sanctity with the People , that they only bore the sway in matters of Civill & even of meer Ecclesiasticall cognizance . They call the Councell against Christ , Iohn 11. still dispute his Doctrine , and 〈◊〉 him even to his Consummatumest . Saint Paula Ben 〈◊〉 , and therefore neither Priest nor Levite , and before his Conversion a 〈◊〉 ; hee the 〈◊〉 persecutor of the Saints . If we but consider them in reference to the Civil government . History mentions not more turbulent and seditious dispositions , nor greater opposers of the Regall Dignity ; Men so obstinarely resolved to disobedience , that they could by no means be induced to sweare Allegiance to the Roman Emperour , to whose Scepter Conquest had long before subjected the Nation . Here , I must confesse , the comparison falls short . They will 〈◊〉 in judgment one day against those Christians that have sworn Allegiance to their Soveraigne , and yet so often violated that sacred Oath . To goe on . They 〈◊〉 men skilled in all the Mysteries of exciting the ignorant to 〈◊〉 , as Methodicall in this work as the 〈◊〉 himselfe , and like him in his first stratagem on Mankind , first insiuuated themselves into the mindes of 〈◊〉 Women , as appears by their practise to supplant Herod , having with no 〈◊〉 〈◊〉 and malice endeavoured the deposing of 〈◊〉 before . Nor wanted they their Scribes and Instruments among that Sexe , such as was Huldah the Woman Scribe . I need not tell you of their exquisite Dissimulation and artificiall 〈◊〉 of the most impious designs under the most specious colour , who could 〈◊〉 Christ in the Gospell , and St. Paul in the Acts , out of pure zeal to the Law of God , & his Temple . I could wish they were not imitated , by such as can render the most impious practices smooth and 〈◊〉 , who can pull downe the Church with Gospell in their 〈◊〉 ; as the Vine - 〈◊〉 wrap themselves in the leaves of the Vine , when they goeabout to devoure the fruit . Here the comparison commeth infinitely short again : the Pharisee ( having ignorance for his excuse ) will be one day justified before such Christians , who maligne none for destroying , but for edifying the Temple for rearing it out of its dust & Cobwebs , into the beauty of holinesse . It were endlesse to trace them through all their crooked paths . The Summe of what I have delivered of them , and somewhat more , you may be pleased to receive in a short and pithy Character , from the pen of the industrious Annalist . They were ( saith he ) Regibus 〈◊〉 & infesti , 〈◊〉 , 〈◊〉 , perfidi , &c. Faithlesse and malitious to Kings , factious , restlest ; perfidious , immoderate , ambitious , all which vices they palliated with a Mercenary Sanctity . But to consider them with something a nearer relation to this Text , they are ( in the judgement of most men ) under the iash here for these two respects . 1. For their Hypocriticall and meerly externall righteousnesse . Woe unto you Scribes and Pharisees hypocrites , seaven times in the Gospell for this day . 2. For their superstitious Will-worship , grounded either upon their own new 〈◊〉 fancyes , or the unwarranted Traditions of the Elders . The word in the Arabick Text for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seems to touch upon both these defects of their 〈◊〉 , which signifieth , saith Kirstenius , excellere 〈◊〉 & copiâ , to exceed in goodnes , there is the quality , in plenty , there is the extent and latitude . To begin with the quality : ours must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Pharisaicall Miniature , a cleansing of the outside of the cuppe , the specious outwards of a whited 〈◊〉 , but sincere in the mind , heart , and affections . If we first search into the ground of their Hypocrisy , we shall find it to be that , which I mention'd in the beginning , the corrupt Interpretation of the Precept to a meere carnall sense , though there wanted not the common outward motives , as to gaine the reputation of Pious and Iust with the People : and the like . This was the pure Jewish piety , even the bereaving of Religion of its very life and essence , which is the purifying of the soule , as Iustin Martyr in his Dialogue with Trypho fully chargeth them ; Thus had they sunk into a dulnesse more grosse than ever clouded Pagans eies ; For the Heathen Lawgivers though it was impossible for them to impose a penalty on vitious thoughts which by the advantage neither of Art , nor rack , they could looke into , yet every where prescribe most wholsome rules and admonitions , tending to the uprightnesse of the mind and intentions ; it being the end and scope of all Lawes whatsoever , not so much to punish the offender , as to make men unwilling to offend . Though it be not a difficult matter to impose upon the sense and judgement of men , with whom Tynne may passe for silver ( as the Phylosopher ) or a baser Mettall dipped in gall for Gold ; it is not so with the Judge and Searcher of the Heart ; he soon discovers our adulterate coyne , and 〈◊〉 by the severe Touchstone of his Law . He who as the Prophet Esay c. 45. v. 7. 〈◊〉 , createth the light and darknesse , must needs know both ; The darknesse and light to him are both alike ; He seeth the exteriour Acts , thy light before men , he vieweth the hidden vaults and recesses of the mind , the darknesse of thy heart ; yea he looketh beyond that secret spring of thy irregular actions , for even when our heart cannot condemne us , he can . Therefore is his Law Spirituall , Rom. 7. a Law of fire , Deut. 33. 2. He pleadeth in flames , Is. 66. By these he examineth thy dissembled humiliation & repentance , thy solemne Devotions , the stubble and trash of thy Performances . His word is a Discerner of the Thoughts , privy to our most retired motions , yea our very first suggestions . He hateth , saith Iustin Martyr , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the first fumes and 〈◊〉 of the appetite ; he loaths our whole progresse in sinne ; our first conceptions of it , when it is a Cockatuce in the Egge , our Articulation of it , when the Will rests and delights in the unlawfull fancied pleasures ; in the consummation of it by the act of consent , and lastly in the production when it is hatched a d brought 〈◊〉 . In Amos , we find the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Working used for thinking , the Thought and Fact being equally 〈◊〉 and guilty with God . In this Chapter we are bid to cut our right eye , and hand off , if they offend us ; that is , the rising affections of the Concupiscible , and the rash bublings of the Irascible faculty . Dost thou then bridle thy angry thought ? dost thou cast off thy offencive hand ? stay the locle evibrations and glances of the eye ? thou 〈◊〉 it out from thee for thy lascivious fight , though thou goe no farther , hath its condemnation . How strict a Covenant ought we then to make with our eyes , 〈◊〉 Iob did , and with 〈◊〉 care should we shut up the windowes of the sences , that no alluring object shoote through with its gilded beames into the soule ? It is a famous saying among the Jewes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou Nazarite whom a religious vow hath abridged of wine , depart , look not thou on any side upon the Vine . As we must with the best diligence repell the assaults of those rude beasts from without , that would come and trouble the waters , so especially let us remove those poysoned rods from within the fountaine , and the streame will run pure and cleare . Now the sourse and fountaine of all our actions is the Heart . It is Solomons Counsell that we keep this with all diligence , or as the Originall , above all keeping , for out of it are the issues of life . Therefore hath nature fenced it with certaine swords , to protect it from the gentle 〈◊〉 and smoothed violence of enticeing delights . The heart in the middest of the body is like the Spring in a watch , so that we must diligently preserve it from that 〈◊〉 pulvere in Gregory , from the smallest dust of wickednesse , else the motions will be irregular . And if the 〈◊〉 Theoreme be true , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the heart wounded will dye , and the least pinch there be 〈◊〉 , how inevitably killing is that which the Schoolemen terme Aberratio cordis in peccato , which is not the bare admission of a vitious thought , but the recalling of it and the reflecting on that thought anew with fresh delight ? This like their percussion of the ill spirits in the bloud ( according to late observation ) breedeth a serpent in the heart . Besides , seeing our actions are in themselves but meere agitations of the body or minde , or both , signifying nothing 〈◊〉 the intentions of the Heart stamp and distinguish them , conferre life and difference on them ; should 〈◊〉 not be our first and chiefest care to set the heart aright ? This is that the Law requireth , that Cubit of the Sanctuary which measureth out judgements or rewards , not according to the pompe , shew , event and substance , but the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the manner , intention and the Scope of our workes . A forme and visage of Godlinesse serves not the turne , it would better become one of those Pagan Mimicks in time of persecution to act and personate the Christian , then a devout worshipper , which serveth his God in Spirit and in Truth . And yet not in spirit onely , as some would deduce from those words in S. Iohn 4. 23. as if their bodies before the Resurrection were become spirituall . God who gave us both body and soule doth in justice expect worship from both . He will not be pleased with a halfe service and lame Sacrifice . Again , not in spirit only , but in all outward conversation . For as in Plato , so in Saint Paul , we read of an inner & outward man ; and the heathens rule holds good in our worship of God it must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} both with the outward and inward ; for besides that hidden man of the Heart , he must have thee in all outward relations and capacities , as Master of a family , as member of the Church or state . As there was Thummim , integrity on 〈◊〉 breast , 〈◊〉 Vrim Light to display it forth , and Sanctitas 〈◊〉 written in his forehead , The 〈◊〉 of life ( as 't is well observed ) is described in the old Testament for the most part by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 sound and streight , Metaphors 〈◊〉 Timber , which must be sound not hollow , and that is to be 〈◊〉 in the sight of God : then streight not crooked , and that is to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 . unblameable before Men . Our cloathing of 〈◊〉 like the 〈◊〉 of the Law 〈◊〉 of Vest : mentum and Stola an upper and neather garment . The 〈◊〉 of God was overla'd with Gold within and without . Our glory and 〈◊〉 must be like that of the Kings daughter , which 〈◊〉 all glorious within yet had her cloathing of 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 of 〈◊〉 ke 〈◊〉 〈◊〉 with a ve sc colours , Psal. 45. . Moses had glory inhis face and 〈◊〉 ce comming down from the Mount . The 〈◊〉 is 〈◊〉 ; 〈◊〉 od in you body and 〈◊〉 spirit which a e God , 1 〈◊〉 6. 28. but with the 〈◊〉 〈◊〉 , because it is the more noble 〈◊〉 of man , and 〈◊〉 the judgement of some Philosophers , the whole man . Gregor. Nazi 〈◊〉 . 〈◊〉 of his Father , that he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , That he was great in appearance but the 〈◊〉 of him was the richer . The Temple we 〈◊〉 was overlaid with Gold , and that Gold was 〈◊〉 ated by the Temple under it . Therefore say some , it is said , that the Kingdome of Heaven must begin within us , Luc. 17. The Heart indeed is Primum Vivens in the method of Grace as well as nature . That light which now sheddeth 〈◊〉 its glories , was 〈◊〉 like that of the Eagles in the Revelat. 4 8. hidden within , else were it but as the shining of a Marble 〈◊〉 over the Tombe of corruption and 〈◊〉 . 〈◊〉 it is observable that Religion which b idleth the thought , 〈◊〉 many hundreds of 〈◊〉 before Lawes and Civill 〈◊〉 which are onely 〈◊〉 to 〈◊〉 the 〈◊〉 . As in the 〈◊〉 〈◊〉 , Col. 3. 5. 〈◊〉 uncleannes &c. are our 〈◊〉 upon earth , So in St. Gregories , 〈◊〉 est 〈◊〉 〈◊〉 , 〈◊〉 is a 〈◊〉 〈◊〉 that goeth to the very 〈◊〉 〈◊〉 of the Mind ; there I am 〈◊〉 , it is originally fixed and seated , and thencc sends forth its beames through the Body as through a 〈◊〉 cloud , Hence is it that the Syriack usually 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Righteousnes by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sincerity of Mind . He worshippeth God aright ; that brings himselfe the sacrifice , and 〈◊〉 his own soule into a Temple . The Persian sacrificed the soule , conceiving that God wanted no other 〈◊〉 . And indeed what gift more proper , which more befitting the spirituall Essence of God ; then our most immateriall part ? A Philosopher giveth you the reason ; it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is that which alone can be united to the Divine Nature . Scripture affords not a precept or Testimony for the Divine Institution of the oblation either of Beast or Graine at the first ; such sacrifices beeing meerly taken up by the Patriarkes as sensible acknowledgements of homage to the great Lord of the Earth , though in succeeding times these and other rituals were enjoyned the Israelites as Types or 〈◊〉 avocations from Idolatry , ( as Iustin Martyr and Mannonie conceive ) they being as prone to the Aegyptians Idols as to their Flesh-pots . The Heathens well saw that Oblations {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without the Intentions of the mind were ineffectuall , but a needlesse Butchery , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Fuell not Sacrifice : nor could it be imagined that men of their knowledge should conceive their Gods to be like Flyes taken meerly with the steame of flesh or as dead carcasses , whose ill sent you keepe off with a precious oyntment or a rich persume . The sacrifices of God are a troubled spirit , a broken and a contrite heart , O God , wilt thou not despise . It must be contrite , for if we offer aright and according to the rule , Exod. 30. We must conterere bruise our spices that we may examine subtilly the soundnesse and savour of them withinLooke we then to the Inside of our gifts , that we present not our God mith the Philistins Trespasse-offerings , Mice and Emrods set forth in Gold . The sacrifice of the body by Abstinence and Mortification is best performed , when we seriously asflict the Soule , and rent the heart . It is such a Fast that I have chosen , a day for a man to afflict his Soule , it is to bow downe his head as a bulrush to spread sack-cloath and ashes under him , wilt thou call this a Fast , and an acceptable day to the Lord ? Is. 58. v 5. Godly sorrow consisteth not in a Phatisaicall disfiguring and sad composing of the Countenance , but must affect each faculty and affection as Saint Paul describeth that of the 〈◊〉 , 2. Cor. 7. 11. which produced that general change , which wrought that 〈◊〉 , that feare , that vehement desire , that zeale , &c. and through renovation of the mind . The Conversion of a Proselyte according to the Iews was to be wrought by the admission of a New Soule , that of a Sinner , certainly by the Creation of a cleare heart . Tell me not then of those 〈◊〉 and contingent Symptomes of Penitence and Devotion as of thy flowing teares ; there is not an Hypocrite or Actour but hath more command over his eyes ; or of a Macerated Countenance : occasioned perhaps by thy frequent furseits ; of thy abstinence for a whole day ; it may be it is with them in Basil ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to be revenged of this day at Supper , and so not lose , but shist a Meale by making two together . Dost thou keepe downe a lust to day ? is it not to give it some pause and intermission , that it may become more vigorous the day following ? is it not to pen it in , that it may burst forth with greater flame ? But admit thy rigour over thy lusts greater , it is but for one day in a whole moneth , and then onely when miseries or commands of Authority cast thee upon thy knees ; the Pharisee fasted two daies every week at night contented himselfe with a few Sallets , and these to enable him to endure more fasting and 〈◊〉 ; his rest was either upon the bare ground , or else on Thornes , a Bed of languishing , that he might take no rest . Doth thy righteousnesse exceed his ? Had they exercised this severity to elevate the Mind for pious Contemplations , and for to give wing to their prayers aswell as for the humbling of their bodies , and not for vaine pomp and 〈◊〉 , it had been extreme laudable in them . But with us since the choice of Meates , the whip and haireloth are laid aside , to avoyd Iudaisme and Popery , are not we wisely become 〈◊〉 ? Bodily Exercise profit eth though little , little in respect of the godly end inward contrition of the Heart ; for unlesse this be piously affected with humiliation and penitence , a bed of Ivory would doe better then thy ashes , and thy robes of Purple then the rough garment , seeing in thy 〈◊〉 mournfull guise without the 〈◊〉 weed thou art but a contradiction to thy selfe ; thou art but possessed like those in Matth 8. out of whose mouth the Divolls confessed Christ , but still they were Divells within . Thou dost warre with Vertue against Vertue , with Devotion against Devotion , and fallest even by those Vices and Lusts thou wouldest seeme to 〈◊〉 . Are we Temples of the living God ? 2. Cor. 6. 6. there shall in no wise enter into that Temple , any thing that is 〈◊〉 Rev elat . 21. 27. and shall we make them like 〈◊〉 the Aegyptians Temple , which within a specious magnificent Structure contain'd a Crocodile , or some such venomous Creature ? what sinne can God more detest , which more injurious to his Omniscience then this self-obscuring , which more contrary to the simplicity of his Essence , then the having of a heart and a heart , this dcubling and simulation ? Is it not the extremest folly thus to becom a ridiculous Pageant before the Eyes of God , who seeth not as man seeth , the eyes of Angels , yea and of men ? The wisest of these can soone distinguish betwixt a strained , and an even unforced Piety . The counterfeit Cow of Myron could deceive other Cattell onely , but not Men . The Apes were never more Apes , then , when as Lucian speaketh , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they adventur'd to put on the Persons of Noble-men . There is nothing sooner betrayes thee , then thy exquisite art of imposing , as the deepe Tincture doth soon manifest the false Mettall . Consider what vanity is it to bestow so much paines to manage the outwards , whereas lesse by farre would serve to rule the Mind and Conscience , But would'st thou appear in the Saints innocent raiments , survey thy selse first with eyes , like the windowes of Solomons Temple , broad inwards ; put 〈◊〉 y hand with Moses 〈◊〉 thy bosome , it will returne thence perhaps like his 〈◊〉 even as snow , but yet Leprous . That Leprosy was most uncleane and pernitious which was most white . If , I say thou desircst that cloathing of brightnesse and glory from the Crowne of the Head , to the Soale of of the Foot , see thou be throughly sanctified with good works not in body only , but in Spirit also , else thou hast but the Scribes long cloathing on still . The quantity and latitude whereof I come now to examine in the next particular . To inveigh in this Age against Pharisaicall superstition and will-worship , I conceive would be but to humour and flatter ; the times are so averse from both , insomuch that the poor Christians humbling of his dust and ashes before the presence of his great God is as if he had kneeled and bowed in the Temple of Rimmon , and to view the blessed Virgin in Wood or Stone , as if he had paid devotion at Diana's shrine . For mine own part . I should prefer the grossest superstition , before the accustomed prophanation , as conceiving {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the flattery of the Gods as Plato defineth the former , to be more tolerable , then the irreligious contempt of so great a Majesty . That is but a luxurious branch shot forth through the strength and heat of Devotion & may deserve our charity : This is an effect of Atheisticall pride , and therfore calleth for our hate or contempt . But if there be any filth to be washed away from the daughters of Sion , I could wish it were to be done aswell by the spirit of Judgement as that of fire . For the Lord 〈◊〉 both , I say . 4. v. 4. He requireth a fire indeed , but to aire and cleanse the Church , and not to burne it as a leprous House . There is a wide difference between washing with Soape , and with Nitre , which vexeth , teareth and consumeth . The wringing of the Nose bringeth forth blood , saith Solomon , Experience hath confirmed this Truth in part . Certainly , if injuries done to the Temples even of Devils have not escaped unpunish'd ; Providence hath a judgement in store for the Sacrilegious attempts and irreverence of these times ; I pray God it be not this in the Text ; Ye shall not enter into the , &c. The Commination and the heaviest of any , even an Exclusion from the joyes of Heaven I am as unable to expresse the height of such a losse , as I am to corceive or utter the joyes themselves . It was but Non intrabitis Terrans , ye shall not enter into the Land , in the time of the Law . God who is the weigher of the spirits , was esteemed of then for the most part but as Iudge of the Earth . For the Actions of the Old Testament being more materiall and bodily as 〈◊〉 to the Genius of a Carnal People the Iewes , had their recompence proportion'd to their nature and quality , namely Terrene and sensible Benefits . But the New Covenant which was to be written in the Heart , Ier. 31. v. 31. seq. and did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Pelusiot speaketh , requiring a more abstracted , immateriall worship , proposeth rewards of a farre greater perfection , as being a better hope . Heb. 7. a better Covenant , & established upon better promises , Heb. 8. v. . 6. And certainly if the Old Covenant containeth in it any promises of eternall life , they are wrapt up in some obscure shadowes & dark Characters , which yet I confesse , men of greater Illumination have bin able to read , as the Patriark who looked for a City which hath foundations , Heb. 11. v. 10 , or which is probable , received some glimps of it by a rude Landskip of traditiō . For had Moses plainly propounded the Kingdom of Heaven as a reward , how was it possible that those grand Textuaries the Sadduces should deny a resurection ? The latter Iewes though they are used to flatter themselves with hopes & elisian discourses of the Messiah his Kingdom with the joyes therof , yet confesse this opinion grounded more upon tradition then text . S. Ierome hath rightly observed , perspicuum est , saith he Regnum Caelorum primum in Evangelio praedicari per Iohannem Baptistam , 〈◊〉 Salvatorem & Apostolos . Thefirst news of a kingdom of Heaven is in the Gospel . In the next place , we are to reflect on the condition to which this promise is made unto us , this righteousnesse or good works ; a condition to this new Covenant of grace so essentially requisite , that it is altogether indispensable in all those , who having been blessed with the means & oportunity , have yet nglected the performance thereof . Without holinesse no man shall see the Lord , saith S. Paul . Heb. 12. 14. Our blessed Saviour is as expresse , if thou wilt enter into life , keep the Commandements . Mat. 19. v. 17. Yea I am perswaded , that the thiefe on the Crosse , who made but one step from belief to sight enter'd not Paradise without the benefit of Righteousnesse . For though there were no odds between his Conversion & Translation & might want time for the production of any outward act and the bringing forth of fruit ; he could not want it to budde in . For after the contemplative Assent of Faith to divine verities , there ariseth immediatly an active one together with charity in the wil . As soon as Sion travelled she brought Children , Is. 66. 8. This young convert then , since becom a true Believer , must have had of necessity that root & ground-work of love a most firm resolve of obedience , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as S. Chrysostome , the vertue of the mind & sanctified intentions , which are good effects , only not blown out & disclosed , & therfore have their reward , the Kingdom of Heaven . A reward of that transcendent value indeed , that our maturest fruit & compleatest labours are infinitely disproportion'd therto in that they carry no merit and condignity of glory . with them ( as the Jesuits would evince hence ) but a vast inequality . The reward being reckoned of Grace , and the worke of debt , a debt to God who created 〈◊〉 〈◊〉 to 〈◊〉 him by our good works ; a debt to human nature that binds us to walke according to Season , and requireth from us that Reasonable service to our Maker . 〈◊〉 is rather a gift upon condition of obedience , then a deserved purchase , or exact compensation . The Scripture indeed and the Ancients are used to stile the Kingdom of Heaven a reward , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , though in somthing a wide exception even as the Hellenists doe in the old Testament , as Ezech. 27. v. 15. they render {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} usually implying a gift , by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a reward and elsew here frequently expresse Mercy & Bounty , by words that import Recompence & Iustice . We may content our selves with this ; That as God out of his meer grace and goodnesse was pleased to promise for our endeavours and performances such liberal rewards of joy and Blisse , so we may be confident , he will be just in observing his promises . He is not 〈◊〉 to forget your worke and labour of love . Heb , 6. 10. As the harshnes of this commination should awaken unto righteousnesse the most sleeping benummed soul so should the Mention & promise of a Kingdom here , excite & allure to it the most edged ambitious Appetite as being the only object , which can at once both provoke and fully satisfy without glutting . Give me leave to adde one motive 〈◊〉 righteousnesse more ; it shall be that of 〈◊〉 . the Baptist Mat. 3. v. 10. Now the Axe is laid to the root of the Tree , therefore every tree which 〈◊〉 not forth good fruit , is 〈◊〉 down , and cast into the fire . Every Tree , The tallest Cedars , those Princes of the Forrest as well as the shrubs and underwoods , The day that commeth shall burne them up , saith the Lord of Hosts ( by Malach. c. 4. ) that it shall leave them neither Root nor Branch . By the Law of Moses , when War was to be made on a City , the Tree which bare wholsome fruit and like that in the Vision grew , whose height reached unto Heaven , the leaves faire , the fruit much , and in which was meat for all , was not to be cut downe : but the Trees which were not for wholsom fruit & meat were to be felled . There is nothing , you see that can avert these Judgements of War , Flame and finall destruction but only a fructisying Righteousnesse . Sodom might have slourished yet , had there bin but five righteous persons in it . When the Land overfloweth with sinne and trespasseth grievously ; Noah , Job , and Daniel , were they in it , should deliver at least their owne Soules by their Righteousnesse , Ezech 14. v 14. Now then that the 〈◊〉 of confusion is stretched out , that the Axe is listed up not to lop off Boughes , or cut down 〈◊〉 , as in Is. 10. but to hew down at the very root ; when we are encompassed on al sides with calamities and miseries , on each hand with perils , & already involved welnigh in al them of the Apostles , in 〈◊〉 of Robbers , in perils by our Countrymen in perils in the City , in perills in the Sea in perils among our very false Brethren ; is it not time , think you as we tender the general good of our Country , and the Salvation of our own souls , that we bring forth fruit worthy of repentance , that we turn unto the Lord our God with all our Hearts , with fasting , and with weeping , and with mourning , that we break off our sinnes by righteousuesse , that habit of prophaning Gods holy Name with bloody execrable oathes , Riot , all manner of Luxury , pride , rapin , oppression , incontinence , & c ? These are our greatest enemies . The Civil War is in our own Bosomes . There is not a better or more certain Stratagem wherby to defeat the Enemy abroad , then by rendring our lives as righteous as is our cause . Then shal we like that Roman leader dazle & confound the eys of the adversaty with the light reflecting from our brighter armour , that Brest plate of righteousnes . Righteousnesse , saith Solomon , exalteth a : Nation , Pro. 14. especially that part of it which consisteth in humiliation & sorrow for fin . For when wee are rightly affected with this , wee 〈◊〉 up the foundations of many generatious , we become Repairers of the Breaches , and 〈◊〉 of the paths to dwell in . Is. 58. 12. Such a Fast resembleth the Coyne of that zealous Patriot 〈◊〉 , which ( as the Iewes report ) was stamped on one side with Sackecloath and Ashes , on the other with a Crowne of gold . Such is the blessed effect of Humiliation , especially when attended with Acts of charity , which are the Seales of the Covenant we make with God after our Fast ; which binds us to a new Obedience as you may see in Nehem. 9. and 10. c. and among these Acts none so necessary as them of Mercy , when we offer our goods to the poore , which is the third Holocaust of a Christian , as Aquinas . The Fast unto God is desctibed . 7. by executing true Iudgement , shewing Mercy and Compassion every man unto his Brother . This is the Fast that maketh thy light break forth as the morning , & thy righteousnesse to goe before thee . Quod ventri subtrahitur addatur pauperibus , was a good Canon , elle what do we but fast for our selves , and save the expence of a Meal ? Consider what Alms doth , & how righteousnesse doth deliver ( to wit from the snares of death ) was the last speech of dying Tobit c. 14. So great is the affinity betwixt almesgiving and and righteousnesse , that the former in Daniel is expressed by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} righteousnesse . Where it is Mat. 6. 2. When you doe Almes , the Orientall translations have it , when thou doest righteousnesse . And now I am to commend the poore , naked , and Maimed Souldiers as Objects for the best of your mercies and charity , so for your Iustice . For stands it not with all reason and equity , that we should relieve them who with so much alacrity have hazarded their 〈◊〉 ( and it is their misery that a more speedy death hath not quite dispatched them ) to preserve ours to whose valour and magnanimity we owe in part that the breath of true Religion is not quite exhaled ? Owe we not to them these faint shadowes ( and even 〈◊〉 most deare unto us ) of our Liberties and Proprieties , yea and ( for ought I know ) the life of our Pious Prince , with the defence of what ever can be precious either to good Christian or good Man ; And therefore doe , if not Alms yet Iustice to these 〈◊〉 Souls . But to conclude : If you desire that Plenteousnesse should once more visit your Palaces , and Peace your borders , with all the sweets that Blessed name carrieth with it bring forth that 〈◊〉 of Righteousnesse , which is sowen in Peace I am . 2. 18 , If you covet lastly all the fatnesse , the clouds can drop , and al the Blessings that Heaven can powre upon a Land , even the whole Catalogue in Lev. 26. then as you are required in that Chapter , Walke in Gods Statutes , keep his Commandements , and doe them . Then certainely will God withdraw his heavy arme , and deliver us from the hands of our enemies , that we may serve him without feare , in Holinesse and in Righteousnesse before him all the dayos of our Life . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A64750e-250 str . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1. Rhet. 〈◊〉 . If. 〈◊〉 . 17. 〈◊〉 . 4. de 〈◊〉 〈◊〉 . 〈◊〉 . 4. 〈◊〉 . de Natura hominis . 〈◊〉 . 1. Hippodamus 〈◊〉 . de 〈◊〉 . c. 1. 〈◊〉 . l. 1. 〈◊〉 . c 3. 〈◊〉 . vita Cas. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Strom. 4. Harmoniam & 〈◊〉 〈◊〉 operum . 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 est ex 〈◊〉 〈◊〉 exire antequam 〈◊〉 aris . 〈◊〉 . Tranquil . c. 3. 1 Thes. 1. 3. l. 4. 〈◊〉 . Rom. 1. 5. 16 , 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Dan. 12. 〈◊〉 . 〈◊〉 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Epiph. Haeref . 31. Iud. 16. Rom. 8. 6. 1 Cor. 1. 26. 2 Cor. 1. 12. 〈◊〉 . 1. 1. 〈◊〉 . 1. Greg. in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 . 14. 〈◊〉 2. ` H {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Anton. 1. 4. 〈◊〉 apud 〈◊〉 . de 〈◊〉 te 〈◊〉 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I 〈◊〉 . de rat . Imp. Vid. Plat. in 〈◊〉 . apud Drusum . 〈◊〉 . 23. 17. 〈◊〉 . 9. 41. In ' E {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dial . Ep. 26. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aristot. l. 6. Eth. 12. 〈◊〉 1 Ibid. 2 Vid. 〈◊〉 . ut 〈◊〉 . item 〈◊〉 . 5. Aquin. 1. 〈◊〉 ae . q. 5 1. a. 1. 〈◊〉 〈◊〉 p Plut. de A 〈◊〉 〈◊〉 . 5. 〈◊〉 〈◊〉 . 〈◊〉 . Plut. 〈◊〉 〈◊〉 . 〈◊〉 . 1. Kings . 7. Plut. 7. Pol. c. 11. In Minoe . Boxhorn . Quest . Rom. 39. Iud. 16. Mark . 8. 24. 2. Offic. c. 8. Aristot. 5. Eth. 1. Eth. 〈◊〉 . 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} T. 7. Savil . vid. De lo is 〈◊〉 ae i 〈◊〉 . Iob. 19. 27. Homil. 20. Ezek. 18. 〈◊〉 . 24. Haeres . 64. Deut. 15 : Levit. 22. Exod. 23 〈◊〉 . 〈◊〉 . 2. 〈◊〉 . 〈◊〉 . de 〈◊〉 . c. 〈◊〉 . Rom 12. 1. Bishop 〈◊〉 〈◊〉 . 〈◊〉 . 16. 〈◊〉 〈◊〉 . 7. c. 3. 〈◊〉 . 14 58. Acts 24 6 〈◊〉 . in 〈◊〉 . 〈◊〉 . Math. 23. Vide 〈◊〉 〈◊〉 〈◊〉 apud 〈◊〉 . 〈◊〉 . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vid Plat. 4. Legum . Elench . 2. Psal. 139. 〈◊〉 Heb. 4. 12. ad Zonom & 〈◊〉 〈◊〉 . 〈◊〉 . 5. 〈◊〉 . Iob 〈◊〉 . 8. opud 〈◊〉 . in 〈◊〉 . Prov. 4. v. 3. Mor. 1. Orat. 8. Math. 23. 17. Strabo l. 16 〈◊〉 , 〈◊〉 cap. 2. 〈◊〉 Dialog. cum 〈◊〉 . De 〈◊〉 . Hierocles . P 〈◊〉 51 , 17. Greg. moral . l. r. c. 19. 1 Sam. 6. 41. Apud V. Cl. Ioh Seldenum . de Iure Nat. & Gent. &c. 1. 〈◊〉 1 Tim 4. 8. Zach. 13. 4. Psal. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l 1. Exod. 4. Pro. 30. 33 : Lactant. l. 2. 〈◊〉 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrys. 〈◊〉 . ad Olym. 〈◊〉 missiones legis sunt obscure , Evangelii sale meridiano clariores . Kursus Piomissio 〈◊〉 est possessio 〈◊〉 Chanaan , 〈◊〉 Evangelii est vita beata in coelis drgenda Cameran , in 〈◊〉 . ad 〈◊〉 . s. v. 6. Diolog . 〈◊〉 contra Pelagium . Rom. 4. Deut. 20. 20. Dan. 4. 11. 2 Cor. 11. 26. 〈◊〉 2. 12. Din . 4. 27. Selden de Iure Nat. & Gent. lib. 2. c. 6. 22 q. 〈◊〉 . art . 3. ad 2. Is. 58. 8. Vid. Concil. Trib. can. 35. Es. 32. 17. 
A65297	----	Gods anatomy upon mans heart. Or, A sermon preached by order of the Honorable House of Commons, at Margarets Westminster, Decemb. 27. Being a day of publick humiliation By Thomas Watson, pastor of Stephens Walbrooke, London. Watson, Thomas, d. 1686. This text is an enriched version of the TCP digital transcription A65297 of text R220974 in the English Short Title Catalog (Wing W1125A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 55 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A65297 Wing W1125A ESTC R220974 99832357 99832357 36830 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65297) Transcribed from: (Early English Books Online ; image set 36830) Images scanned from microfilm: (Early English books, 1641-1700 ; 2141:9) Gods anatomy upon mans heart. Or, A sermon preached by order of the Honorable House of Commons, at Margarets Westminster, Decemb. 27. Being a day of publick humiliation By Thomas Watson, pastor of Stephens Walbrooke, London. Watson, Thomas, d. 1686. This text is an enriched version of the TCP digital transcription A65297 of text R220974 in the English Short Title Catalog (Wing W1125A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [2], 54 p. printed for Ralph Smith, and are to be sold at his shop at the signe of the Bible in Cornhill neer the Royall Exchange, London : 1654. Tightly bound and stained. Reproduction of the original in the Harvard University Library. eng Sermons, English -- 17th century. Fast-day sermons -- 17th century. A65297 R220974 (Wing W1125A). civilwar no Gods anatomy upon mans heart. Or, A sermon preached by order of the Honorable House of Commons, at Margarets Westminster, Decemb. 27. Being Watson, Thomas 1654 10572 18 120 0 0 0 0 131 F The rate of 131 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-02 Apex CoVantage Keyed and coded from ProQuest page images 2004-03 Olivia Bottum Sampled and proofread 2004-03 Olivia Bottum Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion GODS Anatomy UPON MANS HEART . Or , A SERMON PREACHED BY ORDER Of the Honourable House of COMMONS , At Margarets Westminster , Decemb. 27. Being a day of Publick Humiliation . By THOMAS WATSON , Pastor of Stephens Walbrooke , London . The Third Impression . Doth not he see my wayes and count all my steps ? Job 31. 4. Propè Deus est , tecum est , intus est . London , Printed for Ralph Smith , and are to be sold at his shop at the signe of the Bible in Cornhill neer the Royall Exchange . 1654. GODS Anatomy UPON MANS HEART . HEB. 4. 12. But all things are naked , and open'd unto the eyes of Him with whom we have to do . WE are met this day to humble our soules , and to bring our Censer , as once Aaron did , and step in , that the wrath of the great GOD may be appeased . And was there ever need to lie in sackcloth , then when the Kingdome almost lies in ashes . Or to shed teares , then when the Nation hath shed so much blood ▪ These dayes are called in Scripture , Soul-afflicting dayes , Lev. 23. 29. For whatsoever soule it be that shall not be afflicted in that same day , he shall be cut off from among his people . And certainly , that may be one reason why there is so much State-affliction , because there is so little Soulaffliction . Our condition is low , but our hearts are high . God sees with what hearts we now come , what is our spring , what our centre ; his eye is upon us . So saith my Text , All things are naked and open . I shall wave the Coherence , lest I be prevented , and handle the words as an entire Proposition . We have here a Map of Gods Knowledge . But before I extract any thing , I will first open the Terms . In the Law , first the Lamps were lighted before the Incense was burned ; I may allude , First the judgement is to be enlightned by Doctrine , before the affections are set on fire . Ministers must be first shining , and then burning Lamps . All things are [ naked . ] Some Expositors translate the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Excoriata , And to this sense Chrysostome inclines . It is a Metaphor from the taking off the skin of any beast , which doth then appeare naked . Thus our hearts are said to be naked ; they lie open to the eye of God , they have no covering ; there is no vaile over the heart of a sinner , but the vaile of unbelief ; and this covering makes him naked . This is not all , the Apostle goes higher . They are naked and [ open ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Interpreters render Per spinam dorsi findere . It alludes to the cutting up of the Sacrifices under the Law , where the Priest did divide the Beast in pieces , and so the intestina the inward parts were made visible ▪ Or it may allude to an Anatomy , where there is a dissection and cutting up of every part , the Mesentery , the Liver , the Arteries . Such a kinde of Anatomy doth God make ; an heart-Anatomy : He doth cut up the inwards , and makes a difference ; This is Flesh , that is Spirit ; this is faith , that is fancy . He makes a dissection , as the knife that divides between the flesh and the bones , the bones and the marrow , the sinews and the veins . All things are open {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , They are cut up before him . The next word is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} [ All things ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as a Learned Writer upon the words . There is nothing scapes his eye : and herein Gods knowledge doth infinitely differ from ours . We cannot see in the dark , nor can we see many things at once ; but it is not so with him , Nihil tam profundum quod non extrahatur in lucem . There is nothing so deep , but God will bring it above-board . Who will bring to light {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the hidden things of darknesse . And he sees many things at once , nay , all are as if they were but one . Scientia Dei est infinita , & in singulis & in omnibus , tanquam unum esset singulare . All things being represented to him in the pure Crystal , of his own Essence , are but as one individual thing . Again [ unto his eyes . ] Eyes are ascribed to God not properly , but Metaphorically ; Idols have eyes , yet they see not ; God hath no eyes , yet he sees ; the eye of God is put in Scripture for his Knowledge ; all things are naked to his eye , that is , they are obvious to his Knowledge . We cannot sinne but it must be in the face of our Judge . The last word is , [ with whom we have to do , ] {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pro {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( Cornel à lapide . The sense is cleare . To whom we must give an account . So some translate it , Reddere rationem * And Oecumenius , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , To whom we must be responsible . The words thus opened fall into these parts . 1. Here is the Judge , that is God . Unto the eyes of [ Him ] 2. The matter of fact [ All things ] 3. The Evidence given in , All things are [ Naked ] 4. The clearnesse of the evidence , Naked and [ Open ] 5. The Witnesses [ his eyes ] 6. The persons to be adjudged either for life or death , [ We ] that is , every individual person : There is none exempted from this General Assize . With whom we have to do . The Proposition I shall dilate upon is this , That the most secret Cabinet-designes of mans heart are all unlocked and clearely anatomized before the Lord . I might produce a whole cloud of witnesses , giving in their full vote and suffrage to this truth . I shall rest in two or three , that in the mouth of three witnesses this great truth may be established . He knows the secrets of the heart , Psal. 44. 21. in the originall it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the hidden things of the heart ; those which are most veiled and masked from humane perception . And , Psal. 139. 2. Thou knowest my thoughts afarre off . Here are two words , that set out the infinitenesse of Gods knowledge . First , Thou knowest my thoughts , there is nothing can be paralle'ld with a thought . First , For its subtilty , 't is called the imagination of the thought * , or as the word may bear , the first embryo and forming of the thought , that is , a thing very subtle , and scarce discernable . Secondly , For its celerity , our thoughts are winged , like the Cherubims , they will in an instant travel over the world : they are swifter then Eagles * , but he that rides upon the swift cloud can over-take them , he can out-march them . Thirdly , For its incongruity : our thoughts are snarl'd and tangled one within another , they have no dependance , they may be inter anomala : yet even these thoughts are knowne to God , and set in their proper Sphere : what David saith of his members , may be said of our thoughts , Are they not all written in thy Book ? 2. Afarre off , that is either . 1. God knows our thoughts before we our selves know them . He knows what designes are in the heart , and men would certainly pursue , did not he turne the wheele another way . God knew what was in Herods minde before Herod himself knew it , viz. that he would have destroyed the childe Jesus . God knew his thoughts afarre off : he sees what blood and venome is in the heart of a sinner , though it never comes to have vent : he looks at the intention , though it be not put in execution . Secondly , Afarre off , that is , God knows our thoughts when we have forgotten them : they are afarre off to us , but they are present with him , These things hast thou done , and I kept silence : thou thoughtest I was such a one as thy selfe , &c. That is , that I had a weak memory , but I will reprove thee , and set thy sinnes in order before thee * . Millions of years are but as a short Parenthesis between : and that we may not thinke God forgets , he keeps a Book of Records , Rev. 20. 12. I saw the dead , small and great stand before the Lord , and the Books were opened . God writes down , Item such a sinne : and if the Book be not discharged , there will be an heavy reckoning ; to every beleever , the debt-book is crossed , the black lines of sinne are crossed out in the red lines of Christs blood . To instance in one Scripture more , The night shineth as the day , Psal. 39. 12. The Cloudes are no Canopy , the night is no Curtain to draw between , or intercept his knowledge ; we cannot write our sinnes in so small or strange a character , but God can read , he hath a key for them . Indeed , we know not sometimes what to make of his Providences , His way is in the Sanctuary * , we cannot read his hand-writing : but He understands our ▪ Hearts without a commentary , He is privy to all our treachery , though we think to keep it under lock and key ; We cannot climb so high but he sees us , we cannot dig so low but he takes notice . The men of Babel were climbing very high , they would make a City and Tower , the top whereof should reach to heaven , and so indeed it did ; for God saw them all the while , and what became of it ? He divided their language ; * Achan digs deep to hide his counsels , saying , No eye shall see ; he takes the Babylonish garment , and hides it in the earth , with the wedge of Gold , but God unmasks his theevery * . If there be any here , that when they should have been doing Gods work , have been by stealth hiding the Babylonish garment , making themselves rich , feathering their own nests ; instead of driving in nailes into Gods Temple to fasten it , have been driving a wedge of gold into their chests , God sees it ; let me tell you , all the gaine you get , you may put in your eyes , nay , if you belong to God you must , and weep it out againe . God hath a window that looks into your hearts . Momus complained of Vulcan , that he had not set a grate at every mans breast . God hath such a grate , he is the great Superintendent ; we come into the world as upon a Theatre , every man acts his severall Part or Scene , God is both the Spectator and the Judge . You have seen the Doctrine proved . For the Amplification , let us consider what the knowledge of God is ; it is a most pure act by which he doth at one instant know himselfe in himself , and all things without himselfe , not only necessary , and contingent , but which shall never be , after a most perfect , exquisite , and infallible manner . Out of this description , we may gather two things . 1. That there is no Succession in Gods knowledge , it is uno intuitu , our knowledge is per ●rius & posterius , from the effect to the cause ; it is not so in God . 2. Things that are not have an objective being in his knowledge , Rom. 4. 17. He calls things that are not as if they were ; even these non entia have an Idea in his knowledge . Quest . Here a question may be started , If there be such perfection in the knowledg of God , then he knows sin ? Resp. The Schools distinguish of a double knowledge in God . There is , 1. Scientia simplicis intelligentiae , a knowledge of pure intelligence , and thus he knows evil by a contrary good , as the light discovers the darknesse . So we say , Rectum est index sui & obliqui , The straight rule shews the crooked . 2. There is a knowledge of approbation . Thus God doth not know sinne ; for he hates it , he punisheth it . Christ was made sinne , yet he knew no sinne ; he did know it so as to hate it , not so as to act or approve it . I passe to the Reasons . 1. Reason . From his creation ; God is the Father of lights , therefore must needs see . It is his own Argument , He that planted the eare , shall he not heare ? he that formed the eye , shall he not see * ? He that makes a Watch , knows all the pins and wheels in it , and though these wheels move crosse one to another , he knows the true and perfect motion of the Watch , and the spring that sets these wheels a going ; He that formed the eye , shall he not see ? Man may be compared to a spiritual Watch . The affections are the wheels ; the heart is the spring ; the motion of this Watch is false ; the heart is deceitful ; but God that made this watch knowes the true motion of it ( be it never so false ) and the spring that sets the wheels a going . God knows us better then we know our selves : He is as Ezekiels wheels full of eyes , and as Augustin saith , he is totus oculus , all eye * . 2. Reason . From his ubiquity . He is Omniscient , because Omnipresent , Ier. 23. 24. Do not I fill heaven and earth ? He is no where included , and yet no where excluded ; His circumference is every where : God hath an eye in Councels , in Armies , he makes an Heartanatomy ; he sees what mens designes are , and whither they are driving . If hatred weares the livery of Friendship , if Ambition comes masqued with humility , if Religion be made a stirrup to get into the saddle of preferment , God sees it ; And though they dig into hell , thence shall my hand take them , Amos 9. 2. God can unlock hell ; Plato saith of the King of Lydia , he had a Ring , when he turned the head of it to the palme of his hand , he could see every one , but himself walk invisible . Thus God observes all our actings , but himselfe is not seene , as the Apostle argues , 1 Tim. 6. 16. Therefore the Schoolmen say well , Deus est in loco repletivè . Man may be circumscribed , the Angels may be defined , but God is in every place by way of repletion . His Centre is every where , and his eye is ever in his Centre . Object . 1. But is it not said , Gen. 18. 21. I will go down and see whether it be done altogether according to the cry ? Resp. It could not be that God was ignorant ; because there is mention made of a cry , but it is spoken {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , after the manner of a Judge ; who will first examine the cause before he wil pass the sentence . Therefore to answer that Scripture , I will go down and see : It implies two things . First , The moderation God useth when he is upon a work of Justice ; God doth not make the sword the Judge ; he doth first weigh things the balance ; he doth ever lay judgement to the line , before he draws the line of confusion . God when he is upon a work of Justice , is not in a Ryot , as if he did not care where he hits , but goes in the way of a circuit against offenders , I will go down and see ; He doth not punish rashly : and this may be a good hint to them that have power in their hand , they must work by line and plummet ; judging the Cause rather then the Person ; they must proceed in righteousnesse ; else seeming Zeal is no better then Wild-fire ; it is not justice , but violence . Secondly , I will go down and see . It denotes Gods patience in waiting for sinners ; He staid till the cry came up : God puts up a great deal of injury at our hands , before Justice draws the sword . He spins out mercy into patience , and eekes out patience into long-suffering . Oh , had not Gods patience been infinite , we have spent so long upon it , that we had quite spent the stock . But let no sinner presume : Though God be long-suffering , he doth not tell us how long : When the cry comes up , God comes down . If pride , lust , oppression abound , God will heare the cry , and will quench the fire of sinne with a showre of blood . Object . 2. Zeph. 2. 1. I will search Hierusalem with candles . Implying , that something is hid out of his reach . Resp. Not that God needs any candles to see by ; for though it be said , The spirit of man is the candle of the Lord * : This candle is not for him to see by , but for us . Therefore this searching implies two things : First , The exactnesse of Gods knowledge ; He hath such a deep insight as usually men have upon search . 2. God threatens to search , because he would have us search . As , Lam. 3. 40. Let us search and try our wayes . Gods searchers are now abroad , his Iudgements ; let us finde out our sinnes , or else our sinnes will finde us out . Information . And this hath two branches . 1. What manner of persons ought we to be * ? hath God a window that opens into our breasts ? Doth he make a critical descant upon our actions ? Oh what holinesse , what sincerity , what exemplary piety becomes us , being in such a presence ! Were we to come before some great Monarch , what solemne preparations would we make ? Shall the eye of a King do so much , and not the eye of God ? The King can only see the outside ; there may be treason within , for ought he knows : but God hath a key for the heart , Ier. 17. 10. I the Lord search the heart . And will not this command reverence ? In these dayes of solemn Humiliation , Gods eye is principally upon the heart . God looks there most where we look least ; some have no heart at all * ; sinne hath stollen away their heart ; others have an heart too much , An heart and an heart * ; others have hearts good for nothing , earthly hearts ; like Saul that was hid among the stuffe * ; some have Angels tongues , but as Nebuchadnezzar , he had the heart of a beast given to him . Brethren , did our hearts stand where our faces do , this would be a day of blushing , we should be ashamed to look one upon another ; remember God hath a key for the heart . When we come to these solemne duties , God asks that question as Iehu did Iehonadab , 2 King. 10. 15. he saluted him and said to him , Is thy heart right , as my heart is with thy heart ? And he said , It is . If it be , give me thy hand . And he took him up into the chariot . This is Gods question . You come this day to humble your selves and make atonement , Is your heart right with me ? if we can answer , as he did ; Lord , thou knowest it is ; Though I have much weaknesse , yet my heart is right , I have no false byasse upon it ; though I am not perfect , I hope I am sincere ; Then will God say , Give me your prayers , give me your tears , now come up with me into the chariot . A tear from a bleeding heart is a precious perfume in heaven . Oh did we consider this all-seeing eye , we durst not bring so much strange fire into the Divine presence . We read of Ezekiels wheels , they had a wheel within a wheel * . Thus God hath a thought within a thought ; He doth intervenire * he comes between us and our thoughts . The goddesse Minerva ( as the Poets feign ) was drawn in such lively colours , that which way soever one turned , still Minerva's eye was upon him . Thus , turne which way you will , fall in love with any sin ; still God looks upon you , He hath an eye in your heart , He is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . What manner of persons ought we to be ? Of how dangerous consequence is it , to act any thing against God ? He sees it , and his knowledge is armed with Power ; He that hath an eye to see , will finde an hand to punish . If there be any designes against God , though carried on never so subtilly ; remember there is a Councel of War sits in Heaven . Against GOD ? Will some say . By no means . There are foure Things ; and if we act either directly or indirectly against any of these , we act against God ; and he sees it , He writes it down . 1. If we act against his truth , we act against God , truth is a beame of God , it is his essence , he is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the truth ; it is the most orient Pearle of his Crown , take away his truth and we ungod him . Truth is the precious seed , by which we are begotten to life * , it is the pillar of our salvation ; it is not only norma fidei , the rule of faith , but it is radix fidei , the root out of which faith grows ; take away truth , and what is faith but fancy ? we believe our selves into hell . Truth is the great purchase of Christs blood , and it hath been transmitted to us in the blood of many Saints and Martyrs ; if we strike at truth , we strike at God ; and doth not God see this ? Give me leave to plead in Gods cause , is not this pure wine of truth mixed with water , nay , with poison ? How are the truths of God almost lost in the croud of errours ? what truth in Divinity but is now called in question ? some denying the Scriptures , others denying the Lord that bought them ; not only the foundations of the earth are out of course , but even the foundations of Scripture are shaken . We read that when the bottom lesse Pit was opened , there arose a smoake as the smoake of a great furnace , and the Sunne and the aire were darkened * . The late errours sprung out of the furnace of hell , have made such a smoak and mist in the Church of God , that the bright Sunne of truth is much eclipsed in our Horizon . How many Religions are there now among us , and every day in a new dresse ? old heresies newly vamp'd ? Our Saviour Christ saith , * If the Son of man comes , shall he finde faith on the earth ? yes sure , he may now finde many faiths ; so many men , almost so many faiths ; Pudet haec opprobria nobis , &c. These things are done , but are they punished ? are they not countenanced ? God sees ; silence when truth is wounded , is a loud sin . Secondly , We act against God , when we act against his Covenant ; a Covenant is a serious thing . Suppose the matter of it Civill , ( though ours is more ) the making of it is Divine . We read of a Covenant made with an Heathen King , * which being broken , saith God , shall he prosper , shall he escape that doth such things ? what , when lo he had given his hand , ver. 18. He shall not escape ; let us look upon our solemne League and Covenant , I tremble when I read it ; we covenanted not only against Prelacy , but Popery ; not only Hierarchy , but Heresie ; not only Sinne , but Schisme ; and have we not gone against the letter of it ? how is the Covenant slighted , as an Almanack out of date ? Those that did once lift up their hand to it , do now lift up their heele against it . Indeed at first the Covenant was looked upon as sacred ; the drunkard would be sober that day , the uncleane person chaste ; but within a while it is laid aside ; we begin to play fast and loose with God , and for a trifle will venture the curse of the Covenant ; But they like men have transgressed the Covenant * , or as in Hebrew * , They like Adam , how is that ? for a poor apple ; so for a trifle , a Penny in the shop , or the bushel , men will set their Covenant and their conscience to sale . God sees this , and hear what he saith , I will bring a sword , which shall avenge the quarrell of my Covenant * : Covenantviolation is an high affronting sinne , and an affront will make God draw his sword ; to set our hand and seale to the Covenant , and then to teare off the Seal , if the Covenant will not hold us , God hath Chaines that will . That which doth inhance the sin , is , it must needs be renitente conscientia , against light ; 't is to be presupposed no man would take a Covenant blindfold , either he was informed , or else might have been ; This is that which dyes the sinne in graine ; take any sin , put it in the scales , and put in this weight with it , that before and when it was done , it was against knowledge ; This circumstance is as much as the sin it self ; though it be but one sinne , it weighs as much as two . The Covenant is Nodus Connubialis , a marriage-knot ; for a woman to go away from her husband after solemne Contract , is of an high nature . The Covenant is zona virginea , a girdle , or golden claspe that bindes us to God and God to us . The girdle in ancient times was an Embleme of chastity . When the Covenant is broken , the Church loseth her virginity . Israel was a People espoused to God in Covenant * ; but having stained this federal relation by idolatry , ( a sinne that did directly cut asunder the marriage-knot , ) God gives her a Bill of divorce : Plead with her , saith he , * she is not my wife . The Carthaginians were execrable for Covenant-breaking * , insomuch that it grew at last to a proverb , Punica fides * , The faith of a Carthaginian ; and I would to God it might not be said , that many of the Christians in England are turned Carthaginians ; they make no reckoning of their oaths . The Scythians had a Law , That if any man did duo peccata contorquere , binde two sins together , a Lie and an Oath , he was to lose his head , because this was the way to take away all Faith and Truth among men : If all Liars and Perjurers in this age should come to Tryal , I think we should scarce finde men enough to bring them to the Barre . 3. We act against God when we act against his Ambassadors . I mean not such as have stollen into the Priests Office , such as are gone out , 1 Iohn 4. 1. not sent out , they are gone without a Commission ; but such as are in a Scriptural manner instituted into this holy Function ; he that acts against these , acts against God ; and remember God sees , he writes it down : What injury is done to the Ambassador , the King takes as done to his own person ; so saith Christ , He that despiseth you , despiseth me . What a black vaile is drawn over the face of the Ministery ! Let me plead with you ; God might have come in his own person , and have preached to you in flames , as when he did once deliver the Law upon Mount Sinai ; but then you would have said , Oh let not God speak , lest we die , let Moses speak ; God might have preached to you in the Ministery of Angels , but you would not have been able to bear it : God is not in the fire , nor in the earthquake , but in the still small voice : * He is pleased in a sweet kinde of humility to send his Ambassadors , and he puts an Olive-branch into their mouth ; they woo , and beseech , and all {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in the bowels of Christ ; will not love conquer . This Nation is sick of a spiritual Pleurisy , we begin to surfeit upon the bread of life ; when God sees his mercies lying under table , 't is just with him to call to the enemy to take away . I heartily pray that plenty of Ordinances doth not as much hurt in this City , as Famine hath done in other places of the Land ; and if we once say , what is this Manna ? no wonder if we begin to say , who is this Moses ? Oh what a sad change is there in our dayes ! Those that once would have counted our feet beautifull , that would have been ready to have pull'd out their eyes for their Minister , are now ready to pull out their Ministers eyes ; and what is the quarrel ? Even this ! Am I become your enemy because I tell you the truth ? * If Ministers would preach placentia , smooth things , make the way to Heaven nearer then ever Christ made it , then they should be admired . ( You shall have more people gaze at a Comet or Blazing-starre , then at the Sunne . ) But if they come to lay the axe of the Law to the root of Conscience ; if they fall a hewing , and cutting down mens sinnes ; The Land is not able to bear their words . If the Prophet goes to tell King Asa of his great sinne in joyning with a wicked Army . * Herein thou hast done foolishly . If he goes about to imprison his sinne , he himselfe shall be imprisoned . Then Asa was wroth with the Seer , and put him in a prison-house . * This was Ierusalems sinne , and it drew teares from Christ ; O Ierusalem , * thou that stonest the Prophets ! &c. And she stoned them so long , till she had not one stone left upon another . Those that would annihelate the Ministery , go to pull the starres out of Christs hand ; and they will finde it a work not feasible ; it will fare with them as with the Eagle , that going to fetch a peece of flesh from the Altar , a coale sticking to the flesh , she burnt her selfe and her young ones in the nest . 2 Chron. 36. 16. They mocked the Messengers of God , and misused his Prophets , till there was no remedy . 4. We act against God , when we act against that Order and Government which he hath set up in his Church ▪ God is the God of Order ▪ he hath set every thing in its proper sphere . The order and harmony of the World doth consist in Degrees , one thing still above another . For as Aristotle saith , no Harmony consists of Union ; there can be no musick , if all the sounds be alike ; The Countertenor is above the Base . In nature , the Sunne is Commander in chief among the Planets . Thus in the Body Politick ; God hath set King , Nobles , Judges , still in a descent : and this makes up the Harmony . And these Powers are of God , Rom. 13. 1. The Powers that be , are of God . Magistracy is the hedge of a Nation , And he that breaks an hedge , a serpent shal bite him . Use 2. Reproofe , Here 's a just Impeachment against two sorts of Persons . 1. The Libertine . And there are two kinds of them : First , The prophane Libertine , that fancies to himselfe a God made up of mercy ; and therefore he ingulphes himselfe in sinne , doth act pro arbitrio , he is upon the spurre to go to hell , as if he were afraid hell would be full before he could get thither . Doth not he say , God shall not see . Secondly the Religious Libertine , and these are of two sorts . 1. That pleads Liberty of Conscience . Conscience ! Must he have his Conscience , that makes no Conscience ? What , He that hath sinned away his Conscience ? If Conscience be a sufficient plea , the Papists will come in for a childes part . Conscience must have a Rule ; it bindes only virtute praecepti , by vertue of a precept . If Conscience goes against the Word , Deponenda est talis Conscientia . Get Conscience bettet informed . The Conscience of a sinner is defiled , Tit. 1. 15. Conscience being defiled , may erre ; Conscience erring , may suggest that which is sinfull . There is nothing can binde a man to sin . 2. Sort of the Religious Libertine is , That sinnes because Grace abounds ; that saith , God sees no sinne in his people , and therefore what need we see it ? After we are in Christ , we cannot sinne ; therefore Repentance is out of date . Whom I shall refute in two words . There needs Repentance after we are in Christ : for , 1. Though sinne in a Believer be covered * , yet it is not perfectly cured . There are still Reliquiae peccati , some remainders of corruption ; and certainly , as long as there is an issue of sin open , there must be an issue of sorrow kept open . 2. Every sinne after we are in Christ , is a sinne of unkindnesse , it is labes sponsae , the sin of a Spouse ; and if any thing will melt and break the heart , this will . The sinnes of the Regenerate do wound Christs heart deeper then others . Hath not Christ suffered enough already ? Wilt thou wound him whom God hath wounded ? Will you give him more vineger to drink ? O rather Give wine to him that is of an heavy heart ; Cheare him with thy teares : Look on a bleeding Christ with a bleeding heart . It doth impeach the Hypocrite , who is a practical Atheist , he saith , God shall not see . The word in the Hebrew * Iob. 13. 16. signifies to dissemble . The Syriack word is the same with assumens vultum , a facetaker . The Hypocrite weares a vizor of Sanctity . Aquinas in his Summes calls hypocrisie simulatio virtutis . The counterfeiting of vertue . The hypocrite is a very Mountebank , he pretends that which he is not . He is like those Angels that assumed the dead bodies , but there was no soul to animate them , Gen. 19. 1. he is a shape , an apparition , he doth but assume Religion . The hypocrite is a walking Land-skip , a rotten post guilded over ; he is like the painted grapes that deceived the living birds . * Or the beautifull apples of Sodom with this Motto , No further then Colours ; touch them , and they moulder to dust . In short , hypocrites are like turning pictures which have on one side the image of a Lamb , on the other side a Lion : so they are on their out-side Saints , but their in-side devills . Hypocrites may be compared to trumpets which make a great sound , but within they are hollow . Do these believe the all-seeing eye ? The hypocrite turnes all Religion into meer complement ; he walks with a dark Lanthorn , saying , No eye shall see . He goes about to juggle with God , as Ieroboams wife did think to do with the Prophet , 1 Kin. 14. 6. but he pulled off her vizor , Come in thou wife of Ieroboam . The hypocrite knowes God is of purer eyes then to behold sinne , yet for all this will play a Devotion ; he will venture to abuse God , that he may delude men . The hypocrite takes more care to make a Covevant , then to keep it ; and is more studious to enter into Religion , then that Religion should enter into him . This Text doth arraigne the Hypocrite : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , All things are naked . God sees our juglings . I shall give you two {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or distinguishing Characters whereby you may know an hypocrite . 1. He is one that is partiall in his goodnesse ; zealous in lesser things , and remisse in greater . As Luther complained of some in his time , and our Saviour in his time , which straine at a gnat , and swallow a Camel . He is one that sweats only in some part , but is coole in all the rest , which is a signe his zeale is distempered . He is zealous against a Ceremony , a Relique or painted Glasse , ( not that I plead for these ) but in the mean time lives in known sinne ; Lying , Cozening , Extortion , &c. Just as the High Priests , It is not lawfull , say they , to put the money into the Treasury , because it is the price of blood . * They speak like consciencious men . Oh do not defile the treasury ! But let me ask the question , Why did they shed that blood ▪ it was innocent blood . They will not take the price of blood into the treasury , but they never scruple to take the guilt of blood into their souls . They were zealous for the Temple , but in the mean time murderers of the Sonne of God . And we have a parallel Scripture to this , Rom. 2. 22. Thou that abhorrest idols , dost thou commit sacriledge ? Who at the first blush would not have taken these for very holy , devout men ; they were zealous against idolatry ? But see a root of hypocrisie ! They were partially good , they hated one sin , but not another ; idolatry , but not sacriledge . Though it was an abominable sinne , and there was an expresse Law of God against it , * yet these seeming Zealots make no conscience of robbing God of his tithes . And here as in a Scripture looking-glasse , we may see our own faces ; have we not many now adays seemingly zealous against Popery ? if they see a Crosse , though it be in a Coate of Armes , they are much offended , and are in a kinde of convulsion : but in the mean time make no conscience of sacriledge , starving out the Ministery , they put out the fire on Gods Altar , shut the doors of his Temple ; is not this visible hypocrisie ? There are some it may be will not be heard to sweare , it will not stand with their Saintship , that were to call the devill father aloud , but they will defraud and defame , which is a sinne they can never satisfie for ; take away a mans name , what amends can you make him ? 't is no better then murder ; and if these be Saints , there are as good Saints in hell ? The second Character of an Hypocrite is , he makes Religion a mask to cover his sin . Herod pretended to worship Christ , but his zeal was no other then malice , forit was to have destroyed him . Thus oft bad purposes lie hid under good pretences . Iezabel that she may dissemble her murderous intentions , proclaimes a Fast . Absalom to colour over his treason pretends a religious vow . How cunning is the heart to go to hell ! Sometimes Covetousnesse pretends Conscience ; Iudas fisheth for money under a pretence of Religion , This oyntment might have been sold for three hundred pence , and given to the poor , Joh. 12. 5. how charitable Iudas was ! but his charity began at home , for he carried the Bag . Many make Religion a Cloak for their Ambition , Come , see my my Zeal , saith Iehu , for the Lord * . No , Iehu , thy zeal was for the kingdom ; it was not zeal , but State-policy . Iehu made Religion hold the Stirrop , till he got into the Saddle , and possessed the Crown ; here was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * , double-died hypocrisie . The Hypocrite doth ex diametro set himself against God . First , he opposeth him in his Essence ; God is a substance , the Hypocrite is onely a shape . Secondly , in his unity ; God is one , and made him one at first , but he hath made himself two , an heart and an heart ; he gives God the Tenth , and leaves the rest for that which he loves better . Thirdly , in his goodness . God is good , and in him is no mixture . The Hypocrite is therefore good in show , that he may be bad indeed * , he is a devil in Samuels Mantle . Pilate would make the world beleeve he had a tender Conscience , he washeth his hands , but he could not say as David , I will wash my hands in innocency , for then he would never have given his Vote for the shedding of innocent blood . God sees our prevarications . How odious is the Hypocrite ? We our selves cannot endure treacherous dealing ; therefore in the Common-wealth , he that poysons , hath a greater punishment then he that kills with the sword , because he offers it hypocritically under a shew of meat and drink . Iudas , betrayest thou the Son of man with a kiss ? we may aswell betray Christ with a tear , as Iudas did with a kisse * . You may see Gods great dislike of this sin , in that he forbids his people in the old Law , the very resemblances of it , Linsy Woolsy ; and by his expostulation , Psal. 50. 16. What hast thou to do to take my Covenant into thy mouth , seeing thou hatest to bereformed ? Thou Hypocrite , what hast thou to do to meddle with Religion , to pretend Saint-ship , that makest religion odious , and the offering of God to be abhorred ? Heare that dreadful Commination , Isa. 29. They draw neere to me with their lips . They have God in their mouths , but their heart is far from me ; therefore , v. 14. I will take away the wisdom of the wise men ; I 'le blast their Proceedings , I will infatuate their Counsels , They are Hypocrites ! Christ pronounceth seven woes to this sin , in one Chapter , that he never doth the like to any other , Mat. 23. Woe to you Hypocrites , Woe , Woe , &c. To be an hypocritical Nation , and to be the Generation of Gods wrath are made in scripture synonomaes , & are all one . Isa. 10. 6. And when the Holy Ghost would inhance & aggravate the torments of hell , he sets them out under this notion , The place of Hypocrites ; as if hell were taken up on purpose for the Hypocrite to quarter 〈◊〉 . Use 3. A word of Exhortation . If the secrets of our hearts are unvail'd and unmasked , walk as in the eye of God * . He thinks that of Hagar should be a Christians Motto , Thou God seest me . And Davids prospect should be ever in our eye , Ps. 16. 8. I have set the Lord 〈◊〉 as is before me , some set their bags of mony always before them , others set the fear of men always before them ▪ but a wise Christian will set God , & judgement , and eternity aways before him : If indeed Gods eye were at any time off from us , we might take the more liberty ; but if all things be naked and naked in his Eye , we cannot sinne but in the face of our Judge . Oh then reverence this Eye of God . First , it should be a bridle to keep us from sin : How shall I do this and sin against God ? Seneca gives his friend Lucillius this counsel : Whatever he was doing , he should imagine that some of the Romane Worthies did behold him , and then he would do nothing dishonourable . The eye of God should be ever in our eye ; this would be as a Supersedeas and counter-poyson against sin , nor is it enough to prune sin * , viz. to cut off the external acts , but kill the root . Crucifie complexion-sinnes ; let not thy heart sit brooding upon sin . Again , let Gods omniscience deterre thee from hiding sin . Who would hide a traitour ? Now it sucks your breast , shortly it will suck your blood . Men think to walke in the dark , and to ●arry their sins under a Canopy , that no eye shall see them : as those that have bad eyes , think that the skie is ever cloudy , whereas the fault is not in the skie , but in their eyes : so when the Prince of the world hath blinded mens eyes , because there is darkness within , they think it is dark abroad too , and now the skie is cloudy , God cannot see : but remember , all things are naked : do not go about to hide sin : confess , confess , it is a work proper for the day . Confession doth that to the soul which the Chirurgion doth to the body ; it opens a spiritual veine , and lets out the bad blood . The onely way to make God not see sin is to see it our selves , but not with dry eyes , point every sinne with a teare . 2. It is a spurre to vertue : art thou zealous for God ? dost thou exhaust thy self in the cause of religion ? God sees it , thou shalt lose nothing : for the present thou hast a Promise which is Gods bill of exchange * and when God comes to make up thy Accounts , thou shalt be paid with overplus : The more any man hath disbursed himself for God , the greater sums of glory are still behinde . 3. It is a whetstone to duty . O thou Christian that art much in private , that settest houres apart for God , ( a signe he hath set thee apart , ) thou sheddest many a tear in thy closet , the world takes no notice ; but remember , Gods eye is upon thee , thy Prayers are registred , thy teares are bottled up , and he that sees in secret , will reward thee openly * . How should this add wings to Prayer , and oyle to the flame of our devotion ? Let us take heed of slacking our pace in Religion , let not our tears begin to freeze ; for this if it doth not lose , yet it may lessen our Crown . Here is a breast of consolation to the Saints of God ( in these sad times , ) in the midst of all that hard measure they may meet with ; let the world frown , let men persecute and calumniate , ( and it may be , think they do God service* , ) here 's sap in the vine , a strong cordial to take , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , All things are naked , They do nothing but what our Father sees . They make wounds , and then poure in vineger ; God writes down their cruelty , he sees what rods they use , and how hard they strike ; & he that hath an eye to see , hath also an hand to punish . I have seen , I have seen the affliction of my people * , not only with an eye of Providence ; but with an eye of pitty . This was a great comfort to David in his affliction , and was like a golden shield in the hand of his faith , My groaning is not hid from thee * : when I weep , Christ weeps in my tears , he bleeds in my wounds . There are two bloods will cry : the blood of souls , when they have been starved or poisoned : and the blood of Saints . I do not mean Saints without Sanctity , Titular Saints ; but such as have Christ engraven in their hearts , and the Word copyed out into their lives ; 'T is dangerous medling with their blood * ; if we spill their blood , it is no better then spilling Christs blood , for they are members of his body , In all their affliction he was afflicted * . The People of God are precious to him . There is blood-Royal running in their souls , they are his Iewels , Mal. 3. 17. And his heart is exceedingly taken with them , it is wounded with love , I was jealous for Sion with great jealousie * ; jealousie ( we know ) proceeds from love ; nay , I was zealous for Sion ; zeal is the flame of love ; Oh then ye Saints of God , be of good comfort ; whatever your measure is , God sees it , Exod. 14. 24. In the morning-watch , the Lord looked through the Pillar of fire and of the cloud , and troubled the Host of the Egyptians ; remember , God hath an eye in the cloud . Caution . God being so infinite in wisdom ; If things go cross in Church or State , take heed of charging God with folly ; do not censure , but admire . All things are naked . There is not any thing that stirs in the world , but God hath a designe in it , for the good of his Church : He carries on his designe by mens designes : Al things are unvailed to the Eye of Providence . God is never at a stand : He knows when to deliver , and how to deliver . 1. When to deliver . David saith , My times are in thy hand * . If our times were in our own hand , we would have deliverance too soon ; if they were in our Enemies hand , we should have deliverance too late : But my times are in thy hand ; and Gods time is ever best . Every thing is beautifull in its season : when the mercy is ripe , we shall have it . It is true , we are now inter malleum & incudem : Between the hammer and the anvill , we may fear we shall see the death of Religion , before the birth of Reformation . But do not cast away your Anchor ; God sees when the mercy will be in season . When his people are low enough , and the enemy high enough , then usually appears the Churches morning-star * , let God alone to his time . * 2. How to deliver . All things are naked . God will deliver sometimes in that way in which we think he will destroy . It might seem strange , when he would deliver Israel , he stirr'd up the hearts of the Egyptians to hate them . * Could this be a likely way ? yet by this means was deliverance usher'd in . So now the hearts of many are stirred up to hate the People of God , to hate the Covenant ; but God can make use of their power and rage , as once he did of the High-Priests malice , and Iudas treason , for our greater advantage ; there was no way for Ionah to be saved but to be swallowed up ; he sailes safe to land in the Whales belly ; God brings his people many times to shore upon the broken Peeces of the ship : God can make the enemies do his work ; he doth sometimes play his own game by their hand . Well then may we cry out with the Apostle * , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ! O the depth of the riches , both of the wisdom and knowledge of God! God will not make us of his privy counsel , his path is in the deep ; if we cannot see a reason of his Proceedings , let us censure our own shallownesse , not his depth . It is a word of counsel , it shews us whither to have recourse in all our straits and doubts ; go to God , all things are naked in his eye , he is the Oracle of wisdom , If any man lack wisdom , let him ask it of God * . We are here in tenebris , in the dark pray with David , Lord , light my candle * , shed some beames of divine knowledge into my soul . Beg of God , that as things are naked in his eyes , so they may be naked in our eyes that we may see the sinfulness of sin , and the beauty of holiness . The times are evil , let us pray to God that he would be our Pilot , that he would teach us to walk jealously towards our selves , piously towards him , prudently towards others , that he would give us the graces of our relation which do bespangle and grace our profession , that so guiding us by his Counsels * , we may at last be received to Glory . FINIS . Notes, typically marginal, from the original text Notes for div A65297e-200 * Beza . * Gagneius Oecumenius . Calvin . 1 Cor. 4. 5 Austin . Ps. 115. 5 * Hierome . Calvin ▪ Doct. Ps. 44. 21. Psal. 139. 2 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Gen. 6 5. * 2 Sam. 1. 23. 2. 1. 2. * Ps. 50. 2● . Psal. 39. 12 * Ps. 77. 13 * Gen. 11. 7 , 8. * Josh. 7. 21 What the knowledg of God is . 1. 2. Quest . Answ. 1. Reas. Ps. 94 9. * Aug. in Psal. 126. Reas. 2. Jer. 23. 24. Aquin. Object . 1. Answ. Object . 2. Answ. * Prov. 20. 27. Use 1. 1. Branch . * 2 Pet. 3. 11 * Hos. 7. 11 * Psal. 12. 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * 1 Sam. 10 22 2 King. 10. 15. * Ezek. 1. 16. * Seneca . 2 Branch of Infor. 1. * Jam. 1. 18 * Rev. 9. 2. * Luk. 18. 8 2. * Ezek. 17. 16 , 17 , 18. * Hos. 6. 7. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Lev. 26. 25. * Jer. 3. 2. * Hos. 2. 2. * Poeni foedifragi semper habiti . Plautus . * Salust . 3. * 1 King. 19. 11. 12. * G ▪ l. 4. 16 * 2 Chron. 16. 9. * Ver. 10. * Mat. 23. 4. Rom. 13. 1. Use . 2. 1. Branch of reproof D. Ames . de Consc. 1. * Psal. 32. 1 2. 2. Branch of reproof * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gen. 19. 1 * Plut. 1. Character . * Mat. 27. 6 * Rom. 2. 22. * Deut. 26 12 , 13 , 14. 2 Character . * 1 King. 10. 16. * Chrysoft . 1. 2. 3. * Hypocritae tegunt malum bone . * Lachrymae 〈◊〉 d●ctae . Bernard * Is. 29 14 Use . 3. Exhort . * Sic vivendum est tanquam in conspectu , sic cogitandum tanquam aliquis in itimum pectus 〈◊〉 spic●re possit ; quid prodest ab homine quidvis ab scondi , cùm nihil Deo clusum est interest animis nostris & cogitationibus mediis intervenit . Sen. 1. * Plurimi radunt peccata , non eradicant . Bernard . * Mat. 19. 29 ▪ * Mat. 6. 6 Use . 4. Iohn . 16. 2 ▪ * Act. 73 ▪ 4. * Psal. 38. 6 ▪ * Rev. 6. 9 * Isa. 63. 9. * Zach. 8. 2 Use . 5. * Ps. 31. 15. * Cum duplicantur lateres venit . Moses . * Isa. 60. 22 * Psal. 105. 25 * Rom. 11 33 Use . 6. ult. * Jam. 15. * Ps , 18. 28 * Ps. 73. 24. 
A66099	----	The fiery tryal no strange thing delivered in a sermon preached at Charlestown February 15, 1681, being a day of humiliation / by Samuel Willard teacher of a church in Boston in New-England. Willard, Samuel, 1640-1707. 1682 Approx. 45 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A66099 Wing W2276 ESTC R33663 13546126 ocm 13546126 100132 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66099) Transcribed from: (Early English Books Online ; image set 100132) Images scanned from microfilm: (Early English books, 1641-1700 ; 1559:41) The fiery tryal no strange thing delivered in a sermon preached at Charlestown February 15, 1681, being a day of humiliation / by Samuel Willard teacher of a church in Boston in New-England. Willard, Samuel, 1640-1707. [4], 19, [1] p. Printed for Samuel Sewall, Boston in New-England : 1682. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fast-day sermons. Congregational churches -- Sermons. Sermons, American -- 17th century. 2006-01 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2006-12 Ali Jakobson Sampled and proofread 2006-12 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion The Fiery Tryal no strange thing ; DELIVERED IN A SERMON Preached at CHARLSTOWN , FEBRUARY 15. 1681. Being a Day of Humiliation : By SAMVEL WILLARD Teacher of a Church in BOSTON in NEW ENGLAND . Matth. 10. 24 : Think not that I am come to send peace on Earth : I came not to send peace , but a sword . Vel resignemus Christianam militiam . vel parati simus ad quasvis pro Christo tribulationes ferendas . Musculus . BOSTON In NEW-ENGLAND Printed for Samuel Sewall . 1682. TO THE READER Christian Reader , THere is nothing , more perplexeth a Believer in his race of Godliness , than to meet with , & be engaged in such difficultyes as he allotted not upon : Those that promised themselves a fair , & easy way in the service of Christ , when persecutions arise , anon they are offended in Him : Our Saviour therefore adviseth every man that will undertake to be a Christian , first to sit down , & count the C●st . The ensuing Discourse will acquaint you with one of the hard Lessons of Religion ; and tell you what you may rationally propound to your selves , as likely to meet withall between this , & glory : Nor is this to discourage , and make you to repent , as of an hard bargain ; ( for an Eternal weight of glory , will more than compensate all the tribulations you can go through , in the way to it ) but to call you to preparation : that the newness of it may not amuse you ; nor the greatness of it affright you . How seasonable such a word is , let the Times speake . If what is here spoken may in any wise help your Faith , it shall not be labour lost ; which that it may , I commend it , & you to the Grace of God , who am your servant for Christ , SAMUEL WILLARD . 1 Pet. IV. XII . Beloved , think it not strange concerning the Fiery Tryal ▪ which is to try you , as though some strange thing hapned to you . THis Epistle ( as is to be seen by the Title or Inscription of it ) was directed to Christians dispersed and scattered up and down the World. Whether they were the remainder of the Babylonish Captivity , who returned not with their Brethren into Indea ; or the dispersion occasioned by the cruelty of Antiochus , in the dayes of the Machabees , of which the Apostle Paul , Heb. 11. 11. 35 &c. or those that fled in the Persecution raised soon after the death of Stephen : recorded Act. 8. beginning ( to each of which Interpreters do differently incline ) I determine not . But they were such as laboured under the exercise of manifold afflictions , as appears from Chap. 1. v. 6. now , &c. you are in heaviness through many Temptations . For their relie● and encouragement our Apostle doth in every Chapter commix some consolatory and wholsome advise to strengthen and animate them to patience , and help their perfeiting : and in the latter part of this Chapter , beginning at this 12th ▪ verse , he more particularly counsels , and quickens them about this matter . These words are introductory to the discourse , and taken by themselves ( and we need not at present look further ) do contain an Exhortation or Direction , how to entertain the great Tryals that were like to come upon them ; or rather a caution and negative injunction , or a prohibition , respecting the observation they should make of , and inference they might draw from those troubles . In the words observe . 1. The Compellation , Beloved : The afflictions of the Saints should not alienate our affections from them , or render them any whit less amiable in our eyes : there is no reason why our love should abate , or hearts grow strange to the people of God , because they are persecuted and hated by the World. Jesus Christ loves them , and declares them blessed , Mat. 5. 10. and if they are beloved by Christ , they deserve it of us , if we would be like him : nay their sufferings are for Christ , and on that score ought they to be dear to us , as they stand up for his honour : nay and they are for the Church of Christ too , Col. 1. 24. we have our share in the benefit , which challengeth for them a share in our love . 2. The subject matter about which the Exhortation is given , viz. the Fiery Tryal : the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifies burning , and so it is Translated , Rev. 18. 9. Thus also some render it here . It designs the more sharp and severe exercises of affliction , such as are occasioned by the violent oppression and persecution of Enemies , which are frequently in Scripture Phrase expressed by the Metaphor of Fire , from the manifold resemblance which is between them : it is here translated Fiery Tryal , respecting the end which God looks at in ordering it to befal his people , and that is further expressed and amplified in the description ; which is to try you ; the Greek is , which befals you for a temptation or tryal , intimating to us the great design of God in all , even the severest Afflictions which his Children suffer ; nor is it a vain Tautologie , but a needful amplification ; flesh and blood being very ready to count of it as rather to destroy , then to prove their Faith. 3. The Exhortation it self ; Think it not strange , the word is , be ye not like to Ghests or Strangers ▪ and it is used for those which are troubled with admiration at some new and strange thing . The Apostle therefore expounds himself at the latter end of the verse : As if some strange thing had hapned unto you .. 2. Or , as if a stranger came to you : so some read it : and his meaning is , that they should not entertain it as a thing which they had no expectation of , and were thereupon moved with wonder and surprize at the coming of it . I shall not here endeavour to express all that might usefully be observed from the words , but among many Truths that might hence be treated of , make choice of that comprehensive one , for our present meditation . viz. Doct. It becomes not the people of God to look upon the fiery tryal which befals the Church of Christ in the world , as a strange thing . We may take up the Explication in three things : 1. What is meant by fiery tryals ? 2. What it is to count them strange ? 3. The ground of the Doctrine . 1. What is meant by fiery Tryals ? A. Tryals in propriety of speech , are such experiments as are made , for the finding out of the nature , qualities , and operation of things , when they are applied , in our speech , to rational agents , they then intend , either an Essay or Endeavour to draw , and by Arguments to perswade men to any thing which we have a design to make use of them in , and so they are called temptations , and in which sence mainly , the Devil is called the Tempter , because he useth all endeavours to insinuate into , and gain men to follow his suggestions : or else a proof which we are minded to make of the fidelity , sincerity , and constancy which is in a person , that we may know him the better , and so they are more peculiarly called Tryals : in this sence it is said , A wise man will try before he will trust ; thus God put Abrahams faith and obedience to the tryal , Gen. 22. beginning . Afflictions in Scripture language often bear the name of tryals , because by them proof is made of Professors , and men are tried so as to be discovered , oftentimes , whither they be indeed sincere or hypocritical ; and indeed it is one of the best evidences we can have of mens integrity , when these drive them not from , but establish them in their profession . When the Epithete Fiery , is added to tryals , it serves to denote such afflictions as are the most sharp and severe , and do the most of all put a Christians constancy to the test : and among these , the Apostle ( as by our Context is manifest ) doth here intend , such as are occasioned by persecution ; those things which the people of God are called to suffer in defense of the Gospel , against the cruelty of raging Enemies ; of which sort are imprisonments , stripes , revilings , exile , confiscation of goods , and the like : these are called fiery , metaphorically , because such is the pain , grief , and trouble which they put the mind of man to , and sometimes his body also , as render them exceeding difficult to bear ; and because as fire they serve to purge and cleanse them from many pollutions : yea , and sometimes they are so termed Properly , because the Persecutors of the Church , do often prosecute the true professors of Jesus Christ with Fire and Fagot : and they are called Tryals , because ( whatsoever the Instruments of them aim at in executing them upon the people of God ) they are designed by God himself , who is the Soveraign and Supream disposer of all things , to be probationary , and used as a Refiners fire to purge out the dross , and not to wast the good mettal which is cast into it , Mal. 3. 3. 2. What it is to count them strange ? A. We look upon such things to be strange , which are , 1. Things unusual , and with which we have no acquaintance : such things as rarely happen , as scarce come once in an age , are esteemed to be strange things : a man whom we never or seldome saw before , and with whom we have not taken up any familiarity or friendship , is usually counted and called a stranger : familiarity and strangeness are opposed each to other : so that then we count the fiery tryal a strange thing , when we look upon it as a thing unusual , a thing not wont to befal the people of God , a rare thing ; so the phrase is used , Luk. 5. 26. We have seen strange things to day : such as ages have not produced the like . 2. Things unexpected ; such as come upon us at unawares , which we did not so much as dream of ; it never entred into our thoughts to look for , and apprehend any the least probability or likelihood of such events . Those things which we do expect , they are not strange to us when they come , and that because we were in our expectance familiarized with them ; but when they come suddenly , they surprize us : when we expected and promised our selves to live at ease , and not to be molested , and now trouble comes , we are amused : and thus strangeness is opposed to expectance , so it is used Ioh. 33. 3. a strange punishment to the workers of iniquity , i. e such as they were secure in their thoughts against , and siezed on them unlooked for . 3. Things whereof we cannot give a reason : the cause of them is hidden from our cognizance , and we understand not either whence they come , or what they come for ; strange and admirable are sometimes used synonimically , so the word is used , 1 Pet. 4. 4. They think it strange that you run not , &c. i. e. they wonder at it , and think there is no reason for it : now admiration is a suspension of the understanding , when we see an effect , and are not able to dive into the cause of it : when we see that a thing is , and then sit down and consider either whence , or why it is , and cannot satisfie our selves about it , we then wonder , and place it among the number of strange things : and such an Opinion had the Psalmist conceived of the fiery tryal , Psal . 73. 16. When I thought this . i. e. the reason of these dispensations forementioned , it was too painful for me ; his understanding was not able to bear the disquisition . 4. We shew that we look at things as strange , when we carry it to them as unto strangers ; and that is in two things principally ; 1. When we suspect them to come for no good to us , but rather for mischief : Jealousie is a frame or disposition , wherewith we do frequently entertain strangers : it is very natural , and therefore usual for us to think of such , that they have some evil design upon us ; which jealousie occasions us to keep a critical eye upon them , and warily to watch all their words and actions , yea their very looks and gestures ; and let them pretend to never so much friendship , yet we are hard of belief , thus Hanun suspected Davids Servants : thus Iacob looked upon his Afflictions , when he concluded These things are against me , Gen. 42. 36. and Iob when he uttered that complaint , Iob 19. 11. He hath also kindled his wrath against me , and he counteth me to him as one of his enemies . 2. When they are a burden and wearisomeness to us , and we had rather have their room than their company : and this is a fruit of the former ; for when we expect no good by them , but suspect some design of evil upon us from them , it makes their presence a burden and grief to us ; and this puts us upon it to desire , and eagerly long for their departure , and if they tarry long we are quite tired out with them , and would use any course to be rid of them , they are such unwelcome guests to us : thus did Hezechiah Isai . 33. 13. I reckoned till morning , that as a Lion he will break all my bones : from day even to night wilt thou make an end of me . 3. For the ground of the Doctrine : or why it becomes not the people of God thus to esteem of the fiery tryal ; this is evident upon a double account : For so to think is both in it self unreasonable , and also prejudicial to the people of God. 1. It is a conclusion very unreasonable ; there is no just reason to be rèndred for such a thought : if we will ponder every circumstance , we shall see it evident that it is not a strange thing in it self , and must therefore be irrationally so judged by us ; For , 1. It is no unusual thing , but very frequent : we have the Saints of all ages for examples ; there is a whole cloud of witnesses testifying to this truth : ever since righteous Abel lost his life for Christ , to this day , there hath been in all ages almost more or less of the fiery tryal upon Gods Children : it was thus with Israel in Egypt , who were made to serve in hard labour , and in cruel bondage , and are therefore represented as a bush on fire and not consumed : yea their whole passage through the Wilderness , what was it , but a going through fire and water . So the Psalmist expresseth it , Psal . 66. 12. We went through fire , and through water . And besides the fires kindled upon the Church , particular Saints have their fires also to try them : sore and sharp afflictions , this is Davids complaint in respect of himself , Psal . 57. 4. My soul is among lions , and I lie even among them that are set on fire . Nay God speaks of his Church as a place where he constantly keeps a furnace for their tryal ; hence he makes it a paraphrase upon his name , or one attribute whereby he may be known by us , Isai ▪ 31. 9. the Lord , whose fire is in Zion , and his furnace in Jerusalem . 2. It cannot rationally be looked upon as an unexpected thing . This will appear , ( if laying aside all other grounds of it ) we only consider that God hath forewarned his people of it , and told them that it shall be : for either we must think that he speaks not as he intends , and so would deceive us with vain fears , or else that he is ignorant of it , and so we must deny his supream providence in all these events , or else we must take his predictions for evidence of the futurity of it : the Scripture frequently puts us in mind of , and counsels us to prepare for such times : it declares it not only as a thing possible , which yet should prevent our security ; or probable , which yet will put a wise man upon expectation ; but future , or a thing which must be , it was one of the last warnings which our Saviour Christ gave to his Disciples , and with which he closeth up his last Sermon to them , just before he was taken from them , Joh. 16. ult . In this world ye shall have tribulation . The Apostles of Christ looked upon it as a necessary Doctrine to be taught all the people of God , and were therefore careful to instruct them in it in all places where they came , Acts 14. 21 , 22. That we must through much tribulation enter into the kingdome of God. Paul ascerteins Timothy , that it is a Catholick verity , a thing to be expected by all , as being equally extensive to a godly life , 2 Tim. 3. 12 Yea and all that will live godly in Christ Jesus must suffer persecution . So that not to expect it , is an implicite denyal , at least calling in question of the truth of the Gospel . 3. Neither is the reason of it abstruse or difficult , but if we look into all the causes of it , we may discern sufficient ground for it : For , 1. If we consider the principal agent in it , who is God , ( for it is his sovereign providence , which determineth and disposeth of all the changes which come over his people ) it follows from his infinite wisdome , goodness , and love to his Children , so far is it from contradicting any of these , ( whatever prejudices the carnal reasonings of our dark under standings may take up ) as will appear , if we consider the use and improvement which he makes of it : our Text informs us , that it is to try them , in which tryal ( like a refiner ) he makes his own people more fit for the use and service of their Lord and Master . For , 1. By it he burns off the dirt that clave to them : Mettal when it is first taken out in ▪ Ore from the Mineral , hath much of heterogeneous matter ( dirt and filth ) cleaving to it , and that the fire burns off : so do these fiery tryals that come upon the Church , they make it too hot for nominal professors to abide by it ; as close as they seemed to cleave to the people of God in a seeming Profession before , now they must fall off ; the stony ground is offended when tribulation and persecution ariseth , Mat. 13. 21. Hypocrites cannot long abide the fiery trial , but when it grows hot upon them , they relinquish their Religion , and comply with the World , to avoid trouble . 2. By this also he separates the dross from the good mettal : when the dirt is removed away the mettal indeed looks brighter , and makes a fairer shew , but yet there is a great deal of dross and dregs in it , which render it less precious , and more unserviceable , but the fire melts that out , separares it , and leaves the rest by far more pure : there may possibly be abundantly less of it , but that which is , is of a great deal more value ; the people of God themselves have much of dross and corruption cleaving to them ; and that especially in times of outward peace and prosperity , but when God brings a fiery tryal upon them , it refines and purgeth them : this is the very design of God in these dispensations , Isai . 27. 9. By this shall the iniquity of Jacob be purged , and all the fruit is to take away sin . And chap. 1. 25. I will turn my hand upon thee , and purely purge away thy dross , and take away thy tin . 3. Yea , and by this too , he melts down the good mettal : the fire prepares and fits the mettal by melting to take any form , to be cast into any mold which the Founder designs : by sore afflictions the people of God are made more humble , and made pliable to any Command of God : they are sometimes stiffe and inflexible in dayes of prosperity , but now they subject themselues to the framing hand of God , and are ready to receiue his stamp and impression , Zech. 13. 9. I will refine them as silver , &c. and what then ? why now they shall call on my name , and shall say the Lord is my God. 2. If we consider the procuring cause of it , and that is the sin and provocation of his people . Sometimes indeed God sends it meerly as probationary , so he did to Job , but usually there is something on our part , putting some sort of necessity upon God to proceed in this way with us : the Church of God here hath its converse in an evil World , where , by reason of the remainders of indwelling corruption , apt to take the infection of many temptations , they are contracting a great deal of filth and pollution , so that their necessity seemeth to call for a fiery tryal , to burn off their cords of vanity , to purge and purifie them from these corruptions . They that are acquainted with their own hearts , and know how much they have dishonoured God in dayes of peace , quiet , and liberty , will easily judge and acknowledge that it is not without very just ground , and good reason that he often brings trouble and persecution upon them . The Prophet therefore pleads it with the people of God , Jer. 2. 17. Hast thou not procured this unto thy self ? & 4. 18. Thy way and thy doings have procured these things unto thee . 3. If we look upon those that are the instrumental causes of it , which are Satan and wicked men , neither herein will it appear wonderful ; either , 1. That they are ready and forward to afflict and persecute the people of God : he must needs be strangely unacquainted with their native malice , that thinks it is a strange thing : it hath been a truth from the beginning , that the World ever hated the Church : they hated Christ first , and thence it is no wonder if they hate his people too : our Saviour Christ to shew what entertainment his Disciples are to expect in the World , compares his people to Sheep among Wolves , Mat. 10. 16 Behold I send you forth as sheep in the midst of Wolves . And the Wolf seeks no other quarrel against the sheep , but that he is a sheep , and if he can , will devour him , right or wrong : to be a servant of Jesus Christ , a sincere Professor of the Gospel , is enough to stir up the hate and malice of the World : Caius Sejus bonus homo , sed ●hristianus , if they can in no other point charge them , yet this very name renders them odious : its charge enough if they can charge them in the matters of their God : and we may as well wonder , why Serpents hate men , as why the old Serpents seed hate the seed of the Woman . nor , 2. That God useth them as instruments , neither is this any wonder , since they are the fittest materials to make his rods of : these are rods which will smart most : their hatred makes them most ready to afflict and chastise the Church withal : it is true , if they were principal agents , and left to act their own pleasure they were very unfit , for they think only of the ruine and desolation , but not of the tryal and reformation of the People of God ; but as instruments in the hand of God , they will make it smart , but cannot do any hurt : agen , they are therein the fittest to make rods of , that when God hath done with them , and chastened his People by them , they may be thrown into the fire : yea in this respect God makes eminent discovery of his infinite wisdome in the choice of Instruments , because in this way he takes an advantage to prove the reality of his love to his people , then when he is most angry with them . It is therefore worthy our diligent observation , that though God be never so angry with his people , and cause his wrath to burn never so high against them , yet then he so loves them , that he will be avenged on the very Instruments of his displeasure upon them , and therefore makes choice of his , and his Churches Enemies to punish them withal : why doth God call Babylon to come down and sit in the dust ? Isai . 57. 1. we have the reason rendred in ver . 6. I was wrath with my people , and gave them into thy hand , and thou hast shewn them no mercy . Though Babylon did no more then what God both intended and threatned : there cannot be a more manifest token of men hated by God , and appointed to destruction , then to be raised up to be persecutors and oppressors of the Church and People of God , whatever their iniquities and provocations may have been . 4. If we consider the end of these fiery tryals , and that ariseth from the improvement which God , who is the prime agent in them , makes thereof , and it is to be discovered and observed by us in the operation ; the substance of it is , it is to make his people more humble , more holy , more serviceable to the glory of his own great Name , more profitable in their generation , and better fitted and prepared for the Kingdome of glory , Moses summs up all briefly , Deut. 8. 16. Where having given an account of the difficulties , and fiery tryals which Israel met with in the Wilderness , he certifies them that the design of all these was only this , that he might humble thee , and that he might prove thee , to do thee good in thy latter end . 2. It is prejudicial to the People of God : for them to place such an account upon the fiery tryal is much to their disadvantage : for that , 1. It tempts us to rob God of that glory which is his due , and we ought to give him in the fires : God expects to be glorified by his people , but whiles we look with amazement , and these things astonish us , , we are more ready to dishonour him , by calling his wisdome , love , goodness , truth , &c. into question , if we count the fiery tryal strange , we shall answerably have strange thoughts of God , and hard thoughts of Religion , so he , Psal . 73. 13. & 77. 8 , 9. 2. It will wonderfully weaken our Faith in God , our trust and reliance on his promises , it confounds faith when a soul knows not what to make of things : while Jonah is amazed , he begins to draw up a conclusion of desperation , then I said I am cast out of thy sight , Jon. 2. 4. Faith must have its evidence , Heb. 11. 1. which is lost in these transports . 3. It will fill the soul full of jealousies and strange suspitions , ready to say of every cross and trouble , this is certainly against me : he will take all for Enemies , and think God so too , and say as he , thou settest me for thine enemie . 4. It will make the tryal by these means far more grievous and hard to bear , it will fret and vex the Soul , raise disquietments and discontents ; we shall behave our selves like Ephraim , as a bullock unaccustomed to the yoke , Jer. 31. 28. here is the very reason of all the unruly carriages of the people of God at any time under their afflictions , because they have not a right apprehension and opinion of them . 5. And from all these , we render our selves exceeding uncapable of receiving Counsel , or Comfort : if God send us advise , we cannot hear it , if consolation , we cannot receive it : thus we read , Exod. 6. 9. Moses spake unto the Children of Israel , but they hearkened not unto Moses , for anguish of spirit , and for cruel bondage . Now all these things damnifie us , & so prevent that good which otherwise we might derive to our selves from these exercises , how sharp soever . Use . To wave other things , let me apply this truth for the helping of our faith unto a suitable improvement of the fiery tryal which any of the people of God are at this day labouring under ; and which we our selves also have weighty reasons to live in the continual expectation of ; that so we may not so think of it , or entertain it as a strange thing : and to that end that we may have a right judgement , and soul satisfying apprehension of it , let us diligently and prudently compare the works of Gods providence , with those intimations which are given us in his word , and it will afford us a true and a full discovery of the true meaning of these things , and that in both respects . 1. It may satisfie us in regard of that sore persecution which is at this day upon divers of the Protestant Churches abroad : we hear of many sad and sorrowful calamities which by the malice of Satan , and rage of men , are brought upon that cause , and are ready to sit down as men amused , wondering why this is , and wherefore God suffers it , how Jesus Christ can bear it : let me assure you , it is not because God doth not own and approve of that cause ; it is his own , he hath born , and will bear witness to it ; it is the cause which shall stand when all other shall come tumbling down into ruine : nor is it because God hath cast off his people whom he hath chosen ; for his love to his Saints is unchangeable , inviolable : nor is it because he approves of , or takes delight in the contrary prevailing interest , though they indeed make their boast of their successes , and pretend the offering up the liberties and lives of Gods people , to be a sacrifice of thanksgiving therefore ; no ; Gods curse is on them and their cause , and in due time their foot shall slide , It is then none of these ; But , 1. The Scripture tells us of a time wherein Satan is to be let loose , in which he will rage extreamly against the Church , Rev. 1● . 12. and these are some of those dayes wherein these things are to have their accomplishment , as relating to the persecutions which Antichrist was to raise and continue against the Saints of the most High. It is true that the rage and malice of Satan and his Instruments are alwayes eagerly bent to ruine the Church ; yet are they tyed up by the Sovereign Almighty Power of God , who stilleth the noise of the seas , and the tumults of the people ; yet if he please to give them leave , and lengthen their chain of restraint , as he did in Jobs case , they will vent it to the utmost of their advantage and opportunity : it is a certain truth , that Satan and his Agents have no other stint or bounds of their malice then the limits of divine permission , they ever do as much as they can , & that they do no more is because God hath an hook in their nosthrils ; now God doth sometimes , for ends infinitely wise , give them leave to do a great deal , and vent abundance of their spleen against his People . 2. God wills that at sometimes the truth be sealed to by the sufferings of his own people , as well as owned by their Profession , that he may make the fulfilling of that truth gloriously resplendent , Mat. 16. 18. The gates of Hell shall not prevail against it . The truth of the Gospel is never more honoured in the World , then by faith and patience of suffering Saints ; they then glorifie God , and his name is magnified , when his honour , and the profession of his name , and vindication of his truth is more dear and precious to them then their own lives , and they can readily sacrifice them , in the defense of it : hereby their faith appears in its vigour , and it is seen how powerful the spirit of God in them is ▪ the tryal of their faith is a most precious thing , better then that of gold , 1 Pet. 1. 6. 7. and herein the excellency of divine love makes it self eminent , in that many waters cannot quench it . 3. It is certain that the Protestant Churches abroad in the World have given God a great deal of provocation , by manifold enormities and scandals that have discovered themselves shamefully amongst them . If the judgement of those be right , who conjecture the seven Churches in Asia , to whom John wrote , Rev. 2 , & 3. do stand for an emblem of the uarious estate of the Church to the Worlds end , they seem now in these dayes to be fallen under the last and worst paettrn , lukewarm Laodicea : it is too true and manifest , that there is but a little true zeal stirring for the glory of God ; though there be abundance of formality : there is but a very little of the power of godliness to be seen , but a great many wickednesses growing and abounding : such prophanation of Gods holy Sabbaths , that in many places they are disowned , and the morality of the fourth Commandment not only called into dispute , but wholly renounced ; abundance of covetousness , uncleanness , prophaness , and many other provoking sins , such as an holy God , will not , cannot bear in a people that are called by his name : they therefore stood in need of a fiery tryal to purge and refine them : they have gathered abundance of dirt and dross , and it is not a small fire that will burn it off , and melt it out : and therefore at such times God is wont to set up his furnace , and provide hot coals for it , cruel and bloody instruments , to execute his just displeasure upon his own people by : thus he threatens Israel in case of Apostasie , Deut. 28. 49 , 50. The Lord shall bring upon thee a nation , &c. a nation of fierce countenance , which shall not regard the person of the old , and shew favour to the young . 4. There is a time of reformation expected , and waited for by the people of God , and it is hoped not to be far off ; and this is the very way in which God hath purposed to bring it about : when the Lord speaks of the happy reformation of the people of the Jews , he propounds such a method as this to do it in , Zech. 13. 8 , 9. two parts therein shall cut off , and die , and the third part shall be left therein , and I will bring the third part through the fire , &c. Gods work of reformation , as it is a glorious , so also it is a terrible work , a work which but a few will be able to endure : it is very probable that two thirds when they come near the fire , and begin to feel it scorch , will not bear it , but seek to avoid it : and thus we hear of many thousands in France that are daily renouncing the Protestant cause , and coming over to Popery , through fear and cowardize : and the other third part they must pass through the fire that they may be reformed , that when they are tryed , they may come forth as Gold : and is there any strange thing in all this ? hence therefore , that we may be settled and not shaken , let us carefully build upon these conclusions . 1. That the fiery tryal is intended only to try the Saints . it is not brought to destroy them , but only to refine and purifie them : were believers thoroughly perswaded of what God meaneth , by these things , they would not be so liable to those frights and amazements which distract and disturb them : our Text fortifies this conclusion , restraining them to this proper end and purpose . 2. That God overrules all instruments : yea , though , as they are rational agents , and causes by counsel of their own actions , they design nothing but mischief , yet he will use them as meer instruments in his hand , not to gain their own projected ends , but his , which they neither know nor design : they shall but do his pleasure , and not their own , Isai . 10 7. Ah Assyrian ! the rod of my anger : what can a rod do without an hand to manage it ? no more can they but as God improves them : we look too much on men , and think their power is great , and rage implacable , and now what are we not to expect to suffer ? but remember , their wrath shall but serve to praise God , and the remainder he will restrain . 3. That Gods people , though in the furnace , are yet very precious to him ; yea that he chuseth them in the furnace : Israel in affliction is often tempted to say , My God hath forgotten me ; but God assures us that it is far otherwise : they are then as tender to him as the sucking child is to the pitiful Mother : you see how God thus expostulates the case with Zion in this regard , Isai . 49 , 14 , 15 , 16. 4. That the fiery tryal shall not be alwayes , but only for the appointed time , until it hath wrought out Gods gracious ends , and then deliverance shall come : God will not suffer the rod of the wicked to be alwayes in the lot of the righteous , he knows that if he should , the spirit which he hath given us , would fail and faint ; he hath therefore promised that he will not contend for ever , nor be alwayes wroth , Isai . 57 17. 5. That during all that season wherein his people are in the furnace , he sits by and tends it . He sits as a Refiner , Mal. 3. 3. sitting notes a fixed posture ; intimating that God doth not only come now and then , and occasionally take notice how the fire burns , and mettal melts , having mean while other things to divert and divide his care ; but that he makes it his work and business to tend it , and therefore tarries constantly by it ; he throws in every coal with his own hand , and not one coal more then is meet and useful for the work . He useth his skill to make it melt down , and become fit for his Mold ; he humbleth his people , and reforms them by their tryals , puts a virtue into them , or gives a blessing with them , whereby effectually and powerfully their corrections become instructions to them , and they are made the better by them : yea they are fitted and prepared to be taken out of the furnace again , and be vessels of honour , imployed in the service of their Lord and Master . From hence therefore we may be directed both how and what to pray at this day in the behalf of the Persecuted Church of Christ abroad in the World. 1. How to pray for them , i. e. in Faith ; when a thing seems strange to us , it stirs up unbelief : when men cannot tell what to make of these providences which are in their view , they know not how to believe ; they know not where to fix their faith : but when a child of God sees the evidence of things , he hath now the reason of his confidence before him . 2. What to pray : it will teach us not to over hasten God in his work , but to leave him to his leisure , who in infinite wisdome knows what he hath to do : when the fiery tryal looks strange , all we can think of , is the removal and taking of it away , and we cannot tell how to pray to God for any thing else , because we can see no good in the affliction : but when we are acquainted with the author , nature , and end of all these tryals , it will direct us first of all to pray that God would sanctifie it for the cleansing of his Churches ; that he would purifie sons of Levi and reform the Protestant Profession in the World : the Church most of all needs our Prayers at this day , on this account ; and then we may wait upon God for their deliverance . 2. It may advise us not to think it a strange or unlikely thing , that we our selves may be brought under the fi●ry tryal , I am sure there are many awful symptomes of it , and more from time to time : yea we are likely enough to pull it down upon our own heads by our foolish divisions , and strange indiscretions : and ready enough we are to censure and charge one another in this kind ; but there is an higher hand moving all these lesser wheels : and if we would look aright , the thing which should mostly aw and affect us is this , that we are become degenerate , we have backslidden and gone aside from God , we have lost our first love , we are grown dirty and drossie , obstinate and hard-hearted , and unwilling to be reclaimed : if therefore God should withdraw from us , and leave our publick affairs to miscarry in our hands , I would say it is of the Lord , that he might fulfil the words of his Ministers , that told and warned us of dayes of great calamity approaching ; because we would not hear them , and return to our God : and let all such as fear God ponder of these things ; look for , and see abundant reason to expect a winnowing time , a time of burning , a day of great tryal , that when it comes , you may not be taken at unawares , or ( judging it a strange thing ) be surprized with undue terrors and frights ; but may with quietness and patience submit to the work of God in it : so shall you endure the tryal , and not be burnt up , as chaffe and drosse , by it , but be brought out of it again with joy and glorying , inasmuch as it shall be accounted to you for a fi●●ing up of the sufferings of Christ , and shall contribute very very much to the compleating and enlargement of your eternal joyes . FINIS . FRIENDLY READER . THe desolating Judgements by Water and Fire , with which God hath , and intends to cleanse the World ; are in Scripture brought together , and made to illustrate each other . Wherefore be not offended at the remaining Page , as if its service were unseasonable , and out of place , whenas it relates ( as well as it can ) what the Gazetts report concerning the terrible INVNDATION that the Low-Countryes lately smarted under ; and which was looked upon as one awful consequent of the late formidable Blazing Star. Toward the latter end of January last , there having been for many dayes much Rain , and a violent Storm , sundry of the United Provinces , viz. Holland , Zealand , Brabant , Flanders , felt the direful effects thereof : For the Sea with wonderful impetuosity broke through and over the Banks ▪ which th●se Low-Countries are defended with , unto the unexpressible Distress and Amazement of the Inhabitants . Many Villages were reduced to b● wholly under water : even in great Cities the Waters ore flowed thei● Streets , and were divers foot higher than has been fo●merly known ; so that Boats passed to and fro , where men were wont to walk . Persons were forced to Barricado their Houses , and ge● into their upper Rooms ; yea ( in some places ) to the tops of their Houses , where ( t is said ) some were famished to death . In some Churches the Water was above eight foot high ; and Corps were taken out of their Graves , and car●ied away therewith . Hundreds of dead bodies were seen daily floating down the River , to Antwerp . Many stately Fortifications were spoiled , and strong Walls beaten down . Sundry Places now over thrown , cannot in many years be recovered ; and some never . The lesse ▪ of one City have ●●en judged to amount to some Millions . The sufferings of Merchants cannot be related . Innumerable Cattel were destroyed . Some great Mens Estates were laid wholly under water : Noble and W●althy Families are brought to Poverty . If we are not misinformed , above fourscore Lands and Polders have been overwhelmed . And the Dutch have lost more by this Flood , than by all their late grievously expensive Wars . And ( which is more tremendous ) a vast number of People have lost their lives . In some Islands , most of the Inhabitants ; and in one Polder no less than a thousand have been drowned . In one Land where about a thousand dwelt ; but one ( like a Job's Messenger ) escaped Death . Yea 't is generally said , that near twenty thousand perished by this overflowing Scourge . 
A66124	----	The case of the exiled Vaudois and French Protestants stated, and their relief recommended to all good Christians, especially to those of the reformed religion in a sermon preach'd at St. James Westminster, April 5, 1699, being the day of the publick fast / by William Wake ... Wake, William, 1657-1737. 1699 Approx. 54 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A66124 Wing W232 ESTC R12313 13799283 ocm 13799283 101923 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66124) Transcribed from: (Early English Books Online ; image set 101923) Images scanned from microfilm: (Early English books, 1641-1700 ; 854:5) The case of the exiled Vaudois and French Protestants stated, and their relief recommended to all good Christians, especially to those of the reformed religion in a sermon preach'd at St. James Westminster, April 5, 1699, being the day of the publick fast / by William Wake ... Wake, William, 1657-1737. [2], 29, [1] p. Printed for R. Sare ..., London : 1699. Running title: A sermon preached at St. James Westminster, on the day of the publick fast. "Publish'd at the desire of the Honourable the Board of Vestry, and of several persons of quality of the said parish." Advertisement on p. [1] at end. Errata: p. 29. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Fast-day sermons. 2004-11 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-02 Mona Logarbo Sampled and proofread 2005-02 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion The CASE of the EXILED VAUDOIS , AND French Protestants , STATED : And their Relief Recommended to All GOOD Christians , Especially to Those of the Reformed Religion : IN A SERMON Preach'd at St. James Westminster , April 5. 1699. Being the Day of the Publick Fast. By William Wake , D.D. Rector of S. James Westminster , And Chaplain in Ordinary to His Majesty . Publish'd at the Desire of the Honourable the Board of Vestry ; and of several Persons of Quality of the said Parish . LONDON : Printed for R. Sare at Grayes-Inn-gate in Holborn , 1699. MATT. x. 42. Whosoever shall give to drink unto One of these Little Ones , a Cup of Cold Water only , in the Name of a Disciple ; Verily I say unto you , He shall in no wise lose his Reward . OUR Blessed Saviour having spent the greatest Part of this Chapter in declaring to his Disciples what Troubles , and Persecutions , they should undergo for his Sake ; takes Occasion from thence , in the Verses before the Text , to shew , how we ought to behave Our selves towards Those who should fall into any Sufferings upon such an Account ; and how Great the Reward of our so doing should be . He that receiveth you , says he , receiveth Me ; and He that receiveth Me , receiveth Him that sent Me. He that receiveth a Prophet , in the Name of a Prophet , shall receive a Prophets Reward . And He that receiveth a Righteous-man , in the Name of a Righteous-Man , shall receive a Righteous Man's Reward . And , Whosoever shall give to drink unto One of these little Ones , a Cup of cold water only , in the Name of a Disciple ; Verily I say unto you , He shall in no wise lose his Reward . I shall not trouble you with any nice Enquiry into the distinction which our Saviour , in these words , makes of Those whom he therein recommends to our Charity , and Entertainment . Three sorts of Christians he manifestly refers to in them , and speaks of Those in the Text , as the least , and meanest , of them All. And yet even of These He tells Us , that Whosoever should give but a Cup of Cold water to drink , to One such Christian , in the name of a Disciple ; that is , should shew the least regard to him upon this account , That He belongs to Christ ; He should in no wise lose his Reward ; i. e. He should be very highly Rewarded by God for it . Now this being the Occasion , and Import of these Words , I shall with Relation to both , proceed to discourse upon them , in this following Method ; I. I will shew you , That those who Profess the Gospel of Christ , must expect oftentimes to meet with Tryals , and Persecutions , from Wicked Men , upon the account of it . II. That it is the Duty of every Good Christian , according to his Ability , to assist and support those who suffer upon such an Account . And , III. That whatsoever Charity we shall exercise towards such Persons , upon the account of their Sufferings , it shall turn to our great Advantage in the other World ; where We shall be , in a singular manner , Rewarded by God for it . I shall speak , but very briefly , to each of these Points ; and so proceed to that Application of them , which the present Occasion requires of Me. And , I. That those who Profess the Gospel of Christ , must expect oftentimes to meet with Tryals and Persecutions , from Wicked Men , upon the account of it . This was what our Saviour expresly declared to his Disciples in this Chapter ; and their own Experience sufficiently convinced them of the Truth of his Prediction . If we look back to the first State of the Church , before the Conversion of the Empire to Christianity ; what are all its Histories but the Records of those Tryals which its most eminent Professors underwent for the sake of it ? What Torments they endured ; what Oppositions they met with ; and by what Deaths they perfected all their other Sufferings ? When , in the Language of our Apostle , Every one who would live Godly in Christ Jesus , was sure to suffer persecution . Their Religion was their Crime : and there was no choice left them but to renounce it , or to resolve to suffer ; it may be , to Die , for it . Nor did the Case become much better afterwards . 'T is true , the Pretence of the Persecution was alter'd : Men did not any longer suffer for the Name of Christ , as they had done before . But the truth of the Gospel was still persecuted , tho' under another Character : And the Sufferings which Christians have brought on their fellow Christians , have not been at all less , than what had been inflicted upon them by their Common Enemies heretofore . It is indeed a most astonishing thing to consider to what a strange degeneracy the Spirit of Christianity has fallen in this particular . That a Religion founded upon Love and Charity , and which breaths out nothing more than Kindness , and Gentleness , in all its Precepts ; should yet have become the Occasion of more Cruelty , and Barbarity , than ever any Religion in the World , besides , had been . But that which is yet more Amazing , as well as more deplorable , is ; that Men should make it a matter of Conscience to the Principles of such a Religion , to persecute One another : And think that they do God Service , when they Dye their hands with the bloud of His Servants . Yet to this degree of Fury have some Christians , in these later Ages , arrived : And have thereby given Us but too just a Ground , still to continue the Assertion I have laid down ; That those who will profess the Gospel of Christ , in the Truth , and Purity of it , must expect , even in Christian Countries , to fall oftentimes under the severest Tryals , for the sake of it . How this barbarous , and bloudy Spirit , first got admission into the Church of Christ , I shall not now enquire . Certain it is , that as there is nothing more Vnreasonable , in the nature of the thing its self , than to force Conscience , and to persecute men into a right faith ; So is there nothing more contrary to all the Rules of the Gospel , than to propagate its interests by Violence , and Oppression . This the Primitive Christians , constantly objected to their Heathen Enemies . This all the Best , and Wisest Men , have generally asserted ever since : And , even the most Perverse , see the Reasonableness of it , when it comes to be their own Case ; and they are themselves in danger of Suffering upon this Account . And yet such is the strange partiality of Mankind , that we hardly any of us know how to set bounds to this Temper , when we have the Power in our Hands . We think we have all a Right to persecute Others , tho' none have any to return it upon Our selves . And accordingly , we do all , in our several turns , both Rail at Persecution in Matters of Religion , and yet continue to set up for it . But as this Temper has always been observed to prevail most on the Worst Side ; ( which is generally found to make up with Violence , what it wants in Argument : ) So of all kinds of Christians never have any been more scandalously guilty of this Barbarity than those of the Church of Rome ; that dishonour to the Name , and Scourge to the Disciples of Christ. Whose Religion as it has a Great Allay of Paganism , in it ; so we ought the less to wonder if we see it wholly acted by a Pagan Spirit . And of the Corruptions whereof I shall , at present , say no more than this ; that had we no other Ground than this to reject it , even this alone would be enough to warrant us in our disowning of it ; that she has Glutted her self with the Bloud of the best-Christians , and still continues to thirst for more : And openly avows that , Principle , which I am now speaking against , as Cruel and Anti-Christian ; that Religion is to be propagated , and maintain'd by the Sword. I shall not here enter on any particular Relation of those Persecutions , with which that Church has filled the Histories of the whole World , for some Ages past : And of which not only Europe , but Asia , and America ; Infidels , as well as Christians , have been the Spectators . Blessed be God! neither her Cruelties , nor her Corruptions , are unknown to any of Us. It shall suffice to say , that as our Saviour Christ from the beginning knew what would happen to his Church to the very end of the World ; and foresaw as well , what the Church of Rome in these latter Ages should do to it , as what the Jews and Heathens were at the beginning to bring upon it ; so we must conclude , that in this Chapter , he referr'd indifferently to both : And designed no less to fortifie , and instruct us of these Times , how to behave our selves under the Persecutions of Popery ; than to direct his Apostles , and Primitive Disciples , how it would behove them to manage themselves , with relation to the Heathen , and Jewish , Cruelty . Let this then be our first Conclusion , founded on the foreknowledge of Christ , and the Corruption of Humane Nature ; which hitherto we are sure has been , and we h●ve Reason to fear , will always continue to be but too true ; viz. That those who profess the Truth of Christianity , and will hold fast to the purity of it ; must expect to meet with many Tryals , and Persecutions from wicked Men , upon the account of it . I proceed , II. To shew ; That it is the duty of Every Good Christian , according to his Ability , to assist and support those , who suffer on such an Account . And that whether we consider them ( 1 st . ) Under the common Character of Christians . Or ( 2 dly ) under the more particular Circumstance , Of suffering for Righteousness sake . ( 1 st ) If we consider Them under the Common Character of Christians ; Even this alone will oblige Us not only to minister to their Wants , but to do it with a singular desire , and affection of Mind towards Them. God who has commanded Us to Do Good unto All Men ; has also commanded us to Do it , in a more especial manner , to Those who are of the Houshold of Faith. There is a Brotherly Love required of Us by Christ , towards One Another , beyond what we are obliged to have for the rest of Mankind : and which ought to dispose Us not only to a more tender sense of , and compassion , for their Needs ; but , with that , to a more bountiful supply of them . So that tho' a Christian must Love his very Enemy ; and Do Good to those who despitefully Vse him , and persecute him ; yet he must remember , that there is a difference to be made by him between a Brother and an Enemy ; and he must as much love , and do Good to the One , above the Other , as he is more nearly related to the One , than to the Other . But this is the least part of our Obligation in the Case before Us : Which as it supposes the Suffering to be for the sake of Christ's Religion , So will it , ( 2 dly ) Oblige us , in a more particular manner , to Relieve those , who fall into their distresses upon such an account . In such Circumstances as these , not to Assist our Brethren , is to deny our Faith : And the neglect we put upon Them , will fall not so much upon Them , as upon Him whose Disciples they are , and for whose Sake they suffer . Hence we may observe , in all the antient Persecutions of the Church , with what an Officious diligence the Other Christians still attended upon their Martyrs and Confessors . How they ministred to them in their Prisons , and Bonds : Went with them to their Judgments ; and would not leave them at their very Sufferings . With what Zeal , and Readiness , they furnish'd them with such things as they stood in need of : How they Encouraged them in their Conflicts ; and shew'd their earnest desire to partake with them in their Sufferings , as they did in the Cause for which They suffered . Thus they Confess'd Christ , by Owning of those who were Persecuted for their Confession of Him : And thus ought every Good Christian to Confess him still . In a publick War , if any One part of a Country be destroy'd , it is but an Act of Justice for the rest , to bear their share in the loss ; and , to contribute towards the Repair of the damage that was sustain'd by it . The Case is , in reality , the same here . We are all Members of the same Common , Catholic , Church of Christ. If Persecution for the Faith arises , which part soever suffers , 't is the Church that is persecuted . And we ought to account our selves concern'd to bear our Share in the Evils which our Fellow-Christians Undergo , for the Common Cause of the Gospel ; as We hope to be one day made partakers with them , in the Promises of it . Here therefore is a duty , which not only Christian Charity , but even Common-Justice , and Equity , oblige us unto . In this Case , to desert our Brethren , is to betray our Faith ; And we shall , in effect , Renounce the Cause for which they suffer , if we refuse to partake with them in their Sufferings . But to Own and to Receive them ; to Cherish , and Relieve them ; and that as suffering for the Cause of Christ ; this is openly to joyn with them in their Confession : And , as our Saviour here assures us , if we do communicate with them in their Afflictions , we shall also be made partakers with them of their Reward . Which brings Me to the last Point I proposed to speak to ; III. That whatsoever Charity we shall exercise towards such Persons , upon the account of their Sufferings ; it shall turn to our great Advantage in the Other World ; where we shall be , in a Singular Manner , Rewarded by God for it . There is hardly any Virtue prescribed to Us in the Gospel , to the Practice whereof so many Promises have been made by God , as to this of Charity . In the Old Testament , it pleased God to encourage the Jews to a liberal Exercise of it , by the Hope of a present Retribution that should be made to Them for it . And tho' under the Gospel , such Promises as these are not to be expected ; yet has our Saviour Christ assured Us , that a plentiful Reversion shall be laid up for Us in Heaven , to reward every Act of Charity that We perform here upon Earth . An Eminent Argument whereof we meet with in the account which He has given Us of the last Judgment : And in which He seems to make the whole Issue of our Acquittal , or Condemnation , in a manner , to depend upon it . For having told us how he will then divide the Sheep from the Goats ; and set the one on his Right Hand , and the other on his Left : He thus delivers the Sentence which He will pass on both . He will say to those on his Right Hand ; Come ye blessed of my Father , inherit the Kingdom , prepared for you from the beginning of the World. For I was an Hungry and ye gave me Meat ; Naked and ye Cloathed me ; Sick and in Prison , and ye Ministred unto me . But he will say to those on his Left Hand ; Depart ye Cursed into Everlasting Fire , prepared for the Devil , and his Angels . For I was an Hungry , and ye Fed me not ; Naked and ye Cloathed me not ; Sick and in Prison , and ye Ministred not unto Me. These are the Sentences , which our Saviour Christ will pronounce , upon the Good and Bad at the last Day . And from which if we may not generally conclude , that Our Charity is the only Thing that shall hereafter be Enquired into , and and be either Rewarded , or Punished for ever ; yet thus much we may certainly infer , that it is one of the main Things by which Our Piety shall be judged of : And that he who has a true Love for his Neighbour , and is upon all Occasions ready to do all the Good he can for him , shall hardly fail of being Accepted by God , as he will be sure to be generally beloved of Men , for his Beneficence . But it is not only our Charity that shall entitle Us to a Reward , in the present Case ; tho' even that alone would be Sufficient , to make Good the Promise of the Text to Us. He who Relieves a Persecuted Christian , in the Name of a Disciple ; because he belongs to Christ , and suffers for his Sake ; shall be considered by God , not only for his Charity towards his Neighbour , but for his Confession of Christ too : And have a part in the Reward , which the Other is to Receive upon the account of such his Persecution . And this at once both ascertains , and encreases the Retribution of such a Charity . It renders it both more Excellent in its self , and more Acceptable unto God : Who as he will , in the first place , Reward those who Suffer for his sake ; so will he in the Next , Consider Those who Own them in their Sufferings , and extend their pious Beneficence to them , upon the account of them . Hence we may observe , with what Extraordinary Circumstances , our Saviour Christ delivers the Promise of the Text to this purpose . The Person of whom he speaks , is One of the least of his Disciples ; the meanest of any that should be called to suffer for his sake . The Charity , in which he instances , is the poorest of all Charities : A Cup of Cold Water ; Such as the most indigent person is able to Give , and hardly any can be so far Reduced , as to stand in need of it . And yet even this little , contemptible act of Charity , if done to one of the meanest of Christ's Disciples ; in the Name of a Disciple , shall not lose its Reward . So acceptable a thing is it to God to Confess him , in any Way , before Men ! And so certainly shall he who do's it , be Gloriously Rewarded by him to all Eternity . And here then let us stop ; and from the general Consideration of the duty proposed , and of the Great Reward which it has pleased God to promise to the faithful discharge of it ; proceed to that Application which his Providence has call'd Us , at this time , to make of it . In pursuance whereof , if the Principles already laid down be admitted , as the true measure both of our Duty and Interest , in this particular ; then I shall need only to shew , that you have here a proper Occasion presented to you , to practice the One , and to advance the Other . And that I shall do in this following method . 1 st . I will shew , That the Persons here Recommended to your Charity , are indeed the Disciples of Christ. 2 dly . That they do suffer for Righteousness sake . And therefore , 3 dly . Ought to be Considered , and Relieved by Us , upon the account of such their Sufferings . And 1 st . That the Persons here Recommended to your Charity , are indeed the Disciples of Christ. This is a Point that I should not have thought it needful to insist upon , had not the Calumnies of our Common Enemies obliged me to it . But since They have thought fit again to Revive the malicious Slaunders of their Ignorant , and Prejudiced Revilers ; and to set them off to the World with all the advantage that their Wit , and Language , enabled them to do ; It is necessary in justice to these poor , persecuted Christians , to place their History in its true light ; and to express our Charity towards them , as well by Vindicating their Reputation , as by Ministring to their Needs . To take then this matter from the beginning : The Persons of whom we are now speaking , are a Portion of the Christians of the Evangelical Churches of Piemont . The common Name by which they are most known , is that of Vaudois , or Waldenses : So called not from Peter Waldo , as has commonly been supposed ; but from the place of their Habitation ; the Valleys under the Alpes ; within Three of which the Churches we are now speaking of were comprehended . Who it was that first planted the Gospel in these Parts ; or about what time it was done , we cannot certainly tell . But as our Religion was propagated in the very times of the Apostles , into the Other Parts of Italy ; so is it most probable that it was , not long after , setled here too ; tho' by what Evangelist , we are not able to determine . Christianity being thus brought into these Parts , and that , no doubt , in the same parity in which it was generally taught in those first Ages ; continued in these Churches , as it did in Others , for some considerable time , if not free from All Corruption ; yet at least , free from those dangerous Errors , which afterwards began to creep into the World. But about the Eigth Century , the business of Image-Worship , added to some Other more Early Superstitions ; began to disturb the Peace of the Church , and to Enflame the Zeal of the best Christians to the Opposing of it . Great was the Contention between the Eastern and Western Churches upon this Occasion : The One , with the 2 d Synod of Nice , ( by Them accounted a General Council ) standing up in the Defence of Images ; The Other , with that of Frankford , as stifly declaring against the Worship of Them. Among those who , in these Western Parts , appeared in the defence of the Christian Truths , none was more Eminent than Claudius , the Learned , and Zealous Bishop of Turin ; in whose Diocess these Churches of the Valleys lay . The Point He began with , was this of Images : But his Piety , and Learning , soon carry'd him farther ; and led him on both to the Discovery , and the Reformation , of several Other Abuses , that had privily crept into those Parts . The Invocation of Saints ; The Superstitious Vse , and Honour of Relics ; but , above all , the Groundless Pretence of the Popes Authority ; were the Chief Points against which he declared his Resentments : And the Issue of his Endeavours was , that tho' He met with much Opposition , and rais'd to himself many Enemies , yet he went on prosperously with his Undertaking ; and laid the Foundation of that Purity of Christianity in his Diocess , which has ever since been preserved by these Churches of the Valleys , to this very Day . Thus early began the Reformation of Religion in those Parts : But that which most contributed to the future Security of it , was another Accident which fell out not long after ; and of which it will therefore be necessary for Me to give you a particular Account . In the first Times of Christianity , so far was the Bishop of Rome from being thought to have a General Authority over the Whole Church of Christ , that his Jurisdiction did not extend to the neighbouring Diocess of Italy its self . His Authority was limited to a Certain Tract of Land about the City , called the Sub-urbicary Region ; Whilst the Churches of Italy were under another Government , and Acknowledged the Bishop of Milan for their Head. It cannot be doubted but that this must have been no small Grievance to the ambitious tempers , and designs , of the Bishops of Rome : Who therefore omitted no Endeavours to gain the Bishop of Milan to their side ; and to persuade him to yield to their Authority . Yet still that Church preserved its Liberty for near 1100 d. years after Christ ; and then by Artifice , and Faction , was either forced , or perswaded to part with it . It happen'd about that time , that among other things , a Controversy was raised between the Clergy , and People of that Diocess , concerning the Marriage of their Priests . To compose this , Pope Nicholas the IId . became a Mediator between them ; and sent Peter Damian , as his Legate , to manage the difference for him . And the Conclusion was , that tho' with much difficulty , and at the hazard of his Life ; the Cunning Legate carried his Point , and perswaded the Bishop to submit to him . Scarce was this Affair thus ended , and the Legat well gone , before the Bishop began to perceive the false Step he had made ; and resolved , in the best manner he could , to recover himself out of the Snare into which he had fallen . In order whereunto , He called a Synod of his Own Province ; disannull'd all that the Legat had done ; and asserted the Rights of the marry'd Clergy . From hence began an Open Schism in the Church of Milan . The One part adhered to the Interests of Rome : The other , with their Arch-Bishop , stood up for their own Liberties ; and the Rights of the Clergy . And being for this deserted by the Rest , they communicated by themselves in a place called Pataria , and from thence were afterwards known by the Name of Patarines . To this Party , as that which had the Greatest Right on its side , the Churches of the Valleys joyn'd themselves . And being thus broke off from the Communion of the Roman Church , they kept themselves free from the Corruptions of it ; and maintained themselves in so much the greater Purity , by their Constant , and Earnest Oppositions to it . It was not long after this , that Peter Waldo , of whom I before spake , began a Reformation of Religion at Lyons : Whose party being dispersed , many of them chose to retire for safety into the Valleys ; and thereby gave Occasion to the Vulgar Error , of his being the first Founder of the Evangelical Churches there . Thus were these Churches both betimes Reform'd ; and Settled , and Secured , in their pure Profession of the Gospel . It would be too long to relate , what great Good was done , by their means , to all the other Churches of Europe . What Colonies they sent out into France , Germany , England , and even into Italy its self ; to propagate the Truth of the Gospel . From these Churches it was that our Wicleff derived his Faith , and Knowledge . From these , the Churches of Bohemia were establish'd . Here , in short , was the Truth of Religion both Taught , and Maintain'd ; till at last it pleased God to give it a free passage , and a larger Dominion ; by the Great Reformation which was generally made in Europe , about the beginning of the last Century . Anno. 1517. These then are the Persons whom we now recommend to your Charity . They are a part of the most antient of all the Reformed Churches of Europe . Who by breaking off betimes from the Tyranny , and Communion , of the Bishop of Rome , were never at all involved in the most part of those Errors which that Church abounds with ; And from the Ninth Century downwards , have stood clear of those , into which they were before fallen . I go on , 2 ly , To shew ; That what they now Suffer , is for the sake of the Gospel of Christ. I have before observed , that it was about the middle of the xi th Century , that the Church of Rome usurping upon the Authority of that of Milan , occasion'd a Seperation of many of the Italic Churches from its Communion ; and of these of the Valleys among the rest . And if we look back into the Ecclesiastical History of that Province , we shall find that from thenceforth they never enjoy'd any Rest from those Violences , and Oppressions , which the Malice and Interest of that Proud , Ambitious See , found means to raise against them . To pass by the Bulls , the Sentences , and Excommunications which were continually thunder'd out from the Vatican against Them : and the Effect of which many of these Poor Men sufficiently felt , in the time of Pope Alexander the III. Anno. 1180 * How terible was the Decree of Pope Lucius the III. against them ? Who not content to Excommunicate them for their Heresie , and to invite the Civil Government to engage on his side against them ; obliged all Princes to take a Corporal Oath to make search after them , and to use their utmost Endeavours utterly to extirpate them out of their Dominions . Thus their Tryals , and Persecutions began ; but they did not stop here . For what Lucius decreed , Pope Innocent the III , took care to put in vigorous Execution . He renew'd this Order against them ; and Caused diligent Search to be every where made after them . And to strengthen the Churches Authority , Pope Honorius the III , not only continued the same Method , but obtain'd of the Emperour * Frederic the II , that memorable Edict , which is still preserved in the Feudal Law , against them . But above all the rest , most effectual was the Course which Gregory the IX . pitch'd upon , to destroy them . He setled the Inquisition into an Establish'd Office against Them : and so perfected that Design which his Predecssor Innocent the III , had set on foot , for their Ruin. How those barbarous Executioners of the Iniquity of the Romish See , proceeded against them , it were too long to Recount . Much they suffer'd , both by their secret Proceedings ; and by their Open Violences . I shall rather observe , that when this Method also proved too slow to answer the eager Desires , and Expectations of their Enemies ; at length Pope Innocent the VIII . bethought himself of a more compendious way of doing their Business . He raised a Holy War against Them : And sent Albert his Legate into the Valleys , at the Head of 18000 Men , all bent with Zeal , and Arms , to their Destruction . But from this bloudy Attempt also , it pleased God to deliver them : Who in despight of all their Endeavours , has continued them still Monuments of his own Mercy ; and for a Reproach of the Cruelty , as well as Corruptions , of their Roman Persecutors . At last , Another Method was resolved upon ; and that such a One , as nothing but the miraculous Hand of God could deliver them from . A Congregation was Erected , and fix'd at Turin ( the Capital City of the Dukes of Savoy , in whose Territories the most Considerable Part of these Churches were seated ) for the Propagation of the Faith , and the destruction of Hereticks ; so its Stile ran ; but which in truth was intended for the particular design , of Ruining the Churches of the Valleys ; as the Event has too plainly shewn . It was about the time of the last Jubilee , that this Design was unhappily formed against Them ; and it was but a very little while before they felt the deplorable Effects of it . Their whole Country being so utterly ruined in 1655. and their Numbers so weaken'd ; that but for the present Interposition of almost all the Protestant Princes , and States , of Europe on their behalf , they must have fallen under a final desolation . But from this last disaster , that Part of these Churches which is now Recommended to your Charity , had the good Fortune to be preserved : Who having , some years before , been united to the French Crown , as Dependents on the Garrison of Pignerol , enjoyed thereby the Protection of that State. What their Condition since that time has been , the Severe Proceedings of that Court against all the Reformed Churches of its Dominions , may suffice to tell Us. I shall only observe , that being forced by the Persecutions they suffer'd from their New-Masters , to retire to their Brethren under the Duke of Savoy's Government ; they accordingly bare their share in the Great Calamities which that Prince brought upon the Valleys in the year 1686. How their Present Circumstances stand , His Majesties Letters set out to you . They are banish'd from their Country ; forced to abandon their Houses , and Lands ; their Friends , and Relations ; and to seek for Refuge in such other Places , as the Providence of God , and the Charity of Protestants States , and Princes , should provide for Them. And here then let us stop , and take a Short View of the miserable Condition of these poor , persecuted Christians ; and consider what they have suffer'd , during these last 600 years , upon the account of their Religion . If 1 st . we respect the Cruelty of their Persecutors , What barbarous Slaughters have they Committed upon them ? The Histories are still extant , and some of them in our own Language , that convey the Particulars to Us : And they give us so lively an Image of the true Spirit of Popery , that I cannot but wish they were in the hands of Every Sober , and Charitable Christian among us . Thus much in General , I may venture to say ; That whether we regard the number of Those who have suffer'd by their hands , or the nature , and quality of their Sufferings ; Scarce did the whole Church of Christ undergo more in the Ten Heathen Persecutions , than these poor Churches alone have undergone , from the more than Heathen Cruelty , and Inhumanity of their Romish Enemies . Nor has 2 dly : The Injustice of their Sufferings been less Evident , than their Sufferings themselves have been Notorious . To say nothing of the strange Paradox , of Christians persecuting of Christians , for the Profession of the Gospel of Christ. To omit the Inoffensiveness of their Lives and Manners ; and in which their very Enemies themselves , after all the false pretences of some others of their Party , have Gloriously justified Them. What can be more Unjust ; than for a People dwelling as it were alone ; seperated by Vast Mountains from all their Neighbours round about Them ; Content with what Nature furnishes them withal ; and desiring only to Live in Peace with their Neighbours , and in the quiet Enjoyment of a Good Conscience towards God ; should , for nothing , be harass'd , and oppress'd : Hunted like Wild Beasts ; Persecuted with Fire , and Sword ; and treated as if they were not worthy to live upon the Earth ? Nay but this is not all : Their Enemies have not only thus persecuted them without a Cause ; but against their Own most Solemn , and Sacred Engagements to the Contrary . They have broken the Publick Faith ; Violated their Own Treaties , and Promises ; And effectually shewn how little Truth they think themselves obliged to keep with those whom they call Heretics ; whenever they can get a fair Opportunity to destroy them . And had their Fury , and their Malice , been content to stop at their Lives , and Goods ; it might the more easily have been excused . But their Cruelty , and their Falseness , have carried them beyond these ; whilst to excuse their own Proceedings , and bespatter their Adversaries ; they have , 3 dly ; Done , what in them lies , to murder the Reputation of those whom they have Persecuted : and to render them Odious to the present Age ; and Infamous , and detestable , to all succeeding Generations . Witness those false Accounts which they have industriously spread abroad in the World , of these Poor Men. If we enquire into their Faith ; they are Arians , and Manichees : that is to say , Monsters of Men ; and not worthy the Name , or Character of Christians . If we consider their Manners ; Their very publick Meetings are full of Lust , and Debauchery : And they commit in them such Sins , as ought not to be once named among the Saints . And as for the Proceedings that have been made against them ; They have been for their Sedition , and Rebellion . They have drawn the fury of War upon themselves , by their own unquiet Behaviour ; and and may thank their Own , undutyful demeanor to their Princes , for whatsoever Calamities They have suffer'd from them . These are the accounts which those of the Roman Communion have delivered to the World of these poor Christians . I shall not need to say that in all this they only set forth their Own Falseness and Malice ; and publish to the world not what these Christians are , but what they would have Men think Them to be . This their own Authors , have sufficiently already done . It is enough that we know who they are that give us these Characters , to enable us to judge what Credit is to be given to them : And that beyond the Alps , among those of their own Communion , We our selves are set forth in as Black Characters , both with respect to our Faith , and Manners ; as ever these distressed Persons have been Represented to Us , on this side the Mountains . The short of the Matter is , that both They and We , freely declare against the Tyranny , and Corruptions of the Church of Rome ; and that is enough to warrant the Worst that can be said , to blacken , and bespatter both Them , and Vs. But I must not insist upon these Matters ; but having now more fully than I design'd , shewn , both Who the Persons are who ask your Charity ; and How they come to stand in need of it ; shall proceed , 3 dly : And very briefly to represent to you , What just Reason we have to succour , and assist them ; upon the account of These their Sufferings . If ( 1 st . ) We consider either the Cause , or Authors of their Persecution ; it will from both appear that we of the reform'd Religion must Support Them ; or they must be left to sink under their Afflictions : for We may be confident , that if we do not help them , No body else will. Were the Case here that of Christianity in General ; Did these Poor Men suffer by the Hands of Turks , or Infidels ; One might then hope that the Common Love , and Duty , we all profess to our Blessed Saviour , and his Gospel , might move every Church , however differing in other Matters , yet to joyn together for their Relief . But it is the misfortune those for whom we are now concern'd , that they are persecuted not by the Common Enemy , but by those who are called by the same Name of Christians . They suffer , not for the defence of the Gospel , but for the maintenance of the Truth , and Purity , of it ; against those who have either mistaken , or perverted the Faith of it . And if We , who in this are agreed with Them , do not relieve them ; with what Reason can we expect , that those whom they Oppose , and by whom they are Persecuted , should help Them ? Here therefore is a Case , in which the Argument of the Text returns with a double force upon Us. These Persons are not only the Disciples of Christ ; but of the same particular Faith and Communion with our selves . They are our Brethren not only as they are Christians , but as they are Reform'd too ; and which is yet more , They suffer for being so . They might have believed in Christ , and yet have continued in the peaceable Enjoyment of their Country , and Possessions . But they could not have continued Reformed without quitting them ; and therefore they readily forsook both . And surely the least we can do to testify our concurrence with them in this Profession , will be to extend our Charity towards them : And thereby to shew that We do own their Cause ; and account it such , as deserves to be suffer'd for . But ( 2 dly , ) It is not only a Matter of Charity , but of Interest also to Us , to help , and relieve them : And that is an Argument , which where it is once received , seldom fails of prevailing with most Men. It cannot be unknown to any among Us , what Endeavours have been used , and what projects have been laid , for these last forty , or fifty Years , utterly to root the Protestant Interest out of Europe . What Progress has been made by our Enemies to this purpose in Piemont , Hungary , Bohemia , France ; shall I add , and here at Home too , both in England , and Ireland , is evident to all of Us. And had the design succeeded , as it was verily believed and hoped it would have done ; I do not see what could have preserved the Reformed Religion from a general destruction . But blessed be God! Who in most of these places has disappointed their Designs : and we hope will , in the End , turn them , ( as he has already in part done ) to their own Shame , and Confusion . And has effectually convinced us , how necessary it is for us to unite together in Interest and Affection , against our Common Enemies ; if ever we mean to support our selves , and our Cause , from Ruine ; by their unwearied Malice , and Indefatigable endeavours against Us. It is but a little time since we were called upon to receive those of the Reformed Church of France into our Bosoms . By doing of this we have preserved so much of the Protestant Interest from sinking . And all that their Persecutors have gained by their Cruelties aginst them is but this , that they have forced them to change their Country ; but have not at all lessened either their Zeal for their Religion , or their Ability to defend it . We are now invited to preserve the Remains of the same Church , and of some of those of the Vallies of Piemont with Them. A Flock little in Number , but of Great Worth : And such as we cannot suffer to Perish , without fixing an Eternal Infamy upon our Names , for our Vncharitableness . Whose turn it may next be to suffer in this Cause , we cannot tell . This we know , that be it whose it will , Our Charity will have its Reward with God ; and give a Good Example , and Encouragement to the Church of Christ. We may , by what we do for these poor , persecuted Men , prolong our Own Tranquility ; and so meet with a Reward on Earth . But though we should not ; yet this we are sure , that we shall hereby purchase to our selves an Inheritance in Heaven . Our Vnrighteous Mamon , shall prepare for us an eternal Habitation . What we now give for the sake of Christ , and to his Disciples , in his Name ; he will one Day return , as if we had done it unto Himself : And Verily I say unto you , ye shall in No wise lose the Reward of it . ERRATA . PAge 7. Margin r. Hebr. xiii . 1. p. 14. l. 15. r. Purity . Ib. Margin l. ult . r. Imagin . p. 22. Margin l. 10. dele Sir Sam. FINIS . BOOKS Printed for R. Sare at Grays-Inn-Gate in Holborne . THe Genuine Epistles of the Apostolical Fathers St. Barnabas , St. Ignatius , St. Clement , St. Polycarp , the Shepherd of Hermas , and the Martyrdoms of St. Ignatius , and St. Polycarp ; Written by those who were present at their Sufferings ; being together with the Holy Scniptures of the New Testament , a compleat Collection of the most Primitive Antiquity for about 150 Years after Christ ; Translated and Published with a large Preliminary Discourse , relating to the several Discourses here put together , 8 o. The Authority of Christian Princes over their Ecclesiastical Synods asserted , with Particular respect to the Convocations of the Clergy of the Realm , and Church of England . Occasioned by a late Pamphlet Intituled , A Letter to a Convocation Man , 8 o. An Appeal to all the True Members of the Church of Enggland in behalf of the Kings Supremacy , as by Law established ; by our Convocations Approved , and our eminent Bishops and Clergy-men Stated and Defended , against both the Popish and Fanatical opposers of it , 8 o. A Practical Discourse concerning Profane Swearing , especially in the two great Points of Perjury and Common Swearing , 8 o. The Principles of the Christian Religion Explained , in a brief Commentary upon the Church Catechism , 8 o. A Sermon at the Dorsetshire Feast , 1690. Before the Queen at Whitehall , May the 10th . 1691. Before the Lord Mayor , November 26th , 1691. At Grays-Inn upon the Death of the Queen . At St. James's upon the Thanksgiving . These Ten by Dr. Wake . Fables and Stories Moralized , being a Second Part of the Fables of Aesop , and other eminent Mythologists , &c. Folio . By Sir Roger L'Estrange . Notes, typically marginal, from the original text Notes for div A66124-e160 Gal. vi . 10. Heb. ixli . 1. 1 Pet. i. 22 1 Jo. iii. 16· Mat. v. 44. Matt. xxv . 32 , 33. — 34 : — 35 : — 41. — 42. Monsieur de Meaux's Variations des Egl. Protestan . liv . xi . Leger . Hist. des Eglises Evangel . des Vallees de Piemont . liv . 1. cap. 2. Allix . Remarks , chap. xix . Vide Car. M. & Synod . Paris . Script . de Tmagin . Catal. Test. veri● lib. ix . in Claudio . Ion. Aurel. de Cult . Imag 〈…〉 Claud. T●u●i● Bibl PP . Tom. ●i● Car. à S. Paul Geogr . S. lib. ii . Ital. n. iv . vii.x . Allix . Remarks . chap. xiii . Allix . Remarks Ch. xiv . Baron Annal. An. 1059 Leger Hist. des Vaudoises l. 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Concil Lateran iii. apud Labb To. x p. 1504. & Cap. xxvii . de Haereticis . * Ibid Col. 1737. Concil iv . Late●an Cap. 3. de Haeret. Add. La●b To xi p●g . 234. * Frederic . ii . Constit. Sect. 5 , 6 , 7 , & Const. Feud . pag. 27 Labb . To. xi col 334. Leger . Hist l. ii . c. 2. Morland . l. ii . c. 1. Leger . Hist l. ii . chap. 6. Leger . l. ii . c 9. &c. Sir Sam. Morland . Hist. of Piem . l. ii . Anno. 1633. Memor . Recond . di Vittorio Siri . Vol. vii . p. 500. &c. See the account of that persecution publish'd at Oxford . 4 o 1689. Leger . Hist. des Sr. Sam. V●udois . Morla●d . Hist. of the Evangel . Churches of Piem . Book ii . c. 6 &c. Leger . Hist. l. 1. c. 30. Leger . Hist. l. ● . c. 19.30 . Allix . Remarks c. 26. Leger lib. l. 11. c. 10. &c. See Leger . before . About 11500. Persons . 
A66335	----	A sermon preach'd before the honourable House of Commons, at St. Margaret's Westminster June 5th. 1689 being the fast day appointed by the King and Queen's proclamation, to implore the blessing of Almighty God upon Their Majesties forces by sea and land, and success in the war, now declared, against the French King / by William Wake ... Wake, William, 1657-1737. 1689 Approx. 54 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A66335 Wing W263 ESTC R4808 12376548 ocm 12376548 60631 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66335) Transcribed from: (Early English Books Online ; image set 60631) Images scanned from microfilm: (Early English books, 1641-1700 ; 903:28) A sermon preach'd before the honourable House of Commons, at St. Margaret's Westminster June 5th. 1689 being the fast day appointed by the King and Queen's proclamation, to implore the blessing of Almighty God upon Their Majesties forces by sea and land, and success in the war, now declared, against the French King / by William Wake ... Wake, William, 1657-1737. [4], 34, [2] p. Printed for Ric. Chiswell ... and William Rogers ..., London : 1689. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Great Britain -- History -- 1689-1714. 2004-11 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 John Latta Sampled and proofread 2005-01 John Latta Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Mr. WAKE 's SERMON BEFORE THE House of COMMONS . June 5th , 1689. Jovis 6 o die Junii 1689 Resolved , THat the Thanks of this House be given to Mr. Wake for the Sermon he Preached before them yesterday ; And that he be desired to Print the same . Ordered , THat Mr. Grey do give him the Thanks , and acquaint him with the Desires of this House accordingly . Paul Jodrell , Cl. Dom. Com. A SERMON Preach'd before the Honourable House of Commons , AT St. MARGARET'S WESTMINSTER June 5th . 1689. Being The FAST DAY Appointed by the KING and QUEEN's Proclamation , TO Implore the Blessing of Almighty God upon their MAJESTIES Forces by Sea and Land , and Success in the War , now declared , against the FRENCH KING . By WILLIAM WAKE , Chaplain in Ordinary to their MAJESTIES , and Preacher to the Honourable Society of Gray's-Inn . LONDON : Printed for Ric. Chiswell at the Rose and Crown in St. Paul's Church-yard , and William Rogers at the Sun over against St. Dunstan's Church in Fleet street . 1689. JOEL , II. 12 , 13. Therefore also now saith the LORD , Turn ye even to Me with all your heart , and with Fasting , and with Weeping , and with Mourning . And rent your heart and not your garments , and turn unto the LORD your God , for He is Gracious and Merciful , slow to Anger and of great Kindness , and repenteth Him of the Evil. THough the time of this Prophecy be uncertain , so that neither the Jewish Rabbins , nor Christian Antiquaries are able to give us any tolerable account of it , yet is the Design plain , and the words of my Text a most proper and pathetick enforcement of the Great duty of this day , to turn unto the Lord our God with all our Heart , and with fasting , and with weeping , and with mourning , — for he is Gracious and Merciful , slow to Anger and of great Kindness , and repenteth him of the Evil. If we look into the foregoing Chapter , we shall there find an astonishing Account of the great Evils that were just ready to befall the Jewes for their Sins . But that which is yet more surprizing , is , That though all this was about to come upon them , yet were they nevertheless insensible of their danger , nor took any the least care to prevent their utter desolation . To awaken a stupid and inconsiderate People , a Nation dead in Sin and Security , in the beginning of this Chapter he prepares a lofty and magnificent Scene . He sets before them a Prophecy of yet greater dangers than any they had hitherto experimented , and that in a manner so unusual , with such a Pomp of Words , and in such Triumphant Expressions , as carry a terror even in the Repetition of them . Blow ye the Trumpet in Zion , sound an Alarm in my holy Mountain ; Let all the Inhabitants of the Land tremble , for the day of the LORD cometh ; for it is nigh at hand : A day of darkness and of gloominess ; a day of Clouds and of thick darkness ; as the Morning spread upon the Mountains ; a great People and a strong , there hath not been ever the like , neither shall be any more after it . A fire devours before them , and behind them a flame burneth : The Land is as the Garden of Eden before them , and behind them a desolate wilderness . The Earth shall quake before them ; the Heavens shall tremble ; the Sun and the Moon shall be dark ; and the Stars shall withdraw their shining . Whatever be the Import of these Phrases ; whether by the mighty and terrible Host here spoken of , we are only to understand that swarm of a Locusts , and other Insects , that we are b before told were utterly to devour all the Fruits of the Land : Or whether under the Character of these , we shall c with most Interpreters , comprehend the numerous and mighty Armies of the Chaldaeans and Babylonians , which at divers times brought such Desolations , as we read of , upon the Jews : This is plain , that we have here the denunciation of some Judgment worthy of God , and great as the sins and incorrigibleness that occasion'd it . And now , who would not here expect the final desolation of such a People as this ? But behold , God even yet in his Anger remembers Mercy ; and tho they had hitherto neglected all the Calls and Invitations of his holy Prophets to Repentance , yet He resolves once more to try , whether they would now at least in their dangers hearken to his Admonitions : He raises up Joel at once both to set before them his Judgments , if they continu'd still impenitent ; and to encourage them , by repenting , not only to prevent their Ruine , but to assure themselves of his Favour . That though they had so long neglected him , yet if they would c now , even now at the last , return with a true Zeal , and a sincere Affection to their Duty , they should not fail to meet with a favourable acceptance from him : Therefore also now saith the LORD , Turn ye even to me , with all your heart , and with fasting , and with weeping , and with mourning : And rent your heart , and not your garments , and turn unto the LORD your God : for he is gracious and merciful , slow to anger , and of great kindness , and repenteth him of the evil . It is not my intention to seek a Parallel of all this , either in the sins , or in the danger of our own Countrey . I would willingly hope , that neither our Guilt , nor our Incorrigibleness have been so heinous as theirs , nor shall any such deplorable Judgment as this , ever , I trust , be made the punishment of what our Iniquities have indeed but too justly deserved . No , blessed be God , who by a wonderful Concurrence of great and singular Mercies , seems rather to call upon us to celebrate his Goodness , than to deprecate his Judgments ; to praise his Name in Hymns of Triumph and Eucharist , than to weep between the Porch and the Altar , in melancholly Litanies to avert his Anger , and implore his Mercy . But yet since the Goodness , as well as Judgments of the Lord , are designed to bring us to repentance , and that whether we look back into our own particular Actions , or consider those Publick and National Transgressions , whereby we have so long and loudly call'd to Heaven for vengeance ; we must with shame and indignation confess our selves some of the greatest of Sinners ; I cannot but think , both the Solemn Occasion of this Day , and the Design of my Text , to be a most proper and seasonable Admonition to us , to turn unto the Lord our God , and to implore his Blessing upon our present Enterprises , that those vile Insects , the Locusts and Caterpillars , that have so barbarously consumed our Neighbours round about us ; our worse than Assyrian or Babylonian Enemies , may not be able to prevail against us . And indeed , however it has pleased God , as at this time , to give us some Encouragement to trust in his Mercy ; yet we cannot so soon forget , that we have also born the punishment of our sins . For not to repass upon the things that are at a greater distance from us ; let the Instances still fresh in all our Memories , speak to us : What just Apprehensions did we but very lately lie under of our Lives , and of what is yet dearer to us than our Lives , our Liberty , and our Religion ? How did our Enemies not only project our Ruin , but as , if it were already accomplished , begin to say in their hearts , nay , they began freely to speak it out to us ; Aha! so would we have it : Persecute them , and take them ; for there is none to deliver them . And if now we are no longer exposed to those dangers that so lately threatned us ; if God has begun , upon our late more serious Concern for Religion , and more general return to him , to give us some Testimony of his gracious Designations towards us ; This certainly ought to be so far from lessening our solemn Humiliation at this time , that it should rather engage us to be the more forward in perfecting our Repentance , the greater Encouragement we have to hope , that it shall be accepted at our hands . And I must now beg leave , with so much the more Earnestness , to enforce the Duty of my Text : Therefore also now , saith the LORD , turn ye even to me with all your heart , and with fasting , and with weeping , and with mourning : And rent your hearts , and not your garments , and turn unto the LORD your God. By how much I hope I may with the greater assurance propose to you the Promise of it for your Encouragement : For he is gracious and merciful , slow to anger , and of great kindness , and repenteth him of the evil . I have already pointed out to you the two great parts of my Text ; and which must therefore be the Subject of my Discourse upon it ; viz. I. The Address of the Holy Prophet to his Country , and in that the Exhortation ; which I am earnestly in the Name of God to recommend unto you this day ; To turn unto the LORD your God with all your heart , and with fasting , and with weeping , and with mourning . II. The great Encouragement which he offer'd to induce them , and which ought to be of no less a force to stir up all of us to a serious and diligent performance of it . For he is gracious and merciful , slow to anger , and of great kindness , and repenteth him of the evil . I begin with the former of these , the Exhortation of my Text : I. To turn unto the LORD your God with all your heart , and with fasting , and with weeping , and with mouring . And here I presume I shall not need to tell you , That all this is but a larger Paraphrase of what I may in other Words call a General and National Repentance , of those Publick and National Sins which had provoked God Almighty to send down so many Judgments upon them , and to threaten them with yet greater , if they continu'd still in their Impenitence . And indeed , what could be more reasonable , than by such a Solemn and Universal Acknowledgment both of the Evils they had committed , and of the Judgments which they deserved , and of the sorrow they were now touch'd with for their Offences , to appease God's Anger for that General Incorrigibleness , by which they had so long exposed both his Goodness and his Justice to Contempt , among the Heathen round about him ? For however it be very certain , that all the outward pomp and solemnity of Repentance , the fasting , and the weeping , and the mourning , are at best but a form of Godliness , empty and unprofitable , unless there be also added to these that true and inward change of Mind , in which alone consists the Power of it ; yet there may be such Circumstances and Cases put , wherein this Duty must pass beyond the Heart and the Closet , and the Humiliation will be imperfect , if it be not as publickly set forth to the Eyes of Men , as it is sincerely perform'd in the sight of God. And such especially must be the Repentance for National Sins . Where Mens Transgressions have been open and notorious , there their Return also must be no less Solemn and Evident ; that so the Honour as well as Justice of God may be vindicated in their Forgiveness ; and some sort of Reparation made not only for the Guilt which they have contracted , but also for the Scandal which they have given to his Honour and Religion in the World. Now 't is this which at once both declares the Piety , and commands the publick Humiliation of THIS DAY . c And for the due discharge whereof , I must intreat you to go along with me in these following Reflections . 1st . That though , as I have just now shewn , there must be the publick marks of Sorrow and Humiliation in our publick Repentance , yet we must by no means stop in these ; nor think that this is all that God requires of us in order to our forgiveness . This was indeed the Vanity of the Jews heretofore , and is too much the folly of some misguided Christians now . Their Indignation against their Sins , and against themselves for having committed them , was spent especially in the outward appearance of sorrow . They rent their Cloaths ; and put on sackcloath ; they wept , and fasted and went softly ; and then they supposed they had done their business ; though it may be their Souls were not yet Humbled ; nor their Hearts at all broken with any true Contrition for their Sins . And so among those of the Church of Rome at this day . If we may believe some of their greatest Casuists , an external Worship is sufficient to carry a man to Heaven , without the trouble of the true inward Devotion of the Soul : He may repent without Contrition ; may fast with a full Meal : Nay , and if the Pope pleases , d may obtain a plenary remission of his Sins , se ancho non fosse confesso ne contrito ; though he has neither confess'd them to any Priest , nor finds in his own Heart any manner of Contrition for them . I shall not need to say how many new ways of Salvation of this kind they have found out ; by wearing a Leathern Girdle about their Loins , or Scapularies over their Shoulders ; by listing themselves into such or such certain Fraternities ; by dressing of Altars , and going on Pilgrimages ; by Holy Water , and Agnus deis : And all which , and infinite more of the like kind , if , as our late Masters tell us , they are not Authorized by their Church , yet I am sure are publickly Recommended by their Greatest Men , and generally practised too , without any censure or contradiction among them . This is certain , that all these , and whatever Artifices of the like kind , Men may please either to flatter themselves , or to delude others withal , without a true Contrition , and a serious Reformation they are all but Vanity ; They make a shew of Piety in the Eyes of Men , but they avail nothing to our forgiveness with God. I will not dispute of what use some of these External Performances may be to assist our Repentance , and render our Sorrow for Sin the more solemn , and so in some Cases , as I have before observed , the more pleasing to God. I know well enough that St. Paul has told us , that Bodily Exercise , where 't is discreetly order'd , does profit a little , though it be not like Godliness , profitable for all things . But then as 't is plain , that the greatest part of those Follies so much magnified and recommended in the Church of Rome , are but vain and ridiculous Impositions to cheat the silly and superstitious Multitude ; so 't is certain that the best of these things are neither in themselves Meritorious , much less Satisfactory for Sins , as they pretend them to be , nor otherwise of any value at all with God , than as they are attended with that true Repentance , which alone can either incline his Mercy or obtain our Forgiveness . If we will therefore make our solemn e Humiliation this day acceptable to God , and available to our selves , our Country , and our Religion , we must take the Method of the Prophet in our Text : We must turn unto the Lord our God with all our Heart , and then our fasting , and our weeping , and our Mourning shall indeed be pleasing unto him . We must rent our Hearts and not , i. e. rather than our Garments ; must humble our Souls first , and then the violence we do our Bodies will be consider'd by him . When Jonah denounced Gods Judgments against Niniveh , we read in his 3d. Chapter , That the People of Niniveh believed , and Proclaimed a fast , and put on Sackcloath , from the greatest of them even unto the least . f But was this therefore that Repentance for which he spared them ? No , it is not so much as once mentioned among the Reasons of it . It was the Reformation of their Lives that tied up his Hand , and sheathed his Sword , ver . 10. And God saw their Works , that they turn'd from their Evil way ; and God repented of the Evil that he said he would do unto them , and he did it not . 2. And this brings me to a second Remark for the farther clearing of this great Duty ; viz. That not only these outward marks of penitence are not sufficient to the discharge of it , but though we should to these add a true and real sorrow of heart for the Sins we have committed , even this would not be sufficient to purchase our forgiveness . Now by true sorrow , I do not mean that little imperfect sorrow , which looks rather to the danger of our Condition , than to the heinousness of our Offences ; and bewails our Transgressions more out of an apprehension of those Judgments that may be the Consequence of them , than out of any real regret that we have sinned against a most Gracious and Merciful God. For however those of the other Communion , out of their great tenderness to Sinners , have declared such a sorrow as this , if accompanied with Confession , to be sufficient for Mens Salvation ; and therefore have resolved , that true Contrition or a sorrow for sin comitted , with a purpose of sinning no more , is not necessary to the Sacrament of Pennance , after the Commission of mortal Sin , but that Attrition is sufficient , though a Man knows it to be no more ; Yet I suppose it needless in this place to obviate any such gross Error , however otherwise of very great danger , in the Practice of this Duty . Be the sorrow for sin never so sincere ; and our Resolutions thereupon no more to return to the Commission of it never so firm and well grounded , yet if instead of making good these Resolutions we shall stop here , we are but half Penitents ; we yet want that change of life , which alone is able to compleat the Nature , and render the Practice of our Repentance acceptable unto God , and available to our forgiveness . 3. In short , thirdly , if we will truly discharge that Repentance , to which we are here called , we must do it not by being sorry for our Sins , or by resolving against them , but by an effectual forsaking of them ; i. e. as our Text speaks , By turning unto the Lord our God. This is that which alone can implore his Favour , and commend us to his Mercy . And this was what I before observed in the Case of Niniveh : When God saw their works that they turned from their Evil way , then he repented him of the Evil that he had said he would do unto them , and he did it not . Nay , but it is not any turning unto God that will suffice neither : We must turn * even unto him , and with all our † Heart : Words very Emphatical , and which offer to us two great Conditions , which are absolutely necessary to render our Conversion every way such as it ought to be . First , That it must be hearty and sincere : There must be nothing of the Hypocrite mix'd with it ; our Souls must go along with our outward Performances ; and these penitential appearances be the true Declarations of that real inward sorrow which we feel in our Hearts for our Offences . For God is not a Man that he should be mocked . He sees into our very Souls , and knows the secrets of all the Children of Men. And Secondly , That it must be intire and without reserve : As we must be sorry for every Sin we have already committed , so we must resolve against ever committing any for the time to come ; For God is of purer Eyes than to behold the least Iniquity ; and if our Repentance be sincere , so shall we be too . The same Piety which moves us to hate any Evil , will equally fill us with an Aversion against all . And if we desire to continue but in one Offence , it is because that we do truly repent of none . So that now then if we will answer the design of this day : if we will render our fast such as the Lord has chosen , and has promised to reward with the Blessings both of this life , and of that which is to come ; we must not think it enough that we comply with the outward Ceremonies and shew of Repentance , but we must indeed resolve to bring forth the fruits of it . Whilst we Address our selves to God for Pardon , we must take heed to dispose our Souls in such a manner , that we may be fit to receive it . And if we thus improve the great Solemnity of this day , we shall not fail to meet with a favourable acceptance at the Throne of Grace . God will be jealous for his land , and pity his People : He will perfect the great Deliverance he has begun for us , and once more render us the fear and the terror of all our Enemies round about us . Our Faith which has so often triumph'd over all the Arguments of its Adversaries , shall now no less triumph over all their black Designs to root it out and to destroy it ; and shew to all the World , that though for our Tryal God may sometimes permit the Winds to blow , and the Flouds to rise , and the Storms to beat against our Church , yet has he founded it on that Rock that shall never fail ; Nor shall the gates of Hell , either the Power of France or the Cunning of the Jesuit , or the Malice of Both , ever be able to prevail against it . And this brings me to the other thing I am to speak to : Our Encouragement to this Duty . II. For God is Grciouas and Merciful , slow to anger and of great Kindness , and repenteth him of the Evil. It is not at all needful for me to enter on any particular Explication of all these Gracious Attributes , and shew what Arguments every one of them affords to engage us to Repentance . Two things in General there are , which will at first sight arise from them to excite us to it , viz. 1st The Goodness and Mercy of God to the greatest Sinners upon their Repentance . God is Gracious and Merciful , and of great Kindness . 2dly His unwillingness to pronounce any Judgments at all against them , and his readiness to recal them , if they repent . He is slow to Anger , and Repenteth him of the Evil. And 1st Of the Goodness and Mercy of God to the Greatest of Sinners upon their Repentance . He is Gracious and Merciful and of great Kindness . When God Proclaimed his own Name in the midst of the People of Israel , we read in the xxxiv . of Exodus , that he chose to do it not so much in the terrible Attributes of his Majesty and Power , as in the soft Idea's of his Mercy and Goodness , The Lord , the Lord God , Merciful and Gracious , long-suffering and abundant in Goodness and truth ; keeping Mercy for thousands , forgiving iniquity , and transgression , and sin . And if we look into all the following Representations which he makes of himself , whether by his Holy Prophets under the Legal , but especially by our Blessed Saviour and his Apostles under the Christian Dispensation , we shall find there is no Character he so much delights in as this of being Good and Gracious , not willing that any should perish , but that all should come to Repentance . 2 Peter iii. 8. And now what more forcible Encouragement can any one desire to bring him to Repentance , than to be thus assured of the Goodness and Mercy of God to the greatest of Sinners , if they Repent ? That he will not only forgive him upon his return , but will even assist him with Grace and Strength in the doing of it . That he desires not the death of the most Profligate Offender , but rather that he should turn from his wickedness and live . In a word , That he has promised forgiveness , without exception , to the most wicked Men upon their Repentance ; so that if they will but yet break off their evil Course , and keep his Statutes , and do that which is lawful and right , they shall surely live , they shall not dye . Ezek. xviii . 21. Many are the ways , and excellent the Methods that God has taken to convince us of his Mercy , and the time would fail me to enter on a particular Consideration of them . Sometimes he declares not only that he is ready to pardon us if we repent , but that he even desires we should repent that he may forgive us . And least his Word should not be sufficient , he confirms that desire with an Oath , Ezek. xxxiii . 11. As I live , saith the Lord God , I have no pleasure in the death of the Wicked , but that the Wicked turn from his way and live : Turn ye , turn ye from your Evil ways , for why will ye die O House of Israel ? Sometimes he Expostulates with us in the way of Reasoning , to see if by that means he may be able to bring us to consider his Love and Affection to us . Isai. i. 16. Wash ye , make ye clean , put away the Evil of your doings from before mine Eyes ; cease to do evil , learn to do well . — Come now and let us reason together , saith the Lord : Tho your Sins be as Scarlet , they shall be white as Snow ; though they be red like Crimson , they shall be as Wooll . If he Exhorts us to Repentance , he always does it upon this Promise , that he will Pardon us if we repent . If we turn from our Sins , Iniquity shall not be our ruine . If he threatens Judgments , yet still he keeps a reserve for Mercy to triumph over Judgment ; and will rather be thought inconstant in his most Peremptory Decrees , than inexorable to Repenting Sinners . Thus he commanded Jonah to go to Niniveh , and to pronounce an utter destruction against it . He fix'd the very time too , Yet fourty days and Niniveh shall be overthrown . But what now was the issue of all this ? Why , the City believed , and feared God , and turn'd from their Evil way : And God repented of the Evil that he said he would do unto them , and he did it not , Jonah . 3. And what must the Consequence of all these Reflections be , but to engage us not to dispise the Goodness of God , whereby he thus Graciously invites us to Repentance ; but to conclude with Holy David , Psal. cxxx . 3. If thou LORD shouldst be extream to mark what is done amiss , O God who may abide it ? But there is Mercy with thee , therefore shalt thou be feared . And what I have now said of Gods mercy in General , will yet more hold in the other Part of this Character , wherein is set out to us in Particular . Secondly , his great unwillingness to pronounce any Judgments at all against Sinners , and his readiness to recal them upon their Repentance . He is slow to anger , and repenteth him of the Evil. And because I would now , were I able , speak not so much to your Reason , as to your Sense and Experience , to your Consciences and Affections ; I will for the Proof of this no more lead you back to the Israelites in this Prophecy ; to Past-times , and unknown Countries ; but will rather desire you to consider your own Times , your own Country , and if you will allow me freely to add it , your own Souls . Which of all these will not afford me an evident Demonstration of the Patience and long-suffering of God ? And speak him in the words of the Text , to be a God slow to anger , and that repenteth him of the Evil ? That after so many Sins , as we have every one , the very best of us committed , we are yet alive this day , whereas God might , if he had pleased , long since have cut us off in the midst of our Sins : That after so many calls and invitations as he has sent to bring us to Repentance , he is still pleased to call and to invite us to it : That notwithstanding we have so far abused his Goodness and long-suffering , as to improve that which above all things should have the most engaged us to our Duty , into an encouragement to go on the rather in our Sins ; he nevertheless still continues to us the Offers of Pardon and Peace , if we will even now in this our day consider the things that make for our Peace : What is all this but a most Demonstrative , as well as a most Affectionate Proof , that God is indeed slow to anger , not willing that any should perish , but that all should come to Repentance ? That he has deliver'd us out of so many dangers , in which , but for his Providence over us we must long since have perish'd : That he has smitten us in Mercy , not in Judgment ; to correct and admonish , not to ruine and destroy us : That upon our deprecating his Anger , he has at any time heard our Prayers , and answer'd our Desires : What is this but a plain Evidence that he smites not willingly , nor loves to afflict the Children of Men : and so is a God repenting him of the Evil that he is at any time forced either to threaten us with , or to bring upon us . And if we look into his Dispensations towards us in the common concern of our Country and our Religion ; How slow must that God have been to Anger , who after so many years Attendance , nevertheless still calls upon us , as at this day , to turn from our Evil way , and from the violence that is in our Hands , that our Iniquity may not be our ruine ? And for his repenting him of the Evil , which we have sometimes forced him by our continual Provocations to send upon us : Let the Instances which we our selves have known suffice to tell us , how unwilling he has shewn himself to bring us to an utter desolation . When it pleased God for our iniquities , to despise , in his indignation , both the King and the Priest ; and by the deplorable Judgment of Civil Confusions , had proved and exercised us about Twenty Years ; with what a Miracle of Mercy did he turn again the Captivity of Sion , and restore to us both our Government and Religion , as before ? When this would not do , but our Sins and our Prosperity return'd together ; so that we were again in a very few years become ripe for judgment ; He called forth a destroying Angel ; He put a new Sword into his Hand , and commanded him to slay his Thousands and Ten Thousands in our Streets . The PLAGUE consum'd our Strength , and hardly was that pass'd , when another Vengeance , a devouring FIRE , such as scarce any Age or Country has ever heard of , burnt down our Dwellings . And had not the Hand of God wonderfully interposed , we must have been as Sodom , and we should have been like unto Gomorrah . And yet how did he then cover us with his hand in that day of his displeasure ? He neither suffer'd our Enemies to invade us from abroad , nor any Domestick Quarrels to embroil us at home . He preserved us in Peace ; he sent again the Blessings of Plenty and Prosperity among us , and our City is risen more Great and Glorious out of its Ashes . What shall I say to the fears and jealousies we have labour'd under since , from a restless Party , Enemies to the Name of Protestant , and by Principle conjured , if they can , to root it out of the World ? In how many dangers has God delivered us ? And how many Designs , for ought we know , may he have prevented , which have not yet been brought to light ? And when at last , either to awaken us the more effectually to a Repentance of our sins , or it may be to accomplish the number of their Iniquities , he deliver'd us over for a little while into the hands of our Enemies ; and to convince the most incredulous among us , what the true Spirit of prevailing Popery is , suffer'd them with such an inconsiderate Fury to pursue our Ruine , that no Ties , either of God or Man , were sufficient to restrain them ; but all Obligations , whether of Justice or Conscience , were equally trampled under their feet : How did it then please our Almighty Defender to assert his Character of being a God repenting him of the evil that he had brought upon us , in a manner that is the Wonder and Astonishment of the present , and , that I am perswaded , shall be the Praise and Triumph of his Church in all succeeding Generations ? He raised us up a Deliverer out of the House of his Servant David . He touch'd his Princely Heart with a Generous Sense both of the Evils which we had suffer'd , and of the greater that we apprehended . His Honour and his Zeal enflamed him to do somewhat worthy Himself ; and that might answer the mighty Hopes God had prepared us to conceive of Him. He meditated the great Work of delivering our Countrey from Oppression , and our Religion from Destruction . And by the Blessing of God , he accomplish'd it , in a manner , so extraordinary in all its Circumstances , as , I think , should not suffer us to doubt from whose Providence it was , that this Redemption was sent to us . This was the Lord's doing , and , whatever it is , I am sure ought to be , marvellous in our Eyes : And may , I think , be a final , I hope it shall be an effectual Confirmation to us of this Great Engagement of our Text , to turn to him with all our hearts ; viz. That he is a God repenting him of the evil ; and therefore whose Mercy , if we now truly do so , we may securely depend upon both for the forgiveness of our sins , and for our deliverance from those dangers which our sins have so justly exposed us to . And now what remains , but that having all these great Encouragements , such Promises , or rather , such an Earnest of God's Favour to us , we resolve , every one of us , seriously to comply with the great Design both of this Day and of this Discourse ; and by our sincere Repentance for our past Offences , obtain that Blessing we so much desire both for our Countrey , and for our Religion . Never was there a time wherein we had greater Reason to hope for God's Acceptance than at this Day ; and such an Occasion as this , to implore his Favour , there may not perhaps again occur in the Course of many Ages . For indeed what is it that we are now assembled to recommend to His Mercy , but in Effect the preservation of our Selves , our Laws , our Liberties , and our Religion , against the Violence of those who have long conspired both Their and Our destruction . That he would preside in our Councils , and go forth with our Armies ; and so direct the one , and prosper the other , that we may again enjoy the Blessings of Peace and Security ; that there may be no decay , no leading into Captivity , and no just complaining in our Streets . And this he will do , if we be not our selves wanting to our own preservation . Only let us act as becomes Good Christians , and True Englishmen ; let us do all things for the Glory of God , and for the Safety , Honour , and Welfare of our Country : In the words of Joab to his Brother Alishai , upon an Occasion not much different from our own at this time ; Let us be strong , and of good Courage , and let us play the Men for our People , and for the Cities of our God ; and then he will not fail us , nor forsake us . But if instead of pursuing the things that make for our Peace , we shall still go on to precipitate our own destruction : If when we are call'd this Day to turn unto the LORD our God with all our hearts , and with fasting , and with weeping , and with mourning ; we shall instead thereof fast only for strife and for debate : If when we should be here prostrating our selves before the LORD , to implore the Completion of that Great Deliverance he has begun to work for us ; we shall , on the contrary , continue ungratefully to murmur against his Providence , and be ready almost to implead his Justice for what he has already done ; and with those repining Israelites of old , be looking back again to our Egyptian Bondage , when we are brought even within prospect of the Promised Land : In a word , If when we should be uniting our selves against the Common Enemy of our Country and Christendom , we shall suffer a Spirit of Faction and Sedition , of Mutiny and Discontent ; of private Interests , and unseasonable Resentments , to distract our Councils , and divide us against one another ; What can we then expect , but that God should at last give us over into the hands of our Enemies , and make those that hate us to rule over us . Wherefore now , arise O ye Worthies , ye Chosen , and Counsellours of our Israel ; Consult , consider , and resolve : And may the God of Heaven ; the God before whom we are here assembled this Day ; He who has , and does , and we trust will still deliver us ; our Rock , and our Defence against the Face of our Enemies , so direct and prosper all your Consultations , that the Children which are yet unborn , may rise up in their Generations , and call you Blessed , when they shall enjoy the Benefits of that Peace , that Security , which we trust shall descend to them , through your Wise and Vigorous Resolutions . Behold this day the Eyes not of your own Nation only , but of all the Nations round about us , fix'd upon you : The Fortunes , I do not say , of every single Person among you , though that were somewhat ; nor of your own Country and Religion only , which ought to be much more valued ; but what is yet more considerable , the Fortunes of all the Reformed Churches , and distressed Countries of Europe , depending on the success of our present Enterprizes . This is the fatal Crisis , that must secure or ruine both them and us for ever . May the Consideration of all these things , inspire every one of you with a Spirit suitable to that great Trust that is here committed to you : A Spirit of Wisdom and Understanding ; a Spirit of Prudence and Discretion ; a Spirit of Charity and Moderation ; but above all with a Spirit of Piety and Unity ; that being endu'd with all these excellent Qualities , ye may become the Repairers of our Breaches ; the Restorers of our almost lost and trampled Liberties ; the Defenders of our Faith ; the Support of your Country ; the Avengers of your barbarously abus'd Allies ; the Scourge and Terror of the Universal Enemy of Truth , Peace , Religion , Nature : In short , of all the common Laws and Rights of God and of all Mankind . May your Councils be Govern'd with such a Calmness and Temper , as may settle and compose all the unquiet and dissatisfied Spirits ( if there be any ) yet remaining among us ; and suffer none to regret our wonderful preservation , but those only whose fury had once prompted them to attempt , and whose Principles still carry them on , to desire our Destruction . May your Resolutions be as speedy , as the publick Necessities are pressing ; and their Execution be accompanied with a Fidelity and Success that may equal not only our Expectation , but even our very Hopes and our Desires . And for the accomplishment of all these Blessings , and whatever else may serve to make these Kingdoms Happy . May We all this day , fast the fast which the Lord has chosen ; to loose the bands of wickedness , to undo the heavy-burdens , and to let the Oppressed go free . Let us confess our wickedness , and be sorry for our sins . Let us turn to the LORD our God with all our heart ; and with fasting , and with weeping , and with mourning . Let us deal our Bread to the Hungry , and bring the Poor to our Houses . Then shall we call , and the Lord shall answer ; we shall cry , and he shall say here I am . Our light shall break forth as the Morning , and our righteousness as the Noon-day . God shall come , and shall not keep silence : He shall save us from our Enemies , and put them to shame that hate us . He shall arise , and all our Adversaries shall be scatter'd ; they also that hate us shall flee before us ; Like as the smoke vanisheth , so shall we drive them away ; terror and dread shall fall upon them . So shall all our Mourning be turned into Laughter , and our Heaviness into Joy ; and we shall yet sing the Song of Moses and of the Lamb , when he shall have given us rest from all our Enemies round about us ; Salvation and Glory , and Power , and Praise , and Thanksgiving , be to him that sitteth upon the Throne , and to the Lamb for Ever and Ever . Amen . FINIS . BOOKS Published by the Reverend Mr. WAKE . Printed for RICHARD CHISWELL . AN Exposition of the Doctrine of the Church of England , in the several Articles proposed by the late BISHOP of CONDOM , [ in his Exposition of the Doctrine of the Catholick Church . ] 4 o. A Defence of the Exposition of the Doctrine of the Church of England , against the Exceptions of Mons. de Meaux , late Bishop of Condom , and his Vindicator . A Second Defence of the Exposition of the Doctrine of the Church of England , against the new Exceptions of Monsieur de Meaux , late Bishop of Condom , and his Vindicator . The FIRST PART : in which the Account that has been given of the Bishop of Meaux's Exposition , is fully Vindicated , the Distinction of Old and New Popery , Historically asserted , and the Doctrine of the Church of Rome , in point of Image worship , more particularly consider'd . Second Defence of the Exposition of the Doctrine of the Church of England , against Monsieur de Meaux and his Vindicator , the SECOND PART . A Discourse of the Holy Eucharist , in the two great Points of the Real Presence , and the Adoration of the Host : In Answer to the Two Discourses lately Printed at Oxford , on this Subject . To which is prefixed a Large Historical Preface , relating to the same Argument . Two Discourses of Purgatory and Prayers for the Dead . 4 o. A Continuation of the Controversie between the Church of England and the Church of Rome , being a full account of the Books that have been of late written on Both sides . An Historical Treatise of Transubstantion . Written by an Author of the Communion of the Church of Rome ; rendred into English. With a Preface . Preparation for Death ; being a Letter sent to a Young Gentlewoman in France , in a distemper of which she died . Printed for WILLIAM ROGERS . A Discourse concerning the Nature of Idolatry ; in which a Late Author ( viz. ) the Bp. of Oxford's true and only Notion of Idolatry , is considered and confuted 4 o. The Sum of a Conference between Dr. Clagett and F. P. Gooden , about Transubstantiation . Publish'd by this Author . And to be added to Dr. Clagett's Sermons now in the Press , which will be Publish'd this Term. Printed for Richard Chiswell , and William Rogers . AN Exhortation to Mutual Charity and Union among Protestants . In a Sermon Preach'd before the King and Queen at Hampton-Court , May 26. 1689. A Sermon Preach'd before the Honourable House of Commons , at St. Margaret's Westminster , June 5. 1689. Being the Fast-Day appointed by the King and Queen's Proclamation , to implore the Blessing of Almighty God upon their Majesties Forces by Sea and Land , and Success in the War now declared against the French King. Other Tracts by the same AUTHOR . A Sermon Preached at Paris , on the 30th of January , S. V. 1684 / 5. The Present State of the Controversie . Sure and Honest Means for Conversion of all Hereticks ; and wholsom Advice and Expedients for the Reformation of the Church . Translated , and Published with a Preface . A Letter from several French Ministers fled into Germany , upon the account of the Persecution in France , to such of their Brethren in England , as approved the King's Declaration touching Liberty of Conscience . Translated from the Original French. Notes, typically marginal, from the original text Notes for div A66335-e400 Joel II. 1. — 2. — 3. — 10. a Judaei putant in diebus Joel tam innumerabilem Locustarum super judaeam venisse multitudinem , ut cuncta complerent , & non dicam fruges , sed ne Vinearum quidem & arborum Cortices , ramosque dimitterent , ita ut omni virore consumpto arentes arborumrami , & sicca vinearum flagella remanerent . Hieron . in Joel I. v. 6. b Ch. I. 4. c See among the Ancients , St. Hierome . loc . cit . Drusius in Joel I. 1. Grotius in Joel I. 5. Theodoret in Cap. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. pl. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . 12. Psal. LXXI . 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Hom. ad pop . Aniooch . 3. 2 Sam. iii. 31. 1 King. xxi . 27. d This Passage is so very Extraordinary , that I ought to give some Account of it . Pope Boniface IX . having granted a large Indulgence at Rome , whether the Lombards , by reason of the Wars they then had , could not go to gain it , at the Prayer of John Galeas , Visconte of Milan he grants the same Indulgence to Milan he had done at Rome , viz. that all the Subjects of the said Galeas , though they had neither Confess'd their Sins , nor were Contrite for them , should yet be absolved of all their Sins ; only for visiting a few Churches , and paying the Sum of Money prefix'd by the said Bull : — Cioè ( says their own Historion ) che Ciasciascuno nel dominio del Visconte , se ancho non fosse contrito , ne Corfesso , fosse assoluto di ogni peccato . Bern. Corio nella sua Hist. di Milan . terza part . pag. 629. Ed. Venet. 1565. See Dr. Brevints Saul and Samuel at Endor . Crasset devotion veritable envers la St c. Vierge . part . ult . 1 Tim. 4. 8. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Hom. ad Antioch . 3. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chrys. ad Antioch . Hom. 3. Conc. Tr. Sess. xiv . cap. 4. * Veraciter integraliter . Lyr. Mercer . † Revera , Ex animo , non simulatè . Drus. seriò ac bonâ fide . Grot. Psal. xliv . 21. 1 Chron. xxviii . 9. Rom. viii . 27. Habac. i. 13. Joel . ii . 18. Deut. ii . 25. Matt. xvi . 18. Exod. xxxiv . 6 , 7. Isaiah 1. — 16. — 17. — 18. Ezek. xviii . 30. Jonah . iii. 4. — 10. Lam. iii. 33. Ezek. xviii . 30. Lam. ii . 6. Psal. cxxvi . 1. Isaiah i. 9. Psal. cxliv. 14. 2 Sam. x. 12. Isa. lviii . 4. Isa. Lviii . 6. Psal. xxxviii . 18. Joel . ii . 13. Isa. Lviii . 7. ● — 8. — 9. Psal. l. 3. Psal. xliv . 7. Psal. Lxviii . 1. — 2. Exod. xv . 16. 
A66421	----	A sermon preached before the Honourable House of Commons, on Wednesday the 11th of December, 1695 being a solemn day of fasting and humiliation, appointed by His Majesty, for imploring the blessing of Almighty God upon the consultations of this present Parliament / by John Williams ... Williams, John, 1636?-1709. 1695 Approx. 44 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A66421 Wing W2728 ESTC R7405 12528458 ocm 12528458 62715 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66421) Transcribed from: (Early English Books Online ; image set 62715) Images scanned from microfilm: (Early English books, 1641-1700 ; 952:4) A sermon preached before the Honourable House of Commons, on Wednesday the 11th of December, 1695 being a solemn day of fasting and humiliation, appointed by His Majesty, for imploring the blessing of Almighty God upon the consultations of this present Parliament / by John Williams ... Williams, John, 1636?-1709. 36 p. Printed for Ri. Chiswell, and Tho. Cockerill ..., London : 1695. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Fast-day sermons. Sermons, English -- 17th century. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Emma (Leeson) Huber Sampled and proofread 2007-09 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Dr. WILLIAMS's FAST-SERMON Preach'd before the House of COMMONS , On Wednesday the 11th of December , 1695. Jovis 12. Die Decemb. 1695. ORdered , That the Thanks of this House be given to Dr. Williams for the Sermon by him Preach'd before this House Yesterday at St. Margarets Westminster , and that he be desired to Print the same . And that Sir Robert Cotton do acquaint him therewith . PAUL JODREL . Cler. Dom. Com. A SERMON Preached before the HONOURABLE House of Commons , ON Wednesday the 11th of December , 1695. BEING A Solemn Day of Fasting and Humiliation , Appointed by His MAJESTY , For imploring the Blessing of Almighty God upon the Consultations of this Present Parliament . By JOHN WILLIAMS , D. D. Chaplain in Ordinary to His MAJESTY . LONDON : Printed for Ri. Chiswell , and Tho. Cockerill , Sen r and Jun r ; at the Rose and Crown in St. Paul s Church-Yard ; and at the Three Legs in the Poultrey . M DC XC V. A SERMON Preach'd before the House of Commons , &c. 1 SAM . II. 30. Them that honour me , I will honour ; and they that despise me , shall be lightly esteemed . THE Words of the Text are a general Proposition , but made use of as a reason to justify the Severity of the Threatning here denounced by a Prophet against the House and Family of Eli ; whose Sons at that time executed the Priests Office under him at Shiloh : Of whom , and their case , it is requisite to give some account , as an Exemplification of the Text , and what may serve also as a Comment on it . Eli , that was then High Priest , was a Descendant of Ithamar the Younger Son of Aaron ; but how the Succession came to be alter'd , which from Aaron's death had probably continued for Seven Generations in the Line of Eleazar the Elder Brother , the Scripture is silent . There is nothing to be collected from thence to Eli's disadvantage and disparagement , in the double charge he Officiated in , whether as a Judge , in which Station he was for Forty Years together , or as the High Priest . There is not a Syllable that charges him with Intrusion any more into the Priesthood , than into the Judicature . There was in being at that time a Meraioth or an Amariath , one of the Family of Eleazar , and the next in Blood and pretence too , if a direct Succession were inviolably to be observed , and yet it is no where imputed to Eli that he invaded or was possess'd of another's Right ; nor is it said that any did abhor the offering of the Lord for that reason , as they did for another . No! There we find Elkanah and Hannah ( and without doubt those pious Persons were not alone ) repairing to the Tabernacle at the appointed Seasons , and applying themselves to him as God's Minister , and the Director of the Publick Service . To him , and his Sons , were they wont to bring their Offerings , as it is expresly said there , v. 3. When Elkanah went up out of his city yearly to worship , and to sacrifice unto the Lord of Hosts in Shiloh ; the two sons of Eli , Hophni and Phineas , the priests of the Lord , were there . Whence this Translation of the Priesthood , from the Elder to the Younger House , proceeded ; or when it was , whether before , or whether it began in Eli ( as it is most probable ) is not certain . It seems , whenever it was , to have been by God's approbation , if not his immediate direction ; and that , perhaps , for some gross neglect , or great Miscarriages , or some incapacity on the other side : Or from the necessity of having such a Person in that Station in those perilous and uncertain Times , as would by a wise and steady Hand , and his prudent Conduct , and above all , by his Exemplary Piety and Vertue , maintain the Honour and Dignity of the Priesthood , and keep the People firm to their Religion , under all the inclinations , and too often prevailing inclinations to Idolatry . This seems to have been the state of Affairs at that time , and the reason of Eli's introduction into the Priesthood . And because of the difficult Service he was to enter upon , God encouraged him ( as he was wont to do in great undertakings ) by a particular promise of establishing his Posterity in that Sacred Function ; as the words immediately preceding the Text do intimate ; I said indeed that thy house , and the house of thy father should walk before me for ever . Eli , as to his own person , and whilst in a condition , seems to have answer'd this Character , and to have acquitted himself worthy of the choice made of him , in both capacities , as a Priest , and a Judge ; for during the whole time of his Administration , the Times seem to have been quiet , and the Nation in an orderly condition for about forty years together ; and accordingly it is pass'd over in silence in the Sacred Annals . But Eli grew superannuated , being 98 years old , and blind , and uncapable of officiating in person at the Altar ; and so it fell to his Sons , two dissolute Young Men , that being from under their Father's Eye , and possess'd of so large a power , as from him devolved upon themselves , set no bounds to their arbitrary and licentious Humours , but broke through all the ties of Piety and Modesty , treating the Institutions of their Religion with so prophane an Insolence , that men abhor'd the offering of the Lord ; and so lewd were they in their Conversation , that by their Example and Encouragement , they made ( as their Father tells them ) the Lord's people to transgress . This was a Case too hard and perverse to cure by gentle means and calm reasoning , the way used by their over-indulgent Father , verse 23 , 24. therefore it was time for God to appear to threaten and to punish : 'T is time then for him to reverse his own Laws , to cancel his Promises , and recal his Favours which were so ungratefully and impiously abused ; so it is represented in this verse , Wherefore the Lord God of Israel saith , I said indeed , that thy house , and the house of thy fathers , should walk before me for ever : but now the Lord saith , Be it far from me : For them that honour me , I will honour ; and they that despise me , shall be lightly esteemed . 1. I shall Treat of these Words by themselves as a general Proposition , and as containing several important Truths , and that are worthy of our most serious Consideration . 2. I shall Treat of them with respect to the Context , and make use of them by way of Application to the occasion . Before I proceed to which , give me leave to observe , That though it is in the power of every man , more or less , as well as it is his Duty , to honour God by his Words and Actions , by the Obedience he gives to his Laws , and the Acknowledgments he makes of his Providence , by the regard he pays to the Sacred Offices and Institutions of Religion ; yet that this more especially belongs to those that are in a more eminent Station , and have greater advantages and opportunities for doing Good , than others , by their Authority , Power , and Example . Of these it 's said , that if they then Honour God , and lay out themselves , and use their utmost Endeavours for promoting his Religion in the World , he will then Honour them , that is , will shew himself to be their God , by supporting them under all the discouragements they meet with , by directing them to the most proper methods , and giving success to all their endeavours ; by raising them a just esteem , and making even their Enemies to be at peace with them ; and by a thousand other ways , that good and worthy Persons have the comfortable experience of in the faithful discharge of their Duty toward God and Men. To these the words ( as they are before us ) do more especially belong , Them that honour me , I will honour . Of which I shall treat first of all , as a Proposition in general , and by it self . 1. I shall treat of the Words by themselves , Them that honour me , I will honour . The Honour due to Almighty God , is founded upon the same reason as his Being ; and by the same Arguments and ways that we know him to be , by the same is he concluded to be of Infinite Power and Wisdom , and indued with all those Perfections which make him to be God , are peculiar to him , and do distinguish him from all other Beings besides ; and for that reason we can no more be wanting in the Honour due to such a Being , than we can suppose him not to be , or not endued with those glorious Perfections that unalienably belong to his Nature . And therefore if we did not understand the depravation of human Nature , nor had any experience of the state and inclinations of Mankind , we might well suppose that we should find the whole World a Temple , and all Mankind , in Fact , agreeing in a constant Adoration and Honour of God , as they do in the Belief of Him. For who can consider the wonderful Power and Wisdom shining through the Works of the visible Creation , without the profoundest Reverence for their Great and Almighty Creator ? Who can Contemplate his Goodness and his Mercy , his Mercy to the worst , and his Beneficence to all ; his readiness to Give what we Want , and to Forgive when we have Offended ; but must express his sense of it by an humble Love to his Gracious Benefactor , and a hearty desire of being Conformable to him in the like Divine Temper ? Who can consider God's Government of the World , and his constant Preservation of Mankind , and an Order amongst them under all Vicissitudes and Changes , which like an Earthquake tear up , as it were , the foundations of Kingdoms ; but must own his and the World's Preserver by his Prayers to him , and a Dependance upon him ? Who that considers the Equity and Perfection of the Divine Law , how suitable to the Nature , Reason , and Condition of Mankind , but must testifie his regard to it by a ready and chearful Obedience ? Who can reflect upon the Preservation of a Church ( the Conservator of Divine Truth ) under all the opposition it has met with from the fury of Bad men , and the malice and craft of evil Spirits , that with one consent have been Confederates against it ; but must acknowledge the watchful Providence that presides over it , and which has made even the Blood of its Martyrs , and the Sufferings of its Confessors , to be the Seed of the Church ? Lastly , Who is there that has made any observation of himself , and look'd into the Circumstances of his Life in the various Scenes of it , of Youth and Manhood , of Prosperity and Adversity , of Health and Sickness , of Success and Disappointments , of the Mistakes and Miscarriages when he has trusted to his own Wisdom and Conduct ▪ , and the wonderful turn of Affairs to his advantage , when he often least thought and expected ; but must own a Cause superiour to himself , and his obligations to this Almighty Power ? These are Considerations lie open to every man's eye ; and , in reason , we might as soon find so many Infidels and Atheists in the World , as any Contemners of the Most High. Surely there is no need of any other Arguments than the nature of the thing to induce us to honour our Creator , Preserver and Benefactor ; and so the Text may seem to be in vain , when 't is said by way of Argument , Them that honour me , I will honour . What need is there of this Doctrine ? What need of any Rewards proposed and promised , any more to provoke , encourage and oblige us to honour God , than to love our selves ? Since the same reason that will direct us to the one , will also direct us to the other . Surely then there cannot be an instance given of so hateful a Creature as the other part of the Text supposes , of one that despises God , no more than of one that denies him : And if such an one there were , it may reasonably be supposed the whole World would with one mouth condemn him , and cast him out of their Communion . But it was not in that Age alone that there were such Hophni's and Phineas's , such Sons of Belial , that knew not the Lord ; and such among the People that abhorred the Offering , and that despised the Divine Institutions . It has been too much the Vice of most Ages ; and I wish I could say , that this in which we live , were among those that are to be excepted : For then , whatever need there were of this Doctrine in a degenerate Age and Nation , there would be no need of it in ours . But though , blessed be God , we are not arriv'd to that prodigious state of Impiety , and that the Offerings to Almighty God , and the publick Offices of our Religion , are not so prophaned , as among the Israelites at that time ; but are maintained , generally speaking , by the Guardians of the Law , and the Governors of the Church , as well as by the Laws and Established Order : Yet we may find too much of that Impiety insinuating it self among us ; and work enough for all concerned in the government of Church and State to provide against . And therefore that the Argument of the Text is fit to be insisted upon . But I shall refer the treating of it in this way to the Second General . In the mean time , as the words lie before us , we may collect from them , 1. That Religion and the Civil Interest are closely connected : The honouring of God , and God's honouring those that thus honour him . 2. That Religion is in the first place to be taken into consideration : First honour God , and then God will honour . 3. According as Religion is encouraged , and God thereby honoured , may we judge concerning the state of Persons or Nations . 1. Religion and the Civil Interest are closely connected . It was strictly so among the Jews , whose Government was a Theocracy , the Constitution of God's sole Contrivance , and his immediate Establishment ; so that they could not admit of any alteration , or revocation , but by the same Divine Authority . And the Law of the Land being then of God's own Institution , there was a peculiar Providence and Blessing that was connected to their Obedience by a Divine Promise : And by this they were eminently distinguished from other Nations . But though it was thus with them after an especial manner , yet the whole World always was , and ever will be under the government of God's Providence ; and the same general Reasons are there for it over the face of the Earth . It being in this case , as it is in Government amongst Men , which however it varies , whether a Monarchy , Aristocracy or Democracy , has the same foundation , and the same Ends to pursue ; which are the determining and securing mens Rights , the impartial administration of Justice , and the preservation of the Publick Peace and Order . And howsoever the Providence of God may vary in its motions , now turning it self this way , and then another ; yet there are immoveable Reasons upon which it always proceeds , and that is Religion , and the Blessing of God ; our honouring of him , and his honouring of us , in conjunction and co-operation . For Religion will stand to the World's end , whatever become of particular Persons and Governments : As the Earth will abide for ever , though the Inhabitants of one Age give way to another ; though Rivers change their course , and Mountains their station . And 't is Religion that gives the surest establishment , and infuses a new life into a Nation , or a Cause , when it seems to be upon point of expiring ; for that engages Providence on its side ; and then they have in reality what the Heathens had in imagination only , when they fought , as they conceived , against poor Mortals , with the advantage of having their gods concerned in their quarrel . While Mortals engage with Mortals only , there is the like Force to defend , as to assault ; and the success depends upon the greater Numbers , the inbred Courage of the Soldiery , the Conduct of the Commander , or some fortunate Accident : And the last sometimes has the advantage of all the rest , and is instead of Numbers , Conduct , or Courage ; so that as Solomon observes , The battel is no more to the strong , than the race is always to the swift , Eccles . 9. 11. But now when the Divine Providence comes to be concerned , it is not what the Number , or the Courage , or the Conduct , nay or Accidents , are on the adverse side : Because that 's all in it self , and becomes all whereever it is . And there it will be , where the Honour of God and Religion is concerned . This was it that inspired David with an undaunted Resolution ; Thou comest to me with a sword , and with a spear , and with a shield ; but I come to thee in the name of the Lord of hosts , whom thou hast defied , 1 Sam. 17. 45. And these are no more to be separated , than the Soul and the Body ; for if we once with Goliah defy , or to speak in milder terms , neglect or despise Religion , and have no regard to the Honour of God in our Consultations and Resolutions , our Affairs and Proceedings , we are upon the brink of destruction ; and if we are preserv'd , and become successful , it is not for our own sakes , but for the sake of others , or some further design the Providence of God has in reserve for us . There is a vast difference between what is done by Divine Providence for our own sakes , and what for the sake of others , or for other Reasons than what appear , and what are unknown at present to us . If for our own sakes , as it is , when grounded upon Religion , and the Honour we pay to Almighty God , it will then continue , and last as long as the Reason lasts upon which it stands . But if it be for other Reasons that we succeed in a Design , and not for our own sakes ; then when the Reasons cease , our assistance that we had from the Divine Providence ceases with it . Thus it was with the haughty Assyrian , who prosper'd in his Invasion of Judea , not as he himself thought , by the wisdom of his own Counsel , and the mere force of his Arms ; but as he was the rod of God's Anger , and sent by his special Commission against that hypocritical Nation . But that Service ended , there was a stop put to his Victory , and he soon fell under the like Calamity ; As it follows , When the Lord hath performed his whole work on Mount Zion , I will punish the fruit of the stout heart of the king of Assyria , and the glory of his high looks , Isa . 10. 5 , &c. In which Case Prosperity and Success may be so far from being a Blessing , that it becomes a Curse ; and often Men are thereby made but Instruments of mischief to each other , and the Assyrian is conquer'd by the Babylonian , the Babylonian by the Persian , the Persian by the Grecian ; and the Grecian after a little time dies , as it were , upon the spot ; and the Power , which when intire , was confiderable , broke and crumbled into numerous Kingdoms , and came to nothing . And thus it has been throughout the World from the time of the mighty hunter Nimrod , to the present Age ; when it has been a mere humane World , subsisting , as it were , by it self , and managed by the Policy , and too often by the Passions and Vices of Mankind ; by their Ambition and their Pride , their Revenge and Cruelty , the great Incentives and Boutefeus of the World. And thus there will be a circulation of rising and falling , of punishing and being punished ; and like Billows of the Ocean , of swallowing up , and being swallowed up , till the World's end ; whilst in this condition , whilst acted and managed by the Interests of Men , without respect had to a higher Cause , and Principle , viz. Religion , and the Providence of God. But now if we consider the World as a compound State , when there is as certain connexion between Religion and the State , as between the Soul and the Body ; then there is another account to be given of things , and a better State to be expected . The World is then as the Jewish State was , a kind of Theocracy , God is the Governor , and Religion , as it were , the Soul of it : And then it is that God becomes their Patron , and his Providence their security . Indeed without the Providence of God , we are neither secure of what we have , nor can be sure of success in what we pretend to . It is there only that we are safe , by that only we can hope to succeed . And therefore as there cannot be a more comfortless prospect in view , than to take a cause in hand , where we cannot promise to our selves that assistance ; so there cannot be a greater or more dangerous error committed in the conduct of Affairs , than to leave that out of our consideration , and to separate those two Interests of Religion and Civil Affairs , which God hath so advantageously , as to the Good of Mankind , joyned together . 2. As these Two are thus to be connected , so Religion is to have the preference : Them that honour me , I will honour . Second Causes have this advantage of the first , that they are visible , and so sooner affect us than the Supreme , who is invisible ; and therefore Mankind have been inclined to direct their expectations and endeavours another way . And as the Heathens , for want of looking further , made the most conspicuous , and sometimes the meanest Creatures , because present , the Objects of their Adoration ; so when second Causes stare us in the face , and we see how one moves another , and from what immediate reasons the success of affairs doth arise ; we are apt to begin with them , there to stay our hand and lodge our thoughts , and depend upon their concourse and influence as if they all moved of and from themselves , and there were no Superior Power , no Invisible Agent , that they had a relation to , and dependance upon . Thus it was with them , Isa . 22. 8. &c. They looked to the armour of the house of the forest , made up the breaches , gathered together the waters of the lower pool , made a ditch for the old pool ; but , saith God , ye have not looked to the maker thereof . But this is an unpardonable oversight , to begin thus at the wrong end ; as if because an Artificer uses a Pencil and Colours in the various Figures which he draws , and sets off by his Skill to the greatest advantage ; that a Person should impute all to the Instruments the Artist uses and applaud their Skill , and apply himself to them as the Operator , and pass by the Painter , upon whose Judgment they wholly depend in their Use and Operation . Much so do they that apply themselves to the next Causes , and to the Means ( how proper and sufficient soever they are in their own nature to answer the design ) to the neglect of Him who is the Supreme Cause , and that gives Laws and Activity to all Inferior Agents , and directs , and over-rules , and determines them as he pleases . An imprudence that no Person would be guilty of in any case besides . It is not to be denied but all these inferior Powers , these second Causes , these Instruments and Means , may be and are very proper , convenient , and necessary in their place and order ; but to begin with them without asking leave , and begging the Blessing of God in the use of them ; is of Inferior to make them Supreme , of Instruments and Means , to make them the Efficient ; and what therefore they may with the like Devotion , as the Romans applied themselves to Fortune , make the Objects of their Prayer . Prayer is somewhere due , for we receive what we cannot of our selves procure ; we live as well as we begin to be , by the like Power ; and if we enter upon our affairs under the influence only of our own wisdom and power , we may as well pray to our selves , as depend upon our selves ; since where our dependance is , there are our devotions due . But how ridiculous would he appear , that should thus adore himself , and pray to himself ? A folly greater than that of Caligula , who when he required others to own him for a god , could not in the mean time think himself to be so . And yet this is a folly he must be guilty of that doth not in the first place own a God and a Providence , in the guidance and conduct of human Affairs ; and darkly pursues them under the covert of a blind Chance , or of a Wisdom of his own , very often as blind as that . We are taught a wiser course , and what will always hold and continue to be so , Prov. 3. 5 , 6. Trust in the Lord with all thine heart ; and lean not unto thine own understanding . In all thy ways acknowledge him , and he shall direct thy paths . Or as it is here ; Them that honour me , I will honour . 3. According to the honour we give to God , and the regard shewn to Religion , we may expect to be honoured by him ; such we may expect the Event will be . It is an easy thing to conceive that such the Event will be , forasmuch as God Governs the World ; and when we lay things in their proper order , there is no reason to think but that prosperity , honour , and success , should attend those that honour God ; as heat and light do the Sun. And we may as well question , whether it will be day when the Sun rises ; and whether it will be Summer with us when the Sun is in Cancer ; as whether God , who is infinitely Good , and has the Sovereign disposal of all things , will not so Govern and Order , as shall be for the Interest , Good , and Happiness , of such as honour him . And yet if we draw near , and view the case as it is often in Fact , we shall find it far different from what it is in Speculation . If indeed this were constantly so , that those that honour God were always honoured by him with such peculiar marks of favour as distinguished them from others , it would serve as a character by which the Good might be known from the Bad. But since nothing is more evident from common experience , than that all things , generally speaking , come alike to all ; then those that do not honour God , may fare alike with such as do ; and those that do honour him , fare no better than those that do not ; and so the force of the Argument in the Text will be lost . But setting aside , for the present , what may be said in defence of the method of Divine Providence in such a seeming promiscuous dispensation of things ( as the Wiseman speaks of ) and the reconcileableness of the proposition in the Text to it , as to particular persons ; we are to remember what has been already said , that it is more especially to be applied to such Persons that are of eminent Character in respect of Quality , or Office ; or for the advantages they have and improve to the honour of God , and promoting of Religion . Such as these God doth honour in the eye of the World , and by Providences as extraordinary as their stations and improvements , doth often , and for the most part , crown with success , or a Blessing greater than that . So that even their disapointments shall be to their advantage , their danger to their security , and their fall , if not to their after-advancement ( as was the case of Job and Joseph ) shall be , however , to their reputation and honour . Such as these that do good for goodness sake , and that lay out themselves for the honour of God , the service of Religion , and therein for the publick Good , are Benefactors to Mankind ; and had they lived among the Heathen , who had no better , they should have been taken into the Kalendar of their Gods : And surely such as these will God more especially regard . But if we raise the argument higher , and apply it to Nations and Communities , it improves in our hands , and we have a noble Instance of this Truth . It must be granted , that God that has a regard to the Flowers of the Field , the Fowls of the Air , and the Beasts of the Earth , is as much more concerned in the Good , Preservation , and Happiness of Mankind , as these in their Nature exceed the other ; but yet because we see not into all the Events and Circumstances relating to men in this World , and that there is a reserve for them in another ; we cannot so settle what relates to them , but that we are forced to suspend , and must acknowledge there are great difficulties , and that must remain so to be , till the whole comes to be disclosed . But now as to Men combined together in Societies , the case is not so perplexed ; for there we may , generally speaking , observe , and perhaps , if a careful History of Acts and Events were preserved , it would appear , that God doth honour those Nations which honour him ; and that there is no People among whom , as well by their Practice as Laws , Virtue and Religion have been , and are encouraged , but has a suitable Blessing attending it , and the Divine Providence eminently appearing in their behalf . Even among the Heathens this was both acknowledged and experimented . And if we will but take the pains to consider the periodical Revolutions among the Jews , we should find all along through the course of that History , that it is a continued Series and Narrative of the Divine Providence , proceeding by this Rule : So that I am confident there cannot be one Instance given to the contrary , that ever they were delivered up to their Enemies , or had any great Misfortune befel them , but what was brought upon them from some foregoing Apostacy , and high Provocation . And if there be any thing wanting for the proof of this part ( of God's honouring them that honour him ( as surely there is not ) yet there are Instances upon Instances on the other part , that those that despise Religion , shall be lightly esteemed . There are some Vices that in their own nature and apparent consequences root up Families , make Nations effeminate , and poor-spirited , and render them an easy Prey to the bold Invader : As was evident in the declining Times of the Roman Empire , declining in Vertue as well as Power , and declining in Power , because they declined in Vertue . But there are other Sins that have as bearing an influence in the Judgments that befal a Nation , and especially a Nation in Covenant with God , as a Church , that deprives them of their best Defence , the protection of God , and exposes them to the worst of dangers ; and these Sins are a profane contempt or neglect of things Sacred . Of which we need seek no further for an Evidence than the times we are upon , viz. of the Judges ; insomuch , that during the 450 years of that Administration , there were 111 of those years , years of Oppression ; the reason of which is all along ascribed to their Apostacy from the True Religion ; and that therefore God strengthned their Adversaries , and deliver'd and sold them into their hands . And if we descend lower , and consider the Example set before us in this Chapter , we have one Instance beyond all exception , in the Family of Eli ; whose Sons Hophni and Phineas were both slain in one day , the Ark taken , and thereupon Shiloh , which had been the place of its Residence for 340 years , ( if not more ) left desolate . A Case so remarkable , that in as degenerate an Age , when they placed as much confidence in the Temple , as these did in the Ark , they are sent to this Monument of God's just Indignation for their confutation . Jer. 7. 4 , 12. Go ye now unto my place which was in Shiloh , where I set my name at the first , and see what I did to it for the wickedness of my people Israel . And this we find to be the usual method of Divine Providence throughout the Book of God : That whilst Religion was maintained , and the Hands of Moses held up , the Jews prevailed against the Amalekites , and prosper'd whithersoever they went : But if they fell , and Religion declined , that Contempt gave force and success to the Stratagems and Combinations of their Enemies . Then God will forsake his own Tabernacle , and deliver up his strength into the hands of their Enemies , that he may make them sensible , that his Justice and his Word are greater than the Ark , which was to be worshipped for his sake ; as Josephus expresseth it . So that in fine , if we would make a just calculation of what is like to be the fate of a People , whether to the better or the worse , to the success or disappointment , the safety or ruin of a Nation , we need not have recourse to the Stars , and the vain Pretences of a Delusive Art : But we may go no farther than to the state of it as to Religion and Vertue on the one hand , or Vice and Impiety on the other ; and then without the Spirit of Prophecy we may come to a point , and foretel how it shall be with them in the latter end . And this is a Subject fit for the serious Consideration of a People , and especially at such a time as this , when we are assembled together before Almighty God , to implore his Blessing upon the Publick Counsels and Proceedings , upon which the good of this Nation , and the Fate of the Western part of Europe more especially , doth depend . And this will lead us to the Second General , which is II. To consider the Proposition in the Text , with relation to the Context ; and to the matter of Fact it is subjoyned to . We have a remarkable Instance of this before us in Eli , who was ( as aforesaid ) as well a Judge as a Priest , and established in both capacities ; that by this conjunction of two of the highest Offices in himself , he might be in a capacity of recovering the pristine honour of Religion and the Nation ; which for a long time had been in a very declining state , and by the untimely Fall of Sampson , Eli's immediate Predecessor ( as may be conceived ) little less ▪ than desperate , in human appearance . Eli being thus invested with the Supreme Power and Authority , had an opportunity for doing the greatest Good , for Reforming matters in Church and State , and setling them upon a sure and lasting Foundation . In which , how happily soever he succeeded for a time , and so as to have the former part of the Text verified in him , Them that honour me , I will honour ; yet afterwards there followed so great disorders , through the evil Practices of his Sons , and his Indulgence to them , that drew upon him as severe a Train of Judgments , according to the threatning of the Prophet Elkanah ( as the Jews say ) as ever a Person or a Family felt and suffer'd ; to the confirming the latter part of the Text in the highest sense of it , Those that despise me , shall be lightly esteemed , that is ( according to the usual Meiosis in Scripture , and as we are taught by the Event ) shall be most severely punished . Now these things were our ensamples , and are written for our admonition : For the History of Scripture is a practical Comment upon Divine Providence ; and what was in its design composed for the use of all future Ages , that Posterity might by the numerous Examples of all kinds as to good or evil , be encouraged as to the one , and cautioned against the other . And to such as these is our Text more especially to be applied ; to such a People , and such Persons , whom God by his signal Providence hath been propitious to above the common sort and case of Mankind . Eli had much to answer for , because more might justly be expected from him by reason of the Advantages he was superior to many others in : That Eli , whom God had thus chosen to his Service , and had thus dignified beyond any other of his Successors ; as was also the Nation he was of , beyond any People in the World. And to what doth all this serve , but to teach Persons of Eminence for their Quality or Office , for their Interest , Power and Authority , what use they should make of it ? That so they whom God hath honoured in advancing them to such a degree of Superiority , may not as the degenerate Sons of Eli , make themselves vile and contemptible : That when God has made them to be Stars in the Firmament of Heaven , to give light , and shed their benevolent influence upon the Earth , they should in the issue prove no other than Meteors , shewn to the World for a time , but all o' th' sudden expire without any benefit to Mankind . Can we think that no more is expected from us , whom God hath endued with the light of Reason , and fitted for Service in the Station and Condition we are , than from the Horse and the Mule that have no understanding ; and that we have answer'd the end of our Beings , if we spend our days in a torpid and unprofitable sloth , or in such things as the Bruits can do as well as we ? And can such Persons whom God hath blessed with Gifts and Talents above others , or rais'd by his Providence to a state of Eminence , think that there is no more required of them , in their publick Station , than if they drowzed away their time in some obscure Corner , alike unknown , and unprofitable to the World ? No surely ; but as we ought often to reflect upon our selves , and to consider how we that are reasonable Creatures , and whom God hath made vessels to honour , may employ our Talents to the Glory of our Creator , suitable to the dignity of our Nature , and to high and nobler purposes than those Creatures that are made vessels to dishonour : So ought those , who out of the common mass of Mankind are exalted above others , to answer the dignity of their Station , and to consult how they may demean themselves worthy of that honour their Creator hath thought fit to place such a distinguishing Character upon . Our Saviour saith , Unto whomsoever much is given , of him shall be much required ; and to whom men have committed much , of him they will ask the more : Luke 12. 48. And especially may this be expected from those that are the Representatives of a People , and that are concerned in making those Laws for the promoting of Religion and the honour of God , by which they themselves , as well as the Community , are to be Governed . How doth it become such to establish the Authority of those Sanctions by their Example , and not to take that undue Liberty to themselves , which they , in the Laws they make , deny to others ? How doth it become them to be the support of Religion , to stand up in the defence of it , to revive its drooping Spirits , and to make that by their Authority as Sacred as the Holy Mount , under the Law , which no man should dare to break in upon and violate ! Here is a Cause not only worthy of their Appearance and their Zeal , but what also is at this time Necessary , when the very Foundation of Religion is Attempted ; and that which all the World has so much wanted , and desired where it was not , I mean Revelation , is exposed ; and that which we all venture our Salvation upon , the Christian Institution , the Sacrifice and the Mediation of our Blessed Saviour , is openly declared to be Derogatory to the Perfections of Almighty God , and Injurious to Men. We are here a Christian Assembly met together in the Fear of God , and with a Hope in his Mercy through Jesus Christ ; and it is an happy opportunity offer'd to us by the Supreme Authority of the Nation , for Imploring the Divine Blessing upon the Publick Councels and Affairs ; by which we declare to the World what honour we bear to Almighty God , what dependance we have upon him , and do professedly put our selves under his Protection : And how can this better be expressed by the Patriots of our Countrey , than by taking his Religion into theirs , by bearing as great a regard to , and being as much concerned for the Honour and just Rights of it , as for their own ? If this be the Event of this Solemn Appearance , and shall be the Compass by which they principally steer in their Consultations and Proceedings ; as they will therein honour God , so he for their so doing will honour them , and make them a publick Blessing to the Nation ; and the Nation as Jerusalem , a praise in the earth , Isa . 62. 7. Which God of his mercy grant for the sake of Jesus Christ our only Mediator . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A66421-e330 V. Ezra . 7. 3. Chap. 4. 18. 1 Chron. 6. 7. Chap. 2. v. 17. 1 Sam. 1. 15 , 26. Chap. 4. 15. Chap. 2. 17. V. 24. Vers . 12. Act. 13. 20. Judg. 3. 8. 12. 4. 1. 6. 1. 10. 6. Psal . 78. 60. Psal . 78. 60. De Bell. l. 5. c. 12. Rom. 15. 4. 1 Cor. 10. 6. 
A71209	----	The opinion of the Roman jvdges touching imprisonment and the liberty of the subject, or, A sermon preached at the Abby at Westminster, at a late publique fast, Jan. 25, 1642 by J.V. Prisoner. Vicars, John, 1579 or 80-1652. This text is an enriched version of the TCP digital transcription A71209 of text R4189 in the English Short Title Catalog (Wing V320). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 42 KB of XML-encoded text transcribed from 14 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A71209 Wing V320 ESTC R4189 12137428 ocm 12137428 54778 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A71209) Transcribed from: (Early English Books Online ; image set 54778) Images scanned from microfilm: (Early English books, 1641-1700 ; 242:E88, no 16) The opinion of the Roman jvdges touching imprisonment and the liberty of the subject, or, A sermon preached at the Abby at Westminster, at a late publique fast, Jan. 25, 1642 by J.V. Prisoner. Vicars, John, 1579 or 80-1652. [2], 25 p. s.n.] [London? : 1643. Attributed to John Vicars by Halkett and Laing and Wing. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Acts XXV, 27 -- Sermons. Fast-day sermons. A71209 R4189 (Wing V320). civilwar no The opinion of the Roman judges touching imprisonment, and the liberty of the subject, or, A sermon preached at the Abby at Westminster, at Vicars, John 1643 7896 2 200 0 0 0 0 256 F The rate of 256 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-12 Mona Logarbo Sampled and proofread 2004-12 Mona Logarbo Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The Opinion OF THE ROMAN JVDGES Touching Imprisonment , and the Liberty of the SUBJECT , OR , A SERMON Preached at the Abby at Westminster , at a late publique FAST , JAN . 25. 1642 ▪ ACTS 25. V. 27. It seemes unreasonable to me to send a Prisoner , and not to signifie the crimes against him . By J. V. Prisoner . Printed in the yeare of our Lord , 1643. TO THE READER . THe occasion of this Sermon was the importunity of Prisoners , and by the same importunity it is printed without addition or detraction of any thing materiall , * not with a majestick style , like Tertullus the Oratour , but like Paul a Prisoner ; neque altum semper urgendo , neque dum procellas , cautus horrescis nimium premendo , Littus iniquum : It was Preached on the day of Pauls Conversion , and the Subject is Paul the Prisoner , and on a Fast day , a day of Humiliation , and who is so humbled as a Prisoner : If any receive profit thereby , Let him pray for Prisoners . J. V. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A Sermon preached at the Abby at Westminster , on the last publick Fast , January 25. ACTS 25. 27. It seemes unreasonable to mee to send a prisoner , and not withall to signifie his crimes against him . I Reade since our Saviour Christ of a fivefold persecution ; a the first , the persecution of the high Priests , the Archierarchical persecution , Act. 4. 1. And when they spake these things to the people , there rose up against them the Priests and Sadduces , and Rulers of the Temple , being filled with rage against them , because they taught the people , they laid hands on them , and put them in b custody , afterwards into the common Gaole : this is the Judaicall persecution that lasted 40. yeares after Christ , as it is in the Syrian Paraphrase . Secondly , when this began to coole , then followed the persecution of c old Rome by the Cesars , which continued about 600. yeares , till Constantine the great . By d Nero Saint Paul was decapitated at Rome at the e three Fountaines , and Saint John banished to the Isle of Patmos . When Constantine came , then omnia nova , all things were new , and he saw a signe from Heaven , In this signe thou shalt prevaile . Thirdly , there followed f persecutio Haereticorum , whereof Epiphanius and others write . I begin with the Gnosticks , and I find in Epiphanius , first g they despise dominion , to which Anabaptists succeed . Secondly , h they deny the Law , as the Antinomians now doe , that say , God sees no iniquity in Jacob , nor perversenesse in Israel , and all the sinnes they commit are workes of the outward man , not of the mind . Thirdly , they understand not , nor allow the Hebrew text : The Hebrew and Greek these unlearned men regard not , though they be the languages of the holy Ghost . Secondly , Euchitae , such as abused the saying of Saint Paul , i Pray continually , to vaine babling , and thinke that God is perswaded by Battalogies and Tautologies , yet in Eccles. 5. 1. it is said , God is in heaven , and thou on earth , therefore let thy words be few . Thirdly , the Pelagians and Semipelagians , to which the Arminians now succeed for their Liberum arbitrium , free will . Fourthly , the Enthusiasts , that pretended Enthusiasme , and that they spake by the Spirit , as Brownists now doe . Fifthly , Arrians , to whom the Socinians answer , that deny the Divinity of the Son of God . Sixthly , k Donatists , that are separated from the Church , and and so the Separatists . Seventhly , Marcianites , that held l second Baptisme , as Anabaptists now doe : Thus much of the persecution of the Heretickes , which were limbs and fore-runners of Antichrist . Fourthly , the persecution of the Turkes , which was about the yeare 666. by the computation of Lyranus . Fifthly , the persecution of Antichrist , which begun at the same time , Revel. 13. ver. ult. The number of the Beast is 666. that is , the time of his rising , and his fall shall be 1260. yeares after , that is , neare a thousand yeares he hath already continued by Nauclerus , and the Magdeburg Centurists : then Constans the Emperour gave to Pope Vitalian , Imperium urbis , the rule of the City ; and this is the worst persecution of all the former , because the Heretickes are incorporated into a body , and the united force is stronger . The reason of my large Preface is this , because my Text falls under the second persecution : for Festus was Deputy under bloudy Nero , who wished that Rome had onely one head , that hee might cut it off at one blow , who clothed Christians in beasts skins , and after devoured them , who ript up Agrippina his mother , to see the place of his generation ; yet I shall speake tria memorabilia , three memorable things in commendation and discommendation of this Deputy : His m right opinion of the person , and of his cause , It seemes to mee unreasonable ; therefore he had reason , and the Heathens had the Law n written in their hearts . And in Isa. 24. 5. They have made void the everlasting covenant , or covenant made with the o whole world , this is the law of Nature : First , hee approves of his appeale to Cesar , as the chiefe of the Senate , Act. 25. 25. Because hee desires to be kept to the hearing of Cesar , I have determined to send him . Secondly , he approves of his cause , he had done nothing worthy of p death , or bonds . Thirdly , he calls him to speak for himselfe , after eight or ten dayes he came to Cesarea , Act. 25. 6. and the next day sate on the Judgement seat , hee did not stay two or three yeares , or ten yeares ; the Jewes after five dayes came downe , Act. 24. 1. they delayed not , but hastened his doom . Fourthly , not before meane , ignoble men of no reason , birth or education , but by a q Roman Deputy , a King , Queen , Chiliarch , and chiefe of the City , he saith , I have brought him before you , and specially before thee , O King Agrippa . A King is of Royall bloud , and will not trample upon a worme ; but a poore man oppressing the poore , is a sweeping raine , that will leave no food . The Lion is the King of Beasts , and is satisfied with homage , Corpora magnanimo satis est prostrasse Leoni . Augustus Caesar was called r Father and Prince . Fifthly , he thinkes it unreasonable to send a prisoner , and not signifie the crimes . Sixthly , to signifie them in s writing , for perpetuall memoriall . But here is a grand objection : Were not grievous crimes objected against the Apostle ? as first , that hee was a pestilent fellow , that is , a man dangerous , as one infected with the pestilence , or a t pernicious fellow , as it is in the Syrian . Secondly , a sower of sedition among the Iewes in the whole world , Acts 24. 6. That he raised sedition , and spread it , and x obstinately maintained it . Thirdly , a Ring-leader of the sect of the Nazarens , this crimination overthrowes the former ; Nazarens were Christians , and Christ was Prince of Peace ; and his Ministers , Ministers of peace , how then should he sow division ? Fourthly , a prophaner of the Temple , that is called by Iosephus the y holy place : So Christ saith , When ye see the abomination of desolation stand in the holy place . These are the crimes objected against Saint Paul , and the Iews affirmed , or as the Father saith with imprecation , that these things were so . To the first hee makes no answer ; z for it was in generall , that he was a dangerous fellow : and a generall proves nothing , neither is worthy of an answer by the divine Apostolicall wisdome . To the second he answers by way of negation , that hee was no sower of sedition , but that they themselves first caused the tumult , Acts 24. 19. The Iewes that came from Asia caused the tumult , for they saw him in the Temple , and stirred up the people against him , and laid hands on him in that sacred place and Sanctuary , Men of Israel , help , this is the man that teacheth against this people in every place , Acts 21. 27. he was accused by them that were the onely actors in the tumult . Hence we learne to stand for peace , and avoid sedition . In the 120. Psalme , ver. 5. Woe is mee that I sejourne with Mesech , and have my dwelling in the tents of Kedar . Mesech and Kedar are Tuscany and Turky , by Kimchi out of Ioseph ben Gorion . Here are the two great enemies of the Church , in whose person David here speakes . His sojourning with the Tuscans was tedious , and his dwelling with the Turkes called Kedar , so the tongue of Kedar is the Arab. in Abben Ezra , and in Arab. the Alcoran is written . My soule hath long dwelt , hee saith not his body ; but hee was grieved at the heart that he dwelt with such ill neighbours , b with him that hated peace , hee saith not with them , but with him , because there was one a ring-leader of the rest ; neither doth hee say unquiet , but that hateth peace , and will never admit c reconciliation . And hee addes , I am peace , God is love , Christ is out peace , and the Church is peace , yet not without truth , though it be not expressed , it is understood ; for peace and truth doe meet together , and sweetly kisse each other . Christ is our peace , and yet hee is truth : But when we speake for peace , they are for warre . If wee pray , or petition , or preach for peace , they are for warre ; what shall I say of them ? they are Mesech and Kedar . To the third he confesseth , that according to the way that they call Heresie , so he worshipped the God of his Fathers : Here we learne three things , Faith , Hope , and Charity . 1. Faith , to beleeve the Law and Prophets as he did , to worship the God of our Fathers , not new Gods , and in a new way ; enquire for the old way and walke therin , that is , the way of the Law , not in the way of our Fathers , against the Law , Prophets and Apostles before the Reformation ; To the Law and the Testimony , if they walke not by this rule there is no light in them , with the heart man beleeveth , and with the tongue confession is made to salvation . 2. Wee learne Hope , for if we beleeve wee shall have hope towards God , Acts 24. 15. no hope in our selves , but in him . 3. Wee learne Charity , the third Theologicall vertue , v. 16. for this cause I labour , this is the labour of love , love to all , as in Rom. 13. 8. Owe nothing to any man but love , pay to every man his due , Custome to whom custome , tribute to whom tribute , feare to whom feare , honour to whom honour ; custome is ordinary , tribute extraordinary , both due to the Roman Caesars , persecutors of the Christians , Iustin Martyr , and Tertullian in their Apologetikes prove this duty from thence , and that Tribute they payed , was imployed for the eradication of the Christians , but they suffered , and the blood of Martyrs was the seed of the Church , the armes whereof were prayers and teares , so then feare God , and honour the King , and meddle not with them that are given to change ; Againe , love worketh no ill , shall I say that he who kills and robbs his brother loves him ? seeing love fulfills the law , and if a man have this worlds good , and see his brother in want , and shut up his bowels of compassion , how dwells the love of God in that man ? Three things are required of a man , 1. to doe justly , 2. to love mercy , 3. and to walke humbly with God , Love is above all , above Tongues , faith of Miracles , Prophecy , Knowledge , Almes , Burning , 1 Cor. 13. 1 , 2. It beareth all things , hopeth all things , endureth all things ; embrace this charity with peace , and the peace of God be with you . To the fourth he answereth and denyeth , that he was a prophaner of the Temple , but they prophaned it by raising a tumult in it , as is shewed before , a thing abhorred of Heathens , I read in Herodotus , that certaine profane Atheists robbed the Temple of Venus , and the Goddesse , by way of punishment , sent the d faemineall disease among them , thought to be new , but Elder then Herodotus . Thus I have done with the right opinion of this Heathen deputy . Now I proceed to shew how Antichrist is opposite in every particular , and his persecution worse then the Pagans , out of three prophecyes of Dan. 7. 25. he shall speake words on the side of the most high , this I take for granted , by the best expositors , that it is meant literally of Antiochus , mystically of Antichrist , that is , pro & contra , for and against Christ , a little home in his beginning , but hath eyes and pollicy , and a mouth , speaking great things , he shall weare out the Saints of the most high , those that have gray haires here and there upon them , he weares out by long imprisonments without cause , as in the Spanish and Italian Inquisitions he is kept 2. 4. yeares , all the dayes of his life , and no accuser known , but they ask him what he hath done , what enemies he hath , &c. The Romane deputy allowed appeale to Caesar , but the Conclave and their adherents deny all appeales , and trample upon Princes , and depose Kings upon suspition of another Religion : The Romans after a small time called the Apostle to his answer , and not before ignoble , but honourable persons ; but Antichrists limbes to the greater disgrace , judge them by meane persons , of no birth , education , or religion : The Romans thought it reasonable to signifie the crimes , but these imprison without any crime , except bare affirmation without oath prove a crime : The Iewes affirme these crimes forenamed against Saint Paul ; but he saith , They cannot prove the things whereof they doe accuse mee , Acts 24. 13. In the mouth of two or three witnesses every word shall stand . Thus by tedious delayes of judgment and imprisonment , Antichristians weare out the Saints , And he shall thinke to change times and lawes , Dan. 7. 25. he shall thinke to make a new Heaven and Earth , a new Church and State , a new Sun , Moone and Starres , which God made for times and seasons , he shall make new Lawes , abrogate the old , and all shall be delivered into his hand , for a time , and times and halfe a time , that is , three years and a halfe , In Queene Maryes time the presecution was about three yeares and a halfe , and in the last times of Antichrist shall be the like , Rev. 11. 7. The bodies of the witnesses lye unburied three yeares and a halfe : In Dan. 8. 10. it is said , the horne shall grow great to the host of Heaven , and shall cast to the earth some of the host , and of the starves , and trample on them , not only shall Antichrist throw out of their places , but by contumelies trample the Ministers of Christ in the mire , And he shall take away the dayly sacrifice , this signified the publike formes of Gods e worship , as in Ps. 141. 1. My prayers as incense ▪ and lifting up of my hands as a dayly sacrifice , in Dan. 11. 36. it is said , that Antichrist shall presume to be a King , and do , or make Warre according to his will , by an arbitrary government , not by any law , and shall exalt himselfe f above every God , that is , every King who is called a God in Scripture , so 2 Thess. 2. every g Augustus or Caesar , And be shall not regard the God of his Fathers , but a new God , and a new Religion ; Nor the desire of women , that is spirituall fornication with Idols he shall detest , but shall commit sacriledge , And he shall honour the God of forces , he shall ever be for warre , and not for peace ; so Mahomet propagated his Religion by warre , Christ Jesus by peace , A bruised reed shall he not breake , and smoaking flax shall he not quench , because David had shed much blood , he must not build the Temple , and in the building no Toole of Iron was heard , for it was a House of peace ; but Antichrist is all for the God h of forces . Thus I have done with the first thing imitable in this Roman Deputy , his Right Opinion . Secondly , his humanity , In sending a Prisoner , so saith the Text , and it is expressed in what manner he was sent elsewhere , Acts 27. 3. The Centurion shewed pity to S. Paul , and suffered him to goe to his friends to refresh himselfe , he suffered him to goe to his friends , a great favour , much more then to suffer his friends to come to him , he gave him i power to goe forth , there was an opening of the Ports , that he might be refreshed with food and rayment necessary : Likewise the other Roman Deputy Petix , Acts 24. 23. Hee commanded a Centurion , no meaner man , to keepe him , not to hurt him ; k with gentlenesse , not rigour and fircenesse , ( as the Gaoler in Acts 16. that put them in the hole , in the stockes ) and that he should forbid , or restrayne , or l discourage none of his acquaintance to minister to him ; And when he was in Rome two yeares , he dwelt in his owne hired house , and received all that came unto him , preaching the kingdome of God , and teaching with all liberty , no man forbidding him ; but Antichristian sectaries forbid all to publish any doctrine against their way , as appeares in Waldus , the Albingers , Husse , Jerom , Luther , &c. neither will they afford bread to eate , rayment to put on , or house wherein to hide their heads , or bed to rest upon , more cruell then bloudy Nero to the Christians and Doctor of the Gentiles . Some read m none of his goods were restrained from him in his Imprisonment , but such men take away both liberty and goods at once . Thirdly , observe the justice of the Romans , Acts 25. 16. It was not the manner of the Romans to give up a man , till his accuser came face to face , to justifie the crimes objected , and that he have n space and place to answer for himselfe ; but among Antichristians , no accuser shall appeare , but the same man shall be accuser , Judge , and witnesse ; or if he doe appeare , it shall be as a backbiter , not face to face ; or if he confront the defendant , he shall have convenient place of Apology , but among his enemies , to be derided as Sampson was ; or he shall have no space for his defence , but he must answer Oretenus & ex tempore , according to their ex temporary prayers and sermons : Is this justice ? Likewise the Romans stood much for the Liberty of the Subject , Acts 22. 25. Is it lawfull for you to scourge a Roman , and uncondemned ? The Orator said , that Citizens of Rome may not be scourged , whether they were borne Romans , or o made free , there were two kinds ; now Saint Paul was borne free , for his Father was a p Roman , and q Cilicia was under Rome , or Tarsus was called r Juliopolis , howsoever it were , he had the Liberty of a Subject and Citizen of Rome ; but if a mans goods be taken away by violence , and himselfe imprisoned , where is the Roman Liberty ? Pagans shall rise up in judgment against Antichristians : Yet more , the Romans rescued from violence such as were Freemen , Acts 23. 10. The chiefe Captaine fearing lest Paul should be torne in peeces in a Tumult , sent Romans to deliver him ; farre it was from him to send Troupes to destroy his owne Citizens , as Antichristians have done : and he further saith , Acts 23. 26. The Jewes tooke this man , and I came with the s Roman Souldiers and rescued him , understanding that he was a Roman . Lastly , they opposed all private ordinances , and inventions of men , therefore Festus saith of Paul , his accusers stood up against him , t and could prove no evill accusation against him as I supposed , but had certain questions of their own superstition , private ordinances and inventions Act. 25. 18. 19. he stood for the Roman laws , which were so good that the t Falisci did chuse rather to serve the Romans then to be free . The use hereof is in Mal. 6. He hath told thee , O man , what the Lord requireth of thee , to doe justly , as this Romane , to love mercy , and to walk humbly with God , which are the three and all to be imitated in this Romane spirit . Now briefly I come to the other three which are to be avoyded . First , Popularity . Secondly , Bribery . Thirdly , Obloquy . 1. Popularity , Acts 25. 2. Festus would doe the Iews a pleasure , and Felix Acts 24. 27. because he would doe the Iewes a pleasure he left Paul bound , but this popular Aire is but a staffe of reed bruised , and shaken with the winde , Gaius Marius , who was seven times Consul , and the third u Founder of Rome , yet by envy expelled ; so Coriolanus and Scipio Africanus that wonne his name x from the subduing of Afrike , the burning of Carthage , the victory over Hannibal , and had marble inscriptions to his honour , yet loosing the popular respect , was banished for ever , de repetundis . The people almost in one breath cryed Hosanna , and crucify him : * Herod Agrippa , Acts 12. 2. Killed Iames , and because it pleased the peopeople imprisoned Peter , under the custody of y sixteen souldiers , but observe his end , the people cryed , The voice of a God not of a man , and he became wormes meat . How can you please God that seek honour one of another ? The second blemish in the Roman is bribery , not expressed in the text , but implyed , he desired to doe the Iewes a pleasure , it was hot for nothing . And of Felix his predecessour it is said , he hoped that money should have been given to him , by St. Paul , Act. 24. 26. The Romans were covetous , & therefore bitter was the Sarcasme of Methridate upon them , that the Founders of Rome , Romulus and Remus , were nursed by z a hungry wolfe , and therefore the posterity were so greedy of wealth , that Tertullian saith , he not a onely hoped , but privately dealt for bribes . The third fault in this Romane was obloquy , Acts 26. 24. b out of wrath and fury , when St. Paul made his Apology , Festus exclaimed , Thou art mad , much learning hath made thee mad ; so the limbes of Antichrist , Ieroboams , and Micah's Priests , cry out , of learned men that they are mad , because themselves cannot understand them : If they be mad , it is for Christ ; and oppression oft times makes a wise man mad : but indeed they are not mad , but speak forth the words of truth and sobernesse , c They have not the spirit of bondage or feare , but of a sound mind . Let us eschew bribery , popularity , and obliquv , loquy , for who shall dwell in Gods Tabernacle ? First , He that backbitoth not with his tongue , that makes not his tongue , z his foot to trample the reputation of his neighbour in the mire . Secondly , In whose eyes a vile person is contemned , therefore he is no man-pleaser . Thirdly , That takes no reward against the Innocent , yea saith Solomo Jarchi , that takes no reward to do justice ; therefore he is no briber , He that doth these things shall never fall , Psal. 15. 1 , 2 , 3 , 4. &c. Thus I have described a Roman spirit , and compared the Romans and Antichristians together , who are the greater persecutors ; which may be , first a premonition to us in these last dayes , to expect perilous times for three yeares and a halfe , Revel 11. 7. worse then those of Jewes , Turkes , and Infidels ; even the times of Hypocriticall Antichristian Heretickes , 2. Tim. 3. 1. Secondly , an exhortation to patience , for he that kills with the sword , shall be killed with the sword ; he that now leads into captivity , shall be led ; he that robbs , shall be robbed ; here is the patience g of the Saints , h Returne to the strong hold , yee prisoners of Hope , this day I declare unto you , that I will restore double to you . And as I have preached for Love and Peace , so let us conclude with a Prayer , for the peace of God that passeth all understanding , to guide our hearts and mindes in the knowledge and love of our Lord Jesus Christ , to whom with the Father and Holy spirit , be honour and glory throughout all ages . Amen . The prayer before SERMON . O Eternall , the high and only a Potentate , the King of Kings , and Lord of Lords , before whom thousands of b Angels doe minister , and ten thousand times ten Thousand doe stand before thee , who makest thy Angels Spirits , and thy Ministers a flame of fire , who ridest on the wings of the wind , and makest the cloud thy c Pavillion , and art clothed with glory and Majesty . At the foot-stoole of thy Throne are we prostrate , sinfull dust and ashes , beseeching the d God of heaven to have mercy upon us miserable sinners . Have mercy on us , O Lord , and according to the e multitude of thy mercies blot out our offences , in thought , word , and deed , and thou that hast proclaimed the name of the Lord , the Lord God f mercifull and gracious , long-suffering , abundant in kindnesse and truth , for giving iniquity , transgression and sinne , and shewing mercy to thousands : shew mercy to us the chiefe of sinners , forgive our g originall sinne wherein we were borne , our actuall sinnes , the sinnes of our youth ; Remember not how h ignorant we have been of thy truth : i Lord , who can understand his errours , who knowes how often he hath offended . Then clense us from our secret sinnes , forgive our presumptuous sinnes , perpetrated with a k high hand , and our rebellions wherin we have warred with the Almighty , and keepe backe thy servants from the like iniquity , so shall we be innocent , and avoid the great transgression , and though we sin of weaknesse , or ignorance l ( for no man lives on earth that sinneth not ) yet restrainus by thy grace from sins of stubbornnesse , which is as Idolatry , and from the m irremissible sin against the spirit of grace . n Holy Father , we desire not only remission of sins , but the sanctification of the Holy Ghost , though sin tyrannize and dwell in us , o so that we cannot do the things we would , yet let not sin p reigne in our mortall bodies , that we should obey it in the lusts thereof , that we who are dead to sin , may live no longer therein , but q as Christ is risen from the dead , so we may rise to newnesse of life , and as wee have yeelded our members servants to iniquity , so to yeeld them weapons of righteousnesse unto holinesse , the end whereof may be everlasting happinesse , and as we rise , so help us to ascend with Christ to heaven , minding heavenly things , r where Christ sits at Gods right hand , teach and enable us to doe justly , to love mercy , s and walke humbly with our God , denying ungodlinesse and worldly lusts , and walking holily , righteously , and soberly in this present evill world , waiting for the t appearing of the glorious Judge to Judgement . Wee believe O Lord , the way of man is not in himselfe , neither is it in man to guide his steps , it is not in him that willeth , nor that runneth , but in God that sheweth mercy , who hath mercy on whom he will have mercy , and whom he will he hardeneth . Give therefore grace , O heavenly Father , for Christs sake : In whose name wee pray not onely for our selves , but for the whole estate of Christs Church on earth , distressed and dispersed . The Spouse of * Christ sits as a widow that is desolate , her haire hanging downe , rivers of teares falling from her eyes without intermission , and it is nothing to all them that passe by the way , u no sorrow is like to her sorrow , yet none of her sons doth comfort her , none doth turne out of the way to aske how shee doth , x the breach is like the wide sea , who can heale it ? there is no balme in Gilead , there is no Physitian there . y O thou sword of the Lord , when wilt thou bee quiet , when wilt thou returne into the sheath , and bee at rest ? When , O Father of mercies , and Lord of hoasts , wilt thou turne the edge thereof against the Heathen that know thee not , and call not on thy Name ? Shall thy wrath burne like fire against Germany , which before the Civill war was as the garden of Eden , but now is a desolate wildernesse , and many yeares bath groaned under that unnaturall intestine war ? z Thou hast turned man to destruction , say likewise returne to life yee sons of men . Just art thou , O Lord , to punish their Idolatry , sacriledge , and high contempt of the Ministry ; a but in the middest of thy Justice remember Mercy : And forget not our brethren in Ireland , who have suffered cruell mockings , scourgings , bonds , imprisonments , rapines , deaths under the mercilesse Rebels , that curse b their God and their King , and looke upwards ; They have bewed in pieces thy Prophets , throwne downe thy worship , and killed thy servants with a rage that c reacheth to heaven . Thy truth falleth in the streets , and righteousnesse cannot enter . O God of truth , justice , and vengeance , shew thy selfe , let not the sons of wickednesse ever prevaile . More especially we entreat for England , wherein we are a d Nation that is not worthy to be beloved , for there is no truth , or mercy , or e knowledge of God in the Land , but by swearing , lying , killing and stealing , we breake out , and bloud toucheth bloud , wee have oppressed one another , and therefore are justly f devoured one of another , every one by the hand of his neighbour , friend , and brother , Manasses , Ephraim , and Ephraim Manasses , and every one eats the g flesh of his owne arme , the son riseth up against the father , and the father against the son , to put him to death , and they h thinke in so doing , they doe God good service . Who could have thought that this flourishing Countrey should have become a sea of bloud , and this Eden a dead sea ? Oh the severity of Gods justice against our sins i of Sodom , such fulnesse of bread , abundance of idlenesse , and oppression of the poore and needy ; our crying sins have called for plagues of leading into captivity , and complaining in our streets . Oh ever happy England , the glory of Nations is now become the seat of Sects and Heresies , the daughter of Babel , the mother of all confusion , Gods Temple prophaned , his Ministers misused , Jeroboams and Micaes Priests of the lowest of the people substituted . To thee , O Lord , we make our complaint : k This is , and shall be a lamentation , l O thou hope of Israel , the Saviour thereof in time of trouble , why shouldest thou be as a wayfaring man , as a traveller that abides for a night ? Awake , O Lord , have mercy on Sion , that sits as a woman , m or cast away , that none looketh after ; build up the wals of Jerusalem , restore her Teachers , as at the beginning . Have mercy on our dread Soveraign Lord , CHARLES , by the grace of God , King of Great Britaine France and Ireland , Defender of the true ancient Catholike , and Apostolike Faith , and in all causes , and over all persons Ecclesiasticall and Tempor all supreme moderator and Governour , bind up his Soule in the n bundle of life with the Lord his God , as for his enemies sling them as a stone out of the middle of a sling , cloth them with shame , but upon himselfe let his Crowne flourish . According to his present afflictions let thy Comforts refresh his soule . Give not thy Honour to another , but for thy Names sake ( who hast said of Princes , yee are Gods Vicegerents ) save the face of thy Annointed from the tongues of men , and in the middest of weapons of war , that no weapon framed against him may prosper , that every tongue which shall rise up against him , may be condemned , and he in due time restored to his former and greater royall splendor and dignity , and after this triall may come forth as gold : And as a Father of the Country may pity his children , and lament the shedding of the bloud of his sons and daughters . Blesse the Queens most excellent Majesty , ourillustrious Prince CHARLES , and the rest of the Royall Progeny , that they may bee like Olive plants round about their Table , suffer not the sonnes of wickednesse to afflict them . Wee pray likewise for the Lords of his Majesties most Honorable Privy Counsell , the True hearted Peeres and Commons assembled in Parliament : Give o them the spirit of Vnity in the bond of Peace , the spirit of p Moderation betweene the two extreames , that by the wise accomodation , this civill war may cease , the head and body may be united , Religion restored , Sectaries and Heresies restrained , and so Prince and people , Church and State their due repayed , that wee may owe nothing , q but to feare God , honour the King , and love one another . Vphold the Ministers of thy holy Word , by what names or titles soever dignified or distinguished , though they be r trampled under foot by Antichristians , yet raise them up againe , to shine like Stars in the firmament , all clouds of obscuration and opposition scattered and consumed , and for a continuall supply of them , Blesse the two Vniversities , Cambridge and Oxford , that from thence religious and learned men may come forth , whose s lips may preserve Knowledge , and disporse it thorow the whole Land , that the t mouth of ignorance and iniquity may be stopped . Remember all that are afflicted , especially thy servant that desireth the prayers of this congregation : Oh Father of mercies , and God of all consolations , comfort those that be any Way cast downe . The living , the living , shall u praise thee , the dead cannot praise thee , nor such as go downe into silence ; O great Physition of the bodies and soules of thy servants , heale those whom thou hast wounded ; x Correct them , but in thy judgement , not in thy fury , lest they be confounded . Neither ought we in this day of humiliation , to forget our thankesgivings unto thee , O Father of mercies , who hast chosen us in Christ before the y foundation of the world was laid , to the glory of thy grace , wherein we are accepted in thy beloved , who hast called us with an holy calling , and sealed us with the earnest of the Spirit , who hast perswaded us of thy love here , z and given us some hopes of glory hereafter , who hast fed us all our life long , even from our mothers brests , and will beare us even in old age when our strength faileth us , who hast led us by the Word and Spirit , and drawn us by cords of love by the a bands of a man , who hast delivered us in seven troubles and in eight , that they have not hurt us . To thee b bee glory and praise for ever and ever . Oh let the thoughts of our hearts , the words of our mouths , and the workes of our hands , be c now and ever acceptable in thy sight . O Lord our strength and our Redeemer , d keepe these good imaginations in the hearts of thy people for ever , and prepare our hearts unto thee , put thy feare into us , and cause us to walke in the way of thy Commandements , that wee may never depart from thee ; at this time teach us the way , and lead us O God of our salvation , for we are children and cannot go . Help us by power from on high , that wee may begin , continue , and end in thee , by the helpe of Iesus : In whose Name and words we conclude our prayers in the most e absolute forme of Prayer which he hath taught us in his holy Gospell . Our Father , &c. FINIS . Notes, typically marginal, from the original text Notes for div A71209e-140 * Acts 24. 1. Notes for div A71209e-270 a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arethas . d Tres Fontane . e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Epiphan. Oecumen. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Euseb. 13. Nero . f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Epiphan. h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Epi. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Epiph. i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . k Donatistae , &c. S. Austin . l Epiphan. m Dictamen rectae rationis . n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Rom. 2. o {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Syr. q {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Oecumen. r Pater atque Princeps , Hor. s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Syr. t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrys. Gr. Basil . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Syr. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Syr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} x Gr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Epiphan. Beda , Jerom. y {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Antiq. 15. cap. 14. z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Oecumen. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Syr. & Vatab. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Micah . 6. d {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Herod . In utroque jure sunt tituli de appellationibus . e Chrysost. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dan. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Syr. i Potestatem egredieuti , Cartluisian . k Syr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l Syr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} m De suis sacultatibus , Gloffa ordinaria . n Syr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} o Cives Romani verberibus caedi non possunt , Cicero . Nati , & Civitate do nati Ciceo . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p Oecumen , q Chrysost. Oecumen . Theophylact . r Dio. Cassius . s Syr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} t Syr. t Plutarc , in vita Cam. u Nobilium turba , Quirilium Odi profanum vulgus & atceo . Malignum spernere vulgus . Horat. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plutarch . in Mario . x Ejus qui domita nomen ab Africa , Lucratus rediit . Incendia Carthaginis impiae . Rejectaeque retrorsum Hannibalis minae . * Syr. Inscriproque notis marmora publicis . y Syr. Non Vox hominem sonat . z Some say Lupa was a Woman . a Non solum spcrabat , sed clam tractabat . b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Oecumen. c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 2 Tim. 1. z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} g Revel. 13. h Zach. 9. 10. Notes for div A71209e-3350 a 1. Tim. 6. b Dan. 7. c Psal. 104. 2. 3. v. d Ezra 1. e Psal. 51. f Exod. 34. g Psal. 51. h Psal. 25. i Psal. 19. k Numb. 15. l Eccles. 7. m Matth. 12. n Iohn 17. o Rom. 5. Galath. 5. p Rom. 6. q Rom. 6. r Col. 3. s Micah 6. t Titus 2. * Lament. 1. u Lament. 1. x Lament. 2. y Ier. 4. z Psal. 90. a Habak. 3. b Isay 8. c 2 Chron. 28. d Zephan . 2. e Hos. 4. 1. 2. 3. 4. f Gal. 5. g Isay 9. h Iohn 16. i Ezek , 16. k Ezech. 20. last . l Ierem. 13. m Ierem 30. n 1 Sam. 25. o Ephes. 4. p Phil. 4. q Prov. 24. Rom. 13. r Dan. 8. s Mal. 2. t Psal. 107. u Isay 38. x Ier. 10. y Ephes. 1. z Rom 8. a Hos. 11. b Ioh. 5. c Psal. 19. d Chro. 29. e Matth. 6. 
A66597	----	Jerichoes dovvn-fall as it was presented in a sermon preached in St. Margarets Westminster before the honourable House of Commons at the late solemne fast, Septemb. 28, 1642 / by Thomas Wilson ... Wilson, Thomas, 1601-1653. This text is an enriched version of the TCP digital transcription A66597 of text R6156 in the English Short Title Catalog (Wing W2948). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 103 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A66597 Wing W2948 ESTC R6156 12416690 ocm 12416690 61687 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66597) Transcribed from: (Early English Books Online ; image set 61687) Images scanned from microfilm: (Early English books, 1641-1700 ; 248:E124, no 37) Jerichoes dovvn-fall as it was presented in a sermon preached in St. Margarets Westminster before the honourable House of Commons at the late solemne fast, Septemb. 28, 1642 / by Thomas Wilson ... Wilson, Thomas, 1601-1653. [8], 48 p. Printed for John Bartlet ..., London : 1643. Reproduction of original in Thomason Collection, British Library. eng Bible. -- N.T. -- Hebrews XI, 30 -- Sermons. Fast-day sermons. A66597 R6156 (Wing W2948). civilwar no Jerichoes dovvn-fall, as it was presented in a sermon preached in St. Margarets Westminster, before the Honourable House of Commons at the l Wilson, Thomas 1643 18452 243 50 0 0 0 0 159 F The rate of 159 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-02 TCP Assigned for keying and markup 2002-03 SPi Global Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 John Latta Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion IERICHOES DOVVN-FALL , As it was Presented in a Sermon preached in St. Margarets Westminster , before the Honourable HOUSE of COMMONS At the late Solemne Fast , Septemb. 28. 1642. By THOMAS WILSON Preacher of the word at Otham in Kent . Published by Order from that HOUSE . LONDON , Printed for JOHN BARTLET , and are to bee sold at the Gilt Cup , near to S. Austins Gate , 1643. Die Mercurii 28. Sept. 1642. IT is this day Ordered by the Commons House of Parliament , that M. Hollis , and Sr Robert Harley are appointed to returne thanks , from this House , to M. Hodges , and M. Wilson , for the great paines they have taken in the Sermons they preached this day at St. Margarets Westminster , at the intreaty of this House . And that they desire them to print their Sermons ; And that no man presume to print them but such as they shall appoint , untill the House shall take farther Order . H. ELSYNG Cler. Parl. D. Com. To the HONORABLE HOUSE of COMMONS Now Assembled in PARLIAMENT . THE Great God , the Lord your God , God of Gods , and Lord of Lords , in pity to his people , and mercy to this Land , hath raised up ( in our great distresse ) a seven shepheards and eight principall men , out of the severall divisions of the Kingdome ; when the enemy would come in like a flood , the spirit of the Lord hath lift up a S●andard against him . God hath called you for such a thing as this , at such a time as this , to this Great Court , your call is high , your work is hard , you know why you are borne , for the benefit of many , as Bucers Physitians said to him , non sibi se , sed multorum utilitati esse natum ; You are our deliverers from heavy burdens , our reformers of great corruptions , You find Church and State bruised and diseased . You are our healers , b What though Israel fret ? shall Moses faint ? when men of renown murmure at the instruments of good , the Lord will shew who are Gods ; no man suffers so much injury as God doth contumely , as Melanchthon said , nullum hominem tantum sustinere malorum , quantum contumeliarum Deus . It is not strange that some preferre Egyptians Onion● to Canaan , and its dainties ; yet their Caleb ( a noble spirit ) fully followed the Lord . Bucer and Melanchthon framed a form of reformation , with approbation of the Peeres and States , but the Clergy in the Colledge of Colen ( wherein were some stood right affected , but more were contrary ) c rejected with slander , and affirmed they had rather live in Turky , then under such a reformation , sub imperio Turcico malle se vivere , quàm sub Magistrat● qui reformationem illam sequatur . Nehemiah , when he was in the Lords work , was scorned , resisted● accused , threatned , and by Nobles in Iudah , ( sworn unto Tobiah ) deserted , yet hee builds and prospers , desists not his work , defieth his adversaries factions , dreads not words , nor letters : Mens d fury against Christ ( is a good Omen ) is better then their flattery , they laugh at him , ( weep not for it ) God laugheth at them . Gods infinite providence ( the seven eyes upon ●ne stone , Zechar. 3.9 . ) is upon the Churches foundation , all things below are wheeled about , as the r●ngs full of eyes , infinitâ Dei providentiâ , Iun. in Ezek. 1. 18. Build you , God will prosper your work , make up the hedge , ( God hath sought you for it ) stand in the gap before the Lord , that he may not destroy the Land , who now visits our ingratitude , as Luther to Melanchton , valdè cupio ut sint adversus Satanae furores inaestimabiles aliquor reliqui , qui se pro do mo Israel muros opponant , in hoc die furoris Domini visitantis nostram , sicut dignum est , ingratitudinem . You love our Nation , your acts are nationall , execute judgement and seek the truth , ( thus love our Land ) and the Lord will pardon , Ier. 5. 1. Doe men hate him that rebuketh in the Gate , and abhorre him that spèaketh uprightly ? it is knowne by it , it is an evill time , you contend for peace and truth , be constant , and confident , your warre is peace , as Zwinglius de bello Helvetico , writing to his friends , Bellum cui nos instamus , pax est , nonbellū , they strove to preserv verity & liberty of the Gospell . Men may ( may be not ) hurt the body , but they cannot reach , not touch the soule that spirituall sparkle , as Zwinglius his heart was whole ( cor illaesum ) when his body was turned into ashes . Luther warmed Melanchthons spirit by a letter about the common cause then molested by Pontificall rage and Caesars fury , I ( saith he ) about the publike cause have a quiet mind , assured it is just , true , and unappalled , I feare not the fierce and cruell Papists , if we be overthrowne , Christ shall be overthrowne with us , and come what can , malo ego cum Christo ruere , quam cum Caesare stare , I had rather fall with Christ , then stand with Caesar . You fast , you pray , you consult with the God of heaven , who will answer in due time with good and comfortable words , Zechary 1.13 Pray ( as e Luther was wont to doe ) with rever●nce as to a God , and with confidence as to a friend and father . The day of fasting allowes no ornaments in lesser things then Sermons , it was only my purpose to speak something pertinent to the day ; fasting must have prayer , prayer faith , and faith activity ; What can be more necessary in the ca●se of faith , then faith ? in tantū est opus fidei , ne causa fidei sit sine fide ; your difficulties many , faith ( which hath a kind of omnipotency ) will carry you through all , tantum possumus , quantum credimus . In this service my study was that the word of truth propounded , your hearts ( lift up in the way of the Lord to the work of the Lord ) might continue in their height and heat by the spirit of burning , till all our filth and blood be purged , and washed away , till fasting be turned into feasting , till men may use this speech in England , concerning the State , The Lord blesse thee ô habitation of justice ; and concerning the Church , The Lord blesse thee ô mountaine of holinesse ; till there be one Lord , and his Name one . That this Parliament ( the repairer of the breaches , the restorer of the Paths to dwell in ) by loyalty to our Soveraign , fidelity to the Kingdome , and zeale to Religion may be the joy of many Generations ; which is the prayer of Your devoted servant , and daily Petitioner to the God hearing Prayer , THOMAS WILSON . JERICHO'S DOWN-FALL . A SERMON PREACHED before the Honorable House of COMMONS , at a solemn Fast , Novemb. 28. 1642. HEB. 11. 30. By Faith the walls of Iericho fell downe after they were compassed about seven dayes . THE authority of this Epistle depends not on the Writer , but on the Authour : not on Ma● , but on God ; whose Spirit of truth held and ruled the pen of the Writer . It evidently sets forth , 1. Christs 1. Person , God and man ; and 2. Offices , King . Priest . Prophet . 2. The Christians duty , in faith and holinesse . This Chapter ( a little book of Martyrs● ) containes the encomium of faith , commended by its heroicall acts and marvellous effects ; by ( no● the worlds , but ) the Lords Worthies , in every age of the Ancient Church , whose neck is like the tower of David builded for an armoury , whereon there hang a thousand bucklers ; all shields of mighty men . Can. 4.4 . These mighty men of God are renowned and recorded , powerfully to perswade men with courage and comfort to continue in the faith , sustained with the precious promises of the blessed God . The words read , rehearse the famous fact of Israels faith , under the prosperous conduct of Ioshua ( the Hebrews Generall ) the conquerour of Canaan . 1. The interpretation . By faith . ] By faith , both in Ioshua and Israel , his and their faith ; not by armes , and engines ; not by common sense , nor ca●nall reason ; not by faith historicall● yet they knew the word ; not by faith miraculous , albeit this oracle tels us of a miracle : but by faith ( called by Divines ) justifying and saving principally , not only as it justifieth , but as it looketh towards God , and apprehends any promises , works , and benefits of God , past , present , or future , revealed in his word . Faiths prop was 1. A word of precept , to compasse the city ; yee shall goe round about the city . Iosh. 6. 1. 2. A word of promise annexed , the walls should fall ; the wall of the city shall fall downe fl●t . vers. 5. Iericho . ] It was a strong walled tower in their way , and first entrance into Canaan , after they had so safely passed over I●rdan . The walls of it fell downe . ] The great walls , this townes-mens strength tumbled downe without mans hand , warlike engine , or violence . After they were compassed about . ] They pitched not the ●●●ld against it , nor did they undermine or scale the walls ; but goe abo●t them . A mean , to mans reason , 1●Very childish ; seven Priests , sounded seven rammes hornes ; would not Iericho laugh at it ? Iosh. 6. 4. 2. Very perilous ; had there been such Guns as be in these dangerous dayes . M. Perk . Yet after they had circuited the walls , 1. In obedience to Gods command , 2. In dependance on Gods promise , The walls fell down . Obedience to God , in the event meets with good : first , they mind duty ; after it , they find mercy . First , they goe about Iericho ; and then , they goe into Iericho . Seven dayes . ] The walls fell not on any of the six dayes , nor untill the seventh time the seventh day . Till then the walls never shake , and then ( nothing seen before ) they fall● it was Gods appointed time , in which every thing is beautifull : one of these dayes was the Sabbath , the observation whereof yeelds ( for mans good ) to this speciall command of God the great Law-giver . 2. The parts● Iericho's downfall the wals fell down . 1. The meane of it , faith in Gods word . 2. The m●●●er of it , in compassing it seven dayes . 1. The downefall of the walls , the strength of this city , the h●lp whereby it was fortified as invincible , falles , this wall is cast downe and demolished ; the city is taken , and a straight way opened to the Israel of God . Ioshua 6. 20. The greatest helps of Church-enemies will faile them , their walls which hinder Gods Church in the way to happinesse , will fall down , and their defence departs from them . Numb. 14. 9. As it is with this cursed city Iericho : So with old Babylon , the wall of Babylon shall fall , Ier. 51.44 . The broad walls ( fifty cubits thick , and two hundred cubits high , say Historians ) of Babylon shall be utterly broken , ●er . 51. 58. Thus with Mystical Babylon it is thrown downe as a great milstone cast into the Sea ; thus with violence shall that great city Babylon bee throwne down and shall be found no more at all , Rev. 18.21 . The tenth part of the city , ( the whole Kingdome of Popery , Br. ) fell , was diminished by the revolt of the Germans ; the Earth-quake ordinarily signifying a great change of the estate of matters , Rev. 11. 13. * 1. The enemies walls to stop the Churches way , which will faile and not be a shadow to them , be 1. Principality and imperiall power , Princes and their people , Emperours and their vassals , were a wall to the enemy ; the ten hornes shall give their power and strength to the beast , Revel. 17. 13. CHARLES the Great , and K. Pipin arose with stout and fierce contention in the Beasts quarrell , advanced and honoured the Popedome . These shall make warre with the Lamb , vers. 14. in rebellion against Christ ; yet the Lamb ( Christ ) shall overcome them . In Gods appointed time , the Emperour CHARLES the fift , persecuted the Princes of Germany with a lamentable warre , because they required a liberty to worship the Lamb ; but the victorious Lamb the Lyon of the tribe of Iudah , got the victory ( a free confessiō of truth ) which the Lamb wrung from the Emperour against his will . And this by Christian souldiers , and armies of Protestants ; Called , chosen , and faithfull , vers. 14. Yet by the good pleasure of God Christian Princes shall rise and make themselves ready against Rome , to bring the whore to an horrible destruction , contrary to her expectation , and their former profession for her . 1. These shall hate her , curse her , which bewitched Kings of the earth . 2. Make her desolate , they converting to Christ , revolting from her and ministring no aide to her . 3. Naked , by their confessions , by their writings which discover her filthinesse and lewdnesse . 4. Shall eat her flesh , not physically , but mystically , cutting away her toll-money , wealth gotten by her chaffering in their dominions . 5. Burne with fire , who will not otherwise bee purged ; she shall be burnt as an whore not washen with nitre . Many Princes have failed Popedome , Revel. 17. 16. 2. Prelacy , purple Prelates , and their corrupt Clergy , hinder the passage of Gods redeemed ones into Canaan , heaven , and shall down : As the troop of Trent Bishops fortified themselves ; and made a wall about Popery , that erroneous doctrine and corrupt worship might be continued ; notwithstanding this , the man of sin , hi● jurisdiction and his generation must down and be destroyed , that wicked one the Lord shall consume with the spirit of ●is mouth , 2. Thes. 2. 8. Prelacy ro●● and branch shall be taken away● every plant which God hath not planted shall bee plucked up by the root ; all false callings , false doctrine , false worship , God threatens , Mat. 15. 13. as a tree that cumbers the ground , must be cut downe ; the Church and pure religion cannot thrive by it , under it , neer it . Prelacy is not only not fruitfull , but hurtfull , and if the vinedresser find no fruit , his word is , Cut it down , Luk. 13. 7. There is no ju● divi●um to plead for it , it will come to nought as Gamaliels word was Act. 5. vers. 38. The Prelates were daubing a wall with untempered morter , made of Canons , oathes , Constitu●ions , & Superstitions , yet all falls that one may say , where is the wall and they that daubed it ? God will effect it , that the pride of their glory shall be strained● he shall tread upon Princes as morter , and as the Potter treadeth the clay , Isay. 41.25 . ● . The defence of the ene●ies wall● departs from th●● . 1 Policy , that failes , when they work by subtilty , yet nothing in man , no wisdom , understanding , nor counsell , by all plots and hellish practices can prevaile against the Lord his will and work . Pr. 30. 1. 〈…〉 detected albeit most secre● , as the Syri●ns plot against Isr●●l , 2. King. 6.9 . yet God told the P●ophet of it , and the man of God told the King , v●●s . 10. the King of Syria suspected some to by im●●●sty , vers. 11. but his servan●s ●●ll him Elisha revealed to the King of Israel , the words which he spake in his bed-chamber , v. 12. ●od knowes , and can point at the man , or men that gives evill counsel , Ezek. 11.2 . He knowes all that comes into their mindes , v. 5. The folly ( not wit ) of them who resist the truth shall be ( neere their fall ) manifest to all men : How many plots of mentlesse men , have been discovered before the eyes of all men ? have they not proclaimed to every one by their way , this their folly ? 2 Tim. 3.9 . 2. It is defeated , their counsell comes to nothing , but to the hurt of the authors : as Ahitophel a deep Politician , gives counsell against a good man , but the good God disappointed it ; for the Lord had appointed to defeat the good counsell of Ahitophel , 2 Sam. 17. 14. Men advanced for their wisedome , are oft times made a prey , and Judges who should keep a Common-wealth from civill dissentions , and ruines , doe themselves ( when God pleaseth ) become fools , He maketh the Iudges fools , Iob. 12.17 . 2. Patrimony and possessions will faile them , the tenth part of the city fell ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nomen tributi ; the revenues , profits , first fruits , tributes , commēdams , lands , taken away , Rev. 11.13 . In that fall many men were slaine , not in their bodies , but in their estates , spoiled of Monasteries , Nunneries , Abbeys , whereby many filled their paunehes , as Lordly Prelates , all-belly Abbots , evill beasts , slow bellies : it was a death indeed to be brought to true poverty , from their former luxu●y , v. 13. the vine was gathered , many cloysters , and clusters pulled , and cut downe , in the dayes of that great Prince , Henry 8. who not onely did shake off the Antichristian yoke , but did confiscate the lands of many Frieries , Priories , &c. whereby the stals of the fatlings were destroyed , and havock made of Papists goods , that the horses of them set over the businesse , seemed to swim in their spoiles , as it were in a river of pressed grapes ; to the great good of many who had no small good , by the fall of this oake , Rev. 14.19,20 . The water of Euphrates was dryed up : as Cyrus when he took Babylon , the way of Romish traffick decayed . Euphrates notes the chiefe safeguard of Antichristian Babylon , which was stronger by this river , then their wall . 16.12 . 3. Power : mountaines be made a plaine : however they swell , and seemed invincible , immoveable , unpassable , inaccessible ; yet God contemnes the enemies mightinesse , and will remove all impediments of the restauration of the Church , and make it as easie to march over , as a plain and eaven Champaine . Zechar. 4.7 . 1. In the might of one man is no safety for sinners against Sion , as Haman a great favourite , highly promoted and advanced , no man had either priority , or parity , Esther 5.11 . yet he abode not in honor , he began to fall before Mordecai , 6. 13. he is detected and accused as the adversary , and enemy of the Jews . 7.6 . he is cast off by the King , v. 7. he is cut off , for they hanged Haman on the gallowes which he had prepared for Mordecai , he made a net for his owne neck , his pride falls , and power failes , 7.10 . 2. In the multitude of many men is no strength to uphold the evill doers . Captain Sisera had in his company nine hundred Charets of iron , and much people , Iud. 4. 13. yet the Lord discomfited them , ver. 15. there was not a man left , ver. 16. The Midianites were numberlesse , Iud. 6. 5. as the grashoppers for multitude , 7.12 . yet before Gedeon and his three hundred , ver. 16. all the Host ran , cryed , and fled , v. 21. Many nations , of divers abominations , wickedly consulted , & unanimously consented in a cursed cōfederacy , and cruell combination , against the Lord of glory , ( Who hate his Church hate him ) Ps. 83. 5 , 6 , 7 , 8. which by some is supposed to be in the dayes of Iehoshaphat , whom Moab , Ammon , and Edom beset and assaulted , 2 Chron. 20.1 . a great multitude there was , v. 2. yet they were smitten , v. 22. one helped to destroy another , v. 23. that Iudah looking on the multitude , and behold , they were dead bodies , fallen to the earth , and none escaped , v. 24. The Ethiopians came against Asa , with a huge host of a thousand thousand , and three hundred Charets , 2 Chron. 14.9 . yet they fled , v. 12. Thus it is clear that no policy of man , no patrimony in the world , nor power of united forces , can be a sure wal to secure the sons of wickednesse . Reasons why the Enemies wals will fall . 1. In regard of Church-enemies 1. Their impiety : they are a cursed generation ; iniquity will cast them down , as the inhabitants of Iericho , whose wall fell , were Canaanites , a seed of evill doers , to be utterly destroyed , both man and woman . Ios. 6.21 . 1. They are prayerlesse , they cannot , they will not , they do not pray , they twit prayer in the spirit , they ( by predominancy of Atheisme ) call not upon God : hence is that prediction of wrath , to fall on them who call not on Gods name , Psal. 79.6 . 2. They are full of cursing , and it shall come unto them ; cursing men be cursed men : What is in their mouthes , but fearefull , self-damning imprecations , and innominate soule-damning oathes ? the mercy they desire God to shew them , is to damne them ; such words be heard , as those who wished they might die in the wildernesse , God took them at the word , As ye have spoken in mine eares , so will I doe to you , Numb. 14. 28. 3. They are idolatrous ; who withstand the Church , in the way to reformation , they desert God and his pure worship ; and cannot prosper by that meanes , but must fall , they and all their confidences , as is manifest , in those vain men , children of Belial , who gathered to Ieroboam , 1 Chron. 13. 7. who had golden calves for gods , the gods of the land of bondage , v. 8. who cast out the Priests of the Lord , v. 9. who kept not Gods charge but forsooke him , v. 11. who ( albeit Israelites in name ) opposing God , ( a gracelesse act ) cannot prosper , v. 12. God smote Ieroboam , and all Israel , v. 15. that Israel fled , v. 16. fell downe , v. 17. and were brought ●nder at that time , v. 18. 2 2. The vanity of their helps ; their wals high and broad , are earth , dust , built on the sand . 1. Their horses ( how many soever troops they have ) be but vaine for safety , the strength of horses cannot be the deliverance of man , in danger , Psal. 33. ●7 . it is not well with them , but woe to them who stay upon horses , because they are many and strong , Esay 51. 1. 2 Their men , 1 are faint , frail , feeble ; men , and not God ; when the Lord stretcheth out his hand , both he that helpeth shall fall , and he that is holpen shall fall down , and they all shal fail together , Esay 31.3 . 2. Are fearefull , afraid to help : as when the great city fals , her lovers take up a lamentation , but doe not , dare not help her . 1. The Kings of the earth , the spirituall sons of the Roman See , the whores slaves : as the King of Spain and others , who have committed fornication , and lived deliciously with her , shall bewaile her , and lament for her , Rev. 18.9 . Standing afar off , when they see the smoke of her burning , they hast not to help , but are in a bodily feare , by beholding the whores misery , they feare their owne safety , and will not venture themselves for an old withered harlot , v. 10. 2. The Merchants of the earth , which chaffer with spirituall matters , rather then corporall , who by making countries serviceable to Rome , by their confederacy , prove brave and gallant fellowes , and gained well by this merchandise , getting Bishopricks , Cardinalships , as C. Woolsey , a notable ambitious , tumultuous , flourishing Romish Merchant , who durst brave , and beard , yea out-face , and out-brag King Hen. 8. a mighty Prince , Rev. 18. 11. thus all stand afar off , having short hornes and no hearts to repell this imminent danger , v. 15. onely they cry , Alas , expressing the truth and terriblenesse of their grief for this change , v. 16. 3. The Mariners , Shipmasters , Saylors , they cannot not keep Romes ship from sinking , nor S. Peters fishboat from the sands , or rushing on the rockes , although many a lusty lubber hath laboured hard to promote Romes lustfull lawes , as Cardinals , Patriarchs , Archbishops , Bishops , Deanes , Arch-Deanes , Abbots , Jesuits , Priests , Priors , Fryers , Monkes , the Canonicall Clergy , and all inferiour officers ; yet the more they would cover , the more they discover , the whores and the Popes filthy wickednesse ; and more at length , when the whores wages for their acts of wickednsse be detained , denyed , consumed , Rev. 18.17,18 . Many greater and lower Churchmen are of the minde of Demetrius , and the craftsmen , concerning this happy Reformation , intended , & entred upon , whereby their gaine ceaseth , they live by a craft , By this craft we have our gain , Acts 19.25 . their rotten props removed , & corrupt courts abolished , this one craft is in danger to be set at nought , v. 27. Their Diana despised , and her magnificence destroyed , v. 27. this trade of theirs is decayed , their wares not merchantable , for no man buyeth their merchandise any more , Rev. 18.11 . 2 2. In regard of God 1. His contrariety to the enemies and their helps : God faith , he will arise against the house of evill-doers , and against the help of them that work iniquity ; if God arise , they must fall , Esay 31.2 . God is contrary to them , that he will make a city a heap , a defensed city , a ruine , a palace of strangers to be no city , it shall never be built , 25.2 God in his power , over-powreth the enemies , that he bringeth down them that dwell on high , the lofty city he layeth it low , he layeth it low e●●n to the ground , he bringeth it even to the dust , 26.5 . 2. His commination : God hath threatned this fall of the enemy , and his word will take hold on men , they cannot evade his vindictive hand . Babylon is faln , is faln , Revel. 14.8 . 3●His Promise : God in truth hath assured his Church to remove all impediments . Hee is a God of his word , who saith to the Deep , Be dry , and I will dry up thy rivers ; fulfilled by Cyrus , who ( the Citizens of Babylon not dreaming of it ) dryed up their Euphrates , and brought Babylon under his hand , Isay 44. 27. God means not to leave a Canaanite in the house of the Lord , and will performe the good thing which he hath promised : There shall be no more the Canaanite in the house of the Lord , Zechar. 14.21 . 1 To wicked men : yet misled . 1 1 Be not confident in any meanes to wall about you : What ? can Princes protect you ? can Prelates support you ? will policy , patrimony and power faile you ? how can you be confident ? Babels brickmakers would build a city , to prevent scattering , Gen. 11.3,4 . but God disappointed them , for he scattered ●hem abroad , and they left off to build the city , v. 8. God is against you , who is unresistible , for all your association ; Associate you selves , & ye shall be broken in pieces , gird your selves , and ye shall be broken in pieces , gird your selves , and ye shall be broken in pieces : take counsell together , and it shall come to nought ; speake the word , and it shall not stand , for God is with us , Esay 8.9,10 . 2 Be not impenitent , nor hardned in the sins of the enemies : H●● will a hard heart indure whe● God casts downe its defence and confidence ? ô repent before the fall ; el●e ye are in danger to perish in the fall ; ô walk not in a way contrary to God ; ô receive not the beasts mark in the forehead , which is to professe openly their homage and submission unto the holy Apostolike Catholike See of Rome , the Popes vassals , they called Catholikes ; receive not his mark in the hand , to advance and preferre with your best power , the Romish prerogative ; this , Emperors , Kings , and great men of the earth received , by being obliged to the Pope by solemne o●th , promising and binding themselves to be defenders and protectors of the chief Bishop , and the holy Church of Rome : All , small and great repent and worship God , or else they must drinke of the wine of the wrath of God , which is poured out without mixture , into the cup of his indignation , and they shall be tormented with fire and brimstone , in the presence of the holy Angels , and in the presence of the Lamb , Rev. 14.9,10 . Be not at rest now in fin ; they have no rest , day nor night who worship the beast ; v. 11. 2 2 To the godly . 1 Come out from the enemies : Come out of Babylon , is counsell to Gods people ; have no share in Romes sins , & ye shall have no part in her plagues , Rev. 18.4 . it is our lesson when we heare such news of its fall , v. 2. Doe as Rahab , when she perceived their city to be in danger , she provided how to get out of it , Ios. 2. 12. to be saved alive . v. 13. So she perished not with them , who beleeved not , when all who remained in Iericho were destroyed , Heb. 11.31 . O get out of the way of evill men , and save your selves from an untoward generation , which you heare will come to desolation , Acts 2.40 . 2 Be not afraid of enemies , whose wals will fall ; God hath threatned it . Caleb and Ioshuah said to Israel , Their defence ( but a shadow ) is departed from them , feare them not , Numb. 14.9 . be strong and couragious , be not afraid of them , nor dismaid for them , they have but the arme of flesh , all their help is vanity ; Why doe men tremble when the enemies wals shake ? 2 Chron. 32.78 . It is a comfort , 2 that the helps which uphold the enemies , will faile ; Rejoyce , be glad , and ●hout for joy at this fall , when Babylon with violence is thrown downe , Rev. 18. 21. then abundant joy comes to all the godly ; rejoyce over her , thou heaven , ( the universall multitude of the Saints on earth ) and ye holy Apostles and Prophets , the Godly and learned teachers of the Church , in the dayes of reformation ; these more deadly hated by the whore by whom they endured much tribulation , are now called to rejoyce most , v. 20. Shout against Babylon , round about , her wals are throwne down , as sure of victory ; as if all were already effected , Ier. 50.15 . It is firme ground of strong consolation , 1 When the enemies , be 1. In power , and pride ; as Haman had such a principality , who but he ? he could write what he pleased , he could accuse , and none could gainsay him , yet he , when he was well ( in his conceit ) walled , and ●xpected to rise to more honour , ( ambition is never satisfyed ) would be higher , yet in his pride he fell , as did T.E.St. in great jollity , he was laid in the dust , his neck brought under foot ; pride hath a certain fall , Esth. 6.13 . 2 In policy , full of plots and projects against Christ and Christians , then all is in vain , they fail , they take counsell together against the Lord , Psal. 2.2 . to reject his commands , which they judge too strict , v. 3. The Lord laughs at them , v. 4. and dasheth them in pieces . Christ will be too hard for them who plot against him , v. 9. The late Canoneers cast Canons to defend their wals , but they recoiled upon themselves , they travelled with iniquity , conceived mischiefe , and brought forth falshood , Psal. 7. 14. Wicked men make pits , and dig them , but fall into the ditch which they made , ver. 15. their mischief return upon their own head , and their violent dealing comes downe upon their own pate , v. 16. 3 In prosperity , they fall into misery : Davids observation may be presented to us , I have seene the wicked in great power , and spreading himselfe like a green bay tree ; yet he passed away , and lo● he was not , yea I sought him , but he could not bee found ; Psal. 37.35,36 . How manifest is this , in the Arch-B. W. L. and the re●t of the Prelates , come downe when they were in their Pontificalibus ? When wicked men flourish , it is an evidence they shall perish ; when the wicked spring as the grasse , and all the workers of iniquity doe flourish , it is that they shall be destroyed for ever , Psal. 92.7 . 2 When the Church is 1. In the impotency of men , 2 the enemies helps fail when friends be few and feeble , The foot shall tread it ( the lofty city ) down , even the feet of the poor● , and the steps of the needy , Isay. 26. 6. 2. In the insufficiency of meanes , rams hornes in appearance a childish thing to cast down such walls , as ●erichoes were , Iosh. 6. 20. But God can cause the enemies fall ; 1. By a weak hand , the least of the flock shall draw them out , Ier. 50 45. 2. By their own hand , the wicked is snared in the work of his own hands , 9. 16. 3 Without hand , the mighty shall be taken away without hand , Iob 34. 20. 1. The Mean of this fall is faith , by faith they fall , the walls of Iericho could not stand before the faith of Ioshua and Israel . Faith in God is mighty to remove the greatest impediments of good . Faith gets victory over the mightiest enemy . Faith overcomes any difficulty . Faith is stronger then all the world , This is the victory that overcometh the world , even our Faith . 1. Iohn 5. 4. David feared not the Philistine , nor would have any mans heart faile because of him , 1 Sam. 17.32 . Davids faith in God prevailed over Goliah , yet there was no sword in the hand of David , verse 50. Israel by faith could goe dry , where the Egyptians were drowned , the Sea gives way to faith , Heb. 11. 29. Caleb through faith , stilled the muttering and murmuring people : assuring them ( albeit the Canaanites were strong , their cities walled and great ; and the children of Anak there ) they were well able to overcome all . Numb. 13. 30. The ground of this . Faith is omnipotent through Christ . I can doe all things through Christ which strengthened me , Phil. 4. 13. God in whom we beleeve , is never put to a non-plus , hee meets no impossibility ; for with God shall nothing be impossible . Luk. 1. 37. and thus all things are possible to him that beleeveth , Mark . 9. 23. 1. Faith builds on G●ds word as most firm : as David ; In God will I praise his word , in God will I put my trust , Psal. 56. 4. there is a strength in the Scripture , leane on it , it cannot be broken , Io. 10 35. 1. Gods word of precept is faiths warrant , God bids , 't is enough for faith to build on : as in this compassing by Iericho , God commanded them , of Iosh●a 6. 4 Abraham also at Gods word walked through many difficulties obediently , Heb 11.8 . He went and followed God to his foot , whose command carried him through that great tryall of offering up Isaac , verse 17. Gods speciall command overcame reason , affection , and all hinderances : God said to him , Take thy son , thine only sonne Isaac whom thou lovest ; and offer him for a burnt offering , Gen 22. 2. 2. Gods word of promise is a proppe to faith , God promised the walls should fall , Ioshua 6 20. God hath spoken the word , faith is strong upon it . Beleeve in the Lord so shall ye be● established , beleeve his Prophets , so shall ye prosper , 2 Chron. 20. 20. F●ith for its confirm●tion minds in the pro●ises , 1. Gods mercy to make a promise , in pity to men , by it to send in reliefe to mans heart . God did performe his mercy to Abraham Mic 7. 20. 2. Gods grace in his promise , all is of grace to us unworthy , 't is free without our desire or desert . Cry grace , grace to it , Zechar. 4. 7. 3. Gods truth , he is faithfull , he failes not in his word , what he promised in mercy and grace he will keep in truth ; he keepeth his truth for ever , Psal. 146. 6. 2. Faith rests on Gods providence , 2 who is by it a wall of fire about his Church , Zechar● 2● 5. Faith in Gods providence is sustained by beholding , 1. His goodnes , who is good to doe his good in a time of need , which is a great strength to them . The Lord is good and a strong hold in the day of trouble , Nahum 1● 7 2. His wisdome , he hath millions of wayes to help his which they know not of , The Lord is great in counsell ; who hath an art in working for his ●his wayes are not known , but the wyles of his enemies be open to him , Ier. 32● 19● 3. His power , nothing is too ha●d for him , Ier. 32 17. Faith lookes not at the deadnesse of men , or ●naptnesse of meanes , but relies on God , perswaded that what he had promised he is able to performe , Rom. 4. 19. 20 1. Faith in God being so mighty , know it , 1 Beleevers be most valiant victors , the chiefest conquerours , godly men relying on the word , bee stronger then all the world , their spirits be hero●● call , their armes made strong by the mighty God of Iacob ; Kingdomes cannot stand before them . Through faith they subdued Kingdomes , Heb. 11 33. Waxed valiant in fight , verse 34. David beleeving in the Lord , prevailed against the great and formidable Philistine : by faith Barak over-powred Sisera and vanquisht Iabin : by faith Gedeon mastered the Midianites : by faith Asa chased the Ethiopians : by it the Iewes brought down Haman in his glory : by it the Canaanitish Kings fell before Ioshua : by it the Kingdome of Saints are a Peerlesse people . It is the honour of all the Saints to triumph over all contrary Royalty and Nobility , to bind Kings in chaines , and Nobles with fetters of iron , Psal. 149. 8 , 9. 2 2. 'T is a vanity in any difficulty to expect victory by what is not of faith , which is so potent an instrument ; without faith there is no setling of any heart in hope or state in happinesse ; If ye will not beleeve , surely ye shall not be established , ●say 7. 9. 1. Formality in Religion : Ceremonies in Gods worship , be heartlesse , empty , powerlesse ; faith is the power of godlinesse , 't is a deceit to rest in going to Church ( as men speak ) as once it was confidence in a lye to say , The temple of the Lord , the temple of the Lord , the temple of the Lord are these , Ier●● . 4. These are lying words , they trusted to that could not profit , vers. 8. Yet God ruined all where was no faith , both the temple , vers. 14. and Shiloh of old , vers. 12. When Israel trusted to the Ark to save them from the enemy , 1 Sam. 4. 3. ●etch the Arke — let it save us ; Could it save● did it save them ? nay , many Israelites were ●mitten , vers. 10. and an impure paire of Priests slaine , verse 11. 2. Policy is too impotent to remove all impediments , worldly wisdome weakens men , carnall reasonings be faiths enemies , and Satans strong holds . Lean not to thine own understanding , Pro. 3.5 . carnall reason is called a bitter enemy of God . Luthers oracle published , what would be the pest and perdition of Christian Religion : 1. Oblivion of Evangelicall blessings . 2. Security generally raigning . 3. Wordly wisdome which would reduce all in order , and heale the land with ungodly counsells . Iehu subtilly cut off Ahabs Baals , and in wylinesse , yea wickednesse , kept Ieroboams calves , 2 Kin. 10. 28 , 29. yet could not he continue the Kingdome ; for then began the Lord to cut Israel short , verse 32. 3. Power of many men is too weak a prop to lean on . Many provisions , severall stratagems , manifold machinations , be without faith meanes of no value ; God promised Zerubbabel , whom as speciall Magistrate it concerned to see the temple reedified , n●t by might of many men , or power of one man , but by my spirit , power , providence , and gracious favour , ( when all helps which bee subordinate faile ) will I build the Temple , Zechary 4. 6. 1. Prove ye your selves , 2 whether you be fitted to conquer all commers , to remove all impediments , obstacles , or obstructions in your way and work ; Have ye faith ? deale kindly and truly with your selves , be not by sloth , and presumption deceived . 1. It is a faith will cast down walls . 1. In mens hearts , it casts down strong holds in us , 2 Cor. 10. 4. it layeth low our lofty imaginations , and every high thing that exalteth it selfe against the knowledge of God , it silenceth our reasonings , verse 5. it removes the perversenesse of heart , it causeth frowardnesse of heart to depart , Psal. 101. it cannot endure vaine-glory , as in Hezekiah , his heart was lif● up after a mercy , 2 Chr. 32. 25. yet he humbled himselfe for the pride of his heart , verse 26. Faith di●allowes worldlinesse , ● . in lusts after honour , greatnesse , reputation ; as Moses by faith he refused to be called the sonne of Pharaohs daughter , verse 24. 2. In lusts after pleasure ; faith preferres the afflictions of Gods people before the pleasures of sinne , verse 25. 3. Lusts after profit and pleasure ; the treasures of Egypt cannot lye in faiths way to bribe it , verse 26. Faith wasts , ruines , and undermines all inward evill , it regards no iniquity in heart , it purifieth the heart , it cleanseth the conscience , abhorres hypocrisie , security , inward vanity , Acts 15. 9. 2. In mens hou●es , it is upright in the family , as David , I will walk within my house with a perfect hea●t , Psal. 101. 2. he reformes servants , He that worketh deceit shall not dwell in my house , he that telleth lyes shill not tarry in my sight , ver. 7. The father of the faithfull , Abraham commanded his children and houshold to keep the way of the Lord , Gen. 18. 19. Iacob purged his house from all stra●ge Gods and vanities , 35. 2. and had no enemy to hurt him , for the terror of God was upon the cities round about him , verse 5. Cornelius a Centurion , a pious souldier , a devout man , one that feared God with all his house , Acts 10. 3. Gedeon , a noted man for goodnesse , and famous for faith , began his reformation at his fathers houshold , and cut downe his grove , and threw downe the Altar of Baal , Iud. 6. 25. 27. Have yee faith to cast down evils , Idols , and to remove scandals in Gods houses , to reforme our Churches , Ministers and members ? and is it not most serious and sincere to begin with your owne hearts and houses ? how unseemly , yea and unsound is it to talk of reformation Ecclesiasticall , and to neglect the heart , as disordered , and the family as deformed and unreformed ? 2. This faith in God is effectuall , 2 where it is in man . 1. It relyeth on the Lord , his presence , his assistance , his arme , his name ; as Iudah did in 2 Chron. 13. 18. Faith will set God his word , his promise , against all . Faith hath a God to trust to , the Lord is its hope , not men , or meanes , Ier. 17. 7. 2. It gloryeth in the word of God , with praise to God , when it seeth nothing but present trouble , in dayes of feare it feares not man , his cruelty , policy , power . When King Saul misled by evill counsellours , pursued David ( a loyall subject , a faithfull servant ) to swallow him up , Psal. 56. in the title , and verse 1. his faith cures his feare , verse 3. his soule made its boast of the promise of God , verse 4. 3. It worketh by love , 1. to the Lord Jesus , Many waters cannot quench love , neither can the floods drowne it : if a man would give all the substance of his house for love , it would utterly be contemned , it cleaves to Christ in contrary temptations , Cant. 8. 7. 2. To the Church , it loves the houshold of faith , the Saints ; others it pitieth , in them it delighteth , Gal. 6. 10. this is the faith the Gospell praiseth , Gal. 5. 6. 4. It walks and works by rule , a divine Canon , 6. 16. 1. In Religion and worship of God , it minds and credits the word of God , 't is fully for the Scripture , all that is in the Scripture , it is for : as Paul confessed , I worship God , beleeving all things which are written in the law ; it dislikes unwritten traditions , it disallowes no divine institutions , it is well pleased to be ruled by Gods will , it will not accept mans lust for a law , nor except against any law of Christ , Acts 24. 14. 2. In reformation , it minds the word as a patterne most perfect , as Moses had his patterne , not a pin was left to his discretion in that great work of the tabernacle , yet he was prudent , he was pious , but he is charged to attend to directions of God ; See that thou make all things according to the patterne shewed to thee , Heb. 8. 5. the word is our pattern , in the day of grace , the man of God is to hold fast the forme of sound words , as 2 Tim. 1. 13. measure all by this patterne in this our new building , Ezek. 43. 10. Learne all the formes , all the ordinances , and all the lawes of this house , and doe them , verse 11. A faithfull man is to mind that too , Ezra 7. 18. Doe after the will of your God ; command , or commend nothing but by divine warrant ; whatsoever is commanded by the God of heaven , let it bee diligently done for the house of the God of heaven , verse 23. Gods words is a perfect rule , feare him ; doe nothing without , beside , or against the word of God ; Gods commands containe a mans whole duty , Eccl. 12. 13. Faith is to beleeve no more then may bee preached , but the preachers may and must preach ; not what men invent , but whatsoever Christ commands , Mat. ●8 . 20. Gods word will furnish a man with all that is profitable , 2 Tim. 3. 16. and will perfect a man in all things doctrinall , and in all things practicall ; more then is in that perfect word , needs neither be knowne , taught , nor done in the Church of God , verse 17. 2. Procure that which is the speedy way to remove all obstacles in your work , your good work ; 2 even this wonder-working faith , Mark . 11. 22. Have faith in God , this will remove mountaines , great and seemingly setled impediments : beleeve what God doth say , and you may have what you shall say ; verse 23. Christ doth ascertaine us of it , neither is it spoken of miraculous faith , which removes these mountaines , it is an usefull instruction unto beleevers now , Mat. 21. 21. 22. 1. Governours , ( yee most noble Senatours ) trust in the Lord , this will make you incomparable , succesfull , free-men , as Hezekiah , a godly King trusted in the Lord , so that none was like him , 2 Kings 18. 5. and he prospered whither soever he went , verse 7. it is a glory to be a beleever and a counsellour , a beleever , and a Parliament man . Bee wise now and kisse the sonne of God , with faith ; 't is your wisdome , the beleever is the wise man , it will bee your happinesse to trust in Christ , the beleever is a blessed man , Psal. 2. 11,12 . 2. The Governed people who desire to doe any good at this day , when difficulties be many , this work sticks : ô 't is want of faith ! beleeve in the Lord , beleeve down these walls , these high walls , when others put to their hands , have yee faith in your hearts , Beleeve in the Lord and prosper , 2 Chron. 20. 20. Now yee ( Right Honourable , who love our nation , and whose hearts are to build us synagogues ) who meeet with many oppositions , and discern many obstructions , and such dangerous distractions in this crazy State and diseased Church ; 1. Promote preaching of the word of faith , which is so powerfull to remove impediments : men must heare if they would beleeve , and how shall they heare without preachers ? Rom. 10. 14. 'T is preaching is a notable alarme against God-forsakers , although ( as Church-Papists may doe ) they keep their Church , and will not bee called Church-forsakers . 2 Chron. 13. 12. Preachers be the strength of a Land , the Charets of Israel and horsemen thereof , 2. Kings 13. 14. It is more needfull to set up Preachers , then garrisons in townes ; let them have maintenance , countenance , continuance . Exalt ye Christs Kingdome , it will downe with all contrary Kingdomes ; Satans , and Antichrists power failes , and is broken , where Christ is known as King , Dan. 2.44 . Christ is that stone , breaks some and grinds others to powder , Mat. 21.44 . Let Christ ( the object of faith ) be the head , albeit the builders ( in place , name ; not in 1 act , 2 nature ) refused him , Psal 118.22 . What is to be expected in Counties , where little or no word of faith is ? there the enemies swarme and triumph : What good can you find in men , either toward righteousness , or religion , where mē are as the mountains of Gilboa , no rain nor dew of the doctrine of faith fals on them ? Let your hearts be lift up in the way of the Lord , to doe according to that your pious resolution , of establishing a Preaching Minister through out all the whole ●ingdome ; for faith comes by the word preached , Rom. 10. 17. 2 Provoke unto prayer : Prayer is a way to have an addition to faith , Luke 17.5 . Lord increase our faith : restraine not prayer by any decree , for any time , as they wickedly did , Dan. 6. 12. Let them that can pray , pray ; men are to be excited , to cover earnestly the best gifts , and not to rest in a dull devotion , but to pray in the holy Ghost ; a perfect help to prayer , a blessed mean of more faith , Iud. v. 20. 3 Provide that the seales of the Covenant of God may be purely administred , as helps of faith , this excellent grace , Rom. 4.11 . Let your wisedome search the book of God , and study the will of God , that according to the counsell of the Lord , Ministers and members in all our assemblies may be sanctified sufficiently for this , 2 Chron. 30. 2. Till men be sufficiently sanctified , they cannot come to the Lords supper no more then keep the passeover , v● 3. Remove in this all obstacles , all superstitions , profanations , v. 14. O that all migh● be according to the Word of the Lord in Pastors and peop●e ! 35.6 . God is the God of order , in his owne ordinances . Worship him we must after the due order , lest in stead of a blessing we meet with a blow ; as David discovered and reformed , 1 Chron. 15. 2.13 . Motives to this faith in God ; 1. Preaching by it profits men ; How good is a word , a sermon , a promise beleeved ! it works effectually in them that beleeve , 1 Thes. 2.13 . whereas the Gospell full of glad tydings profits not , being not mixt with faith in them that heare it , Heb. 4. 2. 2. Prayer then prevailes when it is the prayer of faith ; What is fasting without prayer , ( prayer being a speciall duty more to bee mending on a fast day ) or prayer without faith ? this day ye fast , this day yee pray , this day yee beleeve and speed ; Asa cryed to God , relyed on God , 2 Chron. 14. 11. and the Ethiopians fled , verse 12. 3. The souldiers by this triumph , and the enemies fall ; faith is good in the field , faith is the warriours Target , the souldiers shield . Trust in God will raise us , and ruine his enemies , Psal. 20. 7.8 . 4. God will doe much good for those who trust in him . 1. God will effect what they commit to him , trust to this Commissioner , and he will bring all to passe ; works shall succeed and be prosperous , when men rest on the Lord : without faith , things will be at a st●nd , and not bee effected : you would have all ended comfortably that is happily begun , rest on the Lord , and he will doe it to your hand ; Faith puts the businesse in , and will not take it out of Gods hand , as Psal. 37. 5. 2. God will carry beleevers thorow mids of manifold troubles , and difficulties , with great ease , comfort , and safety ; the red Sea was for beleevers made dry land : Yee whose unparalleld paines have met with unheard of difficulties in your proceedings , cast the eye of your faith upon the Lord , to make your way plaine and passable , that the Lords flock may goe ( albeit through the wildernesse , ) Canaan-ward , Heb. 11. 29. 3. God will shew beleevers his glory , his glory of power to help , of mercy to pity , of truth to keep promise , of wisdom to counsell them : men without faith , misse and meet not with God : but bow the eare to that of Christ our Saviour , Said I not unto thee , that if thou wouldst beleeve , thou shouldst see the glory of God , Iohn 11.40 . 4. God can doe a world of good for men in a week , he made a world in sixe dayes , that may cause us to rest on him ; What great things can God doe in a day in your great councell , for this sinfull Kingdome , and corrupted Church ! mind what a day may bring forth , or a week bring about ; and rest on the Lord , who can work all our works for us : were a matter as hard as to make a world , yet God can by his owne hand ( he needs no in●truments , who are all unactive without him ) plant the heavens , and lay the foundation of the earth , Isay 51.16 . 2. The manner of this fact , they are diligent every day , early compassing this city Iericho seven dayes , having no rest till the work bee done , the wals be down , as the Lord had told them . Faith in God is active for God , till it have done the will of God , the worke of God , as Ioshua and Israel did as God bad them without ceasing ; so Caleb a man of a generous spirit , having a regenerate heart , when others would turne back , he would on to Canaan in the act of faith , he fully followed the Lord , who promised them the land , Numb. 14. 24. Faiths activenesse is 1. In removing stumbling-blocks as walls out of the way , that Gods people may hold on in Gods way and not decline : it is a command , Prepare the way , take up the stumbling-block out of the way of my people , Isay 57. 14. 2. In restoring the worship of God , that all divine institutions may be enjoyed in a right manner and due order : thus David was solicitous and reckoned himselfe afflicted , till the Ark of God was set in its proper place , Psal. 132. 1. Davids afflictions , his religious care to bring the Ark home before that breach upon Vzzah . ●un : he vowed , and layd a solemne tye upon his soule ; an oath , a forcible obligation , verse 2. he would not give sleep to his eyes , or slumber to his eye-lids , ver. 4. in his new house which he had builded in the city of David , verse 3. till he found out a place for the Lord , represented by the Ark , verse 5. In that faith is so active it may informe us , 1 1. 'T is no wonder , that many ( unwilling to bee good , or wise to doe evill ) so hinder and oppose faith in the meanes of it ; the enemies have reason ( as they would be true to a cursed cause ) to resist it , which will not rest till it have razed their walls , ruined their building , crossed their cause , overthrowne their helps , and dashed their hopes . 1. The devill hinders faith , that it be not preached to men : Paul would have come to the Thessalonians , for the furtherance of faith ; but Satan ( an adversary ) hindered , 1 Thes. 2. 18. the devill in his instruments turns away men ( desirous to heare the word of God ) from the faith , as Elymas ( the child of the devill ) dealt with the Deputy Sergius Paulus , a prudent man , Acts 13. 7,8,10 . 2. The world allowes and likes no beleevers , they are all under the observation of an envious eye , as ●ahab was in Iericho , Ios. 22. the men of this world , not men of God , forbid preaching , the word of faith , and salvation , 1 Thes. 2. 16. they are stiffe opposers : as Apostaticall Alexander greatly withstood ( who had once stood for ) Pauls preaching , 2 Tim. 4. 14 , 15. They put away , shoulder , and thrust out the word of God , Acts 13.46 2. Many persons be wicke● men , men of no faith , as is evident by their non-activity for God , for whom faith is active ; and of this sort are they , 1. Who be pleaders for Baal , and his wall that it should not down ; when it was down , that men if they doe not stigmatize , yet they particularize reformers , eminent men , as Gedeon , ( a man , well known in those corrupt times , by his work of faith ) appointed to dye . Baals Altar was cast down , Iud. 6.28 . they said Gedeon had done it , verse 29. they willed his father Ioash , to bring him forth that he may dye , verse 30. a fitter censure for those who will plead for Baal ; he that will plead for him , let him be put to death , verse 31. 2. Who be neuters , as lu●e-warme , most loathed persons , who will not medle , nor have a hand in any good , as cursed Meroz , a people who came not to the help of the Lord , Iud. 5. 23. men bitterly cursed of God , as the Reubenites , meer worldlings , minding their folds and flocks , verse 16. lazy Gilead tarried at home , verse 17. Dan tarried , minded his trade , his ships and traffick , ibid. Asher on the Sea coast abode in his breaches to fortify himselfe as weak , verse 17. and secure Iabesh Gilead yeelded , sent in none to punish delinquents , men of great folly and villany in Israel , Iud. 21. 9. albeit it was by an ordinance of their Parliament in a generall Assembly , 20. verse 2. 9 , 10. that the children of Belial might receive condigne punishment , verse 13. 3. Who be active against the Church , for the enemy , with the enemies of Church and State , as Edom , Moah , Ammon , joyne with Philistines , Tyrians , Assyrians , degenerate professors , fit companions , ( in service against the Church , albeit they pretend the Church-service ) of lewdest persons , Papists , Atheists , and men of flagitious lives , Psalm . 83. 5 , 6 , 7. This did Amelek , feared not God , but smote the Church in its way for liberty , Deut. 25. 17,18 . These as Balaam ( hired to curse the Church of God ) can pray , read a prayer , yea preach against the children of God , under the notion of heresie , hypocrisie , schisme , rebellion , treason , Numb. 22. 17. 23. 8. 4. Who be builders of Ierichoes walls , as the men who set up superstitions , Altars , images , innovations ; they be knowne men , God ( if they belong to him ) grant them repentance , lest that curse be clapt upon them , Cursed be the man before the Lord , that riseth up and buildeth this city Iericho , Ioshua 6. 26. Faith in God , being so Active for God , 2 as men perswaded of this , bee active , quit your selves like men , as did Generall Ioab to his brother Abishai in that fight against Ammon and the Syrians , Be of good courage , and let us play the men for our people , and for the cities of our God , and the Lord doe that which seemeth him good , 2 Sam. 10 , 11 , 12. receive that counsell , put your selves in Aray against Babylon round about ; all ye that bend the bow shoot at her , spare no arrowes , for she hath sinned against the Lord , Ier. 50. 14. 1. Rulers , ye Worthies of our Israel , called out of Noble families in the severall coasts of the Kingdome , as they in Israel out of Ephraim , Benjamin , Machir , Issachar , Zebulon , and Naphtali , be● ye of raised and stirring spirits in the work of the Lord , Iud. 5. 14 , 15 , 18. 1. In the civill State . Most sage Senate , touch the mountaines of proud incendiaries , they will become a plaine before you , Zechar. 4. 7. Scatter the everlasting mountaines of firme setled Canaanites , make the perpetuall hills bow , Hab. 3. 6. Remove the wicked from before ( they will rush into the presence of the , as speciall servants , and Chaplaines in Ordinary to ) the King , that his throne may be established in righteousnesse , take away the drosse from the silver , impious persons be very pernicious to Princes , as Darius counsellors , Herods flatterers , Pharaohs sorcerers , Rehob●ams young companions , with many Hamans to Ahasu●●●● , D●●g● to Saul , who blemish the repu●ation of Princes , as Sh●bna did Heze●iahs , Prov. 25. 45. Leave no frogs , that creep into Kings chambers , provoking them by their croaking to make warre ; they are knowne by the g●●ter whence they come , out of the mouth of the Dragon , out of the mouth of the beast and the false Prophet ; they are spirits of devils , which goe forth unto the Kings of the earth , to gather them to battell ; Prince against his Principality , King against Parliament , Kingdome against Kingdome , nation against nation , England against Scotland ; by Men like frogs impudent in croaking , the frogs head like their caps ; quadrata ranarum capita ; frogs are an Egyptian plague , Rev. 16. 13,14 . Here is work for the power of a Parliament , that the King may have no croakers in his Chamber or Court , to be offensive to his Royall ●ares , ●ha●●he Kingdome distracted and bleeding may have justice and peace● this ( God commanding you so ) doe according to your wisdome , given you of God . 1. 〈…〉 , binding 〈◊〉 any vanity● or burdens which lye heavy on the Church : the Kings word was changed , Dan. 3. 28. the decree ●ullified , verse 10. as did Darius , Dan. 6. 26. and Haman● letters of Mart reversed by Ahas●●r●s to Esther and Mordecai , Esther 8. 5. 8. 2 2. Contend with great one● , Nobles , Judges , Just●ces , that be profan● themselves , or counten●nce ●●iquity in the Kingdome ; as did renowned Ne●emi●● , with those men who profaned the Sabbath , N●h●m . 13. 17 , 18. 3. Destroy the accursed , d●aw the wheel over the wicked , take away the accursed things , else God will have a controversy with England , and deny us his presence in all our proceedings ; away with Achans , Iosh. 7.11 . 12. 2. In the Church . 1. Cast out block● , stumbling blocks : as Asa took courage and put aw●y abominations out of the land , 2 Chron. 15. 7 , 8. and Iehosophat took away the high places & groves out of Iudah , and did not leave them to please the people , 17. 6. Shew you your integrity , as that pious Prince , 20. 32. let it bee the peoples blemish , to affect and keep ●p high places , verse 33. Remember the Prelates , as that proud Primate Diotrephes , with malicious words , prating against and casting out good Church-members , 3 Ioh. 10. Beare not , but be imp●tient with men who pretend to be Apostolicall , and are Apostaticall lyers , Rev. 2. 2. Forget not the odious sin of non-re●idency , idle , dumb , and scandalous ministers , which make the people loath the offerings of the Lord , drive them out of Gods house for the wickednesse of their doings , Hos. 9. 15. Regard the godly discipline of zealous Iosiah , he put down idolatrous Prie●●s , 2 Kin. 23. 5. that they should not come up to the Altar of the Lord in Ierusalem , verse 9. It is recorded what Nehemiah did in his zeale and reformation , he cleansed the Chambers ( of intruders ) in the Courts of the house of our God , Nehe● . 13. 7 , 8,9 . and chaced away Sa●ballats sons in law from him , ve● . 28. These ( as the Ierich●n●i●es●hut their gates , Iosh. 6. 1. ) hinder the passage of the people of God into the land of Canaan . Mat. 23. 13. ●ee ●inder ; people be too slow , but it is laid on the Priests as the impediment , yee would not , verse 37. It is considerable what was done to the leprous house : 1. Take away the stones in which the plague is . ● . Take other stones and put in the place of them , Lev 14. v. 42. If after the house be scraped and plaistered , the plague come againe and break out in the house , v. 43. then break down the house , the stones of it , and timber thereof , and all the morter of the house ; it is a fretting leprosie , verse 45. A leprosie was discovered in Queen Mary her dayes , after that zealous Prince King Edward the sixt , but all was new plaistered in the Raigne of that Englands Deborah , Queen Elizabeth : but the plague is broken out againe , wherefore downe must the house , leave not one stone upon another unthrowne downe . For profanenesse from the Priests is gone out through all the land , profanenesse , superstitions , are spread ; downe with their walls , their builders , their repairers , their defenders , as Ioash judged , Iud. 6. 31. 2. Erect ● wall about the Church in building it up , as Exod. 15. 2. prepare God an habitation , with a stirring spirit doe the Lords work , Hag. 1. 14. and then prosper in your work , From this day will I blesse you ; consider what successe hath followed since the voting downe the Prelacy , what blessing God gives you , Hag. 2. 18 , 19. 2. Preachers be active to cast down Antichrist , Popery in doctrine , and wor●hip ; the Churches be called Reformed , not onely in doctrine true , but in discipline pure . 1. In preaching the word of truth ; Preachers must doe their work as well as Princes , to cast down the man of sinne ; God casts him down with the spirit of his mouth , 2 Th●s. 2. 8. preach the Gospell , Christ conquers by it , riding on the white horse , Revel. 6. 2. Dagon will fall before the Ark , 1 Sam. 5. 3. 2. In praying , coveting the best gifts , to lift up a prayer , not in their hand , but in their heart for Zions happy deliverance ; not in a formall customary bedulling manner , but watching thereunto according to all occasions and seasons ; wee having the same spirit of prayer as Isaiah had , let us lift a prayer as Isaiah was bid , 2 King. 19.4 . 3. In our examples , as patterns ; bee patterns of beleevers in spirit , 1 Tim. 4. 12. be as the Hee-Goates before the flocks , Ier. 50. 8. The Priests circuited Iericho , goe into the gap , stand in the hedge for the house of Israel to stand in the battell in this day of the Lords controversie with England , Ezek. 13. 5. 3. People be active for God . 1. By their portions . Honour the Lord with your substance , now when his enemies would rob us of Religion , let your Merchandize be holinesse to the Lord , Isay 23. 18. Prov. 3. 9. 2. By their persons , power , and lives ; it is a glory in ●ebulon and Naphtali , they jeoparded their lives , Iud. 5. 18. 3. By prayer : earnest prayer was made by the Church in a troublous time , Acts 12. 5. that God would remember Church-enemies Edomites , Psal. 137. 7. 1. The manner of this Activenesse . 1. Obedientially , doe all according to Gods will , rule and call , else a man may smart for it , as Iehu did , Hos● 1 , 4. Iehu reformed after his owne and not Gods heart , and God would bee revenged on the house of Iehu . Doe all according to the law of God , and then let all obey● as Artaxerxes to Ezra , Ezra 7 25,26 . Gods lawes are not new but old wayes , his law is not novelty , but the best antiquity ; Aske for the old way , Ier. 6. 16. Away cast up of God to goe in , Isay 57. 14. Thus peace shall bee to you in doing as God commands you , Exod. 18. 23. 2. Diligently ; the Israelites goe about Iericho seven dayes , and seven times the seventh day , most of all on the Sabbath : enemies receive greatest blowes , and the Church greatest help , blessing , victories on that day ; Be not weary of your work albeit it cost you many dayes , work not slothfully , He is cursed who doth the work of the Lord negligently , Ier. 48. 10. 3. Vnanimously they all compassed it ; unity is happy in the people , in the Preachers , in the Parliament , all as one man , all one way , Ne●em . ● . 1. no divisions● Are yee not Members in this High Court , both Houses one Parliament , all vote for the truth , for holinesse , for justice against iniquity , sc●ndall , Popery ? it is the good ha●d of God to our joy to give you one heart , 2 Chron. 30. 12. with your magnanimity , to grace you with unanimity . You call to mind this day , wee have one Covenant and Protestation to maintain truth , to withstand evill ; be enlarged in covenanting , as of Iehoiada 't is writ , He made a covenant between the Lord and the King and the people , that they shoul● be the Lords people ; ( when this was ) then all the people of the land brak● down throughly Baal his house , altars , and images to pieces ; unanimity works effectually to cast downe iniquity , 2 Kin. 11. 17 , 18. 4. Patiently , 1. in tarrtance for a fit time , the Lords time ; wee see nothing done ( wee call great things nothing , who the other yeare would have been glad of some of those many things bee now effected ) at many dayes work , as they in compassing Iericho many times , 12 times saw never a stone falne , yet it will succeed well in the end , and all will downe . Though the vision tarry , wait for it ; at the end it shall speak , and not lye ; it will surely come , it will not tarry , Hab. 2. 3. 2. In silence , mutter not ; in this compassing of Iericho , not one spake a word till the last day ; and then yee shall shout , Joshuah 6. 10. Stand still , feare not , hold your peace , Exod. 14. 13. 14. Wait ye for the salvation of the Lord , 2 Chron. 20. 17. 5. Confidently by faith , an active grace , valia●tly be strong in the Lord , who will not deceive , Heb. 11. 34. Stagger not at the promise , Rom. 4. 20. call to mind ye mighty men , the Magistrates must have Lyon-like courage in every p●ssage of their work , all the steps of Solomons throne were s●pp●rted with Lyons , 1 Kings 10. 19. 20. 6. Constantly till the wall be downe , the work bee done , and way bee made for the Lords peopl● to passe on toward their inheritance ; wait on God till mercy come , Psal. 123. 1 , 2. till the Lord l●ok down upon us , Lam. 3. 49 , 50. as Israelites w●astling till we have a blessing , Gen. 32. 26. nev●r h●ld your peace day nor night , keep not silence , give the Lord no rest till he establish and make Jerusalem a praise in the earth , Isay 62. 6 , 7. 2. The motives to this Activenesse . 1. In regard of the enemies . 1. They are active , a busie world it is , they lay their heads together to plot mischiefe , and as Sampsons foxes turned taile to taile to burn up all , they are set on fire , Iud. 15. 4. they take crafty counsell , they consult : shall they stirre against good for evill , and we sit still and not move against evill for good ? Psal. 83. 3. Philistines could animate one another , Be strong , quit your selves like men , against the Israel of God , 1 Sam. 4. 9. they encourage themselves in an evill matter , Psal. 64. 5 , 6. 2. They would ruine all , Ierusalem must ( so they have their will ) down to the ground , Rase it , rase it even to the foundation , Psal. 137. 7. they would have the name of Israel no more in remembrance , 83.4 . They would cut off Ireland , that none might remember the Lord any more . May not this provoke mens zeale ( to see the wicked devoure the men more righteous then themselves ) to help Ireland with all forwardnesse ? alas for it , the day is great , cruell men have shed blood , the blood of Saints , the blood of Prophets , and in justice they must have blood to drink : for they are worthy , Rev. 16.5,6 . Reward Babylon as she hath rewarded you , double to her double , in the cup she hath filled , fill to her double , 18. 6. 3. They be spiritlesse , faint and fearfull , they flye away , follow on ; the Canaanites hearts melted before the armies of Israel , Iosh. 5. 1. and no courage left in Iericho , 2. 11. near a ruine , they are dead , 6.21 . A hornet of feare is before their fall ; feare not them who are halfe dead men , Exod. 23. 27 , 28. 4. They are falne , Babylon is falne , is falne ; it is repeated , it is certain , Revel. 18.8 . falne 1. in dominion , Kings and people fall from them . 2. In doctrine , her folly is manifested . 3. In credit for religion and holinesse , which made them feared and honoured . 4. In rich revenues taken away by the power of the Gospell , the whore is a withered , that once was a well favoured harlot , the beasts Kingdome is full of darknesse , a Scottish myst is falne on Episcopacy , the viall is on them , and yet they repent not . Goe on and prosper in your work , and the Lord hasten Babylons full and finall fall . Rev. 18. 2. 2. In regard of the work . 1. It is high , an Angelicall work ; who but Angells powre out the vialls . May not men work ? Rev. 15. 1 , 6. 2. It is holy , a divine work , you work as Gods ; you have a divine title , in office , Gods , Psal. 82. 6. You work for the King and the Kingdome , for your countries , and our consciences ; your and our Eternity . You work for Christ and his Kingdome , you work for the Lord , 2 Chron. 19. 6. 3. It is a happy , it is a blessed work ; happy you in rewarding Babylon as shee hath served us ; you may by just censure doe to her , what she in her agents hath done to us in unjust sentence , Psal. 137. 8. You work here , but you and yours have many a prayer , every day prayer , oft in the day prayer , Christs servants in the Ministery pray for you , Christs people his beloved ones pray for you , all that can pray , pray for you● the blessing of the poore , the prisoner , the exiled , the persecuted , the oppressed , the just , is upon you , that you may be as the Sun when it goeth in his strength , over all mountaines , and sublunary impediments . Much honoured , you may well work , you are under many a prayer , with many a teare powred out to God the hearer of prayers , that you and your work may prosper : it will wither any most flourishing bay tree , to have the Church pray against it ; it will put vigour and spirit into any gracious hea●t , to have Gods children pray for it . Iud. 5. 31. 4. It is Honourable , a work full of credit : Ioshuah is by this made famous in the world , upon this fall his fame was noised throughout all the countrey , Josh. 6. 27. Great is , and greater will be the glory of this Englands Parliament , albeit you meet with ill requitall , by an unworthy and unthankfull people , yet your work will redound to ages , to posterity that will know your name ; you continue Israels name , yea Christs name among us ; you shall bee called the friends of nations , the healers of the Kingdome , deliverers raised up , Saviours come up on mount Sion , the repairers of the breach , the restorers of the path to dwell in , Isay 58. 12. Work the Lords work , study his name and glory , hee will mind your memory , and honour , your name shall be blessed , Prov. 10. 7. 3. In regard of good to many . 1. The King shall raign in honour , and happines , ( all impediments removed ) a loving King over a li●g● people●his throne will be established i● righ●●ousnesse , Prov. 25. 5. the evill ( the King sitting on the throne of judgement ) will bee scattered away with his eyes , 20. 8. His Crowne will be in safety , and His Person in dignity , verse 21. His Subjects many to His Honour , 14. 28. His Countenance as life to them , 16. 15. and His Favour as the cloud of the latter raine , yea as dew upon the grasse , 19. 22. to the joy of his people by justice , 29. 2. 2 The way to Canaan , heaven opened , and by the preaching of the Gospell made plaine , which by impediments was shut up ; the Temple of God was open , Revel. 11. 19. After much ignorance , truth shall be knowne more clearly ; the little book will be open , the vaile will be taken away , Revel. 10. 2. which was marvellously over-spread , Isay 25. 7. downe with these walls , and then many may goe on more comfortably , hopefully , speedily , to the promised land . 3 Liberty for Gods chosen , to come out of the fellowship of Canaanites , to hold communion with true Israelites : as Rahab was freed from Iericho when the walls fell , and it was taken ; She was saved alive and dwelt in Israel : many now greatly afflicted with the company of the evill doers , when the work of reformation comes to an end , shall be able to live in communion of Saints ; Ioshua 6. 25. 4 An addition to the Church of God of many distressed , who by humane vanities , and inhumane persons could not dwell in the land ; who will come home , and fall in to us abundantly by a reformation : many went away , but went not from us ; but were scattered , they love the assembly of Saints , without separation from them ; when offences bee taken away , they being driven away will be gathered ; we shall lose none but gaine many , whereas mens former wayes have scattered Saints and increased Papists , and superstitions have over-spread the face of Religion in many places : our study to continue the Church in peace by vaine ceremonies , hath increased distractions in it ; and the will and wit of man to content and convert Papists with May-poles and Morris-dances , is both vitious and ridiculous . King Asa his serious reformation , in putting downe Idols , and in setting up Gods worship , brought in men ; 2 Chron. 15 8. And he gathered all Judah and Benjamin , and the strangers with them out of Ephraim and Manasses , and out of Simeon : ( for they fell to him out of Israel in abundance , when they saw that the Lord his God was with him ) verse 9. 4 In regard of God , 1 His word , 1 Calling you his choice ones to doe his work , as to Solomon , God hath chosen thee to build him a Sanctuary ; take heed , Gods providence was in your choice , people set their hearts on you , gave voice and hand for you , to doe this work ; you see your call , mind your duty , authority , opportunity , and doe as God hath called you , 1 Chron. 28. 10. 2 Commanding you to doe his work , bee strong , and of good courage , doe it ; v. 20. 2. His reward to you , your work shall be rewarded , so did Obed assure Asa , 2 Chron. 15. 7. you shall not lose your labour in Gods service , Ierem. 31. 16. God will not be a man as Nebuchadnezzar , lack his wages for his Army , Ezek. 29. 19. but the Lord said , I have given him the land of Egypt for his labour , wherewith he served against it , ( Tyre ) because they wrought for me , saith the Lord , verse 20. Then he will give his voluntary servants a plenary reward , 2 John 8. 1 Internall peace , joy , hope , the fruit of well-doing in your pure consciences , inward friends , very fast and faithfull to you without falshood or flattery , 2 Cor. 1. 12. 2 Externall in your houses , God will blesse you , and build your families ; take care of Gods house , his worship , Religion , children , let God alone with your housholds ; you are from them for to wait on God , God will be with them to wait to doe you good ; mind Gods house now at this day● this time , God will care for yours for time to come ; as to David , the Lord will build thee an house , 1 Chr. 17. 10. David said in thankfulnesse to his God , thou hast spoken of thy servants house for a great while to come , verse 17. 3 Eternall , the reward of faith , the salvation of the soule , 1 Peter 1. 9. God will never give lesse then a Kingdome , ô be faithfull in this Kingdome , you shall have a call to inherit a prepared Kingdom ; Ye blessed , inherit ye it . Mat. 25 34. 3 His presence , behold him , Moses saw him , hence is your ability , sufficiency , safety , successe , think on it every day to meet with God in your Honourable assembly , God is among you gods , God judgeth among the Gods , Hebrews 11. 27. with Psal. 82.1 . 1 To work before you : God wrought on the Ierichuntines ere Ioshua came to them , Rahab told the spies , The Lord hath given you the land , your terrour is fallen on them , they faint because of you , Ioshua 2.9 . God hath wrought before you in Scotland , an honoured nation , our dearest brethren , a loyall people , most faithfull subjects . You have had your feet on the neck of the enemy , follow on in justice and holinesse ; so shall God doe to all your and his enemies . God will cleare your righteousnes as the light , and your judgement as the noon day , Psal. 37. 6. 2 To work for you : God will work all your works for you , to your hand , when they may be too hard for you , Isay 26. 12. Christ that man with a drawne sword comes in for his , as a captain of the Lords host , to fight for them when Ioshua could not tell which way to assault Iericho , Ioshua 5. 13 , 14. 3 To work with you : as with Gedeon ; The Lord is with thee , thou mighty man of valour , Iud. 6. 12. the sword of the Lord and Gedeon will make the enemies run , cry , and fly away , 7. 20 , 21. 4 To be rereward to you , to gather you up , the Lord will regard the faint and weary , he will help his on , he will shield his from feare of the enemies and hurt of evill : The Lord shall goe before you , and the God of Israel shall be your rereward , Isai 52. 12. 4 His praise and glory ( your ultimate end , your chiefe desire ) when the walls be down the people shout , Ioshua 6. 20. the Church will praise God when Babylon falls , much people in heaven ( the Church reformed and redeemed from the earth ) were saying Allelujah , Salvation , and glory , and honour , and power unto the Lord our God , Revel. 19. 1. for he hath judged the great whore , and hath avenged the blood of his servants at her hand , verse 2. againe Allelujah verse 3. all the company of Saints say againe Allelujah , verse 4. a voice charging me● to praise God , vers. 5. Allelujah , for the Lord God omnip●tent raigneth , verse 6. Let the feare of the Almighty fall upon all your hearts who come this day to lay your selves low before him , goe from this duty with renewed purposes and confirmed resolutions to be for the Lord and his work with all activenes . Think on the enemies of the Church : Be they active ? and not you ! Would they ruine all ? and not you study to preserve all ? Be they spiritlesse , may not you have heartinesse ? Bee they falne ? will you feare them ? Consider what may carry you on in your work , it is high , and holy , happy , and honourable : be of good courage and doe it ; ponder in your hearts the good you may doe in your work , the Kings Honour , the Subjects peace , the way to heaven more opened , the liberty of the Church procured , and an addition to the Church of many scattered , all call upon you , and under God depend on you . With deepest thoughts regard Gods word calling and commanding you ; Gods reward internall , externall , and eternall for you ; Gods pre●en●e to work before you , for you , with you : and to bee rereward to you ; Gods praise the greatest good , the chiefest fruit of all your work , who will allow you comfort ; and take the glory to himselfe : vow this day to the Lord and performe it Say , every soule , I am the Lords , that it may bee evident you have fasted to the Lord , prayed to the Lord , beleeved in the Lord , while you work for the Lord ; then the Lord will turn our Trouble into Peace , our Crosses into Comforts , our Fasting into Feasting , our Prayer into Praise , our Sorrow into Ioy , and our Mourning into a good day . FINIS . Notes, typically marginal, from the original text Notes for div A66597e-280 a Micah 5. 5. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sept. ligator vulneram . Chirurgus & Reip. medi●us . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ab {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , medela Corn●l . à Lap. in Isai. 3.7 . c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in alta omnia iverunt . Melchior Adam . vita Buceri . p. 217. d Furere ist●ic & ●●emere reges , principes , populos , adversus Christum Domini : foelix Omen puto , ac melius , quam si blandiren●ur , &c. Id. vita Lutheri . p. 158. Id. vita Melan . p. 358. Id. vita Zwing . p. 36. Id. vita Luth : p. 138. e Tanta reverentia aliquid petit ut cum D●o , tanta spe & fide , ut ●um patre & amico se loqui s●ntiat . p. 142. Luther● animosa ep. de negotio Evang●lii ad Spalatin . Notes for div A66597e-1120 The Epistl● to the Hebrewes . 1. It s author . 2. Its matter . Fidei documentum in toto populo edi●um . Iun. & Par. in Hebr. This text , 1. Interpreted 2. Divided . Nixi Dei Praecepio , Promissione : Par. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Observ. 1. Church-enemies helps will faile them . Herodot. & Xenoph. Decima persurbis est tota bod●erna Romae Pontificia . M. Mede . * The enemies vvalls . 1. Principality . 2. Prelacy . Satans Vicar the Antichrist of Rome , instigated Charles the most puissant Emperour , to attempt war , that by violence the doctrine of the Gospell , and the liberty of Germany may be oppressed ; And the united Princes compelled to the service and observance of his wicked and devilish religion . Sleid. Comment . li . 17. Exossatio non Physicè se● mysticè . Contusi● Antistitum fals●m religionem ●●entium , Bran : The defence of the enemies walls . 1. Policy . 1. Detected . 2. defeated . 2. Patrimony . 3. Power of . 1. One man . 2. Many men . Hanc urbis decimam casuram ; agro sibi pro patrimonio a●tributo spoliatam , Ponti●ice vi iude pulso , praerogativam & dominium in urtes & populos amissuram M. Mede . Euphrates ●●gnificat praecipua Babylonis Antichrist : praesidia , quibus ad tantam excrevit potentiam : Et in vigore stetit hactenus . Vrbs slumine q●àm muri●●rat munitior . Par. Reasons why the enemies wals will fall . 1. The enemies 1. Impiety , being 1. prayerlesse 2. ful of cursing . 3. Idolatrou● 2 The vanity of their helps . 1. Horses . 2. Men . 1. Faint . 2. Fearfull . 1. Kings . 2. Merchants . 3. Mariners . Romanae sedis filii spirituales qui cum Papa perseverabunt . Par. Nundinatores spirituales , Camerae Pontificiae Quaestores . Par. 2 God his 1. Contrari●ty . 2. Commination . 3. Promise . 1 Exhort . 1. Wicked men be not 1 Vain con●ident . 2 Impenitent . T.W. in his Dist. 2 Godly men 1. Come out from the enemies . 2. Be not afraid of the enemies . 2 Consolat . Comfort when the enemies be 1. In power . 2. In policy . 3. In prosperity . 2 When the Church is 1. In impotency of men . 2. In the insufficiency of meanes . God can cause enemies fall . 1. By a wea● hand . 2. By their own hand . 3. Without hand . Observ. 2. Faith is potent to remove impediment● . Ground of the Power of faith . 1. It builds on Gods word . 1. His precept . 2. His promise , minding in it , 1. His mercy . 2. His grace . 3. His truth . 2 Faith rests on Gods providence , sustained 1. By his goodnes● 2. By his wisdome . 3. By his power . 1 In form . 1. The valour of beleevers . 2 The vanity to expect victory by what is not of faith , as 1. Formality . 2. Policy . 3. Power . Melch. Adam . vita Lutheri . pa. 157. 2 Exhort . A tryall of faith . 1. It casts down walls 1. In mens hearts . 2. In mens houses . 2 Faith is effectuall . 2. It relyeth on the Lord . 2. It gloryeth in the word . 3. It worketh by love , to Christ . To his Church . 4. It walketh by rule . 1. In religion . 2. In reformation . Non ex arbitrio , sed ex imperio Deo serviendum . 2 Procure faith . 1. Governors . 2. Governed . Non docet ●ic Christus montes transfe●re , sed certitudinem fidei ●radit , & quanta sit fidei virtu● . B. A way to have faith among us , by 1. Promoting preaching . 2. Provoking unto prayer . 3. Providing for the pure administratiō of the seals . Motives to faith ; then 1. Preaching profits . 2. Prayer prevayles . 3. The Souldier triumphs . 4. Good done by God . 1. He will effect all . 2● Hee will bring thorow difficulties . 3. Hee will shew his glory . 4● He can doe a world of good in a week . Ratio quidem non ass●quitur , quomodo ex nihilo sint omnia ; in●ò , ratio contradicit ex ni●ilo nihil fieri ; quod verò ratio non capit , fides intelligit . Par. in Heb. 11. 3. In coelo plantat● & terra renovata — Ecclesia intelligitur . Sanct. in lo● . Observ. 3. A●●● bete co●omoda & removete quaecunque sunt incommoda ad promovendam ecclesiam . I●n . The good Kings of Iudah , 1. abolished idolatry , and superstition , & 2. planted true religion D. Will. on . Dan. 1 Inform . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Exhort . Spiritus dicuntur , quia professione erant spirituales Patres ; tres , multi su●ficientes negotio suo peragendo ; impuri , ortu , ingenio ac moribus ; ●imiles ranis , sordibus , impudentia , loquacitate , clamositate , aures regum obtundunt ; ranarum quadrata capita geometricis Pileis referunt , Par. i● lo● . A n●w decree made , ● by Nebuchadn●zzar , to punish blasphemers , Dan. 3. 29. 2 By Darius for true Religion , 6. 26. A great change in Kings and Lawes . Vnius faci●us pesti● multorum Salvian . de guber . Deo. l. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Levit. 14. 40. Quis Domino mente credit & facultate noncredit ? quis Deo animam suam ma●cipat & pecunia● negat ? Salvian . ad Eccl. Cath. lib. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rev● 16.10.11 . Doc●tur po●● l●ngam ign●rantiam facienda● esse hominibus copiam cognoscendae veritatis . Locupletissimum veritatis incrementum , doctrin● pluribus capitibus illustratâ , enucl●atius cognitâ , distinctius traditâ . Bri● in loc. Ecclesia D●i est q●asi oculus : n●m u● in oculum etiamsi parva sordes in●idit , t●tum l●men ob●aeca● ; sic in Ecclesiastico corpore , etiamsi pa●ci sordida faciant , propè ●otum Ecclesiastici splendoris lumen obscurant . Sal●ian . de Gubern . Dei lib. 7. ● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; mercedem fidei : Bez. Praemium : Tr. inter . Exibitis victores , alacres , quia Deus ●rit dux vester , vosque proteget & diriget . Cornel. à Lap. in loc. Ruina Babylonis praebitura sanctis laetandi & celebra●di Dei jucundissimum argumentum . Par. Christianus nisi bona opera fecerit , fidem suam penitus approbare non possit , Salv. de Gubern . lib. 4. 
A71286	----	A sermon preached before the honourable House of Commons at their late solemne monethly fast Januarie 29th, 1644 wherein these foure necessary considerations are plainly proved and demonstrated out of the holy Scriptures, viz ... / by George Walker ... Walker, George, 1581?-1651. This text is an enriched version of the TCP digital transcription A71286 of text R6426 in the English Short Title Catalog (Wing W364). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 117 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A71286 Wing W364 ESTC R6426 11966310 ocm 11966310 51712 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A71286) Transcribed from: (Early English Books Online ; image set 51712) Images scanned from microfilm: (Early English books, 1641-1700 ; 232:E26, no 22) A sermon preached before the honourable House of Commons at their late solemne monethly fast Januarie 29th, 1644 wherein these foure necessary considerations are plainly proved and demonstrated out of the holy Scriptures, viz ... / by George Walker ... Walker, George, 1581?-1651. [6], 43 p. Printed by T. B. for Nathaniel Webb ..., London : 1645. Four considerations: "1. The bands of the brethren in iniquity, the pernicious brambles, the plague and curse of a land and kingdome. 2. All the brethren in these bands, sharpe pricks of the cursed bramble, sharers in the sinne, and subject to the destruction thereof. 3. The righteous kept by God from the full sense and feeling of the mischiefe which they are sharpely set, and cruelly bent to bring upon them. 4. The terrrible, sudden, and totall destruction of the bramble, and every hurtfull prick thereof, by Gods dreafull storme. Reproduction of original in Thomason Collection, British Library. eng Bible. -- O.T. -- Psalms LVIII, 9 -- Sermons. Fast-day sermons. A71286 R6426 (Wing W364). civilwar no A sermon preached before the Honourable House of Commons, at their late solemne monethly fast, Januarie 29th. 1644 wherein these foure neces Walker, George 1645 22992 40 60 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-11 TCP Assigned for keying and markup 2004-12 SPi Global Keyed and coded from ProQuest page images 2005-01 Ben Griffin Sampled and proofread 2005-01 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Die Mercurij Januar. 29th . 1644. ORdered , that Sir Thomas Dacres , and Master Whitacre , doe from this House give thanks to Doctor Wincopp , and Master Walker , for the great paines they tooke in the Sermons they preached this day , at the intreaty of this House , at St. Margarets Westminster , ( it being the day of publike Humiliation ) and to desire them to Print their Sermons : and they are to have the like priviledge in printing of them , as others in the like kinde usually have had . H. Elsynge Cler. Parl. D. Com. I Appoynt Nathaniel Webb to Print my Sermon . GEORGE WALKER . A SERMON Preached before the Honourable House of Commons , at their late solemne Monethly Fast , Januarie 29th . 1644 Wherein these foure necessary Considerations are plainly proved and demonstrated out of the holy Scriptures , viz. 1. The Bands of the brethren in iniquity , the pernicious Brambles , the Plague and curse of a Land and Kingdome . 2. All the brethren in these Bands , sharpe pricks of the cursed bramble , sharers in the sinne , and subiect to the destruction thereof . 3 The righteous kept by God from the full sense and feeling of the mischiefe which they are sharpely set , and cruelly bent to bring upon them . 4. The terrible , sudden , and totall destruction of the Bramble , and every hurtfull prick thereof , by Gods dreadfull storme . By GEORGE WALKER , Batchelor of Divinity , Pastor of Iohn Evangelists , London , and one of the Assembly of Divines . Published by Order of the House of Commons . LONDON , Printed by T. B. for Nathaniel Webb , and are to be sold in Pauls Church-yard . 1645. TO The Honourable House of COMMONS , Now Assembled in PARLIAMENT . Renowned Worthies , WHEN I received your Message , sent to me by one of Your Worthy Members , that you had appoynted mee to Preach before You , at the Monethly Fast then next to come , mine Insufficiency , a Age , and Weaknesse of Body , began immediately to put a just excuse ●● my mouth : But the strong obligation in which the whole Land is obliged unto You , ( being the onely powerfull b Saviours under God , of Church and State , from ruine and destruction , when they were allready over-runne , and at the poynt to bee swallowed up by the Bands of Antichrist ) did silence all Excuses . Besides , I was afraid to incurre the blame or suspicion of ingratitude to them who had delivered me from the paw of the Lyon , which thirsted after my bloud ; and had set mee at liberty after two yeares imprisonment , and Voted a just recompence of the wrongs done to mee , and a Satisfaction from mine Oppressors , for all my losses and dammages , by their malice sustained . Which recompence , through your favour and forwardnesse to relieve mee I had certainely received , if the multitude of Malignant spirits , then too prevalent among you , but now expelled out of your Assemblie , had not opposed and hindred the transmission of my Cause in due time , to the Honourable House of LORDS . I saw also a speciall hand of GOD in calling mee to Preach to so Honourable an Assemblie , and his power and providence , in frustrating and bringing to nought the Counsells and purposes of the proud persecuting Prelate of CANTERBURIE , who on the same day of the VVeeke of the same moneth of the Yeare , six yeares before , brought mee to answer Ore tenus in the Star-Chamber , with full intent to lay a heavie Censure on mee : And when the truth of GOD for which I suffered , did beare mee out against all his Slanders , and false Accusations , hee most proudly affirmed , and bid me assure my selfe of it , That I should never come in a Pulpit to preach any more . Vpon these Considerations , I did cheerefully submit my shoulders to beare this burthen , though it seemed farre heavier then my strength was able to sustaine and undergoe . And now , Yee Worthies of GODS Israel , I humbly begge this favour at Your hands , that You will accept of the willingnesse of the Workman to serve You , not the worth of the Service it selfe : Looke upon the pure , precious matter here handled , chosen out of a golden Psalme of DAVID , the sweet Singer of Israel , not on the weake handling of it . I conceived it verie seasonable for the Time and Occasion : For the present Calamities by which the LORD calls us to publike and generall Fasting and Humiliation , proceed from the Bands of the Brethren in Iniquitie , which are so many cursed Brambles of severall sorts , pestering the whole Land , and stinging us with their hurtfull pricks , which abound in everie Band , Sect , and Faction . The thing for which wee seeke unto GOD by Fasting and Prayer , is Deliverance of our Church and State from the mischiefe which they are sharply set to bring and inflict upon all that are Righteous and Religious in the Land . This Deliverance cannot bee fully and perfectly obtained , till the Lord our God bee pleased to cut downe these cursed Brambles , and to ridde these three Kingdomes of them . And this the LORD will doe verie speedily , so soone as hee sees us made ripe for Deliverance by true unfeigned repentance , and amendment of our lives : For then he will take away , as with a Storme and Whirle-winde , not onely the great Faction of the Antichristian Papists , Atheists , and Malignants , banded together , and wageing open VVarre against us , but also all the Sects of Anabaptists , Antinomians , Libertines , and Schismaticall Separatists , who by opposing the Reformation , and union of our Church , with the rest of the best Reformed Churches , both in Doctrine and Discipline , according to the written VVord of God , do act strongly for Antichrist , and by raising up Divisions and Distractions , in the City , Countrey , and all our Armies , doe as much as in them is , to weaken us , make breaches in our VValls , and to lay us open and naked to the violence and furie of our open enemies : All these things my Text , as I have faithfully opened and expounded it , doth offer to your grave and wise consideration ; and in this Sermon I have proved every particular by cleare testimonies out of holy Scriptures , and in obedience to your command , I have committed it to the Presse , and here humbly present it to your Honourable Assembly , with my hearty desire and prayer to God for you , that by it , and many other most godly and more learned Sermons , which sound continually in Your cares , You may take occasion to observe and note the danger in which our Land is , by reason of those many Sects and Hereticks , and Schismaticks , which like so many cursed Brambles grow up and increase daily , even to the over-spreading of the whole Kingdome ▪ which when you come to doe once seriously ; I doubt not but your zeale will stirre you up , to curb so many of them as are curable , and to cut off those that are incorrigible : even such Thorns and Brambles as David describes in his last words , saying , The sons of Belial are all of them as Thornes thrust away , because they cannot be taken with hands . But the man that shall touch them , must be fully fenced with Iron , and the staffe of a Speare ; and they shall bee utterly burnt with fire in the same place . 2 Sam. 23.6 , 7. The great God , who hath so often , and wonderfully preserved You heretofore from the secret treachery and open furie of these wicked men , bee still your shield , and your defence , and make his great worke to prosper in your hands . So prayeth , Your humble and hearty ( though weak and unworthy ) Servant in the Lords Work , GEORGE WALKER . A Sermon Preached before the Honourable House of Commons , at their late solemne monethly Fast , Januarie 29th . 1644. PSALME 58.9 . Before your Pots can feele the Thornes , hee shall take them away as with a whirlewinde , both living , and in his wrath . Or thus , according to the Hebrew Text ▪ Before they shall feele your sharp pricks , O Bramble , he will take away everie one of them as with a Tempest ▪ or whirle-winde , as well the green as the drie . IT is one of the Proverbiall sayings of the wise King Solomon , that if a Ruler hearken to lyes , all his servants , that is , Officers and Ministers ( Meshart●● ) are wicked ▪ His Father David , in the dayes of the reigne of the wicked Tyrant Sam , had still experience of this to his grief . For after that God had rejected Saul for his disobedience , from being King over Israel , and had declared his purpose to him by Samuel , an evill spirit of fury , jealousie , and tyranny came upon him , and made him looke upon his faithfull servant David with an evill eye of envie and suspition , so that hee hated him to the death , and all good men who did love and favour him for his upright dealing : and his eares were open to hearken to all lyes ▪ slanders , and false reports , which wicked flattering Courtiers ▪ or other 〈◊〉 ●●formers would bring against him . Hereby it came to passe ▪ that D●●g the Edomite , and Cush the Benjamite , and many others , even a whole band of wicked men like unto them , came to be chiefe Counsellors of State , Officers , and Iudges about Saul , chiefe executioners of his unjust and cruell commands , and held the chiefe places of Iudicature under him . David , and all the good people , who had relation to him , and favoured him , were sore afflicted , oppressed , and persecuted by this wicked Band . But the Lord his God , unto whom he had continuall recourse by prayer , did comfort him inwardly , and revealed to him by his Spirit , that though he suffered him to be persecuted ; yet he would not destroy him by these wicked instruments , but would preserve him from feeling the evill which they intended , which was to cut him off . And hereupon he doth compose this golden Propheticall Psalme , the Title whereof is , ( Thou wilt not destroy ) and a golden Psalme of David ▪ for the chiefe Musician , In which : First , he doth as it were face to face , direct his speech to this wicked band , and doth chide and rebuke them in the two first Verses , saying Doe ye● 〈…〉 speak●●●ghteousnesse ▪ ô band , or Congregation ? ( The word in the originall signifies , first , and properly , a sheafe of Corne , or herbes and flowers bound together in a bundle ▪ and metaphorically , a Band of souldiers , or of theeves and robbers combined together in a bond , or league . ) Doe yee judge uprightly , ô yee sons of men ? yea , in heart yee work wickednesse , you weigh the violence of your hands in the earth . That is , under pretence of holding the scales of justice in your hands ▪ you weigh out ●o Gods people wrongs , injuries , and violent oppression . Secondly , he proclaimes to the world their inward and habituated malice , and iniquity in the third , fourth , and fift verses . The wicked ( saith he ) are estranged ( that is , alienated from God and all goodnesse ) even from the wombe , they goe astray as soone as they are borne speaking lyes . ( That is by custome and continuall practice of their naturally inbred malice , they get a habit of lying , and falsehood , and increase their wickednesse ) their poyson ( that is of spite and malice ) is like the poyson of a Serpent , they are like the deafe Adder that stoppeth her eares , which refuseth to hearken to the voyce of the charmers , charming never so wisely . That is , they harden their hearts , and stop their eares against all just reproofes , wise Counsels , wholesome admonitions , charming and alluring perswasions . Thirdly , hee breaks out into a Propheticall imprecation , in which he doth by way of wishing , foretell Gods just proceeding against them in judgement severall wayes ; as first , that though they be armed with power , and weapons of cruelty , as Lyons are with sharp and strong teeth ; yet God will break their power , and their strongest weapons in their hands , as if one should breake the teeth of Lyons in their mouthes , and dash out their great jaw teeth , verse 6. Secondly , as waters which runne continually melt and passe away , so shall they vanish : and when they attempt to wound or slay the innocent , their purposes and endeavours shall be frustrate like Arrowes cut in pieces , as they are flying out of the bow , verse 7. Thirdly , They shall be consumed as a Snayle that melteth away , and as the untimely birth of a woman , which never seeth the light of the Sun ; so shall they never come to see the light of Gods savour , nor any true blessing , ver. 8. Thus far he proceeds by way of Imprication . But in the fourth place here in my Text , he turnes his Speech again to that cursed crew and band of wicked Counsellors , and comparing them to that great Bramble , or Bryar which is in the Hebrew called Atad , and in Greek Cynosbatos : That is the Dog-bryar , and of all Brambles is most full of sharp hooked pricks , some hardned and dryed with heat of Sunne , so that they rend and teare where they catch hold ; and others , though very sharpe , yet are more green weake and tender : He tells them that before Gods people shal feell the utmost extremity of their malice and furie , or before they can fasten on them the mischiefe they intend ; the Lord will destroy , scatter , and take them away all and everie one as with a storm , or whirle-winde , as well the young and greene as the old , dryed and hardned in their malice and crueltie . Fiftly , in the tenth verse , he comforteth the Church of God with a Prophesie of victorie , and triumph which the righteous shall obtaine over these persecuting enemies . The righteous ( saith he ) even everie righteous man ) shall rejoyce , when hee seeth the vengeance , he shall wash his feet in the bloud of the wicked . Lastly , he sheweth what shall be the end and issue of all , both of the destruction of the wicked in the very height of their persecutions , and in the heat of their rage and fury against the Church , and also of the deliverance of the righteous , and of their victory , joy , and triumph over them : namely this , That the world shall see , and earthly men shall say , Verily there is a reward for the righteous , verily there is a God that judgeth in the earth . That is , all shall turne to the glory of God at last ; and the men of the world shall acknowledge that nothing comes to passe on earth by chance , but in the most troublesome times of greatest confusion , God over-rules all by his wisedome and providence , and hath in store a good reward , which hee will give to the righteous , as a fruit of their faith and patience ; and a just recompence of revenge and judgement for the wicked ▪ which he will render to them even here on earth . This is the summe of this golden Psalme : And so I passe from the Coherents to the Text it selfe , which in our new English Translation runnes thus ; Before your Pots can feele the Thornes , hee shall take them away as with a whirle-winde , both living , and in his wrath . In all the Book of God I doe not remember any sentence so variously and differently Translated , as this verse which I have chosen for my present Text . The Greek Septuagints , and the vulgar Latine , which followes them verbatim , doe thus render the words , Before your Thorns can feele the Bramble he will devoure them , as it were alive , and as it were in wrath . The Chaldee Paraphrase runs thus , When as yet the wicked are not made tender , they grow hard as the great Bramble , as long as they are green , like an unripe sowre Grape , hee will destroy them with a whirle-winde . But the Translation which Hierome made out of the Hebrew Text , hath the words thus : Before your Pricks grow up into the great Bramble , a Tempest like wrath shall snatch them , as it were alive . Austine upon this place reads this verse thus , Before the Bramble bring forth your pricks , as it were alive , as it were in wrath he swalloweth them up . Pagnin thus Translates the words , Before your Pricks understand the Bramble , so living , so wrath will with a Tempest snatch him away . The old English Translation runnes thus , Or ever your pots are made hot with Thornes , so shall indignation vex him as a thing that is raw . The English made at Geneva is thus , As raw flesh before your Pots feele the fire of thornes : so let him carry them away as with a Whirle-winde in his wrath . Tremelius and Junius come nearest of all to the originall Hebrew Text , and thus they render the words , When as yet your pricks , which are pricks of the Dog-bryar , are not felt , hee will destroy as with a whirle-winde every one , as well the living , as the parched . Ainsworth thus , Ere ever they shall perceive your Thornes of the Bramble , even alive , even in wrath he will tempestuously whirle it away . That is , every Thorne or prick of the Bramble . This variety of Translations ariseth chiefely from the originall Hebrew word , Sireth , which in the Hebrew tongue signifies , First , Pots , or Caldrons , wherein flesh is sod , as Ex. 16.3 . and 38.3 . Ezech. 11.11 . Secondly , Thornes , and pricks of Thornes and Bryars , as Isa. 34.13 . Hos. 2.8 . Thirdly , because the pricks of the great Bramble are very sharpe and hooked : this word is used to signifie fish-hooks , Amos 4.2 . In all our English Bibles of the old , new , and Geneva Translation , and some Latine Bibles , this word is taken to signifie Pots or Caldrons . But the Septuagints , Hierome , vulgar Latine Austine , Pagnine , Tremelius , and all others that I have seene take this word in the second sense , for the sharp pricks of Thornes and Brambles . Here certainely this word signifies the sharpe pricks of the great Dog-bramble , which here in the Hebrew Text is Arad , and is used , Iudg. 9.14 , 15. in Jothams parable , to signifie the Bramble , which being made King of the Trees , kindled a fire , which devoured the Cedars of Lebanon . Now this Bramble in the body , and every branch of it is beset with sharp hooked pricks , some of which are green , and have life , and moysture in them , and though they be sharpe , yet they are not so stiffe and strong as to make any deep wound in a mans flesh . Others are greater , more hooked , and hardned by drying and parching with vehement heat of the Sunne , and they strike to the quick , and hold fast , or teare where they catch hold of mans skin , or flesh . The first are here in my Text called a living or green : The other are called b dryed , parched , and hardned ; and the Propheticall Psalmist affirmeth , That God who judgeth in the earth , will take away and destroy as with a tempestuous whirle-winde , every one of them , as well the green , as the dry , as Tremellius out of the originall doth most truely Translate the word . These things well considered , lead us to the full sense and true meaning of the whole Text. First , here is a manifest Apostrophe , that is the Psalmists turning of his speech to the Band or Congregation of wicked Counsellors , unjust Iudges , and violent persecutors , and oppressors to whom he spake before in the two first verses . For he speaks not of them onely , but to them being a multitude in the second person plurall , saying , Before they feele your pricks . Secondly he cals them , as they are a Band , Atad , which name signifies the great Dog-bramble , and the word here is of the Vocative case , and may fitly be Translated , ô yee Bramble , whom I doe by a Metaphor call a Bramble , for the resemblance and similitude between it and you . Thirdly , he doth not limmit and restraine this Prophesie to himselfe , and his godly friends persecuted by Saul and his wicked Band : but he extends it to all Gods people , persecuted by such Bands in all future times . For he doth not say , Before we , but before they feele : that is , Gods people in generall , of all ages doe feele the furie of you , and such as yee are . The Hebrew word in the Text containes so much in the full signification of it . Fourthly he doth resemble the severall sorts of Persecutors in such wicked Bands , to the severall sorts of pricks in the great Bramble : for some of them are green-headed , like the green Thornes , not so cruell , crafty , and able to hurt . Others by long custome are hardned in their malice , and habituated in cruelty , being masters in the art of persecuting . And fifthly , he foretells their destruction , that God will scatter and destroy them all , even every one of every sort , green , and dry , young , and old , weaker and stronger , in these words , hee will take away every one as with a whirle-winde , as well the green , as the dry . And so the whole Text runnes thus , Before they feel your thornes or pricks , ô ye Bramble , hee will take away every one as with a whirle-winde , as well the green as the dry . Before they , That is , the righteous whom yee hate and persecute , doe feele , that is , have a full sense and understanding of your Thorns or Pricks : That is , of the sharpnesse , fury , and mischiefe which is in the heart & hand of all and every one among you : for every one in your Band and Congregation , is a grievous thorne , and sharpe prick of the cursed Bramble , sharply set and bent to doe mischiefe in malice and fury to the people and Church of God . He that is God who judgeth in the earth , ( as it is expressed in the eleventh verse in the last words ) will take away as with a whirle-winde ( that is , scatter and destroy tempestuously ) every one , aswell the living and green , as the dry and hardned . That is , all of every sort banded together , as well the green-headed , and young persecutors sharp set , but not so strong to hurt ; as the old and dry who are hardned in malice by long custom , and in power and policy are strong to doe mischief . And so I have done with opening and expounding of the Text . I proceed to the Doctrines which the words and phrases thereof rightly understood doe offer to us . And first , in that here the Band of wicked Counsellours , unjust Iudges , corrupt Officers , and violent oppressors , and persecutors of Gods Church and people , is resembled to a Bramble , and is by the Spirit of God , which spake by David , called by the name of the Dog-bramble , which is the worst , and most hurtfull of all Briars and Thornes , which God layd as a curse upon the earth for mans sinne , Gen. 3.18 . Hence this Doctrine naturally ariseth , That every Band , Company , and faction of wicked men , whether evill Counsellors , unjust Iudges , and corrupt Officers doctrine 1 in a Church or State , or wicked instruments , and men of violence conspiring and working with them to doe hurt and mischiefe to Gods people , and to persecute his Church , is certainly most hurtfull and dangerous , even a curse and plague in the Land . Secondly in that all of all sorts more or lesse able to doe mischiefe , doctrine 2 combined , and banded together in such factions , are called the Thornes or pricks of the cursed bramble . Hence flowes the second Doctrine , viz. That all persons in every such Band or faction , working together against Gods Church and people , whether they be more or lesse pernicious , and able to doe mischiefe whether hypocrites , working under hand , or open profest persecutors , they are all sharers in the same wickednesse with the worst and most malignant of that cursed crew , and shall perish in the same destruction . Thirdly , in that it is here said of the righteous , that before doctrine 3 they feele the pricks of the Bramble , God will take away every one , both green and dry , more or lesse grievous and pricking , and hurtfull to them . Hence we garher a third Doctrine , viz. That God is so tender and watchfull over his Church and people , that he frustrates the wicked Counsells and practises of their enemies , and scatters and destroyes their persecutors , before they proceed and prevaile so farre , as to make them feele and undergoe the evill and mischiefe which they are sharply set , and cruelly bent to inflict and bring upon them . Fourthly , from the words which here threaten destruction to the sharpe pricks , that is , the enemies and persecutors of the doctrine 4 righteous , that God will take away every one as with a whirlewind , a fourth Doctrine ariseth , which is this ; That when Gods Church is most dangerously beset , and assaulted by the bands of enemies , and persecutors of severall sorts , the Lord will terribly , suddenly , and totally scatter and destroy them all , and none shall escape . Of these foure Doctrines I purpose to speak in order , and to prove and apply them severally , as God shall assist , and time permit . The first Doctrine which teacheth us , That every Band and Faction of the wicked , who consult , conspire , and worke together against the Church and people of God , is most hurtfull , dangerous , and pernicious , even the plague and curse of Lands and Kingdomes in which they are , is aboundantly confirmed by Testimonies and examples , which the holy Scriptures doe plentifully afford and minister to us . For cleare testimonies we have all those places wherein all and every one of these wicked men banded together , are called by the name as of Bryars , and Thornes , which are the curse of the earth ; so also ▪ of Serpents , Scorpions , Wolves , Lyons , Beares , and other hurtfull and noysome Creatures , as Mich. 7.3 . the Prophet inveighing against the practises of such Counsellors , Iudges , Officers , and other wicked persons banded together under an ungodly Prince , saith , They hunt every man his brother with a net , that they may doe evill with both hands earnestly , or cunningly : the Prince requireth , and the Iudge also asketh for a reward , and the great man uttereth the mischiefe of his soule ; so they wrap it up and twist it together : The best of them is a Bryar , the most upright is more sharpe and pricking than an hedge of thornes , or Bryars . Also the Lord by the Prophet Ezekiel , Chapt. 2.6 . saith of such men , that they are Bryers , Thorns , and Scorpions : And thou son of man be not afraid of them , or of their great words , though Briars and Thornes bee with thee , and thou dost dwell among Scorpions , be not afraid of their words , nor dismaid at their lookes , though they be a rebellius house : That is a Band and faction of rebellious men . And in the Propheticall Song of Moses , Deut. 32.32.33 . It is said of such men cleaving together , as Grapes in a cluster , That their Vine is the Vine of Sodome , and of the fields of Gomorah : their Grapes are Grapes of Gall , and their clusters are bitter : their Wine is the poyson of Dragons , and the cruell venome of Aspes . And Ezech. 28.24 . The Lord promising to remove the plague and curse from his Land and People , saith : There shall be no more a pricking Bryar , nor any grievous Thorne unto them . When he riddeth his Land of such grievous oppressours , persecutors , and such pernicious persons . Likewise Isaiah●9 . 4 , 5. It is said of the men of this ranke , who speake vanity , trust in lyes , conceive mischiefe , and bring forth iniquity , that they hatch Cockatrice Egges , and weave the Spiders web ; he that eateth of their Egges dyeth and that which is crushed breaketh out into a Viper . And Isa. 27 4. the Lord saith , that while he keeps the Church , his Vineyard of red Wine , these enemies of it , are Bryars and Thornes set against him in Battaile . This holy Psalmist doth not onely here in this Psalme , verse 4. call them deafe Adders , and saith , their poyson is like the poyson of a Serpent : but in other Psalmes also hee calls them Dogs , and Lyons , as Psal. 22.16.20 , 21. Many Dogs are come about me , the assembly of the wicked have inclosed mee , and verse 21. Save me from the Lyons mouth , and Psalme 57.4 . though they be sons of men , yet they are said to bee soule-hunting and devouring Lyons , like their Father the Devill , and set on fire of hell . My soule is among Lyons , and I lye among them that are set on fire , even the sonnes of men , whose teeth are Speares and Arrowes , and their Tongues a sharpe sword . And Psalm . 140.2.3 . He complaines against them , and calls them men of violence gathered together to doe mischiefe , who have sharpened their tongues like a Serpent , and Adders poyson is under their lips . And Ezech. 22.27 . and Zeph. 3.3 . they are called roaring Lyons , and evening Wolves , ravening for the prey , to shed bloud , to destroy soules , and to get dishonest gaine . Besides these , with many like testimonies , we have also most pregnant examples . In the Book of Judges , chap. 9. we read that Abimelech the son of Gideon , by a Concubine , being assisted by a band of wicked Counsellors , who were prevalent , and leading men in Shechem ; and by the helpe of vaine and light persons , which he hired to be his followers with money which they gave him ; did usurpe the Kingdome after the death of his father , and slue his seventy brethren , who had more right to reigne than hee ; and what a curse and plague by so doing they proved to him & themselves , and to their City and Countrey , the event shewed ; for he was the Bramble in his Brother Iothams Parable , and they the trees which anoynted him to be King over them , and by an evill spirit which God sent between him and them , they became Traytors to him , and he destroyed their chiefe City , slue the inhabitants , beat down the walls , and sowed salt in it , to make it a cursed place : and pursuing the rest of the people who betooke themselves for refuge to a strong Tower , he had his skull broken by a stone which a woman cast upon his head : and lest it should be said that a woman slue him , he caused his Armour-bearer to thrust him through with his sword , and so he dyed desperately ; and Iothams parable was verified in him , and his Band of wicked Counsellors , and abettors ; they proved to be a most pernicious and destroying plague to him , and a curse to their City , State , and Countrey : and a fire came out from him , to devoure them as in that Chapter is shewed at large . In the same book Chapter 20. we read that the banding together of wicked Counsellours , and men of Belial in Gibeah , the chief City of Benjamin , proved destructive to the whole Tribe , and no small plague to all Israel , who lost above forty thousand men in a bloudy Civill war , which by Gods Law they were bound to make and pursue against them for putting away abhominations , and destroying cursed Malefactors , out of Israel . Those unjust Iudges , and wicked Counsellors , patrons of filthy abomination , refused to deliver up to justice the sonnes of Belial , who had most villanously abus●d the Levites wife unto death ; and by their authority stirred up all the Children of Benjamin to take up armes against all their brethren of the other Tribes , who were commanded to execute justice in such cases under paine of a curse , and to cut off such abhominable sinners , though with great dammage and bloud-shed on their own side . But in the end this proved an heavy curse to the whole Tribe , which in that unjust cause which they maintained by the sword , was cut off , and utterly destroyed , except onely five hundred men , who escaped by flight unto the Rock of Rimmon , and the wildernesse . Saul also , the first anoynted King over all Israel , when God had rejected him for his disobedience , gathered to himselfe a Band of wicked Counsellors , corrupt Officers , and Iudges , and other instruments of his violence , and of his cruelty , to persecute David , and such as favoured his righteous Cause , as Doeg , and others , of whom the beginning of this Psalme speaks . And mention is also made of them , 1 Sam. 22. By them he was stirred up to pursue David his chiefe Champion against the uncircumcised Philistims , the common enemies of Israel , to drive him out of his Land : So that for want of his helpe , he was in his great straits and feares drawne to consult with the devill , by the witch of Endor , to the destruction of himselfe , and of those his wicked followers , by whose Counsells he was led : For with them , all his valiant Sonnes were slaine in Battaile , the army of Israel routed and smitten ; and he himselfe so hotly pursued , that he had no hope to escape : and in bitternesse of anguish hee fell desperately upon his owne Sword , and dyed a selfe-murtherer , 1 Sam. 31. and so this wicked Band proved a curse to him and themselves , and a plague to all Israel . It was a Band of wicked Counsellors , among whom Achitophel was president , which animated Absalom to become a Traytor to King David his owne Father , and to raise up in Rebellion all Israel against him : which as it was an heavy plague to David , and a curse to his family and Kingdome : so especially to themselves ; for Achitophel the president hanged himselfe , and the rest with Absalom were destroyed in Battaile , and miserably perished . The like misery did Rehoboams Band of heady Counsellours , and ill-affected followers , proud young men , bring upon him and his Kingdome , for being led and ruled by their Counsell , his Kingdome was wofully rent , ten Tribes forsooke him , and great calamity fell upon him , and upon Ierusalem , the royall City , which was by this rent left naked of defence , and Sheshak King of Egypt robbed it , and tooke away all the Treasures which Solomon left in the house of the Lord , and in the Kings house , & all the Shield of Gold which he had made , 1 Kings 12. and 2 Chron. 12. Likewise the Princes and flattering Counsellours of Ioash King of Iudah , who conspired together , and were authors to draw the King to Idolatry , and to persecute to death the Prophet , who was the sonne of that renouned Priest Jehoiadah , by whom he himselfe had been saved alive , nourished , and set up in the Throne of the Kingdome ; they were most pernicious , they brought a curse on the King , his family , and Kingdome , and on themselves : for they were destroyed by the small Bands of the Syrians , which God for their sinnes raised up to cut them off , and their great Host , and the spoyle of them was sent to Damascus : and the King himselfe being left by the enemies in sore diseases , was slain by his owne servants : and this was the plague and curse which his wicked Counsellors , by whom hee was led , brought on him and themselves . 2 Chron. 24. we read also in the Prophesie of Ieremiah , that King Zedekiah was altogether led and rul●d by a Band of wicked Counsellors , Princes , Priests , and false Prophets , which at length over-awed him , when they had brought him into great straits , Jer. 38.24 , 25. These were the men who persecuted Ieremiah for prophecying to them from God , laid wait to catch him in his words , smote him , put him in the stocks , and caused the King to cast him into the Dungeon . What cursed men these were , and what dreadfull vengeance and wrath of God followed them and their families , the Prophet sheweth , Ierem. 18.21 . and 20.11 , 12. viz. That their children shall be delivered up to the sword , their wives shall be widdows , and a cry shall be heard from their houses : Gods vengeance shall be seene on them , and their everlasting confusion shall never be forgotten . What a plague and curse they were to the King , to his sons , and to his City , and Kingdome , the same Prophet testifieth : They made him and his people reassume their dismissed Bond-servants , and break the Covenant of God , Ier. 34 11. Yea , and the Oath of God which he made to the King of Babylon , when he set him up to be King ; and they hardned him by their evill Counsell to stand out against the word of the Lord , untill God gave him and his sons , City , and Kingdome , into the hands of the King of Babylon , who slue his sonnes before his face , then put out his eyes , bound him in Chaines till he dyed , tooke the City , laid it waste , burnt the Temple , led the people captive , and left the Land desolate , as we read Ier. 39. But yet there was another Band and conspiracy of wicked Counsellors , unjust Iudges , persecutiong Rulers , and ungodly Officers , and other instruments of violence , more pestilent and pernicious then all these who were such a plague and curse to their whole Nation , that they brought the wrath of God on it to the utmost , and on all their posterity untill this day ; that was the great Counsell of the Iewes in our Saviours dayes , by which the publishing of the Gospell was desperately opposed , the blessed Messiah persecuted and murthered , his Apostles and Martyrs scourged , imprisoned , slaine , and scattered , as the History of the Gospell , and of the Acts of the Apostles testifie . For they by their pernicious Counsells and practises , brought a totall destruction upon their whole nation , people , City and Temple ; so that a generall curse cleaves to their children , and they have for 1600 yeares been a by-word , a reproach and a hissing in all Nations where they are scattered . These dreadful examples are so many lowd voyces proclaiming from God to our eares , and witnessing to our hearts the truth propounded in this Doctrine , viz. That every Band , Company , and Faction of wicked men , consulting to doe mischiefe , and practising against Gods Church and people , are most pernicious and dangerous Brambles , the plague and curse of Lands and Kingdomes . I have been large in producing a multitude of examples , because I would have you take notice , that wicked Rulers and Kings mentioned in Scripture , never wanted pernicious Counsellors , nor Bands of cursed instruments to spur and drive them on to destruction , and to bring a curse on their Kingdomes . This is no new , nor strange thing to be wondred at , and to dismay and astonish us . But that , in times when Kings and Princes were Tyrants , oppressors , and back sliders from true Religion to Idolatry , and had bands of wicked instruments , and of men of violence at command , God was so mercifull to his Nation , and people of old , as to reserve to himselfe a prevayling party , and to put wisedome and courage into the great Counsell of the Kingdome , to resist their violence , to preserve Religion from ruine , the people from oppression , the Land from spoyling , to oppose the bands of the wicked , to scatter them , and execute justice on them : this we finde not in the Book of God , in all the Histories from the first to the second Adam : this is a mercy proper to the times of the Gospell , and to those Nations and Kingdomes in which Christ ruleth by his holy Spirit , and his Church is surely established , by the word of God faithfully preached , & true religion is planted in the hearts of the people . But now for the cursed Band of pernicious Counsellors , and other agents of violence and iniquity , which here I am to deale with . That we may see most clearely what just cause all Nations and people have to hate , abhorre , and spue them out , as enemies of all righteousnesse and peace ; and the plague and curse of the Lands , states , and kingdome in which they rise up , and beare sway : I will launch forth a little further , to discover the depth of their malice , how pestilent and mischievous they must needs be , wheresoever they prevail , and are countenanced ; and this I will doe by three reasons , drawe . First from their originall and chiefe author . Secondly , from their actions and practises . Thirdly , the unhappy events of their doing . reason 1 First , it is most certaine , that all sons of Belial , children of the Devill , and seed of the old Serpent , especially when a faction of them is banded together , are most hurtful and dangerous to the Church and people of God , and a plague and curse to the State in which they rule and have power : For God hath put enmity between them and the elect seed of the woman , Christ , and his true members : there can be no peace , but perpetuall warre with them , till their head be bruised , and their power scattered : which victory for the most part doth c●st Christians , as it did their head Christ , the bruising of their heele , Gen. 3.15 . What a curse the sons of Eli , who are called sons of Belial , 1 Sam. 2.12 . did bring upon the Land of Israel , and on their fathers house , we may read at large , chap. 2.11 . and chap. 4. The Arke of God could not secure them from Gods wrathfull stroak , and visiting hand . And I doubt not but the covetousnesse , theft , and treachery of Iudas , who was a Devill incarnate , doe discover sufficiently what mischiefe abounds in the children of the devill . Now wicked Counsellors , unjust Iudges , and all other ungodly men banded together , to lye , to seduce , and to worke mischiefe in their hearts , are in the Scriptures proclaimed sons of Belial , children of the Devill , and the seed of the old Serpent : So God by Moses calls them , Deut. 13.13 . So David in his last words , and saith , That they are all of them as Thornes thrust away , because they cannot bee taken with hands , 2 Sam. 23.6 . And our Saviour tells the Iewes banded together to oppresse , hurt , lye , slander , and persecute , that they are of their Father the Devill : they have their originall from Hell , the devill is the chiefe author of their malice , and president of their conspiracy and counsell , Iohn 8.44 . And St. Paul calls Elimas the Sorcerer , who laboured to turne Sergius Paulus from the faith , the enemy of all righteousnesse , the child of the Devill , full of all malice and subtilty , Acts 13.10 . For indeed the old Serpent the Devill , inspires subtelty into men , suggests wicked counsells , and draws them into conspiracy in evill ; and the more they are banded together , the more hee prevailes in them , and workes more mischiefe by them : and therefore their originall , and the author of their Counsells demonstrates them to be such as this Doctrine teacheth . The second reason is drawne from their actions , and practises . First of all their thoughts are against the righteous for evill , reason 2 Psalme 56.5 . They work mischief in their hearts , verse 2. of this Psalme , devise it on their beds , Psal. 30.4 . they glory and boast in it , Psalme 52.1 . they consult together to cast down the righteous from his excellency , they delight in lyes , blesse with their mouth , but curse with their heart , Psal. 62.3 , 4. In the balance of Iustice which they hold as Iudges in their hands , and under colour and pretence of judgement , they weigh out the violence of their hands , ( that is , wrongs and injuries ) in the earth . Psalme 58.2 . They plot against the righteous , Psalme 37.12 . They lye in wait for bloud , Mich 7.2 . they talke together of laying snares for the innocent , they consult with one consent , and take crafty Counsell together against Gods people , even his hidden ones , who are his jewells and his treasure : they are confederate against God himselfe , Psal 83 3.5 . they judge unjustly , accept the persons of the wicked , Psal 82.2 . And in a word , there is no evil action , or unjust practice , which men of wicked counsells , banded together , will not doe earnestly with both hands , Mich. 7.3 . Let Abimelechs example by evill counsell , and ayd of wicked instruments , slaying his 70. innocent brethren , Iudg. 9. Doegs accusing first , and after murthering the Lords Priests , 1 Sam. 24. and such like , bee an evidence of this . Now what state is not miserable where a Band of such wicked Counsellors rule and judge ? What man can securely enjoy his lands , goods , liberty , or life ? what peace or safety can be to any righteous man , if God doth not stop these Lyons mouthes , and extraordinarily protect him ? Every good man may say with David , My soule is among Lyons , and I lye among them who are set on fire , even the sons of men , &c. Psalm . 77.4 . O that I had wings like a Dove , &c. Psal. 55.6 . and Ier. 9.2 . Therefore this Doctrine is a certain truth . reason 3 The third Reason is drawn from the bitter fruits , and unhappy event and issue of their evill Counsells , and actions . The Prophet David upon certaine knowledge of the evill and mischiefe which followes them , proclaims the man blessed that hath not walked in their counsell , Psal. 1.1 . First , they bring woe and misery on themselves ; as it is reported of the Dog-bramble , that in hot Countries , being vehemently shaken with the winde , and one branch dashed against another , it teares and grates it selfe , till it sets it selfe on fire , and the woods round about it : so these men by consulting wickedly together , and by their restlesse rage , they mutually enflame one another , and the Lord against whom they set themselves , conspiring against his anoynted holy ones , will speak to them in his wrath , and vex them in his hot displeasure , Psal. 2.2.5 . He will destroy them , and make them fall in their own imaginations , Psal. 5.10 . And when they associate themselves , and take counsell together , their counsell shall come to nought , and they shall be broken in pieces , Isa. 8.10 . and the fruit of their Counsells which they seek deep to hide , and of their workes which are in the darke , is woe , Isa. 29.15 . Secondly , they involve in the same misery and destruction with themselves , the City and State wherein they act with power , and all those who walke in their Counsells ; they bring the sword on their City with Captivity and slavery , Hos. 10.6 . The Counsellors of the King of Assyriah , and of proud Babel , brought them downe to hell and destruction , Isa. 10.15 . and 47.13 . And in all the examples before mentioned , as of Abimelech , of the men of Belial in Gibeah , of Saul , Absolom , Rehoboam , Ioash , and of the wicked Princes , Priests , Rulers , and people in the dayes of Zedekiah , before the captivity to Babel ; and in the dayes of Christ and the Apostles , before the destruction of City , Temple , and Nation of the Iewes by the Romans : we may see as in a clear glasse the cursed fruits , and woefull events of the evill counsells , and actions of the wicked banded together in an evill cause : And upon these premisses the Doctrine followes as a necessary conclusion : That the bands and factions of the wicked associated to consult and act against justice , religion , and the Church and people of God , are pernicious and dangerous , a plague and curse to Lands , States and Kingdomes ▪ vse 1 And now I come to the Application : first of all to you the Honourable members of the House of Commons in Parliament , not by way of exprobation , but of exhortation : for you are the chosen worthies of this Land and Kingdome , the representative body of the Common-wealth : And it hath been the ancient Priviledge of the great Counsell of this Kingdome , the high Court of Parliament , whereof you are Members ; by the supreme power of judicature given you in your Election , to call to account all unjust Iudges , corrupt Officers , and the wicked Counsellors of your Kings , to depose them from their Offices , to strip them of their power and authority , to dissolve their Courts , and for treacherous Counsells and attempts against the Lawes , Liberties , and Religion , sometimes to cut them off by the sword of Iustice . I hope that you who are so vigilant over others , will be as watchfull to keep all such out of your assembly ; or if any such be discovered , to note and observe them , and upon the first occasion and opportunity , to remove them , lest they band themselves together , make divisions , and prove pricking Bryars , and grievous thornes among you . And it is my hearty desire , and prayers to God for you , that no Prophet , Preacher of the Word , or faithfull Messenger of God , may have any cause or colour to speake to you , as here the Propheticall Psalmist doth to King Sauls great Counsell , in the two first Verses of this Psalme , Doe yee indeed speak righteousnesse , ô Congregation ? doe yee judge uprightly , ô yee sonnes of men . Yea , in your heart yee worke wickednesse , and weigh the violence of your hands in the earth . I dare be bold on the contrary to speake to you , and that in the common voyce of all that are godly , and well-affected to Religion and Iustice . O yee Honourable Assembly , the great Counsell of this Kingdome , and noble Worthies of this Land , that yee have not onely spoken righteousnesse and upright judgement , but also by your zealous Votes , as by the voyce of Thunder , you have scattered the Bands of wicked Counsellors , and corrupt Offices , dissolved some tyrannicall Courts , hurled downe unjust Iudges from the seats of justice , who had set up wickednesse for a Law . You have driven away as with a whirle-winde all those malignant and factious spirits from among you , who have opposed your godly and religious endeavours to relieve the oppressed , to reforme both Church and State , and to purge out all corruptions , and intollerable geievances out of both . And you have for the terrour of the present , and future Ages , cut off many malignant and desperate instruments of violence , rebellion , and treason by the sword of justice and warre . The Lord is with you , the mighty men of valour goe on in this your might , and Gideon-like yee shall save from destruction this perishing State , and shall set up the Kingdome of Christ over us . Though you meet with many difficulties , and great opposition of crafty , subtle , fierce , and cruell enemies , yet be not discouraged ; but perswade your selves , that these are the dayes of the devills rage , who hath great wrath , because he knoweth that he hat but a short time . While he fights against you in the forme of a great red Dragon , with all the power of the beast , and assailes you openly on all sides , with all the forces of the Romish Antichrist , raised up at home , and from abroad ; he sends in among us grievous Wolves in sheeps cloathing , who by faire shewes of more refined Religion , piety , and godly life , seek to insinuate themselves into your favour , and under pretence of new light , and tender consciences , to purchase at your hands liberty to live as they list , under no rule or government , but every company and particular Conventicle to doe what seems good in their owne eyes , without controll of any superiors : others rise up dayly , and speak perverse things , that they may draw Desciples after them . The severall Bands of Anabaptists , Antinomiaur , Familists , Libertines , and Separatists , are so multiplyed , that they begin to threaten , and speake big words . And besides these we have blasphemous Hereticks , or rather Atheists , who begin to gather Assemblies , and to teach people , that one Spirit rules in all living Creatures , men and beasts ; and the Spirit which dwells in the Saints is no other but the same which worketh in the children of disobedience . And that the Doctrine concerning the person of Christ , God and man , as it is preached in all Orthodox Churches , is but a fiction ; for every man , by the Spirit of new light comming into him , becomes a Christ , God and man in himselfe . That mens souls dye as beasts doe with their bodies , and live not till the day of resurrection : As for hell , damnation , and differences of Elect men blessed , and reprobate cursed , they hold them to be Dreams , fictions , scar-crowes , and idle fancies . There is also a new Sect of Seekers , who renounce the Scriptures as blinde guides , and wait for new lights to lead them to the true Religion ▪ which ( as they conceive ) is not yet to bee found , while the Temple is full of smoak : and in the mean time they will seek , and suspend , and fasten on no Religion , till the new lights appeare . But such is the efficacy of Satan in all these Sects , of so contrary opinions , that in the maine they are not divided : but all agree in this , that with lyes , slanders , revilings , and reproaches they strive to over-lade , teare and rend the true Orthodox reformed Churches , and spare not Christs pure redeemed flocke : but by flatteries , forgeries , and new fangle opinions , draw away many well-meaning people , and steale away and destroy the sheep of his fold . Now these many factions and Sects , with all their favourers and abettors , ( if any such should rise up among you ) they are the Bands of the wicked , and the Brambles of which my Text speaks : which I have in the Doctrine now in hand proved to be most pestilent and dangerous , even the very curse of the land in which they get footing , and increase . And yee renowned Worthies , as yee tender the good and welfare of your Countrey , and of those who have entrusted you with defence and safety of their Religion , Lawes , Liberty , and Lives , and as God hath called you to the highest place and Court of Iudicature : so let it be your first care and worke of Reformation , to remove all such Brambles out of the way : and because some are but green thorns , or pricks , seduced and drawn into the faction by the sleights and subtelty of deceivers , have compassion on them , and put a difference , pulling them out of the fire , by the hand of justice tempered with mercy : and by the rod of correction ; but others who are men of Belial , hardned in their malignity , such as David in his last words resembles to Thornes , thrust away , because they cannot be taken with hands , but the man that will touch them , must be fenced with Iron , and the staffe of a Speare , and they shall be burnt with fire in the same place : cut them downe with the sword of Iustice , root them out and consume them as with fire , that no root may spring againe ; let their mischiefe fall upon their own heads , that the Land may be eased , which hath a long time , and doth still groane under them , as under an heavy curse . I doe not use this exhortation , as a Spur , but as an incouragement to you , who are wise , and of your selves willing and forward ; that when you are put in minde , and have it set before your eyes , what a plague and curse such bands of wicked men are in a laud , and to what misery and mischiefe all their counsels and doings tend ; and what woefull events follow their cursed designes ; you may proceed with courage to quell , scatter , and destroy them , never doubting , but that in so doing you doe the worke of God , and judge , and execute justice for him , and he is with you in the judgement , and by cutting off such Achans , you turne away his wrath from the Land . Secondly , this Doctrine serves for wholsome admonition to us all this day ; For by discovering to us the evil , and mischief of wicked Counsells ; and what a plague and curse the Bands of the ungodly are in a Land , when they are combined together to worke wickednesse in their hearts , to oppresse and persecute Gods people by injustice and violence , and to oppose necessary Reformation : It puts us in minde of the plague & curse which still presseth sore , and lyeth hard and heavy upon the Kingdome at this time ; and of our sinnes which have procured all this evill unto us , which great sinnes we have not yet subdued , neither have so washed our hearts from wickednesse by true and sound repentance , as to make our selves ripe for deliverance . Although the Lord by our Parliament hath wrought wonderfully in scattering the bands of wicked Counsellors , unjest Iudges , and corrupt Officers , in removing them from their Assembly , and from the seats of Iustice , and Courts of judicature : yet they are still combined together to do mischiefe in severall parts of the Land ; they have raised up , and doe still maintaine a most unnaturall bloudy civill warre , and have brought upon us the great and sore judgement of the sword : they have also subservient Bands of malignants , who do work for them secretly under-hand , and are ready upon every occasion to helpe forward their cursed designe : we have but few garrison Townes , or fortified places , wherein they have not had some Band of combined Traytors , plotting to betray them , as we have seen in many former and late discoveries . And as the whole Kingdom groaned under the pressure of those tyrannicall Courts lately dissolved ; so many parts of the Land are still miserably oppressed by their scattered Bands , and we all sigh and groane with our oppressed brethren , and have a fellow-feeling of their calamities ▪ Surely our great sinnes have pulled this plague and curse upon the Land ; and it is still continued , because wee continue in our sinnes . The unclean spirits which vex us are not to be cast out , but by faithfull fervent prayers , and such holy Fasts as God hath chosen , and we have not kept . For we have not loosed the bands of wickednesse , wee have not undone the heavy burthens , nor relieved the oppressed , nor broken every yoke . Many people in the Countrey are intollerably eaten up with free Quarter of our Souldiers , and yet have as heavy taxes laid on them as any others . The laborious Ministers are robbed of their livelihood by bands of Anabaptists , Separatists , and other profane covetous persons ; and have no reliefe , nor remedy , but that which is worse than the disease : And yet when any taxe is layd on their parishes , they are assessed more deeply , than some of double and trible ability . This I speak , not that I have any cause to complaine , but I am grieved to see the palpable wrongs , and to heare the complaints of my suffring brethren . The Church of Christ is wofully rent and torne by the bands of of Schismaticks , and blasphemous Hereticks , who when they have rob'd the folds of the Pastors , and stollen away their sheep , do raise up Hue and Cry against them , for demanding their owne : and while they persecute with the sword of their slanderous tongues all godly Orthodox Ministers , who desire to walk in the beaten way of all Reformed Churches , and to be guided therein by the cleare light of Gods word and spirit : they cry out , persecution , persecution , worse than Prelaticall ; we are persecuted , imprisoned , banished , for our Consciences , and not suffered to enjoy Christian Libertie . Indeed if heresie , blasphemy , mutiny , raised up in the Church and State , and open affronts offered to this religious Parliament be Christian Liberty and Conscience : some of them have been lightly imprisoned for such doings a few dayes ; but of any other persecution for Conscience , we have not yet heard . These great and scandalous sinnes , with horrid blasphemies belched out against Christ , the Gospell , the Law of God , and the holy Scriptures , while they are not punished by the Magistrate , nor by the offenders repented of , nor generally mourned for by us all , nor with godly griefe and sorrow bewayled , they provoke God to continue our plagues , and to strengthen the hand of the wicked against us , and his anger is not turned away , but his hand is stretched out still . Besides , it is to be feared , that we have not throughly repented , nor so grieved , and bitterly mourned for our iniquities , which provoked God to give us in his wrath tyrannicall Lords and Lordly Prelates to rule over us with rigour : neither have we humbled our soules as we ought , even to shame our selves by publike confession , and open detestation of those offences and crimes whereof we are generally guilty in one measure or other , in that out of cowardly feare we yeelded our necks to the Antichristian yoke of Prelaticall Tyrants , receiving without contradiction , or resistance , their Popish Ceremonies , superstitious Rites , and Idolatrous Innovations , and too many soothed them in their usurped power , and Lordly dominion over Gods inheritance , fathering it on them by Divine Right . Some have out of wilfull ignorance , and some out of flattery , some out of ambition , and a covetous desire of preferment by their means been instruments to confirme them in their pride , and power unlimitted : As the Lord by the Prophet Ieremiah complained against the Iewes , in a time when their Church and State were desperately corrupt , and incurable , ready to be wholly ruined , saying : A wonderfull and horrible thing is committed in the Land , the Prophets prophesie falsely , the Priests rule , and take power into their hands by their means , and my people love to have it so , and what will yee do in the end thereof . So it might have been truely said of us , our Prophets prophesied falsely , they preached for the pompe and Lordly power of Bishops , and Metrapolitanes , proclaimed them to be Lords over mens consciences , and the onely Pastors of all the Churches in their Diocesses and Provinces , and all other Ministers to be no Pastors , but onely their Curats and slavish vassalls , bound by oath to obey their Dictats and Canons . By this meanes they took into their hands the whole power of Church and State : they tyrannized , and Lorded it in their high Commission Courts , not only over Ministers and their flocks , but also over the Nobility and Gentry , who were compelled to crouch to them : they haled men to prison , & by hard and close imprisonment murthered the innonocent , they robbed men of their estates by arbitrary fines , they over-awed Iudges , Counsellors , and Officers of state , so that by them they made their owne will and lust law , just judgements were restrained , and wrong judgment proceeded at their command , the wicked were favoured and promoted , and all godly people , especially faithfull Orthodox Ministers were hated and hunted after with nets ; and the people loved to have it so : for they were ready to seeke their favour by accusing and slandering their Preachers , exposing them to their fury , and betraying them into their mercilesse hands : And what remained then for us to doe , but in anguish of soule to cry out and complain in the words of the Prophet Isaiah , chap. 59.11 , &c. We roar like Bears , and mourne sore like Doves : we looked for light , and behold obscurity , justice is turned backward , equity cannot enter , truth faileth , and he that departeth from evill maketh himselfe a pray . And except the Lord of Hosts had left unto us a small remnant of faithfull praying people , we should have beene as Sodome , and we should have been as Gomorah . But when he saw our afliction , he looked on us with compassion , and seeing that there was none to help , his own arme brought salvation to us , & his righteousnesse it sustained us ; hee put on garments of vengeance for cloathing , and was clad with zeale as with a Cloak ; and according to their deeds , accordingly he hath repayed fury to our oppressors , and recompence to his and our enemies : hee hath broken rheir nets , and we are delivered . Here if any object and say , If the Lord be with us to deliver us , why are we thus troubled and vexed stil with feares of open enemies ; and with dangers of Malignants among us ? I must say againe , I feare wee have not rendred to God thanks and prayse , with the slaughter of our sinnes and lusts , and the sacrifice of new obedience , and the honour due to his name for these beginnings of his mercy : neither haue we sorrowed and mourned to amendment of life : our former sinnes and iniquities are too many and great to be with so few teares and sighes washed and blowne away : If we could weep teares of bloud for them , and rend our hearts with godly remorse , and be ashamed , and confounded in our selves for our unthankfulnesse to so gracious a God , so bountifull a Father , and so mercifull a Lord and Iudge , al is too little . Let us therefore in these our publike Fasts , both Ministers and peope , powre out our soules in humble confession of our vilenesse , and by aggravating our unworthinesse , let us labour to make our selves and others more sensible of the greatnesse of his mercy to us , and the prayse of his goodnesse and bounty to such vile sinners more admirable and glorious : Let us loose the bands of wickednesse , and the more cowardly , and fearefull we have been , like Peter in the dayes of tryall , the more bitterly let us weep with Peter : the more share and hand we have had in soothing Prelates , and promoting their pride , the more zealous let us be in trampling their pride under foot , and in abhorring all appearance of it , and in shewing open detestation of all their Iniquity , Superstiton , and Idolatry . David was a man after Gods heart , and when through fleshly frailty , he had fallen into great and scandalous sinnes , adding to his adultery , murther ; though upon his confession of his sin , the Lord forgave the iniquity of it ; and the Prophet told him , that the Lord had taken away his sin , he should not dye , nor undergoe any destroying punishment of wrath and vengeance : yet he rested not in confessing , fasting , mourning , and praying for a day ; but out of loathing , and abhorring his sinfull corruption , he afflicted his soule seven dayes , lying upon the ground , fasting , weeping , and making supplication with strong cries , and saying , Have mercy upon me ô God according to thy loving kindnes , according to the multitude of thy tender mercies blot out all my transgressions : wash me throughly from my wickednesse ; deliver me from bloud-guiltinesse , create in mee a cleane heart , restore to me the joy of thy salvation , Psal. 51 ▪ And againe , O Lord rebuke me not in thy wrath , I am troubled , I am bowed greatly , I goe mourning all the day long : As wee may more at large see in his penitential Psalmes , in which his sorrowes are ingraven and recorded to all posterities . And all this repentance proceeded not from horrour of conscience or feare of death and hell , as that of Ahab , and Iudas did : but out of true remorse and godly sorrow , for that he had sinned against a God , so gracious and full of tender compassion : His owne words shew the true ground of his griefe , where he saith , Against thee , thee only have I sinned . It was his love of God , and sense of Gods love and mercy to him , which made him so hate his sinnes , and loath himselfe . And indeed this is true Evangelicall repentance , which works effectually to the mortifying of the old man , killing the body of death , and subduing the rebellious lusts of the flesh : this makes our former sins hatefull and grievous to us ; and terrifies us from falling in to the like againe . O how happy should we be , if we could thus repent , if we could thus humble our soules in these our Fasts , Gods bowels of compassion would yearn towards us , as the bowels of tender parents doe over a deare child when they see him grieving at the heart , and mourning for his offence of them , and disobedience to them , When the Lord our God sees us thus penitent , he will answer us graciously , meet us , and embrace us with love , make us behold his face with joy in the righteousnesse of Iesus Christ , accept his ransome for us , and will say to your soules , I am your salvation . His scourging rod , the cursed Bramble , with all the Thornes and Pricks thereof , all the bands of the wicked which trouble us , shall be thrown away into the fire , burnt and consumed . I proceed to the second poynt , which is the resemblance of the severall sorts of ungodly , malicious , and ill-affected persons banded together to consult , devise , and practise evil against the Church of Christ , & to oppresse , persecute , and doe mischiefe to Gods people , unto the severall sorts of pricks on the great Bramble , of which some are green and more tender , others dryed and hardned , but all sharp pricking and hurtfull , and are all to be taken away as with a whirle-wind . This ministers to us the second Doctrine . That all persons combined in any Band or faction , consulting and working together against Gods Church and people , whether they bee doctrine 2 more or lesse pernicious , and able to do mischiefe , whether Hypocrites , working under hand , or open profest persecutors , they are all sharers in the same wickednesse , and being all of the same cursed Band and crew , they shall perish in the same destruction . This is further confirmed by Gods own words , Psal. 50.16 , &c. But unto the wicked said God , what hast thou to doe to declare my Statutes , and to take my Covenant in thy mouth , seeing thou hatest instruction , and castest my word behinde thee ? when thou sawest a Thiefe thou consentedst to him , and hast beene pertaker with the adulterers , thou givest thy mouth to evill , and thy tongue frameth deceit : thou sittest and speakest against thy brother , and slanderest thine owne mothers son . In which words I observe , that some wicked men make a profession of Religion , declare Gods Statutes , and take his Covenant in their mouth . Secondly , that they hate instruction , oppose Reformation , and break their Covenant with God . Thirdly , that by sitting in Counsell with persecutors , speaking evill with their mouthes , and framing deceit with their tongues , and consenting to the deeds of evill-doers , they are pertakers of their sinnes . Fourthly , that Gods wrath is kindled against them , and if they doe not repent he will teare them in pieces , and none shall deliver them . And Psalme 26.4.5 . The holy Psalmist pleading immunity from sliding , and that God will not take him away , nor gather his soule with sinners , nor his life with men of bloud , in whose hand is mischief , because he hath not sate with vaine persons , nor gone in with dissemblers , but hath hated the Congregation of evill doers , and will not sit in Counsell with the wicked ; doth necessarily intimate , that all they who do joyn in counsel with the wicked , & help forward their designes , are pertakers of their sinnes , and shall perish with them . And to the same purpose the Prophet Ieremy speaks , saying , I sate not in the assembly of the mockers , nor rejoyced : why is my paine perpetuall , and my wound incurable , which refuseth to be healed ? which words import , that they who are of the Band of Scorners , and rejoyce in their evill doings , are pertakers of their wickednesse , and their wages shall be perpetuall paine and wounds incurable . All in Corah's conspiracy , even women and children , were found guilty before God of that rebellion and perished in it . And in a City falling away to Idolatry , all in it , yong & old are guilty , and to be cut off . And indeed there is good Reason grounded on the word of reason 1 God , to prove this : For if childred are punished for the sins of their fathers unto the third and fourth Generation ; because so long they may by sight or hearing know them , and see the prints and monuments of their fraud , violence , oppression , pride , and the like , and wittingly hold and possesse their ill-gotten goods , of which they having knowledge , become pertakers of their sinnes , and make themselves guilty by approving , or imitating them , or neglecting to grieve and mourn for them , and to make restitution , and not removing their cursed things out of their families . Then much more they who are Counsellors , abettors , actors , and promoters of ungodly actions , and have an hand in the doing of them are pertakers , and guilty of them as being their owne sins for which they are justly punished . Now the first is manifest , Exodus 20.5 . by the expresse words of the Law , where the Lord saith , He will visit the sins of the Fathers upon the children unto the third and fourth generation : which sins they had no finger in when they were first committed ; but onely approved them by imitation , or did not sorrow and mourn for them ; nor shew open detestation , nor make restitution . Therefore much more they who joyne in Counsell with the enemies of Gods Church , and further and helpe forward their malicious designes , let them seem never so moderate and zealous for Religion , and the welfare of Church and State : they are all hurtfull and dangerous pricks of the cursed Bramble , brethren and companions with the malignant in their mischiefe , guilty of the same sins , and shall perish in the same destruction , if they do not repent , and separate themselves from their Congregation . The common Law of Nations also confirmes this , which makes accessaries , though not desperately cruell , nor so hardned reason 2 in malice , as the chiefe principalls guilty of murther , robbery , treason , and the like crimes . This Doctrine is of good use . For it serves to admonish us vse 1 all to be vigilant and watchfull against all hurtfull persons , dangerous sons of Belial , who are so many thornes and pricks of the cursed Bramble , yea far more dangerous ; for their teeth are Speares , and Arrowes , and their tongue a sharpe sword . Psalme 57.4 . They doe not onely catch and wound , and teare all that come within their reach , and touch them , as the Pricks of Brambles doe : but they have bent their tongues like a Bow for lies , and shoot forth their poysoned arrowes , bitter words of slander , to hurt and wound at a distance , Psal. 64.3 . The Prophet Ieremiah living in a dangerous time , in which there were many assemblies of such treacherous men , cryed out in great feare and anguish , O that I had in the wildernesse the lodging place of wayfaring men , that I might leave my people , and goe from them . Ieremiah 9.2.3 . David also , beset with such Bryars , as a man possest with horror , and trembling , wished that hee had wings to flye away . O that I had wings like a Dove , for then would I flye away and be at rest : Lo , then would I wander farre off , and remaine in the wildernesse . Thus Gods deare servants were more afraid of these pricking Brambles than of the briars and thorns in the wildernesse : wherefore let me exhort you in the words of the Apostle , to see that yee walke warily and circumspectly , not as fooles , but as wise , because the dayes are evill , Ephes. 5.15 . Let us not be deceived with the faire shewes of those instruments of Satan , who are outwardly Saints and Angells of light , professing aboundance of new light , every sort and Sect of them , but inwardly are ravening and grievous wolves , not sparing the flock of Christ , his true Church planted in this Land , and like stinging and tearing pricks of the bramble wounding and tearing the high Court of Parliament , and the Assembly of Divines , with the speares and arrowes of bitter words . Although the great Band of wicked Counsellors , Iudges , and Officers , which did tyrannize over our soules , as much as our bodies , and was like a great Bramble overspreading the whole Land , darkning our light with the shadow of it , is by Gods mighty hand working with this happy Parliament , hurled out of all high Courts of Iustice , and removed further from us , and some noysome and dangerous pricks thereof broken off and destroyed : yet let us not dreame of peace , nor suffer security to creep upon us : for it doth get root and strength again in other places round about us , and doth prevaile to doe misciefe , not a little in the North , the South , the West , and middle Countries : And the Lord calls us to fasting and prayer , and to great humiliation , that we seeking to him may finde deliverance from the cruelty of that devouring Bramble ; the sharpe hooked pricks whereof doe sting , wound , catch , and hold whatsoever comes within their reach , as appeares by their robbing and plundering , and haling men to prison , slaying and murthering many harmlesse people where they come : yea , this Bramble shrouding it selfe under the shadow of the great Cedar of Lebanons regall power and presence , rules over many great trees and Oaks of Bashan : and therefore still troubles us , and puts us in feare , and Satan , and Antichrist fore-seeing the fall of their Kingdome in the full , and destruction of it , combine all their forces to support it : And hence it is , that besides forraigne forces , Satan hath raised up from among our selves bands of Malignants , Anabaptists , Antinomians , Libertines , Schismaticall Separatists , all which are so many treacherous enemies at home , and do all worke together to strengthen the popish Faction , and to lay us open and naked to their fury and violence , by opposing and retarding the blessed worke of Reformation , deviding us among our selves , and rending the Coat of Christ without seame . And every one in these severall factions , is like a sharpe venemous Thorne or Prick of the cursed Bramble , stinging and wounding the Church and Common-wealth , and all that are faithfull in both . And therefore to me it is not grievous , but to you it is safe to admonish you againe in the words of the Apostle , to beware of these Dogs , to beware of these evill workers , to beware of the concision : never had we more need to be firmely united in hearts , soules , and affections , that with joynt strength , and one shoulder wee may labour and strive to dissolve these wicked Bands , and to scatter them : for they are a heavy curse to all our Land . Secondly , this Doctrine serves as to stirre us all up as to beware vse lest these men of Belial , who are combined together in hurtfull Counsells , and practises catch hold of us to hurt us ; so also it gives a Caveat to all men to take heed , that they be not so deceived with the seeming moderation and faire shewes of any sort of them , as to seek or hope for any helpe from them , either for resisting the Popish faction , or for furthering the true reformation of the Church , and setling of the Land in peace . For certainly , whether they be of the Band and Sect of Anabaptists , or Antinomians , or Libertines , or separating Schismaticks , or Seekers of new light , they are all of them hurtful pricks of the cursed Bramble , and all their counsells and designes tend to crosse and hinder all sound Reformation , and to further the grand Antichristian faction , in their desperate attempts to ruine Religion , Church , and Common-wealth . Can any be so blinde and voyd of understanding , as to expect any blessing or good at all from them who are the curse of the land ? will the pernicious enemies of Reformation , and peace , contemners of Lawes , and lawfull authority , cordially joyne to defend our Lawes and Religion , and helpe forward the reformation of the Church from corruptions , errors , and abuses , which abound chiefely in themselves , and they are the authors and abettors of them ? Is there any hope that they who exclude and cast out from their Communion , as unclean Dogs , all reformed Churches , will fight for any Reformation which comes neare to them , though it be never so well warranted and held forth in the Word of God ? We read of Manasseh , the King of Iudah , that when the Captains of the host of the King of Assyria , came against him , they took him in the thorns , bound him in chaines , and carryed him to Babylon , where he was in great affliction , 2 Chron. 33.11 . When the City could not defend him , he fled for shelter into the Briar bushes , and there he was caught , and held fast by the hooked pricks , for the enemies to take him : and even so it will be with us , if wee trust in these pricking thornes , and betake our selves to them for helpe , they will betray us into the enemies hands . Wherefore let us set our hearts to rest wholly on our God , and to seek to him with fasting , prayer , and humiliation for deliverance from these Bryars , and Thornes , and from their hooks and snares . And because while we regard iniquity in our hearts , the Lord will not heare us ; let us confesse our sins with mournful hearts , and forsake them , and the Lord will forgive the iniquity of them , and will be our refuge and strength , and a present helpe in all our troubles . For if we could but prepare our hearts , and fit our selves for deliverance by obtaining mercy to have our sinnes and transgressions blotted out , and could wash our hearts from wickednesse , and put away by repentance our sinnes which doe strengthen the hands of our enimies against us , God would quickly scatter all them that rise up to vex us , and not spare nor indure them for one moment , they are all even the best of them , the hatefull pricks of the cursed briar , fully ripe for destruction . Sin is that which brought them for a curse upon the ground ; and repentance and putting away of our sins is the onely way to rid the land of them ; the Lord is ready and waiteth for our amendment , that instantly and without delay he may scatter them as with a whirlewinde both the green and the dry . The third point in my Text is ; That God will not suffer the righteous to feel the evill and mischiefe intended and plotted against them , by the bands of their enemies and persecutors , but will most timely and seasonably take away and destroy all and every prick of that cursed bramble and spare none , neither greene nor dry . There are two kinds of feeling ; one is by outward and bodily sense of things which touch us , and we touch and handle them ; this is expressed in the Originall Scriptures by an Hebrew word which implies bodily touching ; The other is the inward sense of feeling by knowledg and understanding . This feeling reacheth beyond bodily sense of the flesh , even to the soule and spirit , and it is expressed in the Originall by the hebrew words Iadagh and Iabin , which signifie to know and understand the thing bodily felt . Of this feeling we read Prov. 23.35 . where it is said of a drunken man ; That he is stricken , and yet is not sick of his blow ; he is beaten , but he feels it not . It is certaine his flesh feeles it , and the stripes leave a print behind ; but he hath not for the present the use of his reason to know and understand , because his spirits are drowned in drink , and oppressed with moist vapours . Also Eccles. 8.5 . it is said ; that he that keepeth the Commandement shall not feele evill , that is , not evill as a plague or curse reaching to the soule , nor as an evill of wrath and revenge , for so the righteous doe not feele any evill , though they feele in the flesh many afflictions of tryall and chastisement , which are not evill but good to them . Wee read that Isaac did bodily feele Iacob by touching his hands and neck , but he did not know nor understand that it was Iacob whom he felt , and so he had a feeling of him in part only by bodily sense , but not a full and perfect feeling of him in soule and spirit by knowledg and understanding . Here my Text speakes of a full sense and feeling , aswell inwardly in soule and spirit , as outwardly in the flesh ; For the word Jabi●u , which signifies such a feeling is here used : the words thus opened minister the third Doctrine , viz. That God out of his tender love and watchfull providence over his Church and people , doth frustrate the wicked counsels and purposes doctrine 3 of their Enemies , and scatters their persecutors before they proceed , and prevaile so far as to make them feel the evill and mischiefe which they are sharply set and cruelly bent to inflict and bring upon them . The full Scope and intent of this Doctrine is to shew , and to hold out unto us these 3 things , First , that God is ready to prevent the evills intended against his Church and People by their enemies , and delivers them from them oftentimes before they have any sence or feeling of them at all . Secondly , that though the Lord suffers the wicked to afflict his Church , and to be his rod to scourge his People , either for their sins by way of sharp correction , or for tryall of their faith and patience ; yet he never leaves them in their hand to feel their worst , nor gives them to their lust , rage and fury to be devoured and swallowed up of them , or to bee put to sense and feeling of paine intollerable . Thirdly , though the cruell enemies of Gods Church , and persecutors of his people , may proceed so far as to kill their bodies with sense of outward torment and violence done to the flesh ; yet they shall never reach to their soules and spirits , nor prevaile so farre as to make them feele the evill and mischiefe intended against their inward man , the soule and spirit . For the confirming of this Doctrine in all these particulars , we have cleare testimonies , and pregnant examples in the sacred Scriptures . First , that God prevents the evil intended by the enemies against his people , so that they doe not feele it , neither doth it touch them at all , it is plainly affirmed , Psalme 91.2 , 3. where it is said of them that trust in the Lord , and make him their refuge , that he will deliver them from the snare of the Fowler , and from all other evills which are most terrible , so that no evill shall befall them , nor plague come neare their dwelling : onely with their eyes shall they behold , and see the reward of the wicked their enemies . Also Psalme 27.2 . When the wicked , even mine enemies , saith David , came against me to eate up my flesh , they stumbled , and fell . And Psalme 37. The wicked plotteth against the righteous , and gnasheth upon him with his teeth , he hath drawne out his sword , and bent his Bow to cast downe , and to slay such as be upright : but the Lord shall laugh at him , for he seeth that his day is comming . His sword shall enter into his owne heart , and his Bow shall be broken . Thus when they have travelled with iniquity , and conceived mischief , they bring forth falsehood , and when they have made a pit and aiggedit , they fall into the ditch themselves , and their mischiefe returnes upon their owne head , Psalme 7.14 . and in the net which they hid is their owne foot taken , and they are snared in the worke of their hands , Psal ▪ 9.15 , 16. Besides these , and many such testimonies , we have pregnant examples , as that of Iehoshaphat , 2 Chron. 20. when three nations were banded against him and his people , and they had no might to resist , neither knew what to doe , they betooke themselves to seek the Lord with fasting and prayer : and the Lord set ambushments against the enemies , and made them slay one another till they were all destroyed : so that Iehosophat and his people had no need to fight , but did only stand and see the salvation of the Lord . Another example is that of Hezekiah , when the Assyrian King Senacharib came against him to besiege Ierusalem , and by Rabshekeh , threatned to drive his people to that extremity , as to eate their owne dung , and to drinke their owne pisse , 2 King. 18.27 . The Lord suffered him not to come to the City , nor to shoot an arrow into it , but sent a blast upon him , and by his Angel slue in one night , 185. thousand in his host , and drove him back with shame . Secondly , though the Church and children of God , may be sore afflicted by the Bands of the wicked , yet before they feele that destruction and misery which is intended and plotted against them , and Lord will send deliverance by scatrering , and destroying their cruell persecutors . We see this verified in the Israelites , who saw and felt much affliction in Egypt : but when it came to the upshot , that Pharaoh and his Host pursued them to cut them off , and destroy them with the sword , God overthrew them all in the sea , and suffered not his people to feele their cruell hand , Exod. 14. Also in the dayes of the Iudges , the Israelites were often oppressed and afflicted by divers enemies , which sought to cast them out and destroy them : but before they felt this evil which their enemies attempted with all their power , the Lord delivered them , and scattered and destroyed their oppressors . In the 83. Psalme mention is made of many Nations which were consederate against Gods Church and people , and said , Come let us cut them off from being a Nation , that the name of Israel may be no more in remembrance : but when they invaded the land , and began to cast fire into their Sanctuaries , God made all those Nations as stubble before the wind , and persecuted them with his storme , and scattered them , before his people felt the evill which they conspired to bring upon them . David and his followers were pursued for their lives , and suffered hard things at the hand of Saul , and his wicked Band , but the evill which they chiefely sought , which was to kill and cut them off , they could never bring upon them , nor make them feel , for they themselves were first destroyed . In a word , God so armes his people with patience and courage , that they goe through all the sharpest afflictions , and persecutions of the enemies with joy , & that peace which they have with God , makes them rejoyce in tribulations , and the inward spiritual comforts which fill their soules , doe swallow all pains and sorrowes , that they have no such sense and feeling of them as others have . The third perticular in the Doctrine is , that though the Bands of the wicked do persecute the Saints for their true faith in Christ , to their own destruction : and are permitted to afflict and torture their bodies , even to the murthering and killing of them : yet they can never bring them under the sense and feeling of soule-murther , by compelling them to deny the faith , and to imbrace Idolatry , or any soule-killing errors and heresies . This is consonant to the words of the Apostle , Rom. 8.35 . Who shall separate us from the love of Christ ? shall tribulation , or distresse , or perill , or sword , or life , or death , ( as it is written for thy sake are we killed all the day long , and are counted as sheep for the slaughter . ) Nay in all these we are more than Conquerors , through him that loved us . And Heb. 1● . we have a Cloud of witnesses who were tortured , and had tryall of cruell mockings , and scourgings , and of bonds and imprisonment , and were stoned , sawn assunder , and slain with the sword , and yet they felt no evill in their soules , which in all these temptations did remaine untouched : Though the stiff-necked Iewes were cut to the heart at the hearing of Stevens words , and they gnashed on him with their teeth , and ran upon him all at once , with purpose to destroy him soule and body , yet his soule was not touched with the sense and feeling of their malice and fury , and being commended into the hands of Christ , whom it saw and enjoyed in death , it ascended triumphantly into glory . vse 1 This Doctrine thus confirmed in all particulars , is of singular use : First , to magnifie in our eyes Gods tender love to his Church , and his watchfulnesse over his people , for the preservation , defence , and upholding of them in a world so full of the Bands of wicked sons of Belial , and in a land so over-spread with the curse and plague of Bryars and thornes . First , in that he keeps many of them from being caught or touched at all . Secondly , in that he supports them when they are caught , and armes them with strength , faith , patience , and courage , to goe through the Briars and Thornes , without any sense and feeling of the sting and venome of their sharp pricks : as wee read of one of our blessed Martyrs , who professed that in the midst of burning flames , consuming his body , he felt no more pain , than if he had layn on a feather-bed . Thirdly , in that hee limits and restrains the power , rage , and fury of the sharpest , and most cruell pricks of the cursed Bramble , that they cannot strike and wound them to the quick , that is , not reach unto their soule . Of this the Church and people of God in this land have had heretofore , and have at this day most comfortable experience . First , in the yeare 88. when the flouds of Belial made us afraid , and the armed Bands of Antichrist came against us with an invincible Armado , ( as they proudly boasted ) armed with sharpe hooks , stabbing knives , and all weapons of cruelty , and instruments of death , the Lord did blow upon them with his mighty whirlewinde , scattered them upon the face of the great deep , the sea covered them , and they sunk as Lead in the mighty waters , and so he saved us from the sharp hooks and pricks of the enemies , their murdering and destroying weapons and instruments of cruelty did not touch us at all . Likewise in the Powder Treason , and many other treacherous plots of late time , when wee were encompassed in the net , ready to fall into the Bryars , and to be caught in the snares of the wicked , the Lord suddenly brake the snares , and we were delivered , before their hooked pricks could fasten upon us , or tear us . Secondly , though the Lord hath suffered us for our sinnes , and for the tryall of our Faith , to fall of late into the Bryars , and we have undergone sharpe and cruell prickings in this bloudy civil war kindled in our Land , yet he hath so armed us with Faith in Christ , and strengthned us with courage , and with confidence , and with full assurance of his love , that wee goe through all cheerefully and comfortably , as if we felt no hurt : yea in all the afflictions we feele no stroke of wrath and revenge at all , but only chastisements of love , fatherly corrections and tryalls , which are the faithfull wounds of a lover , better and more safe then the deceitfull kisses and embracings of our enemies . Thirdly in the midst of Thornes and Bryers , when the Lord suffers the swords of the enemies to cut our flesh , and to wound and kill our bodies , and to shed our bloud , that they may fill up to the full the measure of their iniquities ; yet he suffers not their violence to reach unto our soules , we stand firme and stedfast in faith ; and so far are we from wavering in Religion , inclining to Popery , forsaking the cause of Christ , and suffering our soules to be betrayed , wounded , and slaine , that wee have renewed our Covenant with God , & have bound our selves to stand for a more full Reformation of Church and State , and to maintain the true Reformed Religion with our bodies , lives , and goods , and to oppose popery , and all other Sects , and Opinions , contrarie to true godlinesse , O how are we bound to admire the love , mercy , bounty and goodnesse of the Lord our God in all these notable passages of his providence , watchfulnesse , and provident care over his Church and people in this land : how ought we to love ▪ honour , serve , and obey him to seek continually to him for help , and to call upon his name , and to humble our selves even to the dust , for our many sinnes and provocations , by which we have most unthankfully borne our selves towards him , and ill-requited all his kindnesses to us . Let these our monethly Fasts heave us up every one a step and degree higher in our devotion , zeale . and reformation of life : and the oftner we are put in remembrance of Gods mercies to us , and our sins against his holy Majesty , the more let us be humbled , the more let us crye mightily to God in confession , prayer , and supplication , which if he gives us grace to doe , we shall have no need to feare or doubt , but may be confident , that he will scatter the bands of our enemies , and all the cursed pricks of the cursed Bramble , he will take away every one as with a whirle-winde ; as my Text here speaks . Secondly , this Doctrine is of use to strengthen the faith of vse 2 weake Christians , and to put courage into them that are fearefull and cowardly in our Land , now in these perillous times , wherein so many pricking Bryars , and grieving Thornes are suddenly growne up among us , and severall bands of desperate sons of Belial are multiplyed within us , and round about us on every side . Gods love to his Church , and his care for his people , and watchfulnesse over them , doth not alwayes consist and appeare in suffering no hurtfull Bryars to be at all ▪ ( or if such happen to grow up and increase ) in ridding the land of them speedily : for this is the way to make us grow secure , and cold in prayer and seeking to him : sinne not corrected will increase , and faith not tryed nor exercised , wil grow rusty , and there will be no manifestation of them that are approved . But herein especially is Gods love and care for his people manifested , when hee suffers Bryars and Thornes to grow up and multiply in the land till they grow terrible , and dangerous , and yet preserves his Church as a Lilly among thornes , safe and untouched , and his people from all sense and feeling of any hurt from them ; or if the sharpe hooked pricks catch hold of them , they cannot enter so far , nor strike so deep as to wound them mortally , and to make them feele the smart of a wrathfull and revenging stroak , because they are girded with the whole Armour of God : or if they wound them mortally in their bodies , and in their fraile flesh ; yet in their soule and spirit they feele no hurt at all : they are so firmly built on Christ the Rock , and sustained by his righteousnesse , and by his spirit , that they cannot waver , nor be moved from their stedfastnesse . Hereby God doth manifest himselfe to be our refuge and strength , and a present helpe against all troubles , never failing , no● neglecting us in time of need , and firme friend in all adversities . Wherefore let no mans heart faile because of the Bands of the wicked , Papists , or prophane Atheists , gathered together to make open war against us , or malignants working under hand , or hereticks and Schismaticks , making rents and divisions which tend to weaken us , and to expose us to the rage and fury of Antichrist , and his Bands . But let us all put on courage and strength in these perillous times , and the more that evills and dangers encrease , the more stout & resolute let every man be to resist them in his place and ranke , and according to his ability . Feare not them that can kill the body , and can doe no more , but feare him rather , who can destroy both soule and body in hell , Matth. 10.28 . Cowards and fearefull persons have no place in the new Ierusalem , but are shut out with unbeleevers , and the abominable , and murderers , and whore-mongers , and sorcerers , and idolaters , and lyers , which have their portion in the Lake which burneth with fire and brimstone for evermore . Rev. 21.8 . The fourth and last poynt in my Text , is the destruction of the enemies and persecutors of Gods Church and people , in these words , He will take them away with a whirle-winde , as well the green as the dry . The Doctrine which hence ariseth is : That when God Church is most dangerously beset , and most fiercely doctrine 4 assayled by the bands of enemies and persecutors of all sorts , the Lord will terribly , suddenly , and totally scatter and destroy them all , and none shall escape . First , he will terribly scatter and destroy them , as with a tempestuous whirle-winde , which commeth with great violence and terrour , as we all know by experience . Secondly , he will destroy them suddenly : for nothing riseth up , nor rusheth in more suddenly than a whirle-winde . Thirdly , he will destroy them totally , all , and every one , aswell the green as the dry . As all have a share in the persecution of the Saints , and in opposing true godlinesse , so all shall perish in the same destruction . First , that the destruction of the wicked , who band themselves together against Gods Church and people , shall be dreadfull and terrible , the Scriptures aboundantly testifie : For the day of Gods vengeance on them is sayd to be a wofull day , Ier. 17 , 16. A day of wrath , a day of trouble and distresse , a day of wastnesse and desolation , a day of thick darknesse , clouds , and gloominesse , Nah. 1.15 . All which are dreadfull and terrible . The Prophet Isaiah ca●ls it devouring by that fire wherewith God devowreth his enemies : the fire of thine enemies , ô Lord , shall devoure them . The Lord is said to whet his sword , and bend his bow , and prepare the instruments of death , and ordain his Arrowes against the persecutors , Psal. 7.12 . Hee will make his arrowes drunke with their bloud , and his sword shall devoure their flesh , and he will render vengeance to them , and give them the reward of his enemies , Deut. 32.41 . And in a word , the soule of the Lord so hateth these wicked men which love violence , that he will rain upon them snares , fire , brimstone , and an horrible tempest : this shall be the portion of their cup , Psal. 11.6 . Secondly , that their destruction shall come suddenly , the Lord himselfe testifieth , Deut. 32.35 . saying , To mee belongeth vengeance and recompence , their foote shall slide in due tyme ( that is , there fall shall be sudden , as the fall of a man when his foote slideth , and downe he comes at once ) the day of their calamitie is at hand , and the things which come upon them make haste . And Psal. 64.7 . It is said of them that bend their bowe to shoote at the perfect , that the Lord shall shoote at them with his swift arrow suddenly , suddenly shall their stroke be : And the wise preacher resembles the fall of the wicked in the evil day , to fishes taken in an evill net , and to birds that are taken in a snare before they know and be a ware , and their snare and destruction falleth suddenly upon them . The Prophet Isaiah saieth , that the multitude of the terrible ones , shall bee as chaffe which passeth away ; and it ( that is their scattering ) shall be at an instant suddenly . And because they hate preaching of the truth , and desire that God may cease from them , and that they may no more heare of him , and trust in oppression and perversenesse , Therefore their fall and breach shall be suddenly as the swelling in an high wall , the breaking whereof commeth suddenly at an instant Isa. 30.13 . And for an instance he brings in Babilon the type of Rome . And of the Kingdom and Faction of Antichrist , and the pattern of the whole body of the enimies of Gods people , and persecutors of his Church Isa. 47.1 . Whose destruction cometh on her suddenly , and she shall not know from whence it riseth , and desolation shall come on her suddenly when she shall not know , nor be aware . And in this respect , the Lord comming to take vengeance on the Romish Beast , and on all his agents , saith , Behold , I come as a Thiefe , that is , suddenly and unexpected , Rev. 16.15 . And when the wicked say , Peace , and safety , then shall destruction come upon them suddenly as travaile upon a woman with child , and they shall not escape , 1 Thes. 5.3 . Thirdly , that their scattering and destruction shall be totall of all , and every one of all sorts the Psalmist testifieth , Ps. 62.3 . How long ( saith he ) will yee imagine , or devise mischiefe ? ye shall be slain all of you , as a bowing wall shall yee be , and as a tottering fence . And Ier. 11.12 . and 18.21 . and divers other places . An utter destruction is denounced against all of all sorts , who are banded together against God and his people , men and women , yong and old . Priests and Prophets . And it is the Lords commandement , Deut. 13.15 . That the whole City following the Counsell of the wicked , and taking part with them to set up Idolatry shall be destroyed , and all the inhabitants slaine by the sword . The whole family of Achan , the troubler of Israel was destroyed , Ios 7 24. Corah , and all that conspired with him , of all ages and Sexes were at once swallowed up , Num 16. And of all Ahabs fam●ly , and persecuting house , there was not a man left to make water against the wall . Nor one man of all Baals Priests escaped , but were cut off . And of all the wicked Faction which conspired against Ieremiah , the Lord saith , Cast them out of my sight , let them goe forth , such as are for death , to death , and such as are for the sword to the sword , and such as are for the Famine to the famine . And though Moses and Samuel stood before mee , saith God , my minde could not be towards them , Ier. 15.1 , 2. Besides these testimonies , we have also good reasons to confirme this truth , all grounded on the word of God . First , it is the way & course of Gods proceeding , so to deal with men as they deale with others , to pay them home in their kind , and punish like with like : Adoni bezek felt this , and had full experience of it : for as he had cut off the Thumbs , and great Toes of seventy Kings ; so his Thumbs and great Toes were cut off , and then he , though an heathen King , confessed and said , As I have done , so God hath requited me . The Law which God gave to Noah and his sons , that whosoever sheds mans bloud , by man shall his bloud be shed , is also a proofe of this assertion ; besides many examples in Scripture . Now the enemies and persecutors of Gods people , they are called the terrible ones , Iob 27.13 . & Isa. 29.20 , because they exercise cruelty , that they may bee a greater terrrour to the meek Saints : they count it their glory to be terrible , and band themselves together for that purpose : And therefore just it is for God , and his justice requires it , that he shall lop them off with terrour , and consume them all together , branch , rush , and root most terribly . Secondly , when the wicked set themselves against God , and are at open defiance with his Majesty , his honour is enraged , and his great name will be blasphemed , if hee doth not speedily take terrible revenge : yea , his jealousie will break out like a fire , and his anger will smoak against them , and move him to destroy them , as we see by his owne words concerning Pharaoh , Exod 14.17 . and Senacharib , Isa. 37.29 . Now when the bands of the wicked set themselves against Gods people , they set themselves against God , and touch the apple of his eye , where he is most tender , and cannot abide to be touched , Zac. 2.8 . And if he should suffer them any longer , and not scatter them when they are swollen with malice , pride , power , and like raging waves , and proud waters , are ready to over-flow and drowne his people , what would become of his servants ? how would the enemy rage more against his holy Majesty ? and what would they doe to his great name ; but blaspheme it , and say , Where is their God ? or what is hee that wee should stand in awe of him , Therefore the Lord for his names sake , as well as for his tender compassion to his people , will suddenly and totally scatter them , and destroy them with terrible destruction . Thirdly , terrible wrath and vengeance are laid up in store with God for the wicked , who provoke God every day , and multiply their provocations without repentance : and they , after their hardnesse , and heart that cannot repent , heap to themselves wrath against the day of wrath and visitation , Rom. 2. And such are all the enemies & persecutors banded against Gods Church and people : they are all impenitent persons , they doe not persecute ignorantly , as Paul did , out of blind zeale for God and his Law . But of purpose , and with counsell , being banded with desperate enemies , and men of Belial , and of the same faction , and there is no hope of mercy to them , that they may repent as Paul did . Therefore all of them being pricks and thornes of the cursed Bramble , they shall perish and be terribly destroyed , even the best as well as the worst , as well the green as the dry . Fourthly , it is Gods wisedome , will , and delight , so to doe his great works , that he may shew his justice and power in them , and may have the glory to himselfe . This he testifieth aboundantly , Iud. 7. and in divers other places . Now when he scattereth the enemies , and persecutors suddenly , terribly , and totally , in the height of their pride and power , it appeares to all to be his worke , and the honour and glory redounds wholy to his Majesty . Therefore it is the Lords wisedome and delight so to scatter and destroy them . First , this Doctrine is a singular antidote and preservative against the poyson of envy , impatience , fretting , and grudging vse 1 at the power , prosperity , and prevailing of the wicked against Gods people , even to persecute , vex , and afflict them . The Prophet Ieremies spirit was so stirred up in him at the sight hereof , that he expostulated with God , but yet in an humble and submissive way , Ier. 12.1 , 2. Righteous ( saith he ) art thou , O Lord , when I plead with thee : yet let me talk with thee of thy judgements : Wherefore doth the wicked prosper ? and why are they blessed that deale treacherously : Thou hast planted them , they have taken root , they grow and bring forth fruit : thou art neare in their mouth , but farre from their reines . The Prophet Habakkuk useth greater boldnesse , saying , O Lord how long shall I cry unto thee , and thou dost not heare ? even cry out of violence , and thou dost not save ? Why dost thou shew me iniquity , and cause me to behold grievance ? for spoyling and violence are before me , and there are that raise up strife and contention . Therefore is the Law slacked , and judgement doth never goe forth , for the wicked doth encompasse about the righteous . But the hypocrites , and carnall professors used more stout words against the Lord , Mal. 3.14 . and said , It is vaine to serve God : and what profit is it that we have kept his Ordinance , and walked mournfully before the Lord of Hosts . And now we call the proud happy ; yea they that worke wickednesse are exalted : and even they that tempt God are delivered . And this holy Psalmist David was overtaken in this kinde , as himself acknowledgeth , Psal 73.2 3 , &c. But as for me , my feet were almost gone , my steps had welnigh slipt : for I was envious at the foolish , when I beheld the prosperity of the wicked : for their strength is firme , they are not in trouble , pride compasseth them as a chaine , violence covers them as with a garment ; they speake wickedly concerning oppression , they set their mouth against heaven . And it is an infirmity unto which we are all subject . But this Doctrine is a remedy to cure this disease : It teacheth the same lesson which David did meet with in the house of God , viz. that God will terribly ▪ suddenly , and totally destroy them : He setteth them in slippery places , and casteth them downe into destruction . How are they brought into desolation as in a moment , they are utterly consumed with terrors . And when the wicked spring as the grasse , and the workers of iniquity flourish , is then that they shall be destroyed for ever . Wherefore let us beare this lesson in minde , that we may not be over-taken with envy and fretting at the pride and power of ungodly persecutors for a little while , but tremble rather to think of their wofull end . And if we have slipt in this kinde , let us here see our folly , and condemne our selves , as David did , saying , verse 22. So foolish and ignorant was I , as a beast before thee . Secondly , this Doctrine , which speaks nothing but terrour vse 2 to the enemies and persecutors of the Church , affords matter of comfort to the faithfull in times most feareful and comfortlesse , when they are beset with feares and dangers by reason of the multitude , and power and the wrath of the enemies kindled against them , and ready to swallow them up . If their hearts be troubled , and their soules grieved to see the world pestered , and the Land over-growne with cursed Bryars and Thornes ; here is comfort , that God will in due time take them away , and rid the land of them : and the more terrible they are to the godly , the more terrible will the Lord be to them , and more terribly will he destroy them . If they be so multiplyed and increased in power , and sharp set to swallow all up at once , and we have no might to withstand their fury ; Let this comfort us , that God is more ready at hand to scatter them in a moment suddenly , and will doe it for his owne names sake : he will bring suddain destruction upon them , when we are in great extremity , then it is Gods opportunity , to make bare his mighty arme , and to cut them off in a moment . If we feare , that after the old Lyons are destroyed , the young will grow up : and when the hardned pricks are consumed , the green will remaine to continue our troubles , feares , and dangers , let us pluck up our heart , and be confident , that God will take them all away , both the green and dry : none shall escape . If there be any failing , or any delay , the fault is in us : because we have not put away our sins , we binde Gods hands that he cannot strike , as he would speedily do , if we were as fit to receive , as he is to give deliverance . Wherefore for a conclusion , let us call upon the Lord , and sue unto him earnestly in these dayes of publike fasting , prayer , and humiliation , for the assistance and grace of his Spirit , that wee may fast from sin , and by true repentance wash our hearts from wickednesse , that we may be saved . We cannot more earnestly desire and long for the downfall and destruction of our desperate and deadly enemies , those hurtfull and dangerous Thorns and Brambles , which are the plague and curse that lyeth heavy upon our land , nor more heartily wish for full deliverance from their rage and fury , than the Lord wisheth and desireth , that we by repentance , holy obedience , newnesse of heart , and uprightnesse of spirit , were ripened , and fitted for deliverance : so he himselfe sheweth and testifieth by his owne words , Deut. 5.29 . O that there were such an heart in them , that they would feare me , and keep my Commandements alwayes , that it might be well with them , and with their children for ever . And Deut. 32.29 . O that they were wise , and understood this , that they would consider their latter end . How should one chase a thousand , and two put ten thousand to flight . And Ps. 81.13 , 14. O that my people would harken unto me , and Israel would walke in my wayes . I should soone subdue their enemies , and turne my hand against their adversaries . And now , seeing the Lord is so ready , so willing , and so desirous to save us : Let us take heed , lest by not puting away our sins , and amending our lives , we put away salvation from us , and judge our selves unworthy of it : and so provoke the Lord to turne away his face , and favour from us , and leave us in the hand , and to the will of them , who are so ready to swallow us up in a moment , and whose will is to cut off the name and remembrance of us from the face of the earth . From which heavy curse and judgement the Lord deliver us , for his mercies sake in Iesus Christ . FINIS . Notes, typically marginal, from the original text Notes for div A71286e-380 a 63 years ▪ b Nehem 9.27 . and Obad. 21. Ianuar. 29. 1638. Notes for div A71286e-820 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Sam. 23.2 . 1 Sam. 25. Psal. 64.5 . Jer. 5.30 . Ier. 15.17 . Numb. 16. Deut. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Exod. 15. Isa. 26 . 1● . Eccles. 9.12 Iudg. 1.7 . Hab. 1.2 , 3 Vers. 18 , 19 Psal. 2.7 . 
A77506	----	A parlie with the sword about a cessation, as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, Decemb. 28. 1642. / By Iohn Brinsley, minister of the Word, and pastour of an adjacent congregation. Published for common use. Brinsley, John, 1600-1665. This text is an enriched version of the TCP digital transcription A77506 of text R22324 in the English Short Title Catalog (Thomason E85_14). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77506 Wing B4722 Thomason E85_14 ESTC R22324 99871709 99871709 124124 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77506) Transcribed from: (Early English Books Online ; image set 124124) Images scanned from microfilm: (Thomason Tracts ; 15:E85[14]) A parlie with the sword about a cessation, as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, Decemb. 28. 1642. / By Iohn Brinsley, minister of the Word, and pastour of an adjacent congregation. Published for common use. Brinsley, John, 1600-1665. [4], 29, [1] p. Printed by G.M. for John Burroughes, and are to be sold at his shop at the Golden Dragon neare the Inner-Temple gate in Fleet streete, London : 1643. Annotation on Thomason copy: "Jan: 27 1642". Reproduction of the original in the British Library. eng Bible. -- O.T. -- Jeremiah XLVII, 6-7 -- Sermons. Fast-day sermons -- Early works to 1800. Sermons, English -- 17th century. A77506 R22324 (Thomason E85_14). civilwar no A parlie with the sword about a cessation,: as it was delivered in a sermon at a publick fast in the church of Great Yarmouth in Norfolk, D Brinsley, John 1643 12009 22 20 0 0 0 0 35 C The rate of 35 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A PARLIE WITH THE SWORD ABOVT A CESSATION , As it was delivered in a SERMON at a Publick Fast in the Church of Great Yarmouth in Norfolk , Decemb. 28. 1642. By Iohn Brinsley , Minister of the Word , and Pastour of an adjacent Congregation . Published for common use . 2 SAM. 2. 26. Shall the Sword devoure for ever ? knowest thou not , that it will be bitter in the latter end ? LONDON . Printed by G. M. for John Burroughes , and are to be sold at his Shop at the Golden Dragon neare the Inner-Temple gate in Fleet streete , 1643. TO MY WORTHY FRIENDS , The well Affected Inhabitants of the Towne of Great Yarmouth . Much esteemed in the Lord , WHat you lately received from the Pulpit , take here from the Presse , that what was then Transient in the Eare , may be now Permanent to the Eye . Weake bodies which are subject to Heart-tremblings and faintings , use to have their Cordials , or Strong-waters by them . To like purpose serveth this Extract , intended for an Aqua Coelestis , for the fortifying of your Spirits ( in these times of Common Danger ) against what ever feares or dangers you may happily encounter with . If you shall have neede , make use of it ; otherwise let it remaine by you ; I dare assure you , it will be no ill store . However , I shall leave it with you , and rest Your servant in our Lord Iohn Brinsley . IT is Ordered by the Committee of the House of Commons in Parliament concerning Printing , the seventh day of January , 1642 That this Booke Intituled A parley with the Sword about a cessation , be Printed . JOHN WHITE . A PARLIE WITH THE SWORD about a CESSATION . JER. 47. VER , 6 , 7. VER. 6. O thou Sword of the Lord , how long will it be ere thou be quiet ? Put up thy selfe into thy scabberd , rest , and be still . VER. 7. How can it be quiet ? seeing the Lord hath given it a charge against Ashkelon , and against the Sea shoare ; there hath he appointed it . THis whole Chapter , upon perusall , we shall finde it a Prophecie against those old enemies of God , and his people , the Philistins : So much the first verse thereof acquaints us with . The word of the Lord that came to Jeremiah the Prophet against the Philistins , &c. The word of the Lord . And what Word was this ? A word of threatning , denouncing against them a judgement , a terrible judgement , the Sword , the sword of a forraigne enemy ; so you have it , verse 2. Thus saith the Lord , behold waters rise up out of the North , and shall be an overflowing flood , and shall overflow the Land , &c. What Waters were these ? Why , the Armie of the Caldeans or Babilonians , which comming out of the North should overrunne , overflow , and drowne that whole Land with a sanguinarie deluge , a deluge of blood : so the third verse explaines it . At the noyse of the stamping of the hoofes of the strong Horses , at the rushing of his Chariots , &c. the Fathers shall not looke backe unto their Children for feeblenesse of hands . Such should be the feare and terrour that should surprize them , that it should even take away all naturall affections . So oft-times in warre it commeth to passe , where every one is put to shift for himselfe , the Father forgetteth the Childe , and the Husband the Wife . So sharpe is this Sword , that it cuts in sunder even the straitest bonds , and neerest relations . This is the judgement here threatned against this Nation , this people . For the further confirmation whereof , that the Jewes , ( for whose sake this Prophecie was penned , and to whom it was directed ) might not make any doubt of it , the Prophet here in the close of the Chapter , the verses I have now singled out , breaketh forth into a most emphaticall Apostrophe , turning his speech to the Sword it selfe , parlying with it ( as it were ) about a cessation . In this Parlie two particulars are to be taken notice of ; An Expostulation , and a Revocation . An Expostulation , verse 6. O thou Sword of the Lord , how long , &c. ] A Revoctaion correcting and answering that Expostulation , ver. 7. How can it be quiet &c. ] In each of these , take we notice againe of two particulars : In the former , the Thing expostulated with , and the matter of the expostulation . The thing expostulated with : the Sword ; the Sword of the Lord . ] The matter touching which he expostulates with that Sword , is a Cessation . O thou Sword of the Lord , how long will it be ere thou be quiet ? In the latter , a Resolution , and a Reason . A Resolution by way of answer to his former Expostulation , How can it be quiet ? ] A Reason of that Resolution , seeing the Lord hath given it a charge against Ashkelon , &c. You see the Particulars ; I shall touch upon them as briefly as I may , beginning with the first , which shall serve as a key to let us in to all the rest : The thing which the Prophet here parlies , and expostulates with , The Sword , the Sword of the Lord . O thou Sword of the Lord . ] The Sword , what properly and litterally it is , I shall not need to tell you . It were much to be wished that it were not so well knowne amongst us as at this day it is . Improperly the Sword still points out some Judgement : Generally , any notable judgement . In this sense understand we the word , Psalm . 7. 12. where the Psalmist speaking of the wicked man , he tells us that if he turne not , God will whet his sword . ] i. e. prepare for him , and execute upon him some terrible judgement : In the same sense the Plague of Pestilence is sometime called the Sword , So you have it , 1 Chron. 21. 27. where , speaking of the cessation of the Pestilence , it is said that The Lord commanded the Angell , and hee put up his sword againe into the sheath . ] Every notable , terrible judgement is a Sword . More rastrainedly , and peculiarly , the judgement of Warre . This in phrase of Scripture is most commonly known by the name of the Sword . And will you know the reason of it ? Illiricus gives it fitly . The Sword it is Precipium organum belli : It is one of the chiefest instruments of use and service in the warres . In this sense understand the word in the Text . O thou Sword . ] the Sword of a forraigne Enemy , the Armie of the Caldeans or Babilonians , that should come up against the Philistins . And this Sword the Prophet here calls the Sword of the Lord , O thou Sword of the Lord . ] Such is the Sword , the judgment of warr , it is Gods Sword . So we find it in Scripture not unfrequently called . Ezek. 21. 3. Behold J am against thee , and I will draw forth my Sword out of his sheath , saith the Lord . ] Isa. 34. 5. My Sword shall be bathed . ] Againe v. 6. The Sword of the Lord is filled with bloud . ] Jer. 12. 12. The Sword of the Lord shall devoure from one end of the Land to the other . ] The Sword of the Lord , though in the hand of Man . The Sword of the Lord and of Gideon , say they , Judg. 7. 20. mark it , though in Gideons hand , yet Gods Sword . Such was the Sword in the Text , The Sword of the Lord , though put into the hand of the Babylonians . So the Prophet Ezekiel explaines it , Ezek. 30. 25. When I shall put my Sword into the hand of the King of Babell . ] In whose hands soever , it is Gods Sword . Even as the Sword of Magistracy , in whose hands soever it be found , yet still it is the Kings Sword : In acknowledgement whereof , it useth where he cometh in Person , to be delivered into his hand . Thus this Sword , in whose hand soever , still it is Gods Sword . The Sword of the Lord . ] A truth which I might make good ( if need were ) upon these two Swords , the Forraigne Sword , and the Civill or Domesticke Sword . Ecce duo gladij , Loe here are two Swords , as the Disciples once said to our Saviour , Luk. 22. 38. The Forraigne Sword , the Sword of a Forraigne Enemy : The Civill or Homebred Sword ( of the two the sharper , being like the Sword of Goliah , which cut off his owne head ) the Sword of a Civill warre . Each of these , the Sword of the Lord . For the former , the Text is expresse . O thou Sword of the Lord , saith the Prophet , speaking of the Sword of a Forreigne Enemy . And it is no lesse true of the latter . It is that which the Story tells us of the Midianites , who being amazed by Gideons frightfull stratagem , they fell foule one upon another , not without a divine over-ruling providence . The Lord ( saith the Text ) set every mans Sword against his fellow , Judg. 7. 22. The Sword whether Forraigne or Civill , still it is the Sword of the Lord . And well may it be so called , it is both of his choosing and of his using . 1. Of his Choosing , his appointing . So are generally all Rods , Heare the Rod and who hath appointed it , Mic. 6. v. 9. God doth not leave it unto men to chuse their owne Rods . True it is , once he did it , and but once that I remember . David having provoked God by numbring of the people , the Lord sends him his choice of three Rods ( a hard choyce ) Famine , Sword , Pestilence . J offer thee three things ( saith the Lord ) choose thou one of them , that I may doe it unto thee . ] 2 Sam. 24. 12. But this is not ordinary . Ordinarily God himselfe makes choyce of the Rod , the judgement wherewith he striketh . And choosing it , he cals for it . So he doth for mercies before they come . J will call for the Corne , Ezek. 36. 29. And the like hee doth for iudgements ; this amongst the rest , the Sword ; it never cometh before he calls for it . Lo I will call for a Sword upon all the inhabitants of the Earth , saith the Lord of Hoastes , Jer. 25. 29. It is he that calleth for the Forraigne Sword . In that day the Lord shall hisse for the Fly that is at the uttermost part of the floods of Aegypt , and for the Bee that is in the Land of Ashur , ( saith the Prophet , speaking of the Egiptians and Assyrians , which God intended to bring against his people ) Is . 7 18. And it is he which calleth for the Civill or Homebred Sword . I will call for a Sword against him ( saith the Lord , speaking of Gog and Magog the principall enemies of the Church ) and every mans Sword shall be against his Brother , Ezek. 38. 21. The Sword , whether Forraigne or Civill it is a Rod of Gods choosing , and in that respect may well be called his Sword . 2. As of his Choosing so of his Vsing ; as of his calling so of his sending , which he doth not without a Charge : so you have it in the Text . The Lord hath given it a Charge against Ashkelon , &c. ] wherin the Prophet gives a Reason why he calleth this Sword , The Sword of the Lord ; because the Lord had given it a Charge . So he doth where-ever the Sword cometh , he giveth it a Charge , a Commission : not only a Permission , but a Commission , and that under Seale . It is that which Job saith of all Afflictions and Judgements , Job 33. 16. The Lord openeth the Eares of men even by their cor●ections , which hee had sealed . i. e. determined ; so the Geneva both reades and interprets that place . God never sends a judgement , but he sealeth it , giving it a Charge , a Commission , and that , as it were , under Seale . So he doth by the Sword , which never cometh without a Commission , a Charge , and that from God , who chargeth and ordereth it : 1. Whither it shall goe . 2. How farre it shall advance . 3. How long it shall stay . 4. And lastly , What execution it shall do . In all which respects it may be well called , The Sword of the Lord . 1. It hath a Charge from God whither it shall goe ; to what place , to what Kingdome , what part of that Kingdome : so much we may reade in the Text . The Lord ( saith the Prophet ) had given the Sword a charge against Palestina , the land of the Philistines ; and that not only against the Country in generall , but against some particular places in it . The Lord hath given it a charge against Ashkelon , and against the Sea coasts . ] Ashkelon , one particular City of the Philistines , an inland City , paulò remotior ( as Calvin notes upon it ) a little more remote from the Sea Coasts , viz. Tyre and Sidon , of which the Prophet speaketh , v 4. Maritine Townes bordering upon the Sea . Now the Sword had a Commission against each of these . Not only a generall , but a particular Charge : so hath it where ever it commeth , a Charge not onely to goe to such a Country , but such a part of that Country . A charge given it by God . 2. As a Charge whither it shall goe , so How farre it shall advance : Whether it shall goe to one part of the Land , or through it : so much we may picke out of that threatning . Ezek. 14. 17. If I bring a Sword upon that Land ( saith the Lord ) and say , Sword goe through the Land . This Sword , how well backed soever , it can advance no further then it hath a charge , a command to doe , and so farre it shall goe . This also we may reade in the Text . The Sword of the Lord had a charge against Ashkelon , and against the Sea coasts , ] it should not only touch the skirts of the Kingdom , but the inland part also . 3. How long it shall stay where it cometh ; whether it shall be only Transiens gladius , a transient Sword , passing through the Land , or else Permanent , staying and abiding , making it the Seat of a warre . So much againe we may learne from the Text , where the Prophet treating and Parlying with the Sword about a Cessation , How long will it be ere thou cease ? &c. ] In the next verse he corrects and answers himselfe , How can it cease seeing the Lord hath given it a charge ? ] a Charge , viz. how long it shall continue , and abide wasting and spoyling in that Land . 4. What Execution it shall doe . This also the Sword hath in charge from God : whether it shall sip and taste of blood , or els be bathed and made drunke with blood . Expresse and emphaticall is that of the Prophet Isai , Isa. 34. 5. My Sword ( saith the Lord ) shall be bathed or made drunke in Heaven . ] A notable expression . The Sword is never made drunke upon Earth , but it is first made drunke in Heaven . First made drunke in Heaven in the Decree and Purpose of God , before it be made drunke upon Earth in doing Execution , which is but the Execution of that Decree . When God sends a Sword against a Nation , he giveth it a particular Commission , and that not onely against such or such a place , but against such and such particular persons . So much is intimated in that full expression , Isa. 65. 12. where the Lord denouncing vengeance against those rebellious ones , which had stopped their eares against his Call , he tels them he would number them to the Sword . Therefore will I number you to the Sword ] marke it : where God giveth over a people to the Sword , he doth it not by the grosse , but by number and tale . Such as are appointed to the Sword goe to the Sword , as the Prophet Jeremy hath it , Ier. 15. 2. They , and none but they . God giving over whom he pleaseth , and exempting whom he pleaseth . The one shall not escape , the other shall not be touched . It is the Lords promise to King Zedekiah , that notwithstanding hee should fall into the hand of his Enemies , yet he should not perish by the Sword , Thou shalt not die by the Sword , Jer. 34. 4. The like protection he giveth to Ebedmelech the Black-moore , Jer. 39. v. last . Thou shalt not fall by the Sword . ] The Sword when it is sent against a people , it is not left to the casualty of Chance or Fortune , nor yet to the will of him that useth it . God himself giveth it a Commission , a Charge ; a charge , as whither it shall go , and how farr it shall go , and how long it shall stay , so what blood it shall draw . And in all these respects well may it be called , The Sword of the Lord . To these let me adde yet one thing more . The Sword where ever it goeth , it goeth upon Gods errand , to avenge his quarrell . This is that which the Lord telleth his people , Lev. 26. 25. I will bring a Sword upon you that shall avenge the quarrell of my Covenant . ] Marke it ; The Sword is never unsheathed , it never goeth forth upon any service , but it is in Gods quarrell ; to take vengeance for some wrong , some affront , some indignity offered to him , or to his people . To such a purpose the Sword in the Text served . It was to goe forth to avenge the quarrell of God against the Philistins , those inveterate enemies to him and his people , to take vengeance upon them for all the wrongs and injuries that they had done to the Arke of God , and to the people of God . Never doth the Sword goe forth but upon some such quarrell . God hath first a Controversie with a Land , ( as the Prophet Hosea speakes , Hos , 4. 1. ) before he send the sword to decide it . The Quarrell is his , and therefore the Sword may well be called , His Sword . [ O thou Sword of the Lord . ] A usefull Point ; and so let it be to every of us . That is the businesse I mainly intend at the present , it being most sutable to the day , and occasion , which calls rather for Application , then Doctrine . That it may be so unto us . In the first place bring we home this generall Truth to the particular case of this Kingdome , in the bowels whereof there is a Sword , a sharpe Sword , wandring and forraging , wasting and spoiling ; It may be at this very instant eating of Flesh , and drinking of blood . A Sword not unlike that in the Text , which beginneth at Ashkelon , reacheth to Tyre and Sidon , beginning in the in-land parts of the Kingdome , extendeth to the Sea Coasts , some whereof have already felt of it , and the rest being in daily expectation of it . Now this Sword know we it to be , as it is , The Sword of the Lord , and so looke we upon it ; which till we doe , we are not capable of making a right use of it . It is so in all judgements , all corrections ; till we come to see God in them , wee shall never make a sanctified , a Christian use of them . It is so in this great , and soare judgement , ( for so indeed it is , no judgement piercing deeper , The Sword reacheth : unto the soule , saith the Prophet Jeremie , Jer. 4. 10. ) Now that we may make a right use of it , that use which God would have us to make , give way to this conviction , acknowledging this to be Gods Sword . True , it is in the hands of men , managed ( as we thinke ) by them , but alas what are they ? Instruments . At the most , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Living and Rationall , ( I dare not say Reasonable ; Paul tells us of Wicked and Vnreasonable men ( so our Translation renders it , 2 Thes. 3. 2. ) but Rationall ) Instruments , as the Philosopher saith of Servants . A Living Sword as the Father saith of a Dog , that he is Vivus hominis gladius , A living Sword to his Master . Such are men , specially wicked and ungodly men , to God . The wicked which is thy Sword , ] saith the Psalmist , Psalm . 17. 13. And so looke we upon this Sword which is abroad , and at worke in some parts of this Kingdome already , know we it to be Gods Sword ; A Sword which hee hath both called for , and sent ; having given it a Warrant , a Charge whither to goe . He that here gave the Sword a charge against Palestina , against Ashkelon , and the Sea Coasts , hath now given it a charge against England , and against the severall places where either it hath come , or shall come . Looke we not then too much at secondary causes , at the Malignancie of what ever spirits we conceive to have beene Incendiaries in the State . Alas what are they ? Instruments , Bellowes , which may blow up , but cannot kindle a fire . Nor yet attribute we too much to those imaginary observations of fatall Revolutions , or Ominous Conjunctions of those heavenly Bodies . So farre the Astrologer goeth ( upon what ground I know not . ) A Christian must goe further , not staying his thoughts upon earth , nor yet terminating his sight in the visible Heavens , but looking through all , let him behold this Sword , furbished and bathed in the highest Heavens , the Heaven of Heavens . So much God taught the people of the Jewes by a signe from Heaven , by that prodigious Comes , that flaming Sword hanging perpendicularly , with the point downwards , over the City Hierusalem for a yeare together before the destruction of it ; thereby shewing them from whence the Sword should come against them . I am not over-credulous of a flying report which informes us of a like prodigie in this Nation , a like Sword , hanging after a like manner not many yeares since over the head of that place , that City , which at this present is made the seate of the Warre . Sure I am , from thence it is , that the Sword drops upon the head of a place , a Citie , a Kingdom . It is that which Eliphaz in Job saith of all affliction , all trouble , It cometh not forth of the Dust , neither doth it spring out of the ground , Job 5. 6. Apply we it to this great Affliction , this great Trouble , The Sword cometh not out of the dust , neither doth it spring out of the ground . Certainely the Originall of it is from Heaven . However in the hand of Man , yet it is the Sword of the Lord . And is it so ? And doe we so apprehend and beleeve it to be ? Oh then stand we in awe , and tremble before this Sword . The Lyon hath roared who will not feare ? saith the Prophet Amos , Amos 3. 8. The Lord God , the Lord of Hoastes hath drawne his Sword , who shall not tremble at it ? The Sword of the Lord . And what a Sword is his ? Why a fore and great , and strong Sword , so you have it described , Isa. 27. 1. And being so , who or what shall oppose this Sword ? How shall it be diverted ? how shall it be stayed , quieted ? This it is which the Prophet here chiefly drives at in the Text , where ( as I told you ) he seemes to Parlie with the Sword which was coming against the Philistims , treating with it about a cessation . O thou Sword of the Lord , how long will it be ere thou be quiet ? Put up thy selfe into thy scabbard , &c , ] ( Here give me leave to returne a little to the Text , interweaving Explication with Application , that the one may be as the Woofe , the other as the Warpe . ) This the Prophet speaketh not in his own person , out of any commiseration , or speciall affection that he bare towards this people , being enemies to God and his people , but rather ( as Mr. Calvin noteth upon it ) personating the Philistines themselves , who , when they saw the Sword coming towards them , or busie amongst them , they would then begin ( to use his words ) mulcere blanditijs , to flatter it , using all carnall politick wayes , and meanes of Treaties and Pacifications , seeking and indeavouring either the diverting , or quieting of it . But the Prophet tells them , all their attempts and indeavours in this case should be bootlesse : This Sword being the Sword of the Lord , and having a charge from him , it would not be bribed , it would not be perswaded , nor yet opposed , or by any meanes taken off , or quieted , till it had done the Execution for which it was sent . How can it be quiet seeing the Lord hath given it a charge against Ashkelon , &c. There hath he appointed it . ] Appointed it . In this word Calvin findeth a speciall emphasis , and therefore renders it not precepit ei , but Contestatus est ei . Not only , hee commanded , or appointed the Sword unto that service , but he bound it to it by a kind of solemne Contestation , laying a solemne Charge upon it , binding it as it were by a Militarie Oath , or before witnesse , as the word ( Tegnatha ) may seeme properly to signifie , viz. to goe thither , and not to returne or be quiet , till it had done the worke for which it was sent ; untill it had over-runne , and utterly overthrowne that whole Kingdome . And O who knowes whether the Lord hath given such a Charge to this Sword of his which is now come amongst us ? The Sword it selfe , that is unsheathed , and drawne ; I , but the Charge , the Commission which it bringeth with it , that is as yet in part sealed . The Lambs Booke in the Revelation , it was sealed with six seales , Rev. 6. which were not to be opened all together , but one after another , some of them not yet opened . Wee may say the like of this Commission which the Sword hath brought with it , God hath sealed it with divers seales , some whereof are opened already , in those sad effects and consequences which it hath already produced ; but who knowes what is yet behind ? How farre the Sword hath already gone , and what it hath done , we see or heare of ; but how farre it may yet goe , how long it shall continue amongst us , what execution it shall doe , who can tell ? Certainely the Charge which God hath given it , it will observe , and who shall say unto it , bee quiet ? how shall it be opposed ? how shall it be stayed ? Alas , in this case , all carnall wayes and meanes , whether Power , or Policie , will be to little , to no purpose . If God have given the Sword a charge against Ashkelon , it is not all their Land forces , their Rampires and fortifications , that shall keepe it from entring . If he hath given it a charge against the Sea-coasts , it is not all their Navall strength , their wooden-walles , their Sea Forces , shall be able to keepe it off . If hee hath given it a charge to goe through a Land , it is not an Armie of Anakims , or Zanzummims , suppose every one a Goliath , that shall be able to stop the course of it . This I speake , not to dishearten , or discourage any , in these times of common danger , from using any lawfull wayes and meanes , for the securing of themselves , or the places where they live from forraigne , or home-bred outrages . This we may doe , this we ought to doe . But withall know we , that when we have done what we can doe , yet , if the Sword come backed with this charge , if the Lord have given it a charge against a place ( suppose this place ) as it will not be bribed , so neither will it be opposed , or hindered from doing that service , that execution , for which it is sent . In the feare of God then , let us no longer delude or flatter our selves , suffer not vaine thoughts to lodge within us , beare not our selves upon any possible or probable hopes , or carnall confidences whatever . Think not to say , the Sword is yet a farre off , in the remote parts of the Kingdome ; Alas , we see , or heare what progresse it hath already made ; how like lightning it hath runne from one corner of the Land to the other ; how it hath visited parts as distant from the first breaking of it forth , as those wherein we at the present are . And who knoweth whether God hath given it a Commission to goe through the Land ? If so , be we assured it will find a time to visit us also . If the Sword come to Ashkelon , it can soone visit the Sea coast . Feede not our selves with possibilities ; Nor yet with the supposall of any speciall security in the place where we are . Alas were it never so populous , never so strong by nature and art , never so well fortified , yet , if the Sword have a charge against it , all will be nothing . The Lord hath given it a charge against Ashkelon , saith the Text . Ashkelon , one of the chiefe Cities of the Philistines , if not the Metropolis , the head City , yet one of the chiefe , an Imperiall City , the seate of their Kings , where they were wont to keepe their ordinary residence . So much wee may collect from that of the Prophet Amos , Amos 1. 8. where the Lord threatning vengeance against divers Cities in that Kingdome , amongst other he tells them , that he would Cut off him that held the Scepter from Ashkelon . There was the Kings Court ; A Royall City , a populous and strong City , yet the Sword hath a Charge against it . It is not the multitude of people , nor yet the strength whether of Naturall or Artificiall Fortifications , that shall be able to keepe out the Sword , if the Lord give it a charge to enter . This is the lesson which the Prophet Nahum reades to the inhabitants of Nineveh , Nah. 3 8. Ninoveh the Imperiall City of the Assyrian Monarch , for Circuit , People , Walles , Towers , Fortifications , all incredible ; yet , ( what saith the Lord ? ) Art thou better then populous Noe , that was scituate amongst the Rivers , that had the waters round about it , whose rampart was the Sea , and her wall was from the Sea , &c. ] Marke it , Noe , the City of Alexandria , ( as it is generally conceived , ) a famous Port Towne in Egipt , for scituation , ( by the Prophets description of it ) not much unlike that wherein we now are ; strongly fortified both by Sea and Land ; withall at that time secured , and strengthened by the Confederacies , and Associations of potent Neighbours : so it followes , ver. 9. Ethiopia and Egipt were her strength , it was infinite , Put and Lubim , ( Affrica and Lybia ) were thy helpers ; ] Yet all this could not secure her . Yet was she carried away , she went into captivity , &c. v. 10. I shall not neede to make the Application : It applies it selfe , teaching us not to repose any confidence in any Locall Advantages , or Neighbouring Associations . Nor yet in any Personall Protections , which men in such cases are very ready to forge unto themselves , promising to themselves a Personall security in the midst of Common Calamity . This the great men of the world are very ready to doe . But alas upon what ground ? If God once give the Sword a charge against them , it is not Greatnesse , it is not Honour , it is not Estate shall buy , or beare off the blow . I remember what the Lord saith to Job concerning Behemoth , the Elephant ( as it is thought , ) Job 40. 19. Hee is the chiefe of the wayes of God , ( the chiefest amongst the Bruit Creatures ) yet , Hee that made him can make his Sword approach unto him . ] Though man dareth not come nigh him , yet God hath the same command over him , that he hath over the meanest of his Creatures . Let it be applyed to the Behemoths of the world , the great men , the mighty men , who are oft-times a terror to their underlings ; let them know , that Hee which made them , can make his Sword approa●h unto them ; which if it doe , it will put no di●ference betwixt them , and others . It is that which David bids the Messengers say unto Joab upon the death of valiant and worthy Vriah . The Sword devoureth one as well as an other . 2 Sam. 11. 25 In this like him that sendeth it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , No respecter of persons ; not regarding Age , Sex , Condition . A tru●h which the Prophet sets forth most fully in that elegant Allegorie , Isa. 34. 6 , 7. The Sword of the Lord is filled with blood , it is made fat with the blood of the Lambs , and the Goates , with the fat of the kidnies of the Rammes , &c ] Marke it , Lambs , Goates , Rammes , denoting persons of all ages , all conditions : Young as well as Old , Rich as well as Poore . I , the Vnicornes shall come downe with them , and the Heighfers , ( so the Geneva re●des it , though I confesse not so properly , the word being there Masculine , not Feminine , Parim , not Paroth , not Heighfers , but Bullocks ) the Bullocks with the Bulls , as the new Translation hath it , meaning thereby the mighty , and rich men of the Times , which should fall by the Sword as well , and as soone as any other . But what then ? shall Women be exempted ? Not so . The Prophet Amos , Cap. 4. v. 1. insisting in the same allegorie , he threatens the very same judgement against Kine , as the Prophet Esai had done against Bullocks , and Bulls Heare this word ye Kine of Bashan , ] where the word ( as Pagnine observes ) is Feminine , not Parim , but Paroth , not Bulls or Bullocks , but Kine or Heighfers ; meaning thereby ( as he interprets it ) Pingues & Potentes foeminae , the high fed , pampered Dames of Samaria ' , who gave themselves over unto sensuall , and voluptuous courses ; And them he threatens there with a share in that common judgement , they should feele of the Sword , or flye before it as well as others ; So it followeth , ver. 3. Ye● sha'l goe out at the breaches , every Cowe at that which is before her , i. e. The women should be put to a confuted flight , to shift for themselves , as well as any other . So impartiall an Officer will the Sword shew it selfe , when it commeth to doe execution , it shall observe the Charge given it against whomsoever , proceeding according to the warrant which it hath received , not sparing any which by divine appointment are destinated to it , bee they what they will . The fourbished Sword in Ezek. ca. 21. 10. It despiseth the rod of my Sonne , as every Tree ( saith the Lord ) the Scepter , as well as the Coulter , putting no d●fference betwixt Prince and Peasant . And no wonder . It is the Sword of the Lord ▪ O then , let us feare and tremble before this Sword ; knowing that it is no carnall way or means , w●●ther Power or Policie , that shall divert , or hinder this Sword from doing that execution , which God hath given it in charge . But yet in the 3d. place , whilst we feare and tremble , Let not our hearts melt before it ; be we not wholy dismayed or disheartned at it ; still remembring , it is the Sword of the Lord . Not the Sword of Man . True , it is put into his hand , but yet not his Sword . Remember , Man is but the Instrument , the Executioner in this service . Which yet maketh this judgment the more terrible , because Man hath so much an hand in it , as he hath . It was Davids reason , why of those three great evils , he chose the Pestilence , as the least ; Pestilence rather then the Sword , in the one he had to deale only with God , in the other with Man . Let us fall into the hands of the Lord ( saith he ) for his mercies are great , and let me not fall into the hands of man , 2 Sam. 24. 14. Pestilence is Gods owne more Immediate streake : In warre ( though that be his worke also , yet ) he maketh use of Man as his Instrument . Now with God there are mercies , I great mercies , but with man oftimes there are none , Homo homini Lupus , nay Daemon . Man is sometimes to man little better then a Woolfe , a Devill , a mercilesse Enemy . Wee know what the Wise man saith of the wicked man , Prov. 12. 10. The mercies ( the tender mercies , the bowels ) of the wicked are cruell . And if their Mercies be cruell , how great is their Cruelty ? As our Saviour saith of the Eye which is the light of the Body ; If that be darke how great is that darkenesse ? So , if the very bowels ( the proper seat of tendernesse and compassion ) be cruell , ô how great is that cruelty ? In this regard it must be acknowledged , warre is the more dreadfull judgement , more terrible then either Famine or Pestilence , both which ordinarily are attendants upon the Sword . Man hath an hand in the one , not so in the other . Yet know we , and know it to our comfort , man hath not so an hand , but that God hath an hand in it too , I , the chiefest hand . God doth not so put the Sword into the hand of man , as to leave the managing and handling of it wholy unto him . No , should it be so , Gods people must looke but for little mercy , no favour , nothing but the height and quintessence of Cruelty . But here is the Comfort : man is but the Instrument , God himselfe the principall agent , ruling , over-ruling , handling that Sword which he puts into the hand of another . So the Geneva Translation readeth that of the Prophet Ezekiel , Ezek. 21. 11. Where the Prophet speaking of that sharpe Sword , which the Lord would put into the hand of the Babylonians , arming them against his people ; He hath given it ( saith he ) to be furbished that hee may handle it . ● Marke it . God in giving the Sword into the hand of man , doth not give it out of his owne hand . He giveth it to him , ad tenendum in volâ ( as Montanus renders the words according to the Originall ) to hold in his hand ; ] but not to use as he pleaseth . Even as a writing-Master puts a penne into the hand of his young Scholler , which yet himselfe guideth : Thus God puts the Sword into the hand of man , which yet himselfe handleth . Man holdeth it , God handleth it : Man being but ( as I said ) Gods Instrument , his Sword . As the Sword is to man , so is man to God . The wicked who is thy Sword , in the place fore-named , Psalm . 17. 13. Now the Sword , though a sharpe and dangerous weapon , yet it wounds not , it hurts not , unlesse hee which weareth it strike with it . Wicked men suppose them never so sharp set against the Church , and people of God , though Swords , nay Razours ( so the Prophet calls that Assyrian Monarch , Novacula mercenaria , or conductitia , a Razour which God had hired to shave his people with , Isa. 7. 20. In that day shall the LORD shave with a razour that is hired , &c. ] yet cannot they draw the least droppe of blood , or take off the least haire from any , unlesse God himselfe make use of them to that end . He it is that handles this Sword , that shaveth with this Razour . A soveraigne Consolation and Cordiall , against the terrours of the Sword ( terrours ; which Gods people may be subject too . Terrours by reason of the Sword shall be upon my people ( saith the Lord ) Eze. 21. 12. ) to keepe the heart from fainting , melting . Let it be taken downe and digested by every of us . There is a Sword , a sharpe Sword abroad , and at worke at this day in this and the Neighbour Kingdome . Many parts in both it hath already visited , and it threatens the rest . Some blood it hath already drawne , and it seemeth yet to thirst after more ; doing terrible executions where it commeth : A Razour indeed , shaving to the quicke . Yet let not the hearts of the Lords people melt before it . Remember we whose Sword it is , The Sword of the Lord . ] And what ? Our Fathers Sword ? and in the hand of our Father ? Beare we up our spirits . A Ch●…d , how ever at the first sight of a glittering Sword comming high him , he startles and runnes away , yet if it be in the hand of his Father , that quiets him , and makes him the more confident , that that Sword shall not hurt him . The Sword which is drawne amongst us , it is a glittering and a terrible Sword , I cannot blame nature for startling at it . Yet consider we in whose hands it is ; even in the hand of our heavenly Father . And if 〈◊〉 , this Sword , though never so greedy of flesh and thirsty of blood , yet it shall neither goe , nor doe , 〈◊〉 hither , and what he will have it . This Sword hath received his Charge from God , and that Charge it shall observe , and that exactly . It was Balaams speech ( I remember ) to the servants of Balack , Numb. 22. 18. If Bal●ck would give me his house full of silver and gold ( a tempt●ng Bribe ) J cannot goe beyond the word of the Lord my God , to doe lesse or more . And why could he not ? Why , God had put a bridle into his mouth . The same God hath in like manner put a Bridle into the mouth of the Sword , so as it cannot goe beyond the word of the Lord , to doe lesse or more then he hath given it in Charge ; To doe lesse , it will not be bribed ; and to doe more , it will not be hired . The Charge which it hath received from the Lord , it will , it shall , it must observe . 1. Going to no place but where he sends it . It is not without a divine Providence that it is come into this Kingdome . What places in the Kingdom it hath hitherto visited , it hath had a Charge against every one . It neither hath nor shall visit any , without a divine , both Permission , and Commission . The Sword maketh a Progresse , rides Circuit upon Earth ; I , but the Gests are set downe in Heaven . To this place it shall come , not to that . He that hath said unto that masterlesse element , Hitherto shalt thou come , but no further , and here shalt thou stay thy proud waves , Job 38. 11. Hee hath said as much to the Sword , Hitherto shalt thou come , but no further , and here shalt thou stay thy proud rage . To this place , this Country , this City , not to that . For an instance hereof , reade but that 19. Chap. 2 Kings . You shall there see the Assyrian Monarch with 〈◊〉 puissant Army in the Field , marching against Jerusalem , with a full purpose , and reasolution to sacke it , to destroy it ; but what saith the Lord ? See it , ver. 32 , 33. Thus saith the Lord ▪ the King of Ashu●he shall not enter into this City , nor shoote an arrow there , nor come before it with a shield , nor cast a Banke against it : By the way that he came , by the same shall hee returne , &c. ] The Sword though never so strongly backed or put on , yet it shall neither enter , nor come to any place , but where that God , whose Sword it is , hath given it a charge to goe . 2. Where it doth come it shall abide no longer then according to the Commission , and Charge which it hath received . That God who hath set downe a course and order for the rising and setting of that Martiall Planet in the Heavens ; at such an houre it shall rise , so many houres it shall be above the Horizon , at such an houre it shall set ; hee hath also by a like providence ordered the rising and setting , the comming and going of the Sword , which wandereth upon Earth . And this Order and Command the Sword shall observe . If Joab blow the Trumpet and sound a Retreat , the whole Army retires , Every man to his Tent , 2 Sam. 20. 22. If God the great Generall shall say to the Sword , Put up thy selfe into thy scabbard , it shall Rest and bee still . Thirdly , As it is ordered for the stay of it , so for the Execution , what it shall doe ; what Persons it shall 〈◊〉 , what blood it shall draw , Even as a Surgeon in letting of blood , he is ordered by his Physitian , what veyne he shall strike , in what part of the body , and how many ounces of blood he shall take : So the Sword , which God maketh use of , as his Lancet to open a veyne in a Kingdom , in a Towne , &c. it is ordered by him what persons it shall 〈◊〉 , what incision it shall make , how deep it shall goe , how many , not onely ounces , but dropps of blood it shall draw . In all which it is not left to the will of him that strikes with it ; much lesse to Chance and Fortune . True , the issu●s of Warre to us they may be Casuall , not so to God . Even those Bullets which in the heat of service are let fly at randome , yet every one hath his Charge , his Charge ( as from man , so ) from God , a Charge from Heaven , what marke it shall strike , what Execution it shall doe . In the battle at Ra●…oth Gilead , a certaine man ( a common Souldier ) drew a Bow at a venture ( saith the Text ) which smote the King of Israel , 1 King. 22. 34. That act to him it was casuall , not so to God who directed the Arrow , to the white , to the fa●…rest marke in the Field , conducted that Messenger of death into the sides of Majesty it selfe . The Sword cannot strike , but when and where God bids it ; neither can it draw a drop of bloud more then it hath a charge from Heaven to doe . And , if so ; Let not then the hearts of the LORDS people ( as I said ) melt within them ; as Rahab tells the Spies that the hearts of the men of Jerico did , when they heard of the Israelites comming against them ; when we heard it , our hearts did melt ( saith she ) and there remained no more courage in us . Josh. 2. 11. Let them not be inordinately mooved or shaken with the wind of distrustfull , distractfull feares and terrours : As it is said of Ahaz , and his people , when they heard of the strong confederacies that were made and intended against them , The heart of the King was mooved ( saith the Text ) and the hearts of his people , as the trees of the Forrest are moved with the wind , Isa. 7. 2. No reason , why the hearts of Christians should be so mooved , they being not wholly left to the hazard of Warr . True it is , nothing more hazardous then Warre . Belli alea ( saith the Proverbe . ) A pitcht Battle is but like a game at Tables , where though something be left to the skill of the Gamester , in the playing and ordering of his Men , yet the successe depends much upon the Lot : Or like a Set at Tennis , a playing at the Hazard . But yet not wholly hazardous . He who disposeth of the Lot when it is cast into the lappe , Prov. 16 ▪ 33. and by his generall providence directeth every Ball that slieth into the Hazard , he also disposeth of all the events , and issues of warre , though to us never so casuall , never so hazardous . Here is Comfort . To which in the fourth and last place , let mee adde a word of Advise or Counsell , and so I shall draw towards a Conclusion . Is this Sword the Sword of the Lord ? Hence learne we then , whither to apply our selves . I suppose there is none of us here present , but would be willing to doe something for the quieting and stilling of that Sword , which is now abroad in the Kingdome , at least for the keeping of the dint from our selves . Love to our Country inforceth the former , and selfe-love the latter . Now would we know what to doe ? why Apply we our selves to God for both . The Sword is his : For the quieting of it , apply we our selves unto him , seeking to make p●ace with him . So did the men of Tyre and Siaon when they heard that King Herod was displeased with them , so displeased , as that hee intended to make warre upon them ( so much the word signifieth , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , He bare an Hostile minde towards them ) they presently Came with one accord to him , and having made a friend at Court , they desired Peace , Acts 12. 20. There is none of us , but must needs take notice of a like displeasure conceived in Heaven against us of this Nation , God himselfe being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , hostily minded against us , making warre upon us . ( This he may doe upon , and against his owne people ; he did it against Israel . Israel rebelled and vexed his holy Spirit , and therefore was hee turned to be their enemie , and he fought against them , Isa. 63. 9. The like he doth against us at this day , having drawne his Sword already , nay already Bathed it in blood . ) Now in this case what shall wee doe ? why , apply wee our selves unto him , whose Sword this is , and seek to make peace with him . Not but that wee both may and ought in this case to apply our selves unto Men also , seeking in humble wise to them , for the quieting of this Sword , that it may upon honourable and comfortable tearmes bee put into the Sheath againe , by those hands into which at the present GOD hath put it . A motion ( as wee understand ) now on foote in diverse parts of the Kingdome , and accursed bee hee that shall not bee willing to lend his best indeavours to the furtherance of so good a designe . This wee may doe , this wee ought to doe . But alas all this will bee to little purpose , unlesse peace bee made in Heaven first . This Sword , it is the Sword of the LORD , and therefore unlesse hee command it into the Scabbard , all our Petitions and Supplications to men will bee of little availe . Vnlesse hee give the word , it is not all the Power or Policie in the world that can put it up , or make it quiet . However , should it be perswaded into the sheath for a time , yet , unlesse Peace be made in Heaven , and that a firme Peace , it will not abide there , it will be like Joabs Sword , 2 Sam. 20. 8. ready to fall out of the sheath alone . And therefore let it bee the joint designe of every one of us to seeke , and indeavour a Pacification in Heaven , to make peace with God , and that for the whole Kingdome ( if it may be ; ) however , every of us for our selves . 1. To which purpose ( in the first place ) Humble wee our selves before that GOD whom wee have provoked . If any thing will move GOD to put up his Sword , surely it will be this . Man that hath but any drop of mercy and compassion in his bowels , if his enemie fall downe at his feete , cast away his Armes and beg for Quarter , so submitting himselfe wholy to his mercy , if hee may shew mercy , hee will not deny it . Surely , with the LORD our GOD there is mercy . It was Davids reason why hee would rather fall into the hands of GOD then of Man , His mercies are great : With him there are bottomlesse Bowels of unexpressable , unconceivable mercy : All the Mercy that is to be found diffused through the Bowels of all the mercifull Men and Women in the world , is but a drop , not a drop to that Ocean . And shall wee fall downe before him , humbling our selves at his foote-stoole , and shall hee not have compassion on us ? O try , and see what this course will doe . If this will not save us , we are , in the outward appearance , but lost men and women ; Our condition being such as wee may well say with Jehoshaphat in that great strait , 2 Chron. 20. 12. Wee know not what to doe , but our eyes are towards thee O LORD . In this case , that we may prevaile with God , that his Bowels may be stirred with compassion towards us , O let us fall downe at his foot-stoole Humbling our selves in the Confession of our owne sinnes and the sinnes of the Nation , acknowledging the Righteousnesse of Gods judgements against us . This is the way which the LORD puts his owne people upon , promising them that by this meanes they should be able to divert , and turne the edge of the Sword . See it , Levit. 26. 40. If they shall confesse the iniquity of their Fathers , with the Trespasse which they trespassed against mee ; And that also they have walked contrary unto mee , and that I have also walked contrary unto them , &c If then their uncircumcised hearts bee humbled , and they then accept of the punishment of their iniquity ; What then ? Then will I remember my Covenant with Jocob , &c. and I will remember the Land . Wee heere see both the Counsell , and the promise . Take wee the one , and rest upon the other . Confesse wee our owne sinnes , with the sinnes of our forefathers , ( which GOD by way of temporall judgements , both in Justice may , and often doth visit upon Posterity . ) Withall Accept wee the punishment of our iniquity , acknowledging GOD to be Just and Righteous in what ever hee hath done or shall doe against us . So doing , doubt wee not but GOD will yet Remember his Covenant with his people , and wee may hope he will yet remember the Land , returning and Repenting , and leaving a Blessing behinde him , Joel 2 14 Secondly , Thus Humbling our selves for those sinnes which have beene the provokers of this Wrath , the Causes of this Evill , Indeavour wee ( in the second place ) to put them away , to wash our hands of them . Wash yee , make you cleane , put away the evill of your doings from before mine eyes . Isa. 1. 16. It is not hee that Confesseth , but hee that Confesseth and Forsaketh that shall have Mercy , Prov. 28. 13. This doe we for our selves ; this indeavour wee for the Kingdome . Till Jonah be cast over-board , the storme will not cease , the Sea will not be quiet . Till Sheba●s head be throwne over the walles , Joab will not sound a Retreat . Till the crying ●●●es of the Land be taken away by a Nationall Reformation , wee cannot expect that the storme of GODS wrath should cease , or the growen Sea of the present distempers amongst us should be quieted . Every of us then indeavour this great worke ; onely observing our stations . Publick persons in their places , and private persons in theirs . Every one beginning at home , at his owne heart , owne life . See what is to bee found there that may bee charged with the maintenance of this present Warre ; and finding it out , discharge it : Which having done , Thirdly , Then ( in the next place ) Strike wee a New Covenant with our GOD . Certainely , they have not beene much mistaken who have both thought and said , That it is a Covenant businesse which the Sword cometh about . I meane not so much the Formality , as the Reality of a Covenant . To avenge an Old Covenant which hath bene broken , to Require a New Covenant which may be kept . And is it this that the Sword cometh about ? Why let us , in the feare of GOD , give it what it would have , that it may depart from us . Every of us in our particulars bewaile our frequent breaches of former Covenants , made in Baptisme , renewed in the Supper of the LORD : and this day strike wee a New Covenant with and before the LORD : Withall indeavouring ( as much as in us lyeth ) the renewing of a Nationall Covenant , that the whole Kingdome may be bound and engaged to a Closer cleaving to the LORD , and walking with him , in an universall subjection to all his Ordinances , an universall obedience to all his Commandements . Surely this will bee found the best , and onely way to procure mercy ( if it may bee ) for the publick . However , it will be a sure way to procure security , and safety to our selves ; either to keepe off the Sword , that it shall not come nigh us , not touch us . It is Eliphaz his speech in Job , Job 5. 15. The LORD saveth the Poore from the Sword . ] The Poore ; what the World 's Poore , such as are outwardly Poore ? Not so , ( alas , they are frequently made a forlorne hope , sacrificed to the fury of the Sword , to dull , and blunt the edge of it : ) But GODS Poore , the Poore in Spirit , such as Humble themselves before the LORD , ( as the Geneva glosse explaines it . ) Or if it doe touch us , yet it shall not hurt us . It shall be unto us but as our Heavenly Fathers Red Horse , ( so it is called in the Revelation , Chap. 6. ver. 4. ) sent by him to bring us home to himselfe ; to convey us into his presence . Fourthly , For which ( in the fourth and last place , to close up all , time and strength being spent ) having done as afore-said , then Let us make the LORD our trust . Another meanes , and a speciall one , to secure us from the Sword , To trust in GOD . Not in Man : not in Power , or Policie . These wee may use , but trust not in them ; Which if wee doe , it will be the next way to betray us . It is that which the LORD threatens against the Jewes , Jer. 5. 15 , 17. Loe I will bring a Nation upon you from farre , &c. And they shall impoverish ( or Plunder ) thy fenced Cities wherein thou trustedst , with the Sword . The next way to have a Kingdome , a City , a Towne sacked , and plundered , is to trust in the strength of it . But make wee the LORD our strength , our trust . So doing ( if good for us ) hee will secure us , wee shall not feele of the Sword , or not fall by it . It is that which the LORD promiseth to Ebedmelech , Jerem. 39. 8. I will surely deliver thee , and thou shalt not fall by the Sword : Why ? Because thou hast put thy trust in mee , saith the LORD . What he there promiseth to him in particular , David upon the same ground in Gods Name promiseth to all Gods people , Psalm . 37. ver. ult. The LORD shall deliver them from the wicked , and save them , because they trust in him . No such way to engage GOD to worke deliverance for us in any strait , as this , To trust in him . This will David doe in his greatest straites , when The foundations were destroyed , ( as hee speaketh , Psalm . 11. 3. ) or out of course , all things out of course in the Kingdome , so as seemingly there was little hope of safety left for David ; his Enemies by way of insulting , or his Friends by way of advising , they said unto his soule , Flye yee as a Bird to your Mountaine , ver. 1. willing him to betake himselfe , and his Family , to some place of security , and no longer to rest upon the promise ; but what course doth he resolve to runne ? Why , In the LORD put I my trust , ver. 1. The case at present is ours : The Foundations in this Kingdome are out of course , the dreadfull Commotions in it threatning ruine to it . In this case Carnall reason will be dictating , and suggesting unto us , as they to him , Flye wee as a Bird to our Mountaine , &c. Seeke we out some places of Refuge and Safety for our selves , and ours . But trust we not to this counsell . In the Lord put wee our trust : so doing , doubt not of security . It is Davids speech , which he spake out of his owne experience , and I shall conclude with it : The Lord is a Buckler to all those which trust in him , Psal. 18. 30. FINIS . Notes, typically marginal, from the original text Notes for div A77506e-450 Coherence . Division . Explication . Doct. Reas. 1 2. Application . Vse 1. Information . Greg. Nyss . Vse 2. Terror . Vse 3. Comfort . Mat. 6 23. Vse 4. Counsell . Meanes . 
A78965	----	The great danger of covenant-refusing, and covenant-breaking. Presented in a sermon preached before the Right Honourable Thomas Adams Lord Mayor, and the Right Worshipfull the sheriffes, and the aldermen his brethren, and the rest of the Common-councell of the famous City of London, Jan. 14. 1645. Upon which day the solemne League and Covenant was renued by them and their officers with prayer and fasting at Michael Basinshaw, London. / By Edmund Calamy, B.D. and pastor of Aldermanbury London. Great danger of covenant-breaking, &c. Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A78965 of text R200648 in the English Short Title Catalog (Thomason E327_6). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 122 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78965 Wing C254 Thomason E327_6 ESTC R200648 99861335 99861335 113468 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A78965) Transcribed from: (Early English Books Online ; image set 113468) Images scanned from microfilm: (Thomason Tracts ; 53:E327[6]) The great danger of covenant-refusing, and covenant-breaking. Presented in a sermon preached before the Right Honourable Thomas Adams Lord Mayor, and the Right Worshipfull the sheriffes, and the aldermen his brethren, and the rest of the Common-councell of the famous City of London, Jan. 14. 1645. Upon which day the solemne League and Covenant was renued by them and their officers with prayer and fasting at Michael Basinshaw, London. / By Edmund Calamy, B.D. and pastor of Aldermanbury London. Great danger of covenant-breaking, &c. Calamy, Edmund, 1600-1666. [8], 40 p. Printed by M.F. for Christopher Meredith at the signe of the Crane in Pauls-Church-yard., London, : 1646. Subsequently published as: The great danger of covenant-breaking, &c. Annotation on Thomason copy: "1645"; the second 6 in imprint date crossed out. Reproduction of the original in the British Library. eng Solemn League and Covenant (1643) -- Sermons -- Early works to 1800. Bible. -- N.T. -- Timothy, 2nd III, 3 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A78965 R200648 (Thomason E327_6). civilwar no The great danger of covenant-refusing, and covenant-breaking.: Presented in a sermon preached before the Right Honourable Thomas Adams Lord Calamy, Edmund 1646 21308 4 35 0 0 7 0 51 C The rate of 51 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2008-08 John Latta Sampled and proofread 2008-08 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE GREAT DANGER OF Covenant-refusing , AND Covenant-breaking . Presented In a Sermon preached before the Right Honorable THOMAS ADAMS Lord Mayor , and the Right Worshipfull the Sheriffes , and the Aldermen his Brethren , and the rest of the Common-councell of the famous City of London , Jan. 14. 1645. Upon which day the solemne League and Covenant was renued by them and their Officers with prayer and fasting at MICHAEL Basinshaw , LONDON . BY EDMUND CALAMY , B. D. and Pastor of Aldermanbury LONDON . PSAL. 76. 11. Vow , and pay unto the Lord your God . ECCL. 5. 4 , 5. When thou vowest a Vow unto God , deferre not to pay it , for he hath no pleasure in fooles ; pay that which thou hast vowed . Better it is that thou shouldest not vow , then that thou shouldest vow and not pay . LONDON , Printed by M. F. for Christopher Meredith at the signe of the Crane in Pauls-Church-yard . 1646. TO THE RIGHT HONOVRABLE Thomas Adams Lord Mayor , and to the Right Worshipfull the Sheriffes and the Aldermen his brethren , and the rest of the Common-Councell . I Read in the Book of Nehemiah , that when the wall of Jerusalem was in building , the builders met with so much opposition , that they were forced to build with their weapons in one hand , and with their working tools in the other . They had enemies from without , and they had secret enemies amongst themselves . They met with many discouragements ; but God carried them through all , and at last they finished the wall to the confusion of their enemies , and the rejoycing of their friends . Nehemiah's condition is our condition . The Discipline and Government of the Church , is to the Church as a wall is to a City . A City without wals is exposed to every enemy : so is the Church without a Government . This wall is now in building : the Parliament ( blessed be God ) hath contributed very much to this building ; but yet we meet with mountains of opposition , and with many discouragements . Our enemies say , What doe these feeble Presbyterians meane ? will they fortifie themselves ? will they make an end in a day ? will they revive the stones out of the heaps of the rubbish which are burnt ? Even that which they build , if a Fox goe up , he shall even break down their stone-wall . Our enemies also raise false reports to weaken the hands of the builders , and to make us afraid , as they did , Neh. 6. 6. 10. They say , that the Presbyterian Government ( which is the Government that comes neerest the Word , and the Government of the best Reformed Churches ) will prove Tyrannicall , and Episcopall . And that it is better to be under one Bishop then under a hundred . But we answer , as Nehemiah did , Neh. 4. 4. Hear ô our God , for we are despised ; and turn their reproach upon their own head . And as Neh. 6. 9. Now therefore , ô our God , strengthen our hands . But that which is worser then this , is ; that our seeming friends seek to undermine us , and to terrifie us , and say , as Neh. 4. 11. They shall not know , neither see , till we come in the midst among them , and slay them , and cause the work to cease . And others are ready to discourage us , and say as it is , Neh. 4. 10. And Judah said , The strength of the bearers of burdens is decayed , and there is much rubbish , so that wee are not able to build the wall . It is impossible ( say some ) to purge our Churches according to the rule , they are so full of rubbish , and therefore it is better and safer to study Separation from , rather then Reformation of our Churches . But yet notwithstanding all these oppositions , and discouragements , I doubt not but God Almighty will in his due time finish this wall of his , and so perfect his own work , that all the enemies thereof shall cast down their eies , and perceive that this work was wrought of our God , Neh. 6. 16. For the effecting of this blessed work , God hath raised us up a happy Parliament . And also God hath raised you up ( Right Honourable , Right Worshipfull , and the rest of the Common Councell ) and hath raised up your spirits to strengthen our hands to this work , and to build the wall together with us , ( each of us in our places ) that so the Church may no longer lye waste , and open to all Errors and Heresies , and that we may be no longer a reproach to all other reformed Churches . This work by your help will quickly bee finished , as it is written , Neh. 4. 6. So we built the wall , and all the wall was joyned together unto the half thereof , for the people had a minde to the work . The times wherein you live are indeed very troublesome : but be not discouraged ; for it is foretold , Dan. 9. 25. That the wall of Jerusalem shall be re-built , even in troublous times . And let me say to you as Mordecai to Esther , Esther 4. 14. Who knoweth whether God hath not raised you up to be Mayor , to be Sheriffs , Aldermen , and Common Councell men for such a time as this is ? Go on courageously , and God will trouble those that trouble you , and bring good to you , and to the Church out of these troubles . We reade of the Pool of Bethesda , that when the water was troubled , then it became a healing water . The untroubled water , was an unhealing water . So will God doe with you ; he will make the troubled waters of the Sanctuary to become healing waters : Insomuch as we all shall say , Periissemus nisi periissemus ; We should have been undone had we not been undone . Onely be strong and of a good courage : I say it again , be strong and of a good courage . I say it the third time ( for so did God to Joshua in 4 verses , Joshuah 1. 6 , 7 , 8 , 9. Be strong of a good courage . The Lord hath made you instruments to doe much good for Church and State ; the same God make you every day more and more instrumentall . And be not terrified and dismayed because of the many Heresies and Errors that are in the City . For as when the wall of Jerusalem was once built , all their enemies did immediately vanish into nothing , Neh. 6. 16. So when the wall of the Church shall be once erected , I doubt not but these prodigious errours will all vanish . And as when the Sun ariseth , all wilde beasts goe to their dens ; so when the bright Sun of Christs kingly government shall appear in our Horizon , I trust all these beastly errours will betake themselves to their dens of obscurity and oblivion . It was said of Augustus , that when he was first Emperour he found Rome in a poor condition , but he left it in a glorious condition ; Invenit lateritiam , sed reliquit marmoream . My prayer shall be ( and oh that God would hear me ! ) that you may be able to say , When I was first Mayor , or first Sheriffe , or first Common-councell man , I found the City a City full of division , full of profanenesse , full of errors and heresies ; but now I shall leave it full of truth , full of holinesse , and a City at unity within it selfe . Inveni lateritiam , reliqui marmoream . For the better bringing of this to passe , you did lately renue your solemne League and Covenant ; at which time this ensuing Sermon was preached . Since which time , not only the Sermon , but the Preacher of it , hath undergone many harsh and bitter censures . It is the wickednesse of these dayes to build their own designes upon the ruine of other mens good name . But surely God will never prosper such bloody practises . It is said of Antiochus , a vilde person , Dan. 11. 28. That his heart shall be against the holy Covenant . We have many amongst us , that in this are like unto Antiochus , whose hearts , tongues , and hands , are not only against our solemne League and Covenant ; but against all that preach for it , or write in the defence of it . There is indeed a Covenant that some do much contend for , and make the very form of a particular Church , without which a Church cannot be a true Church , which is called a Church-covenant . For my part , I conceive that whosoever shall say , that a Church-covenant ( I meane an oath expressed by formal words ) is an Ordinance of Christ , and necessary to the very being of a visible Church ; doth not only un-church most of the Churches of Jesus Christ , but doth also set up his own invention for an Ordinance of Christ . In the New Testament we reade of no such Church-oath at the admission of Members . And there is no place in the Old Testament ( for ought I could ever reade ) that speaks of a Church-oath to be taken at our admission into Church-fellowship . Indeed we have mention made of a Nationall Covenant , and of the Covenant of grace , and of subscribing with our hands unto the Lord . But what are these to a Church-oath ; without which , no man is to be accounted a Church-member , or to have right to the seales of the covenant of grace ? To urge this as an Ordinance of Christ , is to set our posts by Gods posts , and our threshold by Gods threshold , Ezek. 43. 8. But if I should expatiate any further in this point , I should exceed the limits of an Epistle , and therefore I forbear . My hearty desire is , That this Covenant which you have now taken the second time , may be carried about you in continuall remembrance . And that it may serve in stead of a thousand Arguments to make you zealously serviceable , to God , to Church , and State . It is reported of Theseus , that he was so taken with the wonderfull works of Hercules , that he could not sleep for thinking of the wonders of Hercules ; and when he slept , he dreamt of Hercules wonders ; and was never satisfied till he had imitated him in working wonderfull things also . And it is also related of Themistocles , that he had alwayes in his thoughts by night and by day , the victories of Miltiades , and this made him insatiable till he had imitated him . Oh that you would thus deale with the Covenant ! That you would think of it in your bed , in your closets , in your walks ; and think of what particulars you have sworn unto , and never leave thinking untill you have fully performed your Oath and Covenant . And if you keep Covenant with God , the great God will keep Covenant with you , and all the blessings of the Covenant which are mentioned in the book of God , which is the book of the Covenant , shall be your portion for ever and ever . Which is the prayer of Your much obliged Spirituall Servant EDM. CALAMY . The great danger of Covenant-refusing , and Covenant-breaking . 2 TIM. 3. 3. — Truce-breakers ; or , Covenant-breakers . YOu are here met this day , to humble your soules before the Lord , and to renue your solemne League and Covenant ; I say , to renue it , and take it the second time . It is no unusuall thing for the people of God to repeat and reiterate their Vows and Covenants . The great and solemne vow which we made to God in Baptisme , is renued every time we come to the Lords Supper . And upon every Fast day wee binde our selves anew to God by Covenant . The people of Israel entred into covenant , Ezra 10. 3. And the same people ( as Chronologers observe ) did re-engage themselves in the same Covenant , Neh. 10. The Scripture tels us , that Almighty God did * six times make one and the same covenant with Abraham ; and sware the same covenant twice to Isaac , Gen. 26. 4. 34. And therefore blessed be the great God who hath put it into your hearts to engage your selves a second time into a Nationall Covenant . There are six reasons to justifie this dayes solemnity before God and all that require satisfaction about it . 1. Because this Nationall Covenant hath been a long time as it were dead and buried and quite forgotten amongst most people . And therefore it is high time to raise it out of the grave of forgetfulnesse : and I hope this day will be to the Covenant as a Resurrection from the dead . 2. Because of the great scorn and contempt that is cast upon it by divers sorts of people . The Malignants call it a conspiracy ; others , though not Malignants , yet maligne the Covenant , and call it a snare , a trap , a temptation , and account it a signe of a tender conscience to boggle at it , and of a loose conscience to swallow it without scruple . And therefore to vindicate the honour and reputation of the Covenant , and to wipe off the aspersions that are cast upon it , you doe well to take it the second time . 3. Because there are some that do openly professe their sorrow that ever they took it , and would fain recant and retract what they have done . And therefore to manifest that you are still of the same judgement , and that you doe not repent of what you have done , you doe well to take it the second time . 4. Because of the pronenesse that is in all men ( even the best of men ) to break covenant with God . A Covenant indeed is a golden Girdle to tye us fast to God ; it is a joyning and glewing our selves to the Lord . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth an Oath , comes from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth a Hedge . An Oath and Covenant is a strong hedge to keep us from breaking out into disobedience . It is an entring into bond to become the Lords ; it is a binding our selves apprentice to God . Voluntas ( saith Aquinas ) per votum immobiliter firmatur in bonum . But yet notwithstanding , the nature of the best man is very apt to break these bonds , and to run away from his great Lord and Master , to suffer this Hedge to decay , and this golden girdle to loosen and untye , and to disjoyne and unglew himself from God . And therefore it is not only commendable , but very necessary ( and for this cause you are met this day ) to enter into bond the second time , to binde and inroll your selves again unto the Lord ; to make up this hedge , to tye this golden girdle yet faster , and to joyn and glew your selves once more unto the Lord in a perpetuall Covenant never to be forgotten . It is reported of Bishop Hooper , that when he was at the stake to be burnt , the Officers offered to tye him to the stake : but he said , You need not tye me , for that God that call'd me hither will keep me from stirring ; and yet because I am partly flesh , I am willing you should tye me fast , lest I should stir . So may the best Christian here present say : Lord I am carnall , sold under sinne , I have broken those golden cords of the Covenant with which I have tyed my selfe unto thee . Though I am spirit , yet am I flesh also : And therefore I come to binde my selfe anew . As Dalilah dealt with Sampson , &c. so do I desire to deale with my self , and to tye my self yet faster and faster to God , if by any meanes I might be kept firme to him . 5. Because of the many glorious deliverances and salvations which God hath vouchsafed unto us . For since June last , we have had about 60 considerable blessings and mercies ▪ which all are as 60 Arguments to call upon us not only to renue our thankfulnesse , but our Covenant also . Thus the people of Israel , when God had delivered them out of Egypt , renued their Covenant at Horeb , Exod. 19. And when they were delivered from their Wildernesse-enemies , Deut. 29. And the same people did afterwards , when God had given them the possession of Canaan , re-oblige themselves by a covenant , Josh. 24. 6. Because of the sad condition the Church of God is in at this time . For though God hath given us glorious victories over our enemies , yet the Churches of Christ lye desolate , Church-reformation is obstructed , Church-Discipline unsetled , Church-divisions increased . The famous City of London is become an Amsterdam , Separation from our Churches is countenanced , Toleration is cried up , Authority lyeth asleep . And therefore it is high time to take the Covenant again , that so you may endeavour with renued strength , as one man , vigorously and courageously , for the setling of the tottering Ark according to the sphere of capacitie in which God hath put you . You shall reade in Scripture , that the people of God did never any great service for the Church till they renued their Covenant ; and you shall never read but that they did very great and glorious services for the Church , after the renuing of their covenant with God . In Zerubbabels time the Temple-work ceased for many yeares ; but after Ezra and Nehemiah caused the people to enter into covenant with God , it went on prosperously and uninterruptedly . What famous things did the people of God after Jehojada had drawn them into a covenant ! 2. Kings 11. 7. 18. All the people of the Lord went into the house of Baal , and brake it downe , his Altars and his Images brake they in pieces throughly , &c. The like we reade of Asa , 2 Chron. 15. 14 , 15 , 16. and of King Josiah , 2 Chron. 34. 31 , 32 , 33. And thus I doubt not but you will endeavour to do in an orderly way according to your places . These are the Arguments to justifie this dayes work before God to all the Christian world . To help you in this , so pious , so Christian , so necessary , so solemne a businesse , I have chosen this Text . In the beginning of the Chapter the Apostle tels us the condition that the Church of God should be in , in the last dayes . This know also , that in the last dayes perilous time shall come . In the second Verse he tels us the reason why these times should be such hard and dangerous times ; For men shall be lovers of themselves , covetous , &c. The reason is not drawn from the miseries and calamities of the last times , but from the sins and iniquities of the last times . It is sin and iniquity that makes times truly perilous . Sin , and sin onely , takes away Gods love and favour from a Nation , and makes God turn an enemy to it . Sinne causeth God to take away the purity and power of his Ordinances from a Nation . Sin makes all the creatures to be armed against us , and makes our own conscience to fight against us . Sin is the cause of all the causes of perilous times . Sin is the cause of our civill warres , 2 Sam. 12. 11. Sin is the cause of our divisions , James 4. 1. Sin is the cause why men fall into such dangerous errours , 2 Thess. 2. 11. Sin brings such kinds of judgements which no other enemy can bring . Sin brings invisible , spirituall , & eternall judgements . It is sin that makes God give over a Nation to a reprobate sense . Sin makes all times dangerous . Let the times be never so prosperous , yet if they be sinfull times , they are times truly dangerous . And if they be not sinfull , they are not dangerous though never so miserable . It is sin that makes afflictions to be the fruits of Gods revenging wrath , part of the curse due to sin , and a beginning of Hell . It is sin , and sin only , that imbitters every affliction . Let us for ever look upon sin through these Scripture-Spectacles . The Apostle in four Verses reckons up 19 sins , at the causes of the miseries of the last dayes . I may truly call these 19 sins , Englands Looking-glasse , wherein we may see what are the clouds that eclipse Gods countenance from shining upon us : the Mountains that lye in the way to hinder the settlement of Church-discipline . Even these 19 sins which are as an Iron whip of 19 strings , with which God is whipping England at this day ; which are as 19 Fagots , with which God is burning and devouring England . My purpose is not to speak of all these sins : Only let me propound a Divine project how to make the times truly happy , for soul and body . And that is , To strike at the root of all misery , which is sin and iniquity . To repent for , and from all these 19 sins , which are as the Oyl that feedeth , & encreaseth the flame that is now consuming of us . For because men are lovers of themselves , Vsque ad contemptum Dei & Reipublicae . Because men drive their own designes not only to the neglect , but contempt of God , and the Common-wealth . Because men are covetous , lovers of the world more then lovers of God . Because they are proud in head , heart , looks , and apparell . Because they are unthankfull , turning the mercies of God into instruments of sin , and making Darts with Gods blessings to shoot against God . Because men are unholy and heady , and make many covenants , and keep none . Because they are ( as the Greek word signieth ) Devils , acting the Devils part in accusing the brethren , and in bearing false witnesse one against another . Because they have a form of Godlinesse denying the power thereof , &c. hence it is that these times are so sad and bloody . These are thine enemies , ô England , that have brought thee into this desolate condition ! These are the sins that will recruit the Kings army , if ever it be recruited : and if ever God lead us back into the wildernesse , it will be because of these sinnes . And therefore if ever you would have blessed dayes , you must make it your great businesse to remove these 19 mountains , and to repent of these land-devouring , and soul-destroying abominations . At this time I shall pick out the first , and the tenth sin to speak on . The first is selfe-love , which is placed in the fore-front ; as the cause of all the rest . Selfe-love is not only a sin that makes the times perilous , but it is the cause of all those sins that make the times perilous . For because men are lovers of themselves , therefore they are covetous , proud , unholy , &c. The tenth sinne is truce-breaking , and for feare lest the time should prevent me , I will begin with this sinne first . The tenth sin then is truce-breakers , or , as Rom. 1. 33. Covenant-breakers . The Greek word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth three things . First such as are foederis nescii , as Beza renders it ; or as others , infoederabiles ; that is , such as refuse to enter into Covenant . Or secondly , such as are foedifragi , qui pacta non servant , ( as Estius hath it ) or sine fide , as Ambrose ; that is , such as break Faith and Covenant . Or thirdly , such as are implacabiles , or as others , sine pace ; that is , such as are implacable , and haters of peace . According to this three-fold sense of the word , I shall gather these three observations . Doct. 1. That to be a Covenant-refuser , is a sin that makes the times perilous . Doct. 2. That to be a Covenant-breaker , is a sin that makes the times perilous . Doct. 3. That to be a peace-hater , or a truce-hater , is a sin that makes the times periloùs . To begin with the first . Doctrine the first . That to be a Covenant-refuser , is a sinne that makes the times perilous . To be foederis nescius , or infoedederabilis . For the understanding of this , you must know that there are two sorts of Covenants . There are devillish and hellish Covenants , and there are godly and religious Covenants . First , there are devillish Covenants , such as Acts 23. 12. and Isaiah 28. 15. such as the holy league ( as it was unjustly called ) in France against the Hugonites , and that of our Gun-powder Traitors in England : such are our Oxford Covenants for the destruction of the Parliament , and godly party . Now to refuse to take such Covenants , is not to make the times perilous , but the taking of them makes the times perilous . Secondly , there are godly and religious Covenants ; such as Job 31. 1. I have made a Covenant with mine eyes , why then should I thinke upon a maid ? Such as Psal. 119. I have sworne I will perform it , that I will keep thy righteous judgements ; such as 2 Chron. 15. 14. And such as this is , which you are met to take this day . For you are to sweare to such things which you are bound to endeavour after , though you did not swear . Your swearing is not solum vinculum , but novum vinculum , is not the onely , but onely a new and another bond to ty you to the obedience of the things you sweare unto ; which are so excellent and so glorious , that if God give those that take it a heart to keep it , it will make these three Kingdomes the glory of the world . And as one of the Reverend Commissioners of Scotland said when it was first taken in a most solemn manner at Westminster , by the Parliament and the Assembly ; That if the Pope should have this Covenant written upon a wall over against him sitting in his chair , it would be unto him like the hand-writing to Belshazzar ; causing the joints of his loynes to loose , and his knees to smite one against another . And I may adde , that if it be faithfully and fully kept , it will make all the Devils in hell to tremble , as fearing lest their Kingdome should not long stand . Now then for a man to be an Anti-covenanter , and to be such a Covenant-refuser , it must needs be a sin that makes the times perilous . And the reason is , 1 Because you shall find in Scripture that when any nation did enter into a solemn religious Covenant , God did exceedingly blesse and prosper that nation after that time ; As appeares , 2 Chron. 15. 19. 2 Kings 11. 20. And we have a promise for it , Deut. 29. 12 , 13. That thou shouldest enter into Covenant with the Lord thy God , &c. That he may establish thee to day for a people unto himselfe , and that he may be unto thee a God , &c. And therefore to be a Covenant-refuser , is to make our miseries perpetuall . 2 Because as it is the highest act of Gods love to man , to vouchsafe to engage himselfe by Oath and Covenant to be his God , so it is the highest demonstration of mans love to God , to bind himselfe by Oath and Covenant to be Gods . There is nothing obligeth God more to us , then to see us willing to ty and bind our selves fast unto his service . And therefore they that in this sense are Anticovenanters , are sons of Belial ; that refuse the yoake of the Lord , that say , as Psalm . 2. 3. Let us breake his bands asunder , and cast away his cords from us ; such as Oderunt vincula pietatis , which is a soul-destroying , and land-destroying sin . 3 Because that the union of England , Scotland , and Ireland , into one Covenant , is the chief , if not the onely preservative of them at this time . You shall find in our English Chroniclers , that England was never destroyed , but when divided within it self . Our civill divisions brought in the Romans , the Saxons , Danes , and Normans . But now the Anti-covenanter , he divides the Parliament within it self , and the City within it self , and England against it self ; he is as a stone separated from the building , which is of no use to it self , and threatneth the ruine of the building . Jesus Christ is called in Scripture the corner-stone , which is a stone that unites two ends of a building together ; Jesus Christ is a stone of union , and therefore they that sow division , and study unjust separation , have little of Jesus Christ in them . When the ten tribes began to divide from the other two tribes , they presently began to warre one against another , and to ruine one another . The Anticovenanter he divides , and separates , and disunites ; and therefore he makes the times perilous . The use is , 1 To reprove those that refuse to enter into Covenant with God ; and more particularly , those that refuse to take this solemne League and Covenant . These are of two sorts . 1. Such as refuse it out of Malignity : 2. Such as refuse it out of unnecessary scrupulosity ; that raise and foment doubts , to hinder themselves and others from taking it . As for the first , I will not call your goodnesse and my charity so much in question , as to spend time about them . And for the second , I conceive that those that scruple it , are amongst the number of those that are absent , and therefore I should but idle away precious time to satisfie the objections of those that are not present , to recover satisfaction . There are some men of whom I may say as the Apostle doth to the Galatians , Gal. 1. 6. I marvell that you are so soon removed from him that called you , &c. And as Gal. 4. 15. I beare you record , that if it had been possible , you would have plucked out your own eyes , and given them to me ; Am I therefore become your enemy , &c. So may I say of many : I wonder and marvell to see how suddenly they are changed from that good opinion they once had of the Covenant ; For I bear thē record , that there was a time when they not onely took it willingly , but would have hazarded their very lives in defence of it ; How is it then that the Covenant is become an enemy to them , and they unto the Covenant ? Surely the change is not in the Covenant , but in the Covenanters . I have much to say in defence of it , and did say much when it was first taken ; which now to repeat will not be usefull , and I believe for the company here present , very unnecessary ; and therefore I forbeare . The second use is to exhort you to be Covenant-takers this day , and to take it with these qualifications . 1. Solemnly , and seriously , and tremblingly ; as in Gods presence , Ezra 10. 3. 2. With hearty griefe and sorrow for all our former Apostasies and Covenant-breakings , Jer. 50. 4. 5. 3. With judgement and understanding , Neh. 10. 28. rightly informed of the true sense and meaning of every particular . 4. With a full assurance that it is an act very pleasing unto God , and that God is much honoured by it . 5. Freely and cheerfully , as they did , 2 Chron. 15. 14. 6. Faithfully and sincerely , with all your hearts and soules , and with your whole desire ; 2 Chron. 15. 12. 2 Chron. 34. 31 , 32. with a purpose to joyn your selves to the Lord in a perpetuall Covenant , never to be forgotten . Jer. 50. 5. As for motives to perswade you to the practice of these things , and for rules and directions about the manner of taking of it , I shall leave them wholly to my Reverend brother who is to succeed ; who will undertake this work fully and at large . My chief aym is at the second doctrine , which is , That for a Covenant-taker to be a Covenant-breaker , is a sin that makes the times perilous . For the opening of this point , I must distinguish again of Covenants . There are civill , and there are religious Covenants . A civill Covenant , is a Covenant between man and man ; and of this the text is primarily , though not onely to be understood . Now for a man to break promise and Covenant with his brother , is a land-destroying , and soule devouring abomination . We read 2 Sam. 21. that because Saul had broken the Covenant that Joshuah made with the Gibeonites , God sent a famine in Davids time of three yeares continuance : To teach us , that if we falsifie our Word and Oath , God will avenge covenant-breaking , though it be forty yeares after . Famous is that text , Jer. 34. 17 , 18 , 19 , 20. Because the Princes and the People brake the covenant which they had made with their servants ( though but their servants ) God tels them . Because ye have not hearkned unto me in proclaiming liberty every one to his brother , &c. Behold , I proclaim liberty for you , saith the Lord to the sword , to the pestilence , and to the famine ; and I will make you to be removed into all the Kingdomes of the earth ; &c. We read also Ezek. 17. 18 , 19 , 20. That God tels Zedekiah because he brake the covenant he had made with the King of Babylon , that therefore he would recompence upon his head the oath that he had despised , and the covenant that he had broken , & would bring him to Babylon , and plead with him there for the trespasse which he had trespassed against the Lord . David tels us , Ps. 15. 4. that it is a sin that shuts a man out of heaven . The Turkish histories tell us of a covenant of peace made between Amurath the great Turk , and Ladislaus King of Hungary ; and how the Pope absolved Ladislaus from his oath , and provoked him to renue the warre . In which war the Turk being put to the worst , and despairing of victory , puls out a paper which he had in his bosome wherein the league was written ; and said , O thou God of the Christians , if thou beest a true God , be revenged of those that without cause have broken the league made by calling upon thy name . And the story saith , that after he had spoken these words , he had as it were a new heart and spirit put into him , and his souldiers , and that they obtained a glorious victory over Ladislaus . Thus God avenged the quarrel of mans covenant . The like story we have of Rodolphus Duke of Suevia , who by the Popes instigation waged war with Henry the fourth Emperour of Germany , to whom he had sworn the contrary . The Pope sent a Crown to him with this Motto : Petra dedit Petro , Petrus diadema Rodolpho ; but in the fight it chanced that Rodolphus lost his right hand ; and falling sick upon it , he called for it , and said , Spectate hanc dextram legitima supplicia expendentem , quae fidem sacramento munitam , & Henrico Domino meo datam , vobis urgentibus , praeter aequum & jus temere violavit . Behold this right hand with which I subscribed to the Emperour , with which I have violated my oath , and therefore I am rightly punished . I will not trouble you in relating the gallant story of Regulus , that chose rather to expose himselfe to a cruell death , then to falsifie his oath to the Carthaginians . The summe of all is , if it be such a crying abomination to break covenant between man and man , and if such persons are accounted as the off-scouring of men , not worthy to live in a christian , no not in a heathen Common-weal : If it be a sin that drawes down vengeance from heaven , and excludes a man from heaven ; much more for a man to enter into a covenant with the great Jehovah , and to break such religious engagement ; this must needs be a destroying and souldāning sin . And of such religious covenants I am now to speak There are two covenants that God made with man , a covenant of nature , and a covenant of grace . The covenant of nature ( or of works ) was made with Adam , and all mankind in him . This covenant Adam broke , and God presently had a quarrell against him for breaking of it , Gen. 3. 8 , 9. And to avenge the quarrell of the covenant , he was thrust out of Paradise ; and there was a sword also placed at the East end of the Garden of Eden , to avenge covenant-breaking . And by nature we are all children of wrath , heirs of hell , because of the breach of that covenant . And therefore we should never think of originall sin , or of the sinfulnesse and cursednesse of our naturall condition , but we should remember what a grievous sin Covenant-breaking is . But after man was fallen , God was pleased to strike a new covenant , which is usually called a covenant of grace , or of reconciliation ; a copy of which you shall read , Ezek. 16. 7 , 8 , 9. This was first propounded to Adam by way of promise , Gen. 3. The Seed of the woman shall bruise the Serpents head . And then to Abram by way of Covenant , Gen. 17. In thy Seed shall all the nations of the world be blessed . And then to Moses by way of Testament , Exod. 33. It is nothing else but the free and gracious tender of Jesus Christ and all his rich purchases to all the lost and undone sons of Adam , that shall beleeve in him ; or , as the phrase is , Isai. 56. 4. that shall take hold of the covenant . Now you must know that Baptisme is a seal of this covenant , and that all that are baptized , doe sacramentally at least engage themselves to walk before God , and to be upright ; and God likewise engageth himself to be their God . This covenant is likewise renued when we come to the Lords Supper , wherein we bind our selves by a sacramentall oath unto thankfulnesse to God for Christ . Adde further , that besides this generall covenant of grace whereof the Sacraments are seales , there are particular and personall , and family , and nationall covenants . Thus Job had his covenant , Job 20. and David , Psal. 119. 106. And when he came to be King , he joyned in a covenant with his people , to serve the Lord . Thus Asa , Jehoiada , and Josiah , &c. Thus the people of Israel had not onely a covenant in circumcision , but renued a covenant in Horeb , & in Moab ; and did often again and again bind themselvs to God by vow and covenant . And thus the Churches of the Christians , besides the vow in Baptisme , have many personall and nationall engagements unto God by covenant , which are nothing else but the renovations , and particular applications of that first vow in Baptisme . Of this nature is the covenant you are to renue this day , &c. Now give me leave to shew you what a sword-procuring , and soul-undoing sinne , this sin of Covenant-breaking is ; and ethen th reason of it . Famous is that text , Levit. 26. 25. And I will send my sword which shall avenge the quarrell of my covenant . The words in the Hebrew run thus : I will avenge the avengement . In Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Latin , ulciscar ultionem ; which importeth thus much . That God is at open war and at publique defiance with those that break his covenant ; he is not onely angry with them , but he will be revenged of them . The Lord hath a controversie with all covenant-breakers , Hos. 4. 1. or as it is , Lev. 26. 23. The Lord will walk contrary to them . In the 29. of Deuter. first God takes his people into covenant , and then he tels them of the happy condition they should bee in if they did keep covenant . But if they did breake couenant , he tels them , verse 20 , 21 , 22 , 23 , 24 , 25. That the Lord will not spare him ; but the anger of the Lord and his jealousies shall smoak against that man , and all the curses that are written in this book shall lie upon him , and the Lord shall blot out his name from under heaven . And the Lord shall separate him , &c. And when the nations shall say , Wherefore hath the Lord done thus unto this land ? What meaneth the heat of this great anger ? Then shall men say , Because they have forsaken the covenant of the Lord God of their Fathers , &c. This was the sin that caused God to send his people of Israel into captivity , and to remove the candlestick from the Asian Churches . It is for this sin that the sword is now devouring Germany , Ireland , and England , &c. God hath sent his sword to avenge the quarrell of his covenant . The reasons why this sin is a God-provoking sin are , Because that to sinne against the covenant , is a greater sinne then to sin against a Commandement of God , or to sin against a promise , or to sin against an Ordinance of God . First , it is a greater sin then to break a Commandement of God . For the more mercy there is in the thing we sin against , the greater is the sin . Now there is more mercy in a Covenant , then in a bare Commandement . The Commandement tels us our duty , but gives no power to doe it . But the covenant of grace gives power to doe what it requires to be done . And therefore if it be a hell-procuring sin to break the least of Gods Commandements , much more to be a Covenant-breaker , Heb. 10. 28 , 29. Secondly , it is a greater sin then to sin against a promise of God , because a Covenant is a promise joyn'd with an oath , it is a mutuall stipulation between God and us . And therefore if it be a great sin to break promise , much more to break covenant . Thirdly , it is a greater sin then to sin against an Ordinance , because the Covenant is the root and ground of all the Ordinances . It is by virtue of the Covenant that we are made partakers of the Ordinances . The Word is the book of the Covenant , and the Sacraments are the Scales of the Covenant . And if it be a sin of an high nature to sin against the book of the Covenant and the seales of the Covenant , much more against the Covenant it selfe . To break covenant is a fundamentall sinne , it raseth the very foundation of Christianity , because the Covenant is the foundation of all the priviledges , and prerogatives , and hopes of the Saints of God . And therefore we reade , Ephes. 2. 12. that a stranger from the Covenant is one without hope . All hope of Heaven is cut off where the Covenant is willingly broken . To break covenant is an universall sin , it includes all other sins . By virtue of the Covenant , we tye our selves to the obedience of Gods Commandements , we give up our selves to the guidance of Jesus Christ , we take him for our Lord and King . All the promises of this life and that that is to come , are contained within the Covenant . The Ordinances are fruits of the Covenant . And therefore they that forsake the Covenant , commit many sins in one , and bring not only many , but all curses upon their heads . The summe of the first Argument is : If the Lord will avenge the quarrell of his Commandement , if God was avenged upon the stick-gatherer for breaking the Sabbath , much more will he be avenged upon a Covenant-breaker . If God will avenge the quarrell of a promise , if the quarrell of an Ordinance : if they that reject the Ordinances shall be punished ; Of how much severer punishment shall they be thought worthy , that trample under their feet the blood of the Covenant ? If God was avenged of those that abused the Ark of the Covenant , much more will he punish those that abuse the Angell of the Covenant . The second reason why covenant-breaking is such a Land-destroying sin is , because it is a most solemne and serious thing to enter into covenant with God ; a matter of such great weight and importance , that it is impossible but God should be exceedingly provoked with those that slight it and dis-respect it . The Vow in Baptisme is the first , the most generall and the solemnest vow that ever any Christian took , saith Chrysostome ; wherein he doth not only promise , but engage himselfe by covenant in the sight of God and his holy Angels to be the servant of Jesus Christ , and therefore God will not hold him guiltless that breaks this vow . The solemnity & weightinesse of covenant-taking consisteth in three things . 1. Because it is made with the glorious Majesty of Heaven and Earth , who will not be trifled and baffled withall . And therefore what Jehosaphat said to his Judges , 2 Chron. 19. 6. Take heed what you doe , for ye judge not for men , but for the Lord , who is with you in judgements ; wherefore now let the fear of the Lord be upon you , &c. The like I may say to every one that enters into covenant this day . Take heed what you doe , for it is the Lords covenant , and there is no iniquity with the Lord , wherefore now let the fear of the Lord be upon you . For our God is a holy God , he is a jealous God , he will not forgive your transgressions , nor your sins , as Joshua saith , Josh. 24. 19. 2. Because the articles of the Covenant are weighty and of great importance . In the Covenant of grace God ingageth himself to give Christ , and with him , all temporall , spirituall , and eternall blessings , and we engage our selves to be his faithfull servants all our dayes . In this Covenant we oblige our selves to do great matters that neerly concerne the glory of God , the good of our own soules , and the happinesse of three Kingdomes . And in such holy and heavenly things which so neerly concerne our everlasting estate , to dally and trifle must needs incense the anger of the great Jehovah . 3. The manner used both by Jewes , Heathen , and Christians , in entring into Covenant , doth clearly set out the weightinesse of it , and what a horrible sin it is to break it . The custome amongst the Jewes will appear by divers texts of Scripture : Jer. 34. 18. it is said , And I will give the men that have transgressed my covenant , which have not performed the worde of the Covenant which they had made before me , when they cut the Calfe in twain , and passed between the parts thereof . The words they used when they passed between the parts were , So God divide me , if I keep not covenant . Neh. 5. 12. Nehemiah took an oath of the Priests , and shook his lap and said , So God shake out every man from his house , and from his labour , that performeth not this promise , even thus be he shaken out and emptied . And all the Congregation said , Amen . In the 15 of Genesis Abraham divided the Heifer , and shee-Goat , and a Ram , &c. And when the Sun was down ; a smoaking furnace and burning lampe passed between these pieces . This did represent Gods presence , saith Clemens Alexandrinus , and it was as if God should say : Behold , this day I enter into covenant with thee , and if thou keepest covenant , I will be as a burning lampe to illighten and to comfort thee : But if thou breakest covenant , I will be like a smoaking furnace to consume thee . Thus also Exod. 24. 6. Moses makes a covenant with Israel , and offers sacrifices , and takes the blood of the sacrifice and divides it , and half of it he sprinkles upon the Altar , ( which represented Gods part ) and the other half he sprinkled upon the people , as if he should say , As this blood is divided , so will God divide you if you break covenant . This was the custome amongst the Jewes . Amongst the Romans , Caesa firmabant foedera porca . And when it was divided , the Feciales gave one half to one party , and the other half to the other , and said , So God divide you asunder if you break this covenant , and let God doe this so much the more by how much he is the more able . Hinc foedus à foedo animali ( scilicet porco ) diviso . Sometimes they did make covenants by taking a stone in their hands and saying , If I make this covenant seriously and faithfully , then let the great Jupiter blesse me . If not , so let me be cast away from the face of the Gods as I cast away this stone . This was called Jurare per Jovem lapidem . All these things are not empty notions , and metaphoricall shadowes , but reall and substantiall practises , signifying unto us , That God will , and must ( for it stands with his honor to do it ) divide and break them in pieces that break covenant with him . This day you are to take a Covenant by the lifting up of your hands unto the most high God , which is a most emphaticall ceremony , whereby we do as it were call God to be a witnesse and a judge of what we do , and a rewarder or a revenger , according as we keep or break the Covenant . If we keep it , the lifting up of our hands will be as an Evening sacrifice ; if we break it , the lifting up of our hands will be as the lifting up of the hands of a Malefactor at the Bar , and procure woe and misery and wringing of hands at the great day of appearing . The third reason why God will be avenged of those that are Covenant-breakers , is , because that a Covenant is the greatest obligation , and the most forcible chain that can be invented to tye us to obedience and service . God may justly challenge obedience without covenanting by virtue of creation , preservation , and redemption ; he hath made us , and when lost , he hath purchased us with his blood . But being willing more abundantly to manifest his love , and that we might be the more fastned to him , he hath tyed himself to us , and us to him by the strong bond of a Covenant ; as if God should say , Oh ye sons of men , I see you are rebellious , and sons of Belial , and therefore if it be possible , I will make you sure . I will engage you unto me , not only by creation , preservation and redemption , but also by the right of covenant and association . I will make you mine by promise and oath . And surely he that will break these bonds , is as bad as the man possessed with the Devill in the Gospel , whom no chaines could keep fast . When we enter into covenant with God , we take the oath of Supremacy , and swear unto him that he shall be our chief Lord and Governour , and that we will admit of no forein power or jurisdiction , but that God shall be all in all . We likewise take the oath of Allegiance to be his servants and vassals , and that he shall be our Supreame in spirituals and temporals . Now for a Christian that believes there is a God , to break both these oathes of allegiance and supremacy , it is cursed treason against the God of heaven , which surely God will be avenged of . Amongst the Romans , when any Souldier was pressed , he took an oath to serve his Captaine faithfully , and not to forsake him , and he was called Miles per sacramentum . Sometimes one took an oath for all the rest , and the others only said , The same oath that A. B. took , the same do I. And these were called Milites per conjurationem , or milites evocati . And when any souldier forsook his Captain , he had Martiall law executed upon him . Thus it is with every Christian : He is a professed souldier of Christ , he hath taken presse-money , he hath sworn and taken the Sacrament upon it to become the Lords , he is miles per sacramentū , & miles per conjurationem . And if he forsake his Captaine and break covenant , the great Lord of Hosts will be avenged of him , as it is written , Jer. 11. 3. Cursed be the man that obeyeth not the words of this covenant . To break covenant is a sin of perjury , which is a sin of a high nature ; and if for oathes the Land mourneth , much more for breach of oathes . To break covenant is a sin of spirituall adultery ; for by covenanting with God we do as it were joyne our selves in mariage to God , as the Hebrew word signifieth , Jer. 50. 5. Now to break the mariage knot is a sin for which God may justly give a Bill of divorce to a Nation . To break covenant is a sin of injustice ; for by our covenant we do enter as it were into bond to God , and engage our selves as a creditor to his debtor , Now the sin of injustice is a Land-destroying sin . The fourth reason why God must needs be avenged of those that are covenant-breakers , is , because it is an act of the highest Sacriledge that can be committed . For by virtue of the Covenant the Lord layes claime to us as his peculiar inheritance , Ezek. 16. 8. I sware unto thee , and entred into covenant with thee , and thou becamest mine . Ier. 31. 33. I will be their God and they shall be my people . It is worthy observation , that in the Covenant there is a double surrender , one on Gods part , another on our part . God Almighty makes a surrender of himself , and of his Sonne , and of the Holy Ghost . Behold , saith God , I am wholly thy God ; all my power , and wisdome , and mercy , and goodnesse , &c. is all thine , my Son is thine , and all his rich purchases . My spirit is thine and all his graces . This is Gods surrender . On our parts , when we take hold of the Covenant , we make a delivery of our bodies and soules into the hands of God , we choose him to be our Lord and Governour , we resigne up our selves into his hands . Lord we are thine at thy disposing ; we alienate our selves from our selves , and make a Deed of gift of our selves , and give thee the lock and key of head , heart , and affections , &c. This is the nature of every religious Covenant , but especially of the Covenant of grace . But now for a Christian to call in as it were his surrender , to disclaime his resignation , to steale away himself from God and to lay claim to himself after his alienation ; to fulfill his owne lusts , to walk after his owne wayes , to do what he lists , and not what he hath covenanted to do , and so to rob God of what is his , this is the highest degree of Sacriledge , which God will never suffer to go unpunished . And surely if the stick-gatherer , that did but alienate a little of Gods time ; and Ananias and Sapphira , that withheld but some part of their estate : and if Belshazzar for abusing the consecrated vessels of the Temple were so grievously punished ; how much more will God punish those that alienate themselves from the service of that God to whom they have sworn to be obedient ? It is observed by a learned Author , of three famous Commanders of the Romans , that they never prospered after they had defiled and robbed the Temple of Jerusalem . First , Pompey the great , he went into the Sanctum Sanctorum , a place never before entred by any but the High Priest , and the Lord blasted him in all his proceedings after that time . Vt ille qui terram non habuit ante ad victoriam , deesset illi terra ad sepulturam : That he that before that time wanted earth to overcome , had not at last earth enough to bury him withall . The next was Crassus , who took away 10000 talents of gold from the Temple , and afterwards dyed , by having gold poured down his throat . The third was Cassius , who afterwards killed himself . If then God did thus avenge himself of those that polluted his consecrated Temple ; much more will he not leave them unpunished that are the living temples of the Holy Ghost , consecrated to God by a covenant , and afterwards prove sacrilegious , robbing God of that worship and service which they have sworn to give him . The fifth reason why this sin makes the times perilous is , because covenant-breakers are reckoned amongst the number of those that have the mark of reprobation upon them . I do not say that they are all Reprobates ; yet I say that the Apostle makes it to be one of those sins which are committed by those that are given up to a reprobate minde , Rom. 1. 28. 31. The words are spoken of the Heathen , and are to be understood of breaking of covenants made between man and man . But then the Argument will hold à fortiori . If it be the brand of a reprobate to break covenant with man , much more to break a covenant made with the great Jehovah by the lifting up of our hands to Heaven . The last reason is , because it is a sin against such infinite mercy , such bowels of Gods unexpressible mercy . It is said , Jer. 31. 32. Which covenant they brake , although I was a Husband to them . That is ; Although I had chosen them for my Spouse , and married my self unto them with an everlasting covenant of mercy , and intailed Heaven upon them , yet they have broken my covenant . This was a great provocation . Thus Ezek. 16. 4 , 5. When thou wast in thy blood and no eye pitied thee to have compassion upon thee , I said unto thee when thou wert in thy blood , Live ; yea , I said unto thee , Live . It is twice repeated . As if God should say , Mark it O Israel , when no eye regarded thee , then I said unto thee , Live . Behold , saith God , verse 8. Thy time was the time of love . Behold and wonder at it , and I spread my skirt over thee , and covered thy nakednesse : yea , I sware unto thee , and entred into covenant with thee , saith the Lord , and thou becamest mine . And yet for all this thou hast sinned grievously against me . Woe , woe unto thee , saith the Lord God , Ezek. 16. 23. There is a , five fold mercy in the Covenant , ( especially in the covenant of grace ) that makes the sinne of covenant-breaking to be so odious . 1. It is a mercy that the great God will vouchsafe to enter into covenant with dust and ashes . As David saith in another case , Is it a sleight matter to be the son in law of a King ▪ So may I say , Is it a sleight matter for the Lord of Heaven and Earth to condescend so far as to covenant with his poor creatures , and thereby to become their debtors , and to make them as it were his equals ? When Jonathan and David entred into a covenant of friendship , though one was a Kings son , the other a poor Shepherd , yet there was then a kinde of equality between them . But this must be understood warily , according to that text 2 Cor. 1. 9. Blessed be God who hath called us into the fellowship of his Son Jesus Christ our Lord . He is still our Lord , though in fellowship with us . It is a covenant of infinite condescension on Gods part , whereby he enters into a league of friendship with his people . 2. The mercy is the greater , because this covenant was made after the fall of Adam ; after we had broken the first covenant . That the Lord should try us the second time , is not only an act of infinite goodnesse in God , but of infinite mercy . There is a difference between the goodnesse and the mercy of God . Goodnesse may be shewed to those that are not in misery : but mercy supposeth misery . And this was our condition after the breach of the first covenant . 3. That God should make this covenant with Man , and not with Devils . 4. This sets out the mercy of the covenant , because it containes such rare and glorious benefits , and therefore it is called a covenant of life and peace , Mal. 2. 5. an everlasting covenant , even the sure mercies of David , Esay 55. 3. It is compared to the waters of Noah , Esay 54. 9. Famous are those two texts , Exod. 19. 5 , 6. Ier. 32. 40 , 41. Texts that hold forth strong consolation . By virtue of the covenant , Heaven is not only made possible , but certain to all believers , and certain by way of oath . It is by virtue of the covenant that we call God Father ; and may lay claim to all the power , wisdome , goodnesse , and mercy , &c. that is in God . As Iehoshaphat told the King of Israel , to whom he was joyned in covenant , I am as thou art , my people as thy people , my horses as thy horses : So doth God say to all that are in covenant with him ; My power is thine , my goodnesse is thine , &c. By virtue of this covenant , whatsoever thou wantest , God cannot deny it thee , if it be good for thee . Say unto God , Lord , thou hast sworne to take away my heart of stone , and to give me a heart of flesh . Thou hast sworn to write thy law in my heart , thou hast sworn to circumcise my heart , thou hast sworn to give me Christ to be my King , Priest , and Prophet , &c. And God cannot but be a covenant-keeper . By virtue of this covenant , God cannot but accept of a poor penitent sinner laying hold upon Christ for pardon , 2 Chron. 7. 14. Jer. 3. 14. Promissa haec tuasunt , Domine ; & quis falli timet cum promittit ipsa veritas ? In a word , we may challenge pardon , and heaven by our covenant ; 1 John 1. 9. God is not only mercifull , but just to forgive us . We may challenge heaven through Christ out of justice . 5. Adde lastly , that the conditions of the Covenant on our parts should be upon such easie termes , therefore it is called a Covenant of Free-grace . All that God requires of us , is to take hold of this Covenant ; Is . 56. to receive this gift of righteousnesse , Rom. 5. to take all Christ as he is tendred in the Covenant . And that which is the greatest consolation of all , God hath promised in his Covenant to do our part for us . Jer. 31. 33 , 34. Therefore it is called a Testament rather then a Covenant . ( In the new Testament the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is alwayes used by the Apostle , and not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) Heaven is conveyed unto the elect by way of Legacie ; It is part of Gods Testament to write his law in our hearts , and to cause us to walk in his wayes , &c. Put these things together . Seeing there is such infinite mercy in the Covenant . A mercy for God to enter into Covenant with us , to doe it with us and not the Angels , with us fallen , with us upon such easie termes ; and to make such a Covenant , that contains so many , and not only so , but all blessings here and hereafter in the wombe of it ; it must needs be a land-destroying and soul-destroying sin to be a Covenant-breaker . The use and application of this doctrine is foure-fold . If it be such a Land-devouring sin to be a Covenant-breaker , let us from hence learn the true cause of all the miseries that have hapned unto England in these late yeers . The wombe , out of which all our calamities are come . England hath broken Covenant with God , and now God is breaking England in pieces , even as a Potter breakes a vessell in pieces . God hath sent his sword to avenge the quarrell of his Covenant . As Christ whipt the buyers and sellers out of the Temple , with whips made of the cords which they brought to tye their oxen and sheep withall . A Covenant is a cord to ty us to God , and now God hath made an iron whip of these cords which we have broken asunder to whip us withall . We are a nation in Covenant with God , we have the books of the Covenant , the Old and New Testament ; we have the seales of the Covenant , Baptisme , and the Lords Supper . We have the Messengers of the Covenant , the Ministers of the Gospell . We have the Angell of the covenant , the Lord Jesus Christ fully and clearly set out before us in the Ministery of the Word . But alas , are not these blessings amongst us , as the Ark was amongst the Philistines , rather as prisoners , then as priviledges ; rather in testimonium & ruinam , quam in salutem , rather for our ruine , then for our happinesse ? May it not be said of us , as Reverend Moulin said of the French Protestants ; While they burned us ( saith he ) for reading the Scriptures , we burnt with zeale to be reading of them : now with our liberty is bred also negligence and disesteem of Gods word ? So it is with us . While we were under the Tyranny of the Bishops , oh how sweet was a Fasting-day ! how beautifull were the feet of them that brought the Gospell of peace unto you ? How dear and precious were Gods people one to another , &c. But now how are our Fasting-dayes sleighted and vilified ? how are the people of God divided one from another , railing upon ( in stead of loving ) one another ? And is not the godly Mininistery as much persecuted by the tongues of some that would be accounted godly , as heretofore by the Bishops hands ? Is not the Holy Bible by some rather wrested then read ? wrested I say by ignorant and unstable soules , to their own destruction . And as for the seales of the covenant . First , for the Lords Supper ; How often have we spilt the bloud of Christ by our unworthy approaches to his Table ? and hence it is , that he is now spilling our blood . How hard a matter is it to obtain power to keep the blood of Christ from being profaned by ignorant and scandalous Communicants ? and can we think that God will be easily intreated to sheath up his bloody sword , and to cease shedding our blood ? Secondly , for the Sacrament of Baptisme ; How cruell are men grown to their little infants , by keeping of them from the seale of entrance into the Kingdome of heaven , and making their children ( their own children ) to be just in the same condition with the children of Turks and Infidels ? I remember at the beginning of these warres , there was a great fear fell upon godly people about their little children , and all their care was for their preservation , and their safety ; and for the continuance of the Gospell to them , &c. But now our little children are likely to be in a worser condition then ever . The Oxford Army labour to steale away the Gospell from them , and the Anabaptist labours to steale away the seale of the covenant of Grace from them ; and that which is worser then all , there are some godly people love to have it so . And all this is come upon us as a just punishment of our Baptismall covenant-breaking . And as for Jesus Christ who is the Angell of the covenant : are there not some amongst us that un-god Jesus Christ ? and is it not fit and equall that God should un-church us , and un-people us ? Are there not thousands that have sworne to be Christs servants , and yet are in their lives the Vassals of sin and Satan ? And shall not God be avenged of such a nation as this ? These things considered , it is no wonder our miseries are so great , but the wonder is , that they are no greater . The second use , is an use of examination . Dayes of humiliation ought to be dayes of selfe-examination . Let us therefore upon such a day as this is , examine whether we be not amongst the number of those that make the times perilous , whether we be not covenant-breakers ? Here I will speak of three covenants : First , of the covenant we made with God in our Baptisme . Secondly , of the covenants which we have made with God in our distresses . Thirdly , and especially of this covenant which you are to renue this day . First , of the covenant which we made in Baptisme , and renue every time we come to the Lords Supper , and upon our solemn dayes of fasting . There are none here , but I may say of them , The vowes of God are upon you . You are servi nati , empti , jurati ; you are the born , bought , and sworn servants of God , you have made a surrender of your selves unto God and Christ . The question I put to you is this : How often have you broke covenant with God ? It is said , Isaiah 33. 14. The sinners of Sion are afraid : who shall dwell with everlasting burnings ? who shall dwell with devouring sire , &c. When God comes to a Church-sinner , to a sinner under the Old Testament , much more to a Christian sinner ; a sinner under the New Testament : and layeth to his charge his often covenant-breaking , fearfulnesse shall possesse him , and he will cry out ▪ Oh! woe is me , who can dwell with everlasting burnings ? our God is a consuming fire , and we are as stubble before him . Who can stand before his indignation ? ( Nahum 1. 6. ) Who can abide in the fiercenesse of his anger ? when his fury is poured forth like fire , and the rockes are throwne down before him . Who can stand ? Of all sorts of creatures , a sinfull Christian shall never be able to stand before the Lord , when he comes to visit the world for their sins . For when a christian sinnes against God , he sins not only against the Commandement , but against the covenant . And in every sin he is a commandement-breaker , and a covenant-breaker . And therefore whereas the Apostle saith , Tribulation and anguish upon every soule that sinneth , but first upon the Jew ; &c. I may adde ; First upon the christian , then upon the Jew , and then upon the Grecian ; because the covenant made with the Christian is called a better covenant ; and therefore his sins have a higher aggravation in them . There is a notable passage in Austin , in which he brings the Devill thus pleading with God against a wicked christian at the day of judgement . Aequissime judex , judica quod aequum est , judica meum esse qui tuus esse noluit post renunciationem ; Vt quid invasit pannos meos ? Quid apud eum lascivia , incontinentia , &c. quibus ipse renunciaverit ? Quid intemperantia , quid gula , quid fastus , quid caetera mea ? Haec omnia mea post renunciationem invasit . Meus esse voluit , mea concupivit ; Judica , aequissime judex , quoniam quem tu non dedignatus es tanto pretio liberare , ipse mihi postmodum voluit obligare . That is , Oh thou righteous Judge , give right judgement ! Judge him to be mine , who refused to be thine even after he had renounced me in his Baptisme ; What had he to doe to wear my Livery ? What had he to doe with gluttony , drunkennesse , pride , wantonnesse , incontinencie ; and the rest of my ware ? All these things he hath practised since he renounced the devill and all his works . Mine he is , judge righteous judgement ; For he whom thou hast not disdained to dye for , hath obliged himselfe to me by his sins , &c. Now what can God say to this charge of the Devils , but , Take him Devill , seeing he would be thine ; take him , torment him with everlasting torments ? Cyprian brings in the Devill thus speaking to Christ at the great day of judgement , Ego pro istis quos mecum vides nec alapas accepi , nec flagella sustinui , nec crucem pertuli , nec sanguinem fudi , sed nec regnum coeleste illis promitto , nec ad paradisum evoco , & tamen se mihi suaque omnia consecrarunt . I have not ( saith the Devill ) been whipt and scourged , and crucified , neither have I shed my blood for these whom thou seest with me . I do not promise them a kingdome of heaven , &c. and yet these men have wholly consecrated themselves to me and my service . Indeed if the Devill could make such gainfull covenants with us , and bestow such glorious mercies upon us as are contained within the Covenant , our serving of Satan and sinne might have some excuse . But when as his covenant is a covenant of bondage , death , hell , and damnation : and Gods covenant is a covenant of liberty , grace , and eternall happinesse , it must needs be a sin inexcusable , to be willingly and wilfully such a covenant-breaker . Secondly , let us examine concerning the vowes which we have made to God in our distresses : in our Personall distresses , and our Nationall distresses . Are we not like the children of Israel of whom it is said , Psal. 78. 34. When he slew them , then they sought him , and they returned and enquired early after God , &c. Neverthelesse they did but flatter him with their mouth , &c. for their heart was not right with him , neither were they stedfast in his covenant ? Are we not like unto little children , that while they are whipping will promise any thing , but when the whipping is over will perform nothing ? Or like unto Iron that is very soft and malleable while it is in the fire , but when it is taken out of the fire , returns presently to his former hardnesse ? This was Jacobs fault : He made a vow when he was in distresse , Gen. 28. 22. But he forgat his covenant , and God was angry with him , and chastised him in his daughter Dinah , Gen. 34. 5. and in his two sons Simeon and Levi . And at last God himself was fain to call to him from Heaven to keep covenant . And after that time God blessed Iacob exceedingly , Gen. 35. 9 , 10 , 11 , 12. We reade of David , Psal. 66. 13 , 14 , 15. that he professeth of himself , that he would go into Gods house , and pay the vowes which his lips had uttered , and his mouth had spoken when he was in trouble . But how few are there that imitate David in this thing ? Thirdly , let us examine our selves concerning the solemne League and Covenant which we are to renue this day . And here I demand an answer to these questions . 1. Are there not many amongst us that scorn it and speak reproachfully of it ? That deal with it as the Children of Israel did with Manna , which at first they did so highly value , as that they could not be kept within doors from gathering of it , no not upon the Sabbath day ; but afterwards they came to loathe it as much as ever before they loved it . And do not we deal so with the Covenant ? 2. Are there not some that write against it , and that say in effect , That the perjury that is committed about it , is rather in taking of it then in breaking of it , and that it was not a right , but a rash oath ? which I speak not only to the shame of those that write thus , but also to the shame of those that suffer such things to be written and to go unquestioned . 3. Are there not some that put corrupt glosses upon it , and deale falsely in the Covenant ? that say , that by virtue of the Covenant all Ministers are bound to renounce their ministery , ( even that ministery which God hath blessed and put his seale unto by the conversion of thousands ) and either to take it up again by Ordination from the people ; or if we finde no warrant in the Word for that way , then to turn Seekers , and to wait till God send Apostles to ordain Ministers ? And yet these men cannot but know that the Parliament in their Ordinance for Ordination of Ministers , have declared , that this is not the meaning of the Covenant . Others there are that say ; That by virtue of the Covanant no man ought to pay tythes to his Minister unlesse he will incurre the sin of perjury . These men may as well say , That by the Covenant no Tenant ought to pay rent to his Landlord , and that no man ought to keep the laws of the Realm . For we challenge our tythes by virtue of the Laws established , &c. We challenge a sufficient maintenance by Gods law . But as for the tenth part ( though there are some that say much out of the Scripture for it ) yet we require it as due only by the laws of the Kingdome . 4. Are there not some that deal hypocritically in the Covenant ? that take it meerly to serve their own turns , to save their credits , or to save their estates , or to hide their malignancy ? That are like unto the Samaritans , of whom it is reported , that when the Jewes were in adversity , they would renounce the Jewish religion and all alliance with them : but when the Jewes were in prosperity , then they would pretend kindred , and professe themselves to be of the Iewish Religion . Just so do many Oxford-malignants deal with the Parliament . While we are in prosperity , they are Covenanters , and for the Parliament . But if ever God should bring us again into a low condition , they would quickly appear to be Anti-covenanters and Anti-parliamenters . I have heard a story of a Gaoler , that being required either to take the Covenant , or to leave his place ; he consulted with his fellow drunkard about it ; and he answered , That he could not deny but that the taking of the Covenant was a very bitter pill : but seeing there was no remedy , his advice was , To swallow it down and not to think on it . And shall not God be avenged of such a Nation as this ? But the great question , and that which doth most nearly concerne us that are here , is ; 5. Are we not Covenant-breakers ? Do we not make the times perilous by our falsifying of our oath and covenant with God ? In our Covenant we swear to six things . 1. That we will endeavour to be humbled for our own sins and for the sins of the Kingdome . But where shall we finde a mourner in England for his own abominations , and for the abominations that are committed in the midst of us ? It is easie to finde a Censurer of the sins of the Land , but hard to finde a true mourner for the sins of the Land . Secondly , we swear that we will endeavour to goe before one another in the example of a reall Reformation . But who makes conscience of this part of the Oath ? What sin hast thou left , or in what one thing hast thou bin reformed since thou tookest this Covenant ? We read , Ezra 10. 3. That they entred into Covenant , to put away their wives & their children by them : which was a very difficult and hard duty , and yet they did it . But what bosome sin , what beloved sin , as dear to thee as thy dear wife and children , hast thou left for Gods sake since thou tookest this Oath ? I read Nehem. 5. 13. that the people took an Oath to make restitution , which was a costly duty , and yet they performed it , saith the Text . But alas ! where is the man that hath made restitution of his ill gotten goods since he took this Covenant ? I reade , 2 Chron. 15. 16. that King Asa deposed his mother Maachah , her , even her , from being Queen , after he had entred into Covenant : and that the people , 2 Kings 11. 18. after they had sworn a Covenant , brake in pieces all the Altars of Baal thoroughly . But where is this thorough Reformation , this thorough amendment of life ? Indeed here is much talk of a Reformation , but little practice of a Reformation . We say we fight for a Reformation ; but I fear lest in a little time we should fight away all our Reformation : or if not fight it away , yet we should dispute it away . For now all our religion is turned into Vtrum's , into Questions , insomuch as that there are some that call all religion into question , and in a little while will lose all religion in the crowd of questions . Inter disputandum veritas , & religio amittitur . There was a time not many years agoe , when God did blesse our Ministery in the City , to the Conversion of many people unto God ; but now there are many that study more to gain parties to themselves , then to gain souls to God . The great work of Conversion is little thought on . And never so few ( if any at all ) converted as in these days wherein we talk so much of Reformation . And is this to keep Covenant with God ? 3. We sweare to endeavour to amend the lives , and reforme not only our selves , but all those that are under our charge . But where is this Family-reformation ? Indeed I reade of Jacob , that when he went to perform his vow and covenant , he first reformed his family , Gen. 35. 3. And that Joshua resolved ( and performed it ) for himself and his family to serve the Lord . And so did Josiah , 2 Chron. 34. And oh that I could adde , And so do we ! But the wickednesses committed in our families , proclaim the contrary to all the world . What Noblemans , what Aldermans , what Merchants family is more reformed since the Covenant , then before ? We speak and contend much for a Church-reformation ; but how can there be a Church-reformation , unlesse there be first a Family-reformation ? What though the Church-worship be pure , yet if the worshippers be impure , God will not accept of the worship ? And if families be not reformed , how will your worshippers be pure ? 4. We swear to endeavour to bring the Churches of God in the three Kingdomes , to the nearest conjunction and uniformity in Religion , confession of Faith , form of Church-government , Directory for worship and catechizing , &c. But are there not some that write against an Vniformity in Religion , and call it an Idoll ? Are there not many that walk professedly contrary to this clause of the Covenant ? There are three texts of Scripture that people keep the quite contrary way . The first is , Mat. 6. 34. 31. 25. Take no thought what you shall eat , &c. take no thought for to morrw . And most people take thought for nothing else . The second text is , Matth. 6. 33. Seek ye first the kingdome of God and his righteousnesse , &c. And most people seek this last of all . The third text is , John 6. 27. Labour not for the meat that perisheth , but for the meat that endureth for ever ▪ &c. And most people labour not for the meat that endureth for ever , but for the meat that perisheth . As these three texts are kept , so do many people keep this part of the Oath ; for there were never more divisions and differences in the Church , never more difformity , and pleading against Vniformity , then now there is . 5. We swear to endeavour the extirpation of Popery , Prelacy , Superstition , Heresie , Schisme , &c. And yet not withstanding there are some that have taken this Oath , that contend earnestly for a Toleration of all Religions : which ( as I conceive ) is as contrary to this clause of the Covenant as Heaven is to Hell . 6. We swear against a detestable indifferency and Neutrality in this cause which so much concerneth the glory of God , &c. And yet how many are there amongst us that are like unto Gallio , that care not what becomes of the cause of God , so they may have peace and quiet ? That will not be the backwardest of all , and yet will be sure not to be too forward , for fear lest if the times turn , they should be noted amongst the chief of the faction ? That are very indifferent which side prevaile , so they may have their trading again ? That say as the Polititian , That they will be carefull not to come too near the heels of Religion , lest it should dash out his braines : And as the King of Arragon told Beza , That he would wade no farther into the sea of Religion , then he could safely return back to shoar ? In all these six particulars let us seriously search and try our hearts , whether we be not amongst the number of those that make the times perilous . The third use is for Humiliation . Let the consideration of our Covenant-breaking , be a heart-breaking consideration to every one of us this day . Let this be a mighty and powerfull Argument to humble us upon this day of Humiliation . There are five considerations that are exceedingly soul-humbling , if God blesse them unto us . 1. The consideration of the many Commandements of God that we have often and often broken . 2. The consideration of the breaking of Jesus Christ for our sins , how he was rent and torn for our iniquities . 3. The consideration of the breaking of the bread , and the pouring out of the wine in the Sacrament , which is a heart-breaking motive and help . 4. The broken condition that the Kingdome of England , Scotland , and Ireland , and that Germany is in at this time . 5. The many Vowes and Covenants that we have broken ; our Sacrament-Covenants , our Fasting-Covenants , our Sick-bed-covenants . And especially the consideration of our often breaking of our Nationall-covenant which you come this day to renue . This is a sin in Folio , a sin of a high nature : and if ever God awaken conscience in this life , a sin that will lye like a heavie Incuba upon it . A greater sin then a sin against a Commandement , or against an Ordinance . A sin not only of disobedience , but of perjury . A sin of injustice , of spirituall adultery . A sin of Sacriledge . A sin of great unkindnesse . A sin that makes us not only disobedient , but dishonest . For we account him a dishonest man that keeps not his word . A sin that not only every good Christian , but every good Heathen doth abhorre . A sin , that not only brings damnation upon us , but casteth such into horrible disgrace and reproach upon God , that it cannot stand with Gods honour not to be avenged of a Covenant-breaker . Tertullian saith , that when a Christian forsakes his covenant , and the colours of Christ , and turnes to serve as the Devils souldier , he puts an unspeakable discredit upon God and Christ . For it is as much as if he should say ; I like the service of the Devill better then the service of God . And it is just as if a souldier that hath waged war under a Captaine , and afterwards forsaking him turnes to another , and after that , leaves this other Captaine and returns to his former Captain . This is to preferre the first Captain before the second . This makes God complaine , Jer. 2. 4. What Iniquity have your Fathers found in me that they are gone far from me , &c. And in the 11 verse , Hath any Nation changed their Gods , which are yet no Gods ? but my people have changed their glory for that which doth not profit . Basil brings in the Devil insulting over Christ , and saying , I never created nor redeemed these men , and yet they have obeyed me , and contemned thee , ô Christ , even after they have covenanted to be thine . And then he addes , Equidem ego istam futuram adversus Christum gloriationem hostis insolentem gravius longè esse statuo quam Gehennae supplicia . That is , I esteem this insulting of the Devill over Jesus Christ at the great day , to be more grievous to a true Saint , then all the torments in hell . A saying worthy to be written in letters of gold . Seeing then that covenant-breaking is so great an abomination , the Lord give us hearts to be humbled for this great abomination this day . And this will be a notable preparation to fit you to the renuing of your Covenant . For we reade that Nehemiah first called his people to fast , before he drew them into a Covenant . According to which pattern you are here met to pray , and fast , and humble your soules for your former covenant-breaking ; and then to binde your selves anew unto the Lord our God . As wax when it is melted will receive the impression of a seal , which it will not do before : So will your hearts when melted into godly sorrow for your sins , receive the seal of God abidingly upon them , which they will not do when hardned in sin . Is every man that sins against the Covenant to be accounted a Covenant-breaker , and a perjured , sacrilegious person ? By no means . For as every failing of a Wife doth not break the Covenant between her and her Husband ; but she is to be accounted a Wife till she by committing adultery break the Covenant . So every miscariage against the Covenant of grace , or against this Nationall covenant , doth not denominate us in a Gospell-account Covenant-breakers . But then God accounts us according to his Gospel to break covenant , when we do not only sin , but commit sin against the Covenant , when we do not only sin out of weaknesse , but out of wickednesse ; when we do not only faile , but fall into sin : when we forsake & renounce the Covenant , when we deale treacherously in the Covenant , and enter into league and covenant with those sins which we have sworn against . When we walk into Anti-covenant paths , and willingly do contrary to what we swear ; then are we perjured , & unjust , and sacrilegious , and guilty of all these sins formerly mentioned . The fourth Use presents unto you a Divine , and therefore a sure project to make the times happy . And that is , Let all Covenant-takers labour to be Covenant-keepers . It hath pleased God to put it in your hearts to renue your Covenant . The same God inable you to keep Covenant . It is said , 2 Chron. 34. 31 , 32. The King made a covenant before the Lord , &c. And he caused all that were present in Jerusalem and Benjamin to stand to it . And 2 Kings 23. 3. The King stood by a pillar and made a covenant before the Lord , &c. and all the people stood to the covenant . This is your duty , not only to take the Covenant , but to stand to the Covenant ; and to stand to it , maugre all opposition to the contrary . According to seek the Lord God of their fathers , &c. That whosoever would not seek the Lord God of Israel , should be put to death , whether small or great , whether man or woman . For it is not the taking , but the keeping of the Covenant that will make you happy . God is stiled , A God keeping covenant , Deut : 9. 4. Neh. 1. 5. O that this might be the honour of this City ! That we may say of it , London is a City keeping covenant with God . Great and many are the blessings entailed upon Covenant-keepers . Exod. 19. 5 , 6. Now therefore if you will obey my voice indeed , and keep my covenant , then you shall be a peculiar treasure unto me above all people : for all the earth is mine : And ye shall be unto me a kingdome of Priests , and an holy Nation , &c. Psal. 25. 10. All the paths of the Lord are mercy and truth unto such as keep his covenant , &c. Psal. 15. 4. There are three Covenants I shall perswade you in an especiall manner to stand to . 1. The covenant you made with God in Baptisme . A Christian ( saith Chrysostome ) should never step out of doors , or lye down in his bed , or go into his closet , but he should remember that word Abrenuncio ; that is , He should remember the time when he did renounce the Devill and all his works . Oh let us not forget that which we ought alwayes to remember ! Let us remember to keep that Covenant , as ever we desire God should remember us in mercy at the great day . 2. The covenants which we have made unto God in our afflictions . Famous is that passage of Pliny in one of his Epistles to one that desired rules from him how to order his life aright . I will ( saith he ) give you one rule which shall be instead of a thousand ; Vt tales esse perseveremus sani , quales nos futuros esse profitemur infirmi . That we should persevere to be such when we are well , as we promise to be when we are sick . A sentence never to be forgotten . The Lord help us to live accordingly . 3. The covenant which you are to take this day . The happinesse or misery of England doth much depend upon the keeping or breaking of this Covenant . If England keep it , England by keeping covenant shall stand sure , according to that text , Ezek. 7. 14. If England break it , God will break England in pieces . If England sleight it , God wil sleight England . If England forsake it , God will forsake England . And this shall be written upon the Tombe of perishing England : Here lieth a Nation that hath broken the That it is the brand of a Reprobate to be a Covenant-breaker , &c. It is the part of a Foole to vow , and not to pay his vowes . And God hath no delight in the sacrifice of fools . Better not vow , then to vow and not to pay , Eccl. 5. 4 , 5. It is such an high prophanation of Gods Name , as that God cannot hold a Covenant-breaker guiltlesse . It is perjury , injustice , spirituall adultery , sacriledge , &c. And the very lifting up of your hands this day ( if you do not set heart and hand on work to keep covenant ) will be sufficient witnesse against you at the great day . We reade , Gen. 31. 44 , 45 , 46 , 48 , 49 , 52 , 53. That Jacob and Laban entred into a covenant , and took a heap of stones , and made them a witnesse , & said , This heap is a witnesse , &c. And they called the name of the place Mizpah : The Lord watch between me and thee , &c. The God of Abraham judge betwixt us , &c. Such is your condition this day . You enter into Covenant to become the Lords , and to be valiant for his truth , and against his enemies . And the very stones of this Church shall be witnesse against you , if you break covenant . The name of this place may be called Mizpah . The Lord will watch over you for good , if you keep it , and for evill , if you break it . And all the curses contained in the book of the Covenant shall light upon a willing Covenant-breaker . The Lord fasten these meditations and soul-awaking considerations upon your hearts . The Lord give you grace to keep close to the Covenant ; & in keeping of it to keep God and a good conscience , wth are both lost by covenant-breaking . There are six things which I shall perswade you unto in pursuance of your Covenant . 1. To be humbled for your own sins , and for the sins of the Kingdome ; & more especially , Because we have not as we ought valued the inestimable benefit of the Gospel , that we have not laboured to receive Christ in our hearts , nor to walk worthy of him in our lives , which are the causes of other sins and transgressions so much abounding amongst us . Gospel-sins are greater then legall-sins , and will bring Gospel-curses , which are greater then legall-curses . And therefore let us be humbled according to our Covenant for all our Gospel-abominations . 2. You must be ambitious to go before one another in an example of reall reformation . You must swear vainly no more , be drunk no more , break the Sabbath no more , &c. You must remember what David saith , Psal. 50. 16. But unto the wicked God saith , What instruction , and castest my words behinde thee . To sin willingly after we have sworn not to sin , is not only to sin against a Commandement , ( as I have said ) but to sin against an Oath ; which is à double iniquity , and will procure a double damnation . And he that takes a Covenant to reform , and yet continueth unreformed , his Covenant will be unto him as the bitter water of jealousie was to the woman guilty of adultery , which made her belly to swell and thigh to rot , &c. Numb. 5. 22. 3 , You must be careful to reform your families according to your covenant , and the example of Joshua , and Jacob , and the godly Kings forementioned . 4. You must endeavour according to your places and callings to bring the churches of God in the three Kingdoms to the nearest conjunction & uniformity in religion , &c. O blessed Vnity ! how comes it to passe that thou art so much sleighted and contemned ? Was not unity one of the chief parts of Christs prayer unto his Father when he was here upon earth ? John 17. 11. Is not unity amongst Christians one of the strongest arguments to perswade the world to believe in Christ , John 17. 21. Is it not the chiefe desire of the holy Apostles , that we should all speak the same things , and that there should be no divisions amongst us , but that we be perfectly joyned together in the same mind & in the same judgement ? 1 Cor. 1. 10. Phil. 2. 1 , 2 , 3 , &c. Is not unity the happinesse of heaven ? Is it not the happinesse of a City to be at unity within it self ? Is it not a good & pleasant thing for brethren to dwell together in unity ? How comes it then to passe that this part of the Covenant is so much forgotten ? The Lord mind you of it this day ! And the Lord make this great & famous City a City of holinesse , and a City at unity within it self ! For if unity be destroyed , purity will quickly also be destroyed . The Church of God is una as well as sancta . It is but one church as wel as is it a holy church . And Jesus Christ gave some to be Apostles , some Evangelists , some Prophets , some Pastors and Teachers , &c. till we all come to the unity of the faith . Not only to the purity , but to the unity of the faith . The government of Christ is appointed for the keeping of his Church in unity as well as purity . Those things which God hath joyned together , let no man put asunder . That government which doth not promote unity as well as purity , is not the government of Christ . Oh the misery of that kingdom where Church-divisions are nourished and fomented Would it not be a sad thing to see twelve in a family , and one of them a Presbyterian , another an Independent , another a Brownist , another an Antinomian , another an Anabaptist , another a Familist , another for the Prelatical government , another a Seeker , another a Papist , and the tenth it may be an Atheist , the eleventh a Jew , & the twelfth a Turk ? The Lord in his due time heal our divisions , & make you his choice instruments according to your places , that the Lord may be one , & his name one in the three kingdoms ! 5. You must endeavour in pursuance of your Covenant to extirpate Popery , Prelacy , Heresie , Schisme , Prophanenesse , & whatsoever shall be found contrary to sound doctrine and the power of godlinesse , &c. That so this City may be a City of holinesse , unity , and a City of truth , as is prophecied of Jerusalem , Zach. 8. 3. Oh blessed truth , how is it that thou art so lightly esteemed on ! Is not truth more precious then gold , and more to be prized then Rubies ? Are we not to buy the truth and sell it not ? Did not Christ come into the world to bear Witnesse to the truth ? Did not grace and truth come by Iesus Christ ? Is not Christ the way , the truth , and the life ? How is it then that truth is fallen in the streets , and equity cannot enter ? how is it that truth faileth , and he that departeth from evill maketh himself a prey ? Esay 59. 14 , 15. How is it that men bend their tongues like bowes for lies , but they are not valiant for the truth upon earth ? The Lord make you lovers of truth and peace . 6. You must take heed of that cursed monster of Indifferency & Neutrality . Study these six texts of Scripture , Judg. 5. 23. Judg. 8. 6 , 7. 16. Deut. 23 3 , 4. Jer. 48. 10. Mat. 12. 30. Mar. 8. 38. O that these Scriptures were written in your hearts with a pen of iron ! A Neuter in Gods cause is a lukewarm Christian , whom God will spue out of his mouth ; he is a dead member of Christs body , fit to be cut off . Oh that the Lord would raise up your hearts this day ( Right Honourable , Right Worshipfull , and Well beloved ) to a high pitch of zeal for him and his cause ! God hath made you instruments to do wonderfull things for this kingdom : you have been the Saviours of the kingdom ; you have vindicated the liberties of the Parliament , and your own liberties ; and the Kings army by your means in a great measure is brought very low . But yet as Christ said to the young man , so do I to you : There is one thing wanting : and that one thing is the one thing necessary ; The Church is unsetled , Discipline unerected , Religion is tottering . For Zions stir up your zeal and your strength . Use your interest and your power in an orderly , and regular , and peaceable way according to your places . And what can you not do ? You have ventured one arrow already , shoot another , and if that miscarry , shoot another , you will speed at last . He that cuts down a tree though he cuts it not down at the first and second blow , yet the first and second and third blow prepare to the speeding blow , to that blow that cuts it down . You have delivered one petition already , deliver another , and if that speed not , deliver another . The speeding petition will come at last . In a word , doe your duties according to your oath , and according to your capacities , ( and all in a regular way ) and leave the issue to God . But some will say , How shall I doe to get up my heart to this high pitch that I may be a Covenant-keeper ? I will propound these four helps . 1. Labour to be always mindefull of your Covenant , according to that text , 1 Chron. 16. 15. God is always mindfull of his Covenant . It was the great sin of the people of Israel , that they were unmindfull of the Covenant , Neh. 9. 17. They first forgat the Covenant , and afterwards did quickly forsake it . He that forgets the Covenant , must needs be a Covenant-breaker . Let us therefore remember it , and carry it about us as quotidianum argumentum , and quotidianum munimentum . First , let us make the Covenant a daily argument against all sin & iniquity , and when we are tempted to any sin , let us say , I have sworn to forsake my old iniquities : and if I commit this sin , I am not onely a Commandement-breaker , but an Oath-breaker ; I am perjur'd . I have sworn to reform my family , and therefore I will not suffer a wicked person to tarry in my family . I have sworn against neutrality , and indifferency , and therefore I will be zealous in Gods cause , &c. Secondly , let us make this Covenant a daily muniment , and armour of defence , to beat back all the fiery darts of the Devill . When any one tempts thee by promise of preferment to doe contrary to thy Covenant , or by threatning to ruine thee for the hearty pursuing of thy Covenant , here is a ready answer ; I am sworn to doe what I doe , and if I doe otherwise , I am a perjured wretch . This is as a wall of brasse to resist any dart that shall be shot against thee for well-doing according to thy Covenant . Famous he required aid of him against the Romanes . When I was 9 years old ( said he ) my Father carried me to the Altar , and made me take an Oath to be an irreconciliable foe to the Romanes . In pursuance of this Oath , I have waged war against them those . 36 years . To keep this Oath I have left my Country , and am come to seek aid at your hands , which if you deny , I will travell over all the world to finde out some enemies to the Romane State . Odi , odioque sum Romanis . If an Oath did so mightily operate in Hannibal , let the Oath you are to take this day , work as powerfully upon you ; And make your Oath an argument to oppose personall sins , and family sins , and to oppose Heresie , Schisme , and all profanenesse , and to endeavour to bring the Churches of God in the three Kingdomes to the neerest conjunction , and uniformity , &c. And let this Oath be armour of proof against all temptations to the contrary . And know this one thing , that if the Covenant be not a daily argument and muniment against sin , it will become upon your breaking of it , quotidianum testimonium , & aeternum opprobrium . A daily witnesse against you , as the book of the law was , Deut. 31. 26. and an everlasting shame and reproach unto you and yours . 2. Let us have high thoughts of the Covenant . Actions , and affections follow our apprehensions . If thy judgement be beleapred with a corrupt opinion about the Covenant , thy affections and actions will quickly be beleapred also . And therefore you ought to endeavour according to your places , that nothing be spoken , or written , that may tend to the prejudice of the Covenant . 3. You must not take it in your owne strengths , but in Gods strength . As it is taken in Gods presence , so it must be taken with Gods assistance , with selfe-abasing , selfe-denying , selfe-humbling hearts ; you must take it joyfully and tremblingly ; rejoycing in God and in his strength , and yet trembling for fear of your own unworthinesse and unstedfastnesse in the Covenant . 4. You must take heed of the cursed sin of selfe-love , which is placed in the fore-front as the cause of all the Catalogue of sins here named ; Because-men are lovers of themselves , therefore they are covetous , &c. and therefore they are Covenant-breakers . A selfe-seeker cannot be a Covenant-keeper ; this is a sinne that you must hate as the very gates of hell . of my Sermon to speak on : but the time and your other occasions will not permit . There is a naturall selfe-love , and a divine selfe-love , and a sinfull selfe-love . This sinfull self-love is when we make our selves the last end of all our actions , when we so love our selves , as to love no man but our selves , according to the Proverb , Every man for himself , &c. When we pretend God and his glory , and the common good : but intend our selves , and our own private gain and interest ; when we serve God upon politique designes ; Of this sinfull self-love the Apostle speaks , Phil. 2. 21. For all seek their own , and not the things of Jesus Christ . And if we had a window to look into the hearts of most people , we should finde their hearts made up all of this Idolatrous selfe-love . Men deal with God as it is reported of Cnidius a great Architectist , who building a sumptuous Watch-Tower for the King of Egypt ( a Tower to discover the rocks to Mariners ) such was his craft , that he caused his own name to be engraven'd upon a stone in the wall , in great letters , and over that stone he caused it to be plaistered with lime and mortar , and upon the outside wrote the name of the King of Egypt , as pretending that he should have all the honour . But here was his cunning : he knew that in time the water would consume ( as it did ) the plaistering , and afterwards his own name and memory should appear and abide . Just so doe most people deal with God and with his religion , and with the publique . If we looke without doors , we shall see nothing written but pro bono publico , &c. All their discourse is for the better promoting of Godlilinesse : but if we could look within , we should see written , Pro bono privato , &c. All their designes are for to promote themselves . They monopolize and ingrosse all to themselves , as if made for themselves . Where this sinfull self-love dwels , there dwels no love to God , no love to thy brother , no love to Church nor State . This sinfull self-love is the Caterpillar that destroyeth Church and Common-wealth . It is from this sinfull self-love that the publique affairs drive on so heavily , and that Church-government is not setled , and that our Covenant is so much neglected . Of this sin I cannot now speak : but when God shall offer opportunity , I shall endeavour to uncase it before you . In the mean time , the Lord give you grace to hate it as hell it self . Notes, typically marginal, from the original text Notes for div A78965e-2250 Compare Ezra 7. 7. with Neh. 1. 1. * Gen. 12. 3. 7. 13. 15. 15. 18. 17. 7 , 8. Gen. 22. 18. Six Reasons to justifie the renuing of the Covenant . 2 Chro. 15. 1. Isay 42. 24. 25. Iudg. 6. 13. 1 Sam. 28. 15 , 16. Rev. 2. 5. Job 5. 23. Rom , 1. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Doct. the first . Reason . 1. Reason 2. Ezek. 16. 8. Reason 3. Vse . 1. Vse 2. Doctrine 2. Reason 1. Reason 2. Gen. 15. 10. 17 , 18 , Reason 3. Reason 4. Reason 5. Reason 6. Vse 1. Of Information . Vse 2. Of examination , whether we be covenant-breakers or no . First for the Covenant we make in Baptisme . Concerning our vowes to God in our distresse . Concerning the solemne League and Covenant . Questions about the Covenant . Quest . 1. Quest . 2. Quest . 3. Quest . 4. Quest . 5. Six things sworn unto in the Covenant . Vse 3. Of Humiliation . Five soul-humbling considerations . Object . Answ . Vse 4. An exhortation unto Covenant keeping . Epecially to keep , 1. The Covenant we made to God in baptisme . 2. The covenants we have made in our affliction . 3. The solemne League & Covenant . 6. Things to be done in pursuance of our Covenant . Jer. 9 3. Quest . Ans. Four helps to keep the solemn League & Covenant . The Covenant must be a daily argument against sin , & a daily weapon to beat back all temptations . 
A78979	----	An indictment against England because of her selfe-murdering divisions: together vvith an exhortation to an England-preserving vnity and concord. Presented in a sermon preached before the Right Honourable House of Lords in the Abby church at Westminster; at the late solemne fast, December 25. 1644. By Edmund Calamy, B.D. and pastour of Aldermanbury in London. Calamy, Edmund, 1600-1666. This text is an enriched version of the TCP digital transcription A78979 of text R21745 in the English Short Title Catalog (Thomason E23_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 128 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78979 Wing C256 Thomason E23_5 ESTC R21745 99871492 99871492 123903 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A78979) Transcribed from: (Early English Books Online ; image set 123903) Images scanned from microfilm: (Thomason Tracts ; 4:E23[5]) An indictment against England because of her selfe-murdering divisions: together vvith an exhortation to an England-preserving vnity and concord. Presented in a sermon preached before the Right Honourable House of Lords in the Abby church at Westminster; at the late solemne fast, December 25. 1644. By Edmund Calamy, B.D. and pastour of Aldermanbury in London. Calamy, Edmund, 1600-1666. [8], 41, [3] p. Printed by I. L. for Christopher Meredith, at the sign of the Crane in Pauls Church-yard, London : 1645. The first leaf bears an order to print. Most running titles read: A sermon to the Right Honorable House of Lords, at the monethly fast, Decemb. 25. 1644. Reproduction of the original in the British Library. eng Bible. -- N.T. -- Matthew XII, 25 -- Sermons. Fast-day sermons -- 17th century. Sects -- England -- Sermons -- Early works to 1800. Great Britain -- Politics and government -- 1642-1649 -- Sermons -- Early works to 1800. A78979 R21745 (Thomason E23_5). civilwar no An indictment against England because of her selfe-murdering divisions:: together vvith an exhortation to an England-preserving vnity and c Calamy, Edmund 1645 22045 24 60 0 0 0 0 38 D The rate of 38 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-06 John Latta Sampled and proofread 2008-06 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Die Jovis 26. Decemb. 1644. IT is this day Ordered by the Lords in Parliament Assembled , That the House doth hereby give thanks to Master Calamy for his great pains taken in the Sermon he Preached on Wednesday the 25. of this instant December , in the Abby Church Westminster , it being the day of the monethly Fast . And this House doth desire him to Print and publish the same . And lastly , It is Ordered , that none shall Print or publish his said Sermon without being Authorised so to doe under the hand of the said Master Calamy . Io. Browne Cler. Parlamentorum . I Doe appoint Christopher Meredith , to Print this Sermon , and no man else . EDMUND CALAMY . AN INDICTMENT AGAINST ENGLAND BECAVSE OF HER SELFEMVRDERING DIVISIONS : Together VVITH AN EXHORTATION TO AN ENGLAND-preserving Vnity and Concord . Presented in A SERMON PREACHED before the Right Honourable House of Lords in the Abby Church at Westminster ; at the late Solemne Fast , December 25. 1644. By Edmund Calamy , B. D. and Pastour of Aldermanbury in LONDON . Cyprian . Pacem Ecclesiae Martyrio praeferimus . Peius est scindere Ecclesiam quam sacrificare Idolo . LONDON , Printed by I. L. for Christopher Meredith , at the sign of the Crane in Pauls Church-yard . 1645. TO THE RIGHT HONOVRABLE HOVSE OF Lords Assembled in PARLIAMENT . THe differences and Divisions of England at this day are so many , so great , and so destructive to Church and State , as that it cannot but be accounted a transcendent act of Piety and Charitie for any man to endevour according to his place to compose the one , and remove the other . But though this worke be very excellent , yet it is also very dangerous to him that shall undertake it . For it is often found , that he that will step into reconcile two parties that are a fighting , doth prove the party against which both of them will fight . Or if not both , yet alwaies the party that doth the wrong will be a bitter enemie to him that would make up the breach . And therefore it is expressely said , Act. 7. 26 , 27. That when Moses saw two of his brethren striving one aagainst the other , and stept in to set them at one , saying , Sirs , ye are brethren , why wrong ye one another ? He that did his neighbour the wrong thrust him away , saying , Who made thee a Ruler and a Judge over us ? But yet notwithstanding , happy is that man whom God shall make any wayes instrumentall to the bringing in of a holy and blessed Peace into this distressed Iland , though with the losse of his owne life . Famous is the example of Gregory Nazianzen , who was Bishop of Constantinople , eminent for Learning and Piety : And yet when he saw a prevailing Faction endevouring to choose another into his place , and that it would much disturbe the peace of the Citie if he did not yeeld it up ; he brake out into this speech : Absit , inquit , ut mei causâ aliqua simultas oriatur in Dei Sacerdotibus . Si propter me est ista tempestas , tollite , & mittite me in mare , & desinet à vobis quassatio . God forbid that for my cause any difference should arise amongst the Ministers of God : If this tempest be raised for my cause , take me , & throw me into the Sea that so the tempest may cease . A sentence worthy to be written in letters of Gold , and to be put in practise by every true hearted Englishman . The like we read of Codrus a Heathen King , who for the love of his people exposed himselfe to death . And of Curtius , and of three Decii that devoted themselves to ruine for the safetie of their Countrey . The Booke of God tels us of Moses that was willing to have his name blotted out of the Booke of life : and of Paul that was willing to be an Anathema , that so God might be reconciled to the people of Israel with whom he was displeased . But the greatest example of all is of our Lord and blessed Saviour , who emptied himselfe of his Divinitie , and became a servant , and a curse , that he might become our Peace-maker . Much to this purpose is said in the insuing Sermon , which is now made publique by your Commands . Something also is said to keep up your spirits from being over-dismaied at the consideration of these Land-destroying Divisions . Great are the searchings and tremblings of heart , because of these Divisions . But be not over-discouraged : It is Gods Prerogative to bring light out of darknesse , good out of evill , unitie out of division . He worketh by contrarie meanes as well as by unlikely meanes . He delivered Jonah by a Whale , and kept him ( as Basil saith ) vivus in sepulchro . He raised Joseph by casting him into prison ; he cured the blind man by clay and spittle . And I doubt not but he will bring a great deale of good at last out of our Divisions . It is observable that Simeon and Levi , that at first were brethren in iniquitie , joyning together to destroy the Shechemites , and for this cruel act , as a sutable punishment , were divided in Jacob , and scattered in Israel , Gen. 49. 7. Yet notwithstanding because afterwards Levi was zealous for God against the worshippers of the golden Calfe , and did appeare valiantly on Gods side , Exod. 32. 26. God did turne this curse into a blessing , Deut. 33. 10. For Levi was consecrated to teach Jacob Gods judgement , and Israel his law , &c. And the Simeonites , as Ainsworth observes , were also Teachers of the Law in the Synagogues of Jacob ; and the Levites in the Schooles of the sonnes of Israel . This story is written for our consolation . The time was when we dwelt in peace and unity , but then we combined against God and his children ; and for this cause as a just curse , God hath divided us one from another , to the utter ruine one of another . But yet notwithstanding , if you ( Right Honorable ) will goe on to shew your selves zealous for God and his Cause , and to appeare vigorously and faithfully on his side ; God will turne our great curse into a great blessing . And as the dividing of the Red Sea was made by God a way and meanes to lead the people of Israel over into Canaan , and to destroy the Egyptians : So God will make our Divisions in this Red Sea of bloud , into which we are plunged , a way and meanes to a happy Canaan of unitie and peace ; and to the utter ruine of our implacable Adversaries . Thus he did with the divisions of Paul and Barnabas , as this Sermon relates unto you . Onely be couragious for God , and in nothing be terrified at our differences , but make your peace with him , and he at lastwill make us at peace one with another : which is the earnest prayer of Your Honours Spirituall servant , EDMUND CALAMY . A SERMON PREACHED TO the Right Honourable House of Lords on the Monethly Fast , December 25. 1644. Matth. 12. 25. latter end . Every kingdome divided against it selfe , is brought to desolation : and every citie or house divided against it selfe , shall not stand . THese words are a iust Apology of Iesus Christ , against the uniust accusations and blasphemies of the Scribes and Pharisees . There was a man brought unto Christ that was possessed with a Devil that made him dumbe and blind ; and Christ healed him , insomuch that the blind and dumbe , both spake and saw ; Vers . 22. This great miracle had three different effects . The common people were astonished and said ; Is this the sonne of David ? Vers . 23. His own kindred thought him mad , and sought to lay hold on him , Mark . 3. 21. But the Pharisees when they heard of it , they blasphemously said ; This fellow doth not cast out Devils , but by Beelzebub the Prince of Devils . Now Christ to cleare himselfe from this cursed aspersion brings foure Arguments , whereof this in my Text is the first . Interpreters take much paines to make out the strength of the Argument . The summe of what they say is this . It is an Argument drawn from the policy and subtiltie of the Devill . For if Satan cast out Satan ( saith Christ ) then Satan should be divided against himselfe . And if Satan should be divided against himselfe , then Satan should seek his own ruine . For every kingdome divided against it selfe , is brought to desolation , and every citie or house divided against it selfe shall not stand . But it is incredible to thinke that Satan should seeke the ruine of his own kingdome , which he indeavoureth by all means to promote and propagate . And therefore it is certaine , that I do not cast out Devils by the power of Beelzebub the Prince of Devils . This is Christs first Argument . But my purpose is to handle these words , only as they are an intire proposition in themselves ; as they are a generall Maxime , written in great Characters , not only in the Booke of God , but in the Booke of Nature : and as they are a cleare Looking-glasse , in which with sad countenances we may behold the woefull condition that England is in at this present . For these words are the words of Iesus Christ , who is truth it selfe . Every kingdome divided against it selfe is brought to desolation , and every house or citie divided against it selfe cannot stand . And if every Kingdome , then the Kingdome of England , divided against it selfe is brought to desolation , and if every Citie , then the Citie of London divided against it selfe shall not stand . In the words themselves , we have two parts . First , Christ doth here set down one great Cause of the ruine of Kingdomes , Cities , and Families : and that is division against it self . Every Kingdome divided against it selfe : The word in the Greeke is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which doth not signifie every little , small division , but such a division , that doth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that doth cut a Citie in pieces , such a division , when it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , when it is intrinsecall to a Kingdome , when it is got within the bowels of a Kingdome , it is like unto the winde , which when it gets into the bowels of the Earth , makes an Earth-quake , and blows up Towns , and Houses , and Kingdoms . So doe these divisions , whether Ecclesiasticall , or Politicall , whether about matters of Religion , or of Civill Government , when they get within a Kingdome , they blow up a Kingdome , a Citie , and a Family . Secondly , Our Saviour Christ here sets out the greatnesse of the ruine that is caused by these divisions ; and that both Intensively , and Extensively . First , Intensively , and that by two expressions . First , Christ here sayes , such a divided Kingdome is brought to desolation : the word in the Greeke is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is made a wildernesse : Though a Kingdome in time of Peace be as happy as a Paradise , division will turne a Paradise into a desolate wildernesse : And the words are in the Present tense , to show the certaintie of it : It is brought , not it will be brought ; Every Kingdome divided against it selfe is brought , and it is brought to desolation . Divisions doe not onely distemper a Kingdome , and make a Kingdome diseased , but they are deadly , and fatall to a Kingdome , they are like unto a great and wide breach made in the Banks to let in the Sea , to swallow up a whole Kingdome : they are like a breach made in the walles of a Citie besieged , that lets in the Enemy to take the Citie . And then , Secondly , Christ sayes , such a divided Citie shall not stand . Christ doth not onely say , it shall reele , and totter ; but he saith expressely , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it shall not stand : or as it is in the 3. Mark . 24. It cannot stand ; it must tumble and fall . Divisions in a House , are not only like unto the breaking of the Windows , or the pulling down of the Tyles , which may be done , and yet the House may be safe : but they are like unto a House all on fire , which must necessarily be burnt down if it be not quenched . Or like unto a House , when the Pillars of it are pull'd down , and the House it selfe falles with it . So is a Kingdome , Citie , or Family , divided against it selfe , it cannot stand , sayes Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mark . 3. 24. Secondly , Our Saviour sets out the greatnesse of this ruine by the Extension of it ; It is here said , Every Kingdome divided against it selfe . Divisions in a Kingdome , are like a sweeping plague , that devoures whole Kingdoms , without any distinction . Though a Kingdome be never so well provided with Men , Armes , and Ammunition , Ships , Walles , and Bulwarks : yet notwithstanding , if divisions get into that Citie , and Kingdom , they are as a spreading gangrene , that will quickly infect the whole Kingdome , and destroy it utterly , be it never so well fortified by Sea or Land . Nay , though there should be a Kingdome of Saints ; yet notwithstanding , if Differences and Distractions get within that Kingdome , they will prove like the worme that did eate up Ionah's gourd in one night ; Divisions in a very little space will swallow up , and devoure all the outward happinesse , even of a Kingdome of Saints . And not only so , but every Citie , ( sayes Christ ) and every House , though it be never so Religious , so Honourable , so rich a Family ; yet notwithstanding if divisions get into that Family , it cannot stand . These divisions , they are like unto the Mors in olla , like unto the Coloquintida , that spoiled all the pottage ; They are as a poysonfull herbe , that spoiles all the riches and goodnesse of a Family : like unto Eagles feathers , which ( as some say ) when they are mingled with other feathers , spoile all the feathers they are mingled withall . So doe Divisions , Contentions , and Factions , when they get into a Citie , or Family , they spoile all the wealth , riches , and honours of that Family : for so sayes our Saviour Christ ; Every kingdome divided against it selfe is brought to desolation , and every Citie , or House divided against it selfe shall not stand . The words thus explained , will afford us this Doctrin . Doct. That Divisions , whether they be Ecclesiasticall , or Politicall , in Kingdomes , Cities , and Families , are infallible causes of ruine to Kingdomes , Cities , and Families . This Doctrin is proved , not only by the History of the Bible ; but by the History of all Ages . The Kingdome of England is sufficient alone to prove the Truth of this Doctrin . Historians observe , that there was never any great mischiefe fell upon England , but the Cause of it was , the Divisions that were among them . When Caesar first made inrode into Britaino , he was called in by the Faction of * Mandubratius . And Tacitus sayes , that all the Victories that the Romanes got , it was by the Factions and Divisions that were among the Britaines . And afterwards , when the Saxons made a Conquest of Britaine ; Vortigern that had got the Kingdome by a Faction , to maintaine his Party , sent for the Saxons in , as some say , or at lest imployed them , when , in , to take his part , as others write . But all write , that by this meanes he destroyed himselfe , and the whole Kingdome . And so likewise , when the Normans made a Conquest upon England ; they were invited hither by the Factions that were in England . Especially , by the Faction that the Earle Goodwin made , and his sonne Toustaine , as our Historians doe relate . And since the Norman Conquest , I need not put you in minde of the great effusion of blood that was here in England , all the time of the Barons warres : And of the miserable condition of England , when the House of Yorke and the House of Lancaster rose up one against another . And what shal we say to the desolate and bleeding condition of England , and Ireland , at this present ? Doth not our forlorne , and miserable estate sufficiently make good this Doctrin : That Divisions in Church and State , are destructive to Church and State ? But besides the Kingdome of England , I might shew you , how the Empire of Grecia as long as Alexander kept it in unitie flourished in great prosperitie , but after the death of Alexander , it was divided into foure parts , and these foure Governours destroyed one another by divisions . I might also instance in the Empire of Rome , assoone as ever it was divided by Constantine into two parts , from that very time ( as Sigonius relates ) the Romane Empire , which before that was very strong and potent , began first secretly to grow weake , and afterwards to decay , till at last it came to utter destruction . I might instance also in the people of the Iewes , as long as they were as a Citie united within it selfe in Davids and Solomons time , so long they did exceedingly flourish ; but as soone as ever they were divided into ten Tribes , and two Tribes , they presently began to warre one against another , and to open the doore to foraine Invasions ; till at last they were all of them utterly ruinated . Famous is the story of the Citie of Ierusalem , when it was besieged by Titus Vespasian , Iosephus tels us it had three mightie Factions in the very bowels of it : The chiefe of which Factions were Iehochanan , Eleazar , Schimeon . And that these three Factions did kill more then the enemie himselfe ; and were the cause of the taking of that famous Citie . The like is reported of the famous Citie of Constantinople , when it was taken by the Turks , &c. But let us a little consider the Reasons why Divisions are so fatall and destructive to Kingdomes , Cities , and Families . The first Reason is , because that these intestine divisions they destroy all those things that are as walls , and bulwarks to preserve a Nation from ruine . As for example : First , Divisions destroy the peace of a Kingdome : Now there is nothing that preserves a Kingdome more then peace : And therefore the Hebrewes comprehended all blessings under the name of Peace . Heaven it selfe , it is nothing but tranquillitas pacis ; what is God , but the God of peace ? and what is Christ , but the Prince of Peace ? And therefore , as * that Cardinall made his Embleme , A Beach tree , with this Motto : Take off the top and it is the ruine of all the rest : for such is the nature of the Beach tree , that if you cut the top off , the tree presently withers : such may be the Motto of every Kingdome : Take off the top , and it is the ruine of all the rest : Take away Peace , and you destroy a Kingdome . The truth is , there is no outward blessing , is a reall blessing where peace is wanting : your Estates , your Honors , are no blessings , if you have not peace to enjoy them . And therefore , as the Artificer carved his owne name into the Buckler of Minerva so exactly , that whosoever should undertake to pick out his name , must necessarily spoile the Buckler : so it is with Peace , peace is so woven into the prosperitie of a Kingdome , that whatsoever destroyes peace , must needs destroy a Kingdome . Now Division takes away peace , and therefore Division ruines a Kingdome . And then secondly , Division takes away the Vnitie of a Kingdome ; now Vnitie is the great preserver of Church and State : it is the great preserver of all bodies , both Naturall , Politicall , Artificiall , and Theologicall . What is that , that keeps the fabrick of Heaven from dissolving into pieces , but the Vnitie and the agreement of the discordant Elements ? What keeps this great fabrick here from falling , but the Vnion and conjunction of the parts of it ? stones ioyned together make a building , but stones uncemented , destroy and overthrow a building : boards ioyned together make a Ship , disioytned make a ship-wrack . What keeps the body of a man in health , but the just proportion and harmonie of every part ? the members of the body divided from the head are presently destroyed : the branches divided from the Vine receive no joyce , no sap , no vertue : Every thing is preserved by unitie and concord . Lords and Commons united save a Kingdome : divided make shipwrack of a Kingdome . The Church of Christ at first , when the bloud of Christ was yet warme , was at unitie within it selfe , and all with one accord praysing and serving God , and then it flourished exceedingly . The Church was then like a pure Virgin attended with all the graces of Gods Spirit as with so many Hand-maides . But afterwards when it fell into divisions it lost her Virginity , and all her hand-maids forsook her . For this is true both in Philosophy and in Divinitie , Omne divisible est corruptibile : Whatsoever is divisible , is corruptible . And the like I say of concord , love and friendship , which are nothing else but unitie in affection : These are the glew that soders ; these are the nerves and sinewes that joyne a Kingdome together . And therefore the Apostle saith , Above all things put on love which is the bond of perfection : it is a bond to joyne Kingdomes , and Cities , and Families together . And therefore , whatsoever breakes this bond of Kingdomes in pieces , must needs devoure and destroy Kingdomes . But divisions doe this . For they are like a Caterpiller to devoure all peace , unitie , love , friendship , and concord , which are the great supporters of Kingdomes . They are like unto the great Plague of the Locusts that devoured all the greene things in the land of Egypt : There is nothing that is good in a Nation , nothing that is greene and flourishing in a Nation , but division and contention will destroy it . And therefore divisions must needs be destructive to Kingdomes . This is the first Reason : and then Secondly : As divisions take away all those things that are the Buttresses to uphold a Nation : So on the other side , they open a doore to all kinds of misery ; they bring in myriads of evils into a Kingdome : They are like unto Pandora's box , which when it was once opened , out flied all kind of sicknesses and diseases : As for example : First , Where intestine divisions dwell , there dwels strife and envie ; and where envie and strife is , there is confusion and every evill worke , I am . 3. 16. Secondly , Divisions open a doore to let in a foraine enemie : and it is a free and miraculous mercy that God hath kept out the French , and the Spaniard , and the Danes from invading England in these times of our divisions . And then thirdly , Divisions weaken a Kingdome , and make it unable to resist a foraine enemie , if he should come in : for divide a Citie , and so many divisions you make , so much you take away from the strength of that Citie . Let five men joyne together to beare a burden , and they will beare it with ease : but if three of those five shall divide from the other two , the burden will sinke the other two . Vis Vnita fortior , strength conjoyned is a great deale stronger ; strength divided is weakened ; Counsels divided are weakened ; men divided are weakened : But then Fourthly , and especially , Divisions set a Kingdome against it selfe , so sayes my Text , Every Kingdome divided against it selfe : Divisions make the father to fight against the child ▪ and the child to fight against the Father : Divisions set the husband against the wife , and the wife against the husband : Divisions make us to be our own hangmen , our owne executioners . Divisions make us Viper like to eat out the bowels one of another . Divisions make us to sheath our swords in our owne bowels . As God caused the Midianites to destroy one another : so these Divisions set a Kingdome against it selfe ; they set a man against himselfe ; a Citie against it selfe , to destroy it selfe , : In a word , that I may expresse all misery in one phrase : Divisions bring in Civill warres , which of all warres are most uncivill . There are three Iron whips with which God doth whip man-kind , when it grows monstrous in iniquitie ; the Plague , Sword and Famine , which Tertullian cals Tonsur as insolentis humani generis , The loppings and prunings of Man-kind when they grow ranke in iniquitie . Of those three plagues Warre is the greatest . And therefore when the Prophet put David to his Trilemma , he chose the Plague , rather then the Sword , or Famine , and beseecheth with great earnestnesse : Let me not fall into the hands of man . Of all judgements Warre is the greatest , which for the most part is attended with Famine and Plague . But of all warres no warre so mischievous as Civill warre , for these Reasons . First , Because there is no warre so unnatur all as Civill warre : for in Civill warre , the father fights against the child , and the friend against the friend , and the brother against the brother . Secondly , There is no warre so cruell as Civill warre : and therefore you shall observe , that the Hagarens , and the Ammonites , and the Moabites , and the Edomites , were the greatest enemies that the people of Israel had : Now these were of the kindred of the people of Israel ; The hatred of brethren is most bitter when they fall out : You have an example of this in the 20. of Iudg. 48. The people of Israel , they went to fight against their brethren , and when they had conquered them they did not onely kill every man they met withall , but they kild every beast that they met withall , and they kild every thing that came to hand : It is a strange expression , to shew the crueltie of Civill warre : and you know how the bloud-thirstie Cavalieres , at Oxford , doe hunger and thirst to drinke Cups full of the bloud of the Round-heads ( as they call us ) . Thirdly , These warres , they are most treacherous ; no warre so treacherous as Civill warre , for there will alwaies be false brethren , that will labour to betray their brethren into the hands of the enemie , for it is a warre amongst Brethren ; and these are the times wherein we may take up the complaint of Ieremy , Ier. 9. 2 , 3 , 4 , 5. and wherein we had need follow the example of Mica . 7. 5 , 6. Fourthly , and lastly , these wars of all wars are most uncomfortable . And therefore you shall read that when the people of Israel had overcome the Beniamites , in stead of rejoycing for the victory , they all fell a weeping because of their brethren that were slaine , Iudg. 21. 2. These are the Reasons why Civill warres are the worst of wars . But of all Civill wars that ever were , none so wicked , none so mischievous as the Civill warres of England . Of all the arrowes that are in the quiver of Gods iudgements , there is no arrow so sharpe , so keene , as this arrow that God now shoots out against England . For there is a Generation of men risen up amongst us that fight against the Parliament whom they themselves did choose , and intrust with their lawes , liberties , and religion . Men that fight against a Reformation : That fight themselves into Popery , Slavery , and Beggery . That joyne with the Papists of England , and Popish Rebels of Ireland to fight ( as they say ) for the Protestant Religion . That fight for their Liberties against the Parliament , the great and onely Conservator of their Liberties . That call God to record that they intend nothing but the preservation of the Protestant Religion , and of the liberties of the people , and yet endeavour by all treachery and bloudy ways to subvert Religion and Liberties . That God should suffer such multitudes of men to be so farre drunke with error , and to be so farre blinded with prejudice , this is a judgement of all judgements most superlative . Now all these are the fruits of our divisions , and therefore certainely , Iesus Christ might well say , or if Christ had not said it , our owne experience would have taught us the truth of this Text : Every Kingdome divided against it selfe is brought to desolation , and every house , and every citie divided against it selfe shall not stand . This is all that I shall say for the explication of the Doctrine . But now ( through the blessing of God ) I shall come to the Application . If intrinsecall divisions he so destructive to the Kingdome , let us weepe and mourne before the Lord this day , at the consideration of the sad condition that England is in at this present . This day is a day of weeping and mourning : And I shall present a subject before you that will move you to teares if there be any bowels of compassion in you , and to say as Ieremie 14. 17. Let mine eyes runne downe with teares night and day , and let them not cease , for the virgin daughter of my people is broken with a great breach , with a very grievous blow . And if a tender and dutifull child cannot without great mourning and lamentation behold his Mother rent and torne in pieces by wild Beasts ; surely it will be most unnaturall in us who are the sonnes and daughters of England , to heare of the divisions and distractions of England with dry eyes , and hard hearts . It is reported of Cato , that from the time that the Civill warres began in Rome betweene Caesar and Pompey , he was never seene to laugh , or to wash his face , or to shave his beard , or cut his haire . This example will rise up in judgement against many of us who are so unaffected and insensible of the great and unexpressible calamities of poore England , once a pleasant Paradise , but now a howling wildernesse . If Divisions destroy a Nation , it is a miracle of mercy that England is yet a Nation : for our divisions are multiplied exceedingly . Our times run all upon divisions , and subdivisions . We may say of England , as Austin of Africa , That it is divided in minutula frustula , it is crumbled into very little little pieces . I will bring them all into two heads . 1. Our Divisions from God . 2. Our Divisions one from another . First , Our Divisions from God , by our most grievous sinnes and iniquities . For as smoake driveth Bees out of their Hives , so doth sinne drive God away from a Kingdome . And there is nothing that makes God forsake a Kingdome but sinne . Isaiah 59. 2. Your iniquities have separated between you and your God , and your sins have hid his face from you , that he will not heare . Now there is no Nation under heaven , that hath divided it selfe more from God by sinne then England hath . There was a time when the Parliament of England made a whip with six strings to whip many godly people to death . This was in H. the eighths dayes . There was a time when the Parliament of England did solemnly upon their knees abiure the Gospell , and desire reconciliation with Antichrist . This was done in Q. Maries dayes ; after which followed the bloody persecution by the Lawes then established . And though these Lawes were afterwards repealed ▪ yet how often have we Apostatized from God since that time ? And even at this very day , though there be much talke of Reformation ; yet ( alas ) there was never lesse practise of Reformation . Our Churches indeed are Reformed , but our hearts and lives are no whit Reformed . Our high altars are taken down , but our high mindes are not taken down . The worship of God is purer , but the worshippers are as impure as ever . We have no bowing to the name of Jesus , no bowing to Altars , Images , and Crucifixes . There is lesse knee-Idolatry ; but I feare me , we have as much heart-Idolatry as ever , as much Covetousnesse , as much trusting to an Arme of flesh as ever . And though our Idolatry be lesse , yet Adulteries , and Fornications , were never more , I cannot say punished , but I must rather say , Never more committed , and never lesse punished . Doe not men boast of their adulteries , and yet escape unpunished ? It is a mercy of God , that scandalous Ministers are thrust out of their livings . But I beseech you tell me , Is there a Law to punish a scandalous Minister ; and is there no Law to punish a scandalous Gentleman , and a Lord also if he grow scandalous ? Shall the Cheap-side Crosse be taken down ( wherein you have done well ; ) and shall your Cheapside iniquities , your Cheapside adulteries yet remaine ? It is a mercy , that we are freed from the tyranny and crueltie of the High Commission , and Star-chamber . But I am sure , there is as much complaint ; I doe not say , as iust complaint ; but as much complaint , of oppression and iniustice in the Parliament-Committees in the Counties ; as ever there was of the Star-chamber , or High Commission . We live in times wherein there was never more iudging of others , and never lesse iudging of our selves . We live in the sadest dayes that ever England saw , and yet what aboundance of pride is there in apparell ? what lustfull fashions , even in these bloody dayes ? what securitie in sinne , even whilest the Ship of the Kingdome is sinking ? What deadnesse of heart ? What coldnesse and formality in Gods worship ? What unthankfulnesse ? what unfruitfulnesse , &c. Indeed here is much fasting , but little weeping . Never more murmuring , more censuring , & never lesse reforming , then in these dayes , even in these dayes of Reformation . And shall we not weep bitterly before the Lord this day for these sinnes ? These are the sinnes that divide a Nation from God . And if God once forsake a Nation , it is left in a desperate condition . For as the Trojans when they lost their Palladium , were presently vanquished : so when a Nation hath lost Gods favour , it sinks into ruine irrecoverably and presently . But secondly , Let us mourne this day also for our Divisions one from another ; and first for our State-divisions , and then for our Church-divisions . First , Let us mourne for the Divisions of the Commonwealth . Is it not a sad thing to see the Head rent from the Members ; and that that Head that should be a preserver of the Body , is now , by ill counsell , a destroyer of his Body ? that , that Head , that should be like a head of gold , is now , through ill counsell , made a head of iron , to crush its own body in pieces ? Oh! let us mourne for this , this day . And then let us mourne for the rent that is amongst the Members . Is if not a sad thing to see the Members rent and torne one from the other ? Nobleman against Nobleman , Gentleman against Gentleman , Citizen against Citizen ; Father against Sonne , and Sonne against Father , &c. And that which England never saw till this day , A pretended Oxford Parliament , against a true Westminster Parliament ? And especially , Let us bemoane , and bewaile the Divisions that are amongst our selves here at home : That we that are all ingaged in the same Cause , and in the same Covenant , and that are under the same condemnation , under the unjust charge of Rebellion , that there should be such differences , and such divisions amongst us , even amongst us , whose heart doth not bleed to thinke of it ? That though Hannibal ad portas , yet the Senators of Rome should be at difference amongst themselves ; the Lords should divide from the Commons , and the Commons from the Lords , whilest the enemy is seeking to destroy both Lords and Commons ? But above all , let us bemoane the Divisions that are in the Church about matters of Religion . For * Constantine saith well , That the dissentions of the Church are more terrible and more pernicious then any Civill warre . And these are exceedingly increased amongst us especially in the famous Citie of London . One saith , I am of Paul ; another saith , I am of Apollos ; a third saith , I am of Cephas . Some are Antinomians , that is , Patrons of free vice , under the maske of free grace . Some are Anabaptists , that say , That the condition of an Infant of a beleeving Parent , is as sad and miserable as the condition of an Infant of a Turke or Infidell : and one of them was not ashamed to say , That it is as lawfull to Baptize a Cat or a Dog , as an Infant of a Christian Parent . Some are Brownists , that say , That all our Ministery is Antichristian , and our Worship , and Churches Antichristian . Some are of no Church at all , beleeving all Churches to be falsely constituted , and therefore refuse to joyne with any Church in the worship of God , and waite till God raise up Apostles to plant new Churches . Some beleeve that the Soule dyeth with the body , and that both shall rise againe at the last day . Others begin to say , they beleeve that the Soule is mortall , as well as the Body , and that there is no Resurrection , neither of Soule or Body . Some plead for an illimited toleration of all Religions . It would see me a wonder , if I should reckon how many separated Congregations , or rather Segregations there are in the Citie : What Churches against Churches , &c. But I forbeare . The Lord knows , that I mention these things with a sad heart , and that I doe not hereby intend to exasperate your Lordships against the persons that hold these opinions , above what the Word of God doth clearely require at your hands ; or to uncover any nakednesse of our Deare Mother that was unknown before , but onely to present before you our sad and miserable condition ; that thereby you may be quickned unto prayer , stirred up to humiliation in a day of Fasting and Weeping , and also provoked to use all Scripture helps for the suppression of these distractions . For great and wonderfull are the mischiefes that proceed from these Church-divisions ▪ Give me leave to mention a few of them . First , Hereby Gods Name is exceedingly dishonoured , and the true Religion ill spoken of . Iulian that cursed Apostate , railes against the Christians in his dayes , and saith of them , That they lived together as so many Dogs and Beares , rending and tearing one another : and addes , Who then would be so simple as to become a Christian ? The very Heathen in their Interludes scoffed at the divisions that were amongst the Christians ( as the Histories of the Primitive times informe us ) to the great disgrace of Christian Religion . And I wish this might not also be verified of our dayes . Secondly , Hereby the happy Reformation that all good people expect and long for , is much hindered . For as the building of Babel was hindered by the confusion of Tongues , so is the building of Sion also . For every man drives his owne private way of Reformation , and strives to hinder all other wayes that are opposite to his way . It is with us in England , as it was with the Suiters in Plutarch , who because they could not all of them obtaine the Virgin they sued for , agreed to cut her in pieces , and every one to take a bit of her . We are all Suiters for a Reformation , and because we cannot get such a one as may please every man , hence come our Divisions ; by which what doe we else but agree together to cut the Kingdome in pieces and every man to take his morsell ? Epiphanius tels a sad story of Meletius , and Peter Bishop of Alexandria , both confessors of the Christian faith , both of them condemned ad metalla , for their profession , who upon a small difference fell into so great a Schisme , that they drew a partition betweene each other in the Prison , and would not held communion in the same worship of Christ , for which notwithstanding they joyntly suffered ; which dissention of theirs did cause such a rent and sect in the members of the Church , that it did more hurt then any persecution of the enemie . Iust so is our condition : For we are here in London , and in the Associated Counties , shut up as in a Prison , ( for we dare not travell beyond our line ) and whilest we are in prison we draw partitions one from another , and separate from one another , whilest we are all suffering for the same cause . And this hinders Reformation more then all that the enemie can doe to obstruct it . Thirdly , Hereby the good cause we fight for is exceedingly disparaged . For doe we not heare the enemie boasting and saying , These are the men that cry downe Prelacy : you see they can agree in nothing but in Anarchie and confusion ! Are there not many that beginne to grow weary of these warres , and cold in the prosecution of the Parliaments most just cause , even for this very reason , because they know not amongst so many Religions ( as they call them ) for what Religion they fight ? Fourthly , Hereby the enemie is much encouraged . His hope of conquering is built upon our Divisions . And therefore he doth as Medea did , who when she fled a way with Iason , and was pursued by her father , tooke her brother Absyrtus , and cut him in pieces , and scattered him in the way that she fled in , that so her father might be busied in taking up the scattered pieces of his sonne , and she in the meane time flie securely a way . Even so doe our enemies labour to cut us in pieces by our divisions , ( for the enemie hath a chiefe stroke in our divisions ) that they in the meane time may securely study our ruine , while we are gathering up our divided parties . Fifthly , Hereby the hearts of people are mightily distracted , many are hindered from conversion , and even the godly themselves have lost much of the power of godlinesse in their lives . I say , The hearts of people mightily disturbed , while one Minister preacheth one thing as a truth of the Gospel , and another Minister preacheth the quite contrary with as much confidence as the former . And thus , as Optatus saith , Inter licet tuum & non licet meum nutant & remigant animae Christianorum . While one Minister saith I , and another saith No , the common peoples minds are mightily distracted . And many also are hindred from conversion . For who will venture into a ship that is tossed with contrary waves , and ready to sinke ? And even the godly themselves are much decayed in the studie and practise of faith and repentance , and of the power of godlinesse . For all their time is so much taken up with unnecessary disputations , as that they have little leasure to repent , and to study to increase in holinesse . Inter disputandum religio amittitur . The truth is , Here is so much dispute about the government of Christ in our Churches , as that there is little of Christs government in our hearts or houses . So much dispute about the gathering of Churches , as that there were never fewer gathered really to the Church then in these our dayes . Sixthly , By these divisions godly Ministers are mightily discouraged : in so much as there are many that grow weary of their standings in Gods Church , and beginne to thinke of leaving their places , and of going to live in private , and to shut themselves up in their Studies , ( as Luther was once counselled ) and to cry , Domine miserere nostri . Seventhly , Hereby a doore is opened to all kind of Atheisme : For doe not our profane men begin to say , We know not of what Religion to be , and therefore we will be of no Religion . If we hold of such , others will condemne us , and if we hold of them , others also will condemne us ; and therefore we will rather stand Neuters , and professe no Religion at all ? Eighthly , Hereby God is necessitated to prolong our warres : For all the bloud-thirstie Cavaliers are but as so many Shepherds dogs sent out by God to gather his sheep together . Gods people are now as sheepe scattered one from the other to the reproach of Religion , and dishonour of God ; and God hath sent the enemy as his dog to call them all together , and till this be fully accomplished these dogs will not be taken off . Ninthly , These divisions open a wide doore to the utter ruine and destruction of the Kingdome . For they bring in deadly hatred above the hatred that is caused by Civill dissentions ; even such a hatred that bursteth asunder the very bonds of nature it selfe , as Christ foretels , Ioh. 16. 2. They shall kill you , and thinke they doe therein God good service . What abominable hatred was there between the Iew and the Samaritane ; in so much as that the Woman of Samaria wondered that Christ would aske a little water of her that was a Samaritane ? From this hatred followeth , Excommunications , Anathematizations , &c. And from thence to fire and fagot , and to as exquisite torments as the wit or malice of men could invent . Witnesse the tenne Persecutions . Witnesse the Spanish Inquisition . Witnesse the Parisian Massacre of the Protestants upon Bartholomew Eve . Witnesse Queene Maries bloudy dayes . Witnesse the Divisions of the Greeke Churches betweene the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and divers others of that kind ( Pezelius reckons tenne ) which divisions first brought in the Saracens , and afterwards the Turks , who are the great scourge of Christendome to this day . These and many more are the mischiefes that arise from our divisions about matters of Religion . And therefore if there be any bowels of compassion in us towards a poore bleeding , dying Kingdome , let us weepe before the Lord this day ; and wish that our heads were fountaines , that we might mourne continually for the Virgin daughter of England . Let there be great thoughts of heart for the divisions of our Reuben . It is reported of certaine young debauched Gentlemen that were swaggering in a Taverne in the Market-place , while the Citie wherein they dwelt was in great calamitie ; and one of them putting his head crowned with a garland out of the window , was espied by the Magistrates of that Citie , whom when they saw , they caused him to be beheaded because he was so insensible of the publique danger . A famous Story for our Times . The Lord make us more apprehensive of Englands miseries in a spirituall way . And let us also this day admire the mercy of God that we are not yet consumed notwithstanding our manifold divisions . And let us expect certaine ruine and destruction , if these divisions continue . The word of Christ must be true . A Kingdome divided against it selfe cannot stand . England is tottering , and it will fall if these divisions last ; and the fall thereof will be great . And therefore let us prepare for desolation , and provide an Arke of safety for our selves by faith in Iesus Christ : a Kingdome that cannot be shaken ; an house made without hands , eternall in the heavens . If Divisions be so destructive to Kingdomes , Cities , and Families ? This reproveth those that are the Authours and Fomenters of these Divisions that are now amongst us . These are the Incendiaries of England . If he that sets one house on fire deserveth hanging , much more they that set a whole Kingdome on fire . If he that murders one man must be put to death , much more he that murders three Kingdomes . Marke them ( saith the Apostle , Rom. 16. 17. ) that cause divisions and offences contrary to the doctrine which ye have learned , and avoid them . Avoid them as the greatest enemies of England . These are like the Salamander that cannot live but in the fire of contention . These are of a Iesuiticall spirit . And no doubt the heads , and hands of the Iesuits are in all our divisions . There are Seven things , saith Solomon , Prov. 6. 16. which are an abomination to the Lord : and the seventh and last , and not the least , is he that soweth discord among brethren ; but much more he that soweth discord amongst three Kingdomes . And if it was a signe of the false mother to desire to have the child divided ; much more is it a signe of an unnaturall and cruell child to endevour to divide his mother in pieces . More particularly here are two sorts to be reproved . First , Such as sow divisions betweene the King and his people . That labour to keepe up and to increase the wals of partition betweene them . These are the Sanballats and Tobiah's that tell the King that the Parliament are Rebels , that they seeke his life , and would uncrowne Him and his Posteritie , and bring in Anarchy and confusion . These are they that tell the King , ( as Rhehum the Chancellour , and Shimshai the Scribe wrote to Artaxerxes , concerning Ierusalem , Ezra 4. 12. ) that the Citie of London is a rebellious and bad Citie ; hurtfull to Kings , and hath alwaies moved sedition , &c. These give the King this Motto , divide et impera . But these are without my reach , and therefore I shall speake no more of them . Secondly , and especially such Incendiaries and fire-brands that kindle the fire of contention amongst our selves at home : and these are of two sorts . First , Such as are absolutely false-hearted , and have made their peace at Oxford ; and are here at Westminster onely to cast in bones of contention , to divide our counsels , and to worke factions amongst us . These are men hardened in sinne , and there is little hope of reclaiming them . These build their houses upon the bloud of three Kingdomes . These are the Iudasses of England ; and it were just with God to give them the portion of Iudas . Secondly , Such as are discontented , though not false-hearted ; and through discontent and dislike of the proceedings of Parliament do much hurt , and create many factions amongst us . These discontented persons are like pieces of soft wax , ready to carry any impression that the adverse party shall stampe upon them . These are of three sorts . First , Such as are discontented out of pride and covetousnesse , because they cannot get those places of profit and honour which they expect ; and because they have not that credit and repute amongst the people that others have : hereupon they come to dislike the publique proceedings and to make parties and factions . There were many such in the Primitive Church that turned Heretiques , because they could not obtaine the preferment they stood for . These men seeke themselves and not the publique . These are not Common-wealths men , but Private-wealths men : These seeke their owne belly , and because they cannot have a Cabbin so richly furnished as they desire , therefore they endevour to drown the ship wherein their cabbin is . These are like those that will set an house on fire to rost an ●gge . Marke what the Apostle saith of these , Rom. 16. 18. They that are such serve not our Lord Iesus Christ , but their owne belly ; and by good words and faire speeches deceive the hearts of the simple . A second sort are such as are discontented out of a blind zeale ; such as differ from us in opinion , and because they begin to perceive , that if matters of Religion were once settled , their wayes of worshipping God would be discountenanced , therefore they labour to put all things into confusion , and to hinder a settlement as much as they can ; that so in the meane time , their numbers may increase . For as Toads and Serpents grow in darke and dirtie sellars , so doe Sects , Errors , and Heresies grow in times of distraction and confusion . These are the men that desire to fish in troubled waters , because they can catch most fish in troubled waters . These are like unto Sanballat and Tobiah , &c. who foresaw that if the Temple were once rebuilt , that then their way of worship upon Mount Gerizin would be contemned , and therefore they laboured to cast bitter aspersions upon the workmen , they laid heavy things to their charge , and used all kinds of Policy to obstruct the Temple-worke they had in hand . Iust so doe these men cast bitter aspersions upon the Assembly of Ministers , and upon every Parliament man that opposeth their way , and labour by all meanes to hinder their proceedings ; because they foresee that if by their advise , matters of Religion were once established , their wayes and opinions would be presently disgusted . It is very observable , that all the severall Sects amongst us , though they differ one from another , yet they all agree together in their opposition against the Assembly of Ministers as their greatest enemies . Iust as we read in the 83 Psalme , of ten Nations , differing one from another in Religion , Place and Customes , and yet all of them confederating against the people of God . Nicephorus telles us , that the Meletiani and Ariani , did at first much disagree , not onely in opinions , but in affections ; but afterwards when they saw the Orthodoxe party increase so mightily , as that it was likely to swallow both of them up , they joyned together in a firme league to oppose the Orthodox Party ( though still differing one from the other ) insomuch that in processe of time , the Meletiani were called Ariani , and the Ariani , Meletiani . So also in Africa . The Rogatianist , Maximinianists , and Donatists joyned together as Sampsons Foxes not in one Opinion , but in a league of friendship for a while , that they might make up the greater number against the Orthodox Party . And is not this the practise of our times ? Doe not Anabaptists , Brownists , Antinomians , agree together in opposing the Assembly of Ministers , and in Independency from all superiour Ecclesiasticall Government , without the bounds of a particular Congregation . A third sort are such as are discontented , and thereupon disturbe our Peace by way of revenge ; that lye under Iealousies and Suspitions ( whether just or unjust I dispute not ) and cannot regaine their credit , and therefore labour to cast a blame upon all others , and bring as many as they can into the same condemnation with themselves . Iust like the Foxe in the Fable , that had his taile cut off , and therefore perswaded all other Foxes to cut off their tailes , telling them it was an uncomely thing for a Foxe to have a taile . Even so doe these men . Because they lye under suspicion themselves , therefore they would perswade others also , that they are under the like suspition , that thereby they might make them discontented , as they themselves are . And thereby the building of the Temple is much hindred , publique affaires disturbed , and the poore Ship of England ready to sinke under the burden . Now all these sorts of men are sharply to be reproved , every man according to his degree of guiltinesse . These are the Devils Agents . For it is the proper worke of the Devill to divide God from men , men from God , and one man from another . And as it is a worke of the Devill , so it will bring us to the Devill , if we repent not of it . If Divisions be so fatall and destructure to Kingdomes , Cities , and Families . Oh let us all be intreated according to our severall places , to contribute what help we can possible to the healing of our Divisions , and to the bringing in Peace , Love , Vnitie and Concord amongst us . Oh that God would make me his instrument this day , to raise up your hearts to the obedience of this duty . First , Let us labour to be at Peace with the Kings Maiesty , as farre as is possible , and may be obtained , salvâ conscientiâ . Let us not onely pray for Peace , but follow after Peace , and if it flies from us , let us pursue it . I remember what I have read of Calvin , that he should say ; That he would willingly travell over many Seas , to see one Vniforme draught of Religion , wherein all Protestants might agree . And who would not willingly sacrifice up his life to the fire to see King and Parliament throughly agreed ? To see a Holy , Safe , and well-grounded Peace made ? I say , a Holy well ▪ grounded Peace . For there are some amongst us , that are like the Gadarens , that preferre their Hogs before Christ and his Cause ; that wish more for the settlement of their Trading , then of their Religion . These are Swines not Christians . There are others as bad that desire a Peace upon any termes , though with the losse of Libertie and Religion . Iust like the Israelites , that would needs have Quailes . But while the meat was yet in their mouthes , the wrath of God came upon them . He that desires Peace without respect to Religion , the plague of God will goe along with that Peace . There is a double Peace . First , A treacherous Peace . Such as shall betray us into Popery , Tyranny , and slavery ; Such as was made with the Protestants in France , a London ▪ massacring Peace . Such as the Israelites made with the Cananites , which was a perpetuall thorne and snare unto them . Such as Ahab made with Benhadad . This is a Land-devouring , and a Religion-destroying Peace . This is to betray Christ as Iudas did with a kisse of Peace . Secondly , A holy , safe , well-grounded Peace . And Cursed is the man that is an enemy to such a Peace . My prayer is ; That God would make our King a Melchisedeck , who was King of Righteousnesse , and King of Peace . That Righteousnesse and Peace may kisse each other in his dayes . That this may be added upon the Kings Coine . Henricus Rosas , Regna Jacobus , Populum Carolus . And here let me crave leave humbly to beseech your Lordships , that in this Treatie that is shortly to begin , you would make Religion your Iewell , and Peace as your golden ring , on which it may be put . To make Peace your boxe of Alablaster . And Reformation the precious oyntment within it . To make Peace as the gold , and Religion as the Temple that sanctifieth the Gold . Happy is the people that is in such a case . Happy England if once it comes to sing the Angels Song . Glory be to God on high , in earth Peace . And yet let me forewarne you also , not to trust too much to Treaties , and overtures of Peace , David had a sonne whose name he called Absolom , which in Hebrew signifieth a Father of Peace ▪ David promised to himselfe great felicitie in that childe . But he proved a Father of warre and misery to his Father . Say not . This Treatie will be an Absolom , for feare it prove an Absolom in a contrary sense as Absolom himselfe did . It is very fatall , that in the midst of our Treaties , there have alwayes been great Plots to destroy us , as we see verified at this day . Secondly , But that which I especially ayme at this day , is to perswade you that are here present , to be at peace and unitie amongst your selves , and to ioyne together against the Common enemy . But most of all you that are Earles , Lords , and Gentlemen of ranke and qualitie . For the greater the persons are that disagree , the more is the hurt that is done by their disagreement . As in a House , if the Master and Mistresse agree the house will stand and subsist , though the inferiour servants fall out one with the other . So if the Lords and Commons unite together the Citie and Kingdome will stand , though there should be many divisions amongst the Common people . And therefore it is your dutie above others ( Right Honourable ) to follow after those things that make for * Peace , Vnitie and Concord , to be ambitious of Peace as you are exhorted , 1 Thess. 4. 11. to speake the truth in love . * Eph. 4. 15. and to love in the truth . * 2 Epist. of Iohn vers 2. Now that your hearts and affections may be fully wrought up , to make it your chiefe designe to practise this dutie . I shall use these ensuing Motives and Arguments . First , Consider how Pathetically and Emphatically , the holy Apostle perswades all Gods people to the practise of this dutie . I will name but two Texts . 1 Cor. 1. 10. Now I beseech you brethren , by the name of our Lord Iesus Christ , that ye all speake the same thing , and that there be no divisions among you , but that ye be perfectly ioyned together in the same minde , and in the same iudgement , Phil. 2. 1 , 2. If there be therefore any consolation in Christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; fulfill ye my ioy , that ye be like minded having the same love , being of one accord , of one minde , &c. Secondly , Consider what excellent Arguments the Apostle useth , Ephes. 4. 3 , 4 , 5 , 6. Endevouring to keepe the unitie of the spirit in the bond of peace . There is one body , and one spirit , even as you are called in one hope of your calling . One Lord , one faith , one baptisme , one God , &c. These are omnipotent Arguments . If one God , and one Lord , and one body , &c. Shall not his children be one ? And afterwards , vers. 11 , 12 , 13. the Apostle tels us . That when Christ ascended up to Heaven , he gave some to be Apostles , some Prophets , some Evangelists , some Pastors , and Teachers for the perfecting of the Saints , &c. Till we all come to the unitie of the faith , &c. Christs intendment in appointing a Ministery in his Church was not onely to bring his people to veritie , but also to the unitie of the faith . This is the great worke of a Minister , to bring his people to unitie as well as veritie . Thirdly , Consider what a horrible sinne it is to divide one from another , and to be at hatred and variance one with another . This is a worke of the flesh , Gal. 5. 19 , 20 , 21. where it is observable that the Apostle reckons up seven synonymicall expressions to set out the greatnesse of this sin . The works of the flesh are hatred , variance , emulation , wrath , strife , sedition , envyings ; of the which I told you before , as I have also told you in time past , that they which doe such things shall not inherit the kingdome of God . This sin alone unrepented on will shut a man out of heaven . Therefore it is said , Revel. 22. 15. without are dogs . This sinne alone makes thee unsit to come to the Sacrament , Mat. 5. 23. This sinne alone makes God abhorre our Fasting-dayes , Isa. 58. 4. Behold , ye fast for strife and debate , &c. This sinne alone turnes our prayers into curses : For when thou prayest unto God , Forgive us our trespasses , as we forgive them that trespas against us , if thou beest in malice and hatred with thy brother , thou prayest unto God not to forgive thee thy trespasses . Notable is the speech of Cyprian , Peius est seindere Ecclesiam quam sacrificare Idolo , Schisme in the Church is a greater sinne then Idolatry . Austin saith , it is a greater sinne then heresie . And this ( saith he ) God himselfe declared when he punished Corah and his company that were Schismatiques with a greater punishment then ever he punished Idolaters or Heretiques : Quis iam dubitaverit hoc esse scelaratius commissum , quod est gravius vindicatum . Fourthly , Consider the wofull mischiefes that are brought into Church and State by these our divisions . If all the Iesuites in the Christian world ; If all the Devils in hell should joyne together , to devise a way to undoe the Parliament , and the good Cause they manage , they could not invent a readier way then by dividing you one from another at this time . This makes you to fight against your selves , to murder your selves ; your Cause , your Religion , and to murder all that adhere unto you . Hereby God is dishonoured , Reformation hindered , Religion discredited , the good Cause disliked , the Enemie strengthened ; You are weakened , your Counsels disturbed , the Warre prolonged , the Power of godlinesse abated , &c. as hath beene formerly mentioned . Hereby we are all tantum non , destroyed , and destroyed we must be if our breaches be not made up . For if we bite and devoure one another , we shall be consumed one of another , Gal. 5. 15. Famous is the Story of Menenius Agrippa , who , when the people of Rome had divided themselver from the Senate of Rome , came to the people and told them an Apologue of the members of the body , how they did once conspire together against the belly , because that the belly did live idlely , & devoure all the meat that the hands did work forand feet walke for , &c. And therefore they agreed together to starve the belly . The hands refused to work for to feed it ; the mouth refused to take in meat ; the feet refused to goe to fetch it , &c. But within a very little while the members of the body saw their errour : for the feet began to grow feeble and unable to walke ; the hands grew weake ; the whole man sick : and then they understood that the belly was not idle ; but that it conveyed the nourishment it received to every part of the body : and hereupon they all agreed to joyne together to provide for the belly as well as for themselves . This Fable reconciled the people , and Senators of Rome . This Fable teacheth us , That divisions in the body naturall , and so also in the body politique , are ruinating and destructive to the body . And the truth is , All the hope the enemy hath , is in our divisions ; herein he boasteth , and glorieth : There is nothing that strengthens their designes at Oxford so much : nothing that puts so much courage and resolution into the hearts of our Adversaries , as the Divisions that are amongst us . This is the argument Melancton used to perswade the divided Protestants of his time to peace and unity ; and he illustrateth his argument by a notable parable of the Wolves and the Dogs , who were marching on-ward to fight one against another . The Wolves that they might know the strength of their adversary , sent forth a Master-Wolfe as their Scout : The Scout returnes and tels the Wolves , That indeed the Dogs were more in number , but yet they should not be discouraged : For he observed , That the Dogs were not one like another ; a few mastives there were ; but the most were little curres , which could onely barke but not bite , and would be afraid of their owne shadow . Another thing also he observed which should much encourage them , and that was , That the Dogs did march as if they were more offended with themselves then with us ; not keeping their ranks , but grinning , and snarling , and biting ; and sometimes tearing each other , as if they would save us a labour . And therefore let us march on resolutely , for our enemies , are their owne enemies ; enemies to themselves , and their owne peace ; they bite and devoure each other , and therefore we shall certainly devoure them . I need not make any Application of this Parable . There is nothing that more heartens our enemies , and disheartens our friends , then our Divisions . Fourthly , Consider the great happinesse that would accrue to Church and State , if we were united together against the Common Enemy . If all the Saints upon earth , and Angels in heaven should study to find out a way to save England from ruine , they could not find out a readier way , then by uniting us together at this time . England is an Iland divided from all the world ; and if it were not divided within it selfe , it need not feare all the world . If London were as a City at unity within it selfe , what could destroy it ? Did we all doe as the Israelites did , Iudg. 20. 8. They all arose as one man , &c. and as Ioshua 23. 12. how quickly would these wars ( through Gods blessing ) be at end ? What an honour would it be to the Cause we fight for ; to the Reformation we pray for ; the Religion we professe ; to the God we worship , if we did with united strength pursue these things ? How should we support and helpe one another , et portantem portare , as the Cranes do one another in the manner of their flying . I must not here forget to mind you of that known story of Scillurus that had eighty sonnes , and when he was dying he called them all before him , and presented them with a bundle of speares , and bad them try whether they could breake that bundle ; and they tryed , but were not able . Afterwards he puls out one javelin out of the bundle , and bade them break that , which they easily did ; and so a second , and a third , till they had broken them all . Intimating thereby , that unity in Families , and compacted strength is the bond that preserves the whole Family ; and wheresoever this bond is broken , that Family is quickly destroyed . The like story doth Salust tell of one Micypsa , who when he was dying called his sonnes and caused them to write this sentence in Golden letters : Concordiâ parvae res crescunt , discordiâ magnae dilabuntur . Oh that God would give us hearts to spiritualize these stories ! Fifthly , Consider the late Nationall Covenant you have taken , wherein you have lifted up your hands to the most High God , and have sworne to study unitie and conformitie in Religion , &c. And to endeavour according to your places , to extirpate Heresie , Schisme , &c. I know not how it is come to passe , but sure I am , our divisions are greater since we took this Covenant then before . And sure I am that God will call us to a strict account for this grievous sinne of Periurie . And if ever England perish by these wars , this shall be Englands Motto : Here lyeth a Nation that hath broken Covenant with God , and therefore is this great evill come upon her . And therefore I beseech you , be mindfull of your Covenant ; and remember it is not the taking , but the keeping of Covenant that prevailes with God . And if he shall be shut out of heaven that keepes not his promise , though it be to his hurt , Psal. 15. 4. much more he that keeps not his oath , when it is for his good . Sixthly , Consider further , That our enemies that fight against us agree together : Herod and Pilate are made friends , and joyne together to put Christ to death . The Herodians and the Pharisees , though dissenting one from another , yet both agree against Christ , Mar. 1● . 13. The Herodians were Courtiers , and sought to bring in Tyranny ; the Pharisees were popular , and sought to maintaine the peoples liberties ; and yet they both joyned together against Christ . thus did the Sadduces and Pharisees also . Thus Act. 17. 18. The Epicures and Stoiques combine against Paul . Shall Iudas conspire with the Pharisees and Sadduces to betray Christ ? and shall the Disciples of Christ fall out amongst themselves ? Shall Paul and Barnabas divide one from another ? God forbid ! Shall the Irish Rebels , the Oxford Lords and Gentlemen , the English Papists , and the English Bishops : The Protestants at large , and the seduced people all agree together like Sampsons Foxes with firebrands at their tayles to burne three Kingdomes ? And shall not we agree together to save three Kingdomes ? Shall the Lions , Bearee , Tygers , Wolves , Lambes and Sheepe , &c. that were shut up in the Arke , agree together while they were in the Arke ? ( for we doe not read that they did hurt one another all that while ) And shall not we that are shut up here , in London , and in a few associated Counties as in an Arke , agree together to preserve one another from a Deluge of Waters that is drowning us all ▪ though we should differ in some few things one from another ? Seventhly , Consider the very Heathen how carefull they have beene to maintaine unitie and peace in times of publique danger , and how carefull to lay aside all private quarrels . I will instance onely in the speech of Aristides to Themistocles . Plutarch tels us , that from their very childhoods they did differ one from the other , and never could agree . But when a common enemy came against them , then Aristides comes by night to Themistocles , and saith unto him , Si sapimus , omissâ tandem iuvenili et inani concertatione , contentionem de servanda Graecia salubrem honestamque suscipiamus , &c. Let us leave all youthly contentions , and tend unanimously to the publique good . Oh that this counsell might take impression in the hearts of us Christians at this time . Eightly , Consider further , how that the very Devils in hell agree to promote their owne kingdome . If Satan be divided against Satan ( saith Christ ) how can his Kngdome stand ? And my Text is brought ( as I have said ) as an argument to prove that Christ did not cast out Devils by the power of Belzebub , because then Satan should be divided against himselfe , and seeke his own ruine which he will never doe . There is peace amongst the Devils in hell . And certainly there cannot be better Musicke to the Divels in hell , then to see the Parliament divided against it selfe ; and the City divided against it selfe ; and the Godly Ministers divided against themselves at such a time as this is . Ninthly , and especially , 〈◊〉 Lord Iesus Christ who is the Great Peacemaker , who came into the world when all the world was at peace ; at whose birth the Angels sang , Glory to God on high , and in earth peace : who when he was dying left a Legasie of peace to his people , and gave his Disciples a New Commandement , to love one another : ( which was therefore called a New Commandement , because it was inforced with a new example ; even the example of Christs love to us ) Who when he made that admirable Prayer , Iohn 17. the chiefe part of it was , that God would make his children one , as he and the Father were one . And he gives the reason of it , vers. 21. That the world may beleeve that then hast sent me . The world will not beleeve in Christ when they see Christians disagree . Nothing hinders men from beleeving in Christ more then the differences and divisions of those that doe beleeve in Christ . It is an excellent observation of Athanasius : That the very manner of Christs death doth preach the Doctrine of Vnitie and love to Christians . For Christ was not sawen asunder as the Prophet Isaiah was . He was not beheaded as Iohn Baptist was . There was not a bone of his broken , nor any whit of his garment rent or torne . And all this to teach Christians ( saith he ) to be at unitie within themselves . Was not a bone of Christ broken upon the Crosse , and shall all his members breake in pieces now he is in heaven ? Was his garment kept whole , and shall his body be rent and torne in pieces ? This is Pauls Argument to perswade the divided Corinthians to Peace and Vnitie , 1 Cor. 1. 13. Is Christ divided ? And why are Christians divided if Christ were not divided ? Why doth one say , I am of Paul ; another , I am of Apollo ; another , I am of Cephas , &c. And therefore if you be Christians live in love and unitie , as the Disciples of Iesus Christ , that so the world may beleeve in Christ . Oh that these Motives might take deepe rooting in your affections : And that every one in his place would labour after Peace and Vnitie . That you that are Magistrates and Iustices , would bind your selves to the peace ! It is no discredit in this sense to be bound to the peace . You are called Iustices of the Peace , not because you should hold your peace when God would have you to speake ; but because it is your dutie to make peace , and to keep peace . Let all godly Ministers preach up the duty of brotherly love , which is quite forgotten amongst most Christians . It is a dutie quite dead and buried ; let us labour that it may have a speedy resurrection . The Apostle saith , 1 Thes. 4. 9. As touching brotherly love ye need not that I write unto you &c. But we Ministers , now a dayes , need to write and preach of no duty more then this . And then let all Ministers and people , Pray for the peace of Ierusalem , and give the Lord no rest untill he make England and Ireland , a praise in the earth . Let us pray for peace , and fight for peace , and contribute our money willingly for a peace . For indeed , all our fighting , and all our vast expences , are but as wayes and meanes to a safe and well grounded peace . Let us fight for peace , with peace one towards another . And let us not complaine and murmur at the greatnesse of our contributions ; but remember the story of the old covetous Miser that hung himselfe to save charges ; and his man comming in unawares and seeing his Master a hanging , cut the rope in pieces and thereby saved his Masters life . The Master being recovered , instead of thanking his man , fell a chiding of him because he cut the rope in pieces , and so did put him to the charges of a new rope : whereas he should rather have untied it , then cut it . This man , you will say , did little deserve to have his life saved . Iust such is our condition . Our cruell enemies are ready to devoure and destroy us . All that the Parliament doth , is to cut the rope in pieces with which they would hang us . And if we be put to more then ordinary charge , let us not grumble at those expences which are the preservation of our lives . That man is unworthy to live , that murmurs to lay out a little money to save his life . But here I must put in three Caveats , & beseech you in the first place , to remember that when I speake so much for unity , I would also have you to remember that Vnum & verum convertuntur . That unity without veriy , is not a true peace , but a conspiracy . Omnis concordia in veritate . Vnity ioyned with falshood is execrable adulterie , saith Cyprian . When unitie and falshood are married together , it is no lawfull marriage , but execrable adultery . If I cannot have peace with men , but I must lose my peace with God ; farewell peace with men that I may keep my peace with God . One great reason why we have so little peace upon earth , is because we seek after it more then after the glory of God in heaven . You will must remember in the second place , that this Vnity that we must labour after , must be in a Scripture way . The Primitive Church for Vnity sake , and to prevent Schismes , set up one Presbyter as a Bishop to rule over the rest with Maiority of power in Iurisdiction and Ordination . But this at best was but a humane invention , and it proved an increaser of Schisme and Division . The Papists set up the Pope to preserve unitie : But he is the greatest Apple of strife the Christian world hath . It will be our care to studie to promote a unitie in such a way which the Scriptures hold forth , and this will prosper . You must also remember in the third place , that our unitie , peace , and love , as it must be in the truth , so it must be in truth . It must be cordiall and reall . Oh , that I could once see all Gods people of one lip , as it was before the confusion of Tongues , Gen. 11. 1. That this might be the Motto of Gods people in England : Cor unum , via una , One heart , and one way . That they that shall sing one and the same Song in heaven , may agree in the same way of worship here upon earth . Excellent was that speech of Grynaeus , when he was dying : I am now going ( said he ) to a place ( meaning heaven ) ubi Lutherus Calvino bene convenit : where Luther and Calvin agree well together . Shall we agree well in heaven , and shall we not agree together upon earth ? God forbid . Let us alwaies remember that speech of Ioseph his brethren when they were going home to their Father , Gen 45. 29. See that you fall not out by the way . We are all pilgrims , travelling towards our heavenly Canaan , to one and the same God and Father . Oh let us not fall out by the way . And let the two Arguments that Abraham used to Lot , Gen. 13. 7 , 8. mightily prevaile with us , to make us more ambitious of unitie , peace , and concord , then ever yet we have beene . Let there be no strife betweene me and thee , &c. for we are brethren , and the Canaanite is in the Land . These are two golden allurements : the Lord make them effectuall ! I had almost forgotten Davids Arguments in the 133. Psalme . Behold , how good and how pleasant it is , for brethren to live together in unitie . The word Behold , is prefixt that so the commendation might take the deeper impression . Many things are good which are not pleasant , and many things pleasant , which are not good ; but it is both good and pleasant for brethren to dwell together in unitie . It is like Aarons precious oyntment that went downe to the skirts of his garments , &c. It is a communicative mercy that perfumeth whole Kingdomes with blessings . It is like the dew of Hermon , &c. It makes barren Lands fruitfull . It is like the dew upon the mountaines of Sion , where the Lord commanded the blessing , even life for evermore . But you will say , Here are Motives and Arguments sufficient to perswade any man to the practise of this blessed grace . Let us heare some helps and meanes to procure this great mercy , that so our Divisions may be healed ; and peace , unitie , and concord may dwell in our Land . This is a worke worthy of a God , and none but a God can doe it . It is with us in England , as it was with the women that went early in the morning to the Sepulchre , and there they found a great stone , and they said , Who shall roll away this stone ? for it is very great . Mar. 16. 3 , 4. And behold , there was a great earthquake , for the Angel of the Lord descended from heaven , and came and rolled backe the stone from the doore , and sate upon it . This is our condition . There is a great Mountaine of Division that obstructs the happinesse of England , and that hinders the Lord Christ and his Kingdome from rising out of the grave of superstition . But who now shall roll away this great stone from the doore of the Sepulchre ? I feare it will cost an earth-quake before it be removed . Oh that we had faith to remove Mountaines ! Oh that God would send his Angel to roll away this stone ! That God would make the Assembly of Ministers his Angels to take away this great Mountaine , that so there may be a Resurrection of Jesus Christ , and his pure worship in all its glory and beautie even in our dayes ! The story of Iehosaphat , 2 Chron. 10. 12. will very well suit with our times : We are in a very great straight as he was ; and what he did , and said , will very well be fit us . Let us goe to God by prayer , and say . Oh our God , we have no might against this great company that cometh against us . We have no strength to heale our Divisions in the Church , and in the State , they are so great and so many . We know not what to doe , but our eyes are upon thee . Thou that didst find out a way hid from ages and generations , Col. 1. 26. A way hid from Angels and Archangels , hid within thy selfe , Ephes. 3. 9. To save poore undone , fallen , lost man , even by Iesus Christ . Oh find out a way to reconcile King and Parliament , to unite thy divided people in the truth ! Oh blessed Iesu that camest into the world to breake downe the middle wall of partition betweene Iew and Gentile ; that art the great Peace-maker , make up our wide and great breaches , and take away the many wals of partition that divide us one from another . After this manner we must wrastle with God in prayer , and watch thereunto with all perseverance . But besides this generall helpe by Prayer ; give me leave to name a few other which are more particular . First , Let us labour to make our peace with God , and God will make us at peace one with another . Tranquillus Deus tranquillut omnia . If God be at peace with thee , he will make the very stones in the street to be at peace with thee ; he will make peace flow downe like a river , and like a mighty streame . When a mans wayes please God , he will even make his enemies to be at peace with him , Prov. 16. 7. You shall finde in Scripture , that when a Church , State , or person divided it selfe from God by sinne , God suffered it as a punishment to be divided from it selfe by faction . Assoone as ever Solomon had forsaken God by Idolatry , God presently divided his Kingdome from him . And God threateneth Ierem. 13. 13. That because his people had forsaken him , that therefore he would fill the Inhabitants of Ierusalem with drunkennesse , and he would dash them one against another , even the fathers and the sonnes together , he would not pity , &c. You shall find also that when a King and Kingdome returned to God , then they had peace , and flourished in all outward happinesse , 2 Chron ▪ 15 ▪ 3 ▪ 4 , 5 , 6 , 8 , 12 , 13 , 19. 2 Chron. 17. 3 , 5 , 6. 10 ▪ And therefore if ever you would cure Englands distractions to purpose ; strike at the root and cause of our divisions . Let us labour to find out all those sinnes that separate between us and God ; And when you have found them out , you must not deale with them as the Parliament doth with their prisoners which they take , using them more kindly and courteously then they were used before they were prisoners : nor as David would have his sonne Absolom , concerning whom he gave a strict charge , that they should use him kindly for his sake : but you must doe as the Oxford men doe with our prisoners , use them cruelly . Doe as Ioshua did with the five Kings whom first he kept up close prisoners in a Cave , and afterwards sent for them , and trod upon their necks , and hung them up before the Lord . Thus must we deale with our sinnes , and then we shall have peace . For as the lines in a circumference that are drawne to the Center , the neerer they are to the Center , the neerer they are one to another : So the neerer any men come to God in similitude and likenesse , the neerer they will be ioyned one to another in unitie and love . For if any may say he loveth God and hateth his brother , he is a lier . For he that loveth not his brother whom he hath seene , how can he love God whom he hath not seene ? And this Commandement have we from him , that he that loveth God , love his brother also , 1 Ioh. 4. 20 , 21. Secondly , Take heed of the Land-destroying Opinion of those that plead for an illimited toleration of all Religions , even of Turkisme , Iudaisme , &c. The Lord keepe us from being poisoned with such an Error ! This Text riseth up against it . For it will divide a Kingdome against it selfe . It will rend it into a thousand pieces . It it a Doctrine directly contrary to your late Oath and Covenant . A Doctrine that overthroweth all Church-Government , bringeth in confusion , and openeth a wide doore unto all irreligion and Atheisms . For at the same doore tha all false religious come in , the true Religion will quickly get out . And if it be as good for a man to live where nothing is lawfull , as where all things are lawfull : surely it is every way as uncomfortable to live where there are all Religions , as where there is no Religion at all . Thirdly , To heale our Divisions , we must labour to be cloathed with the garment of humility : For onely by pride ( saith the Wiseman ) cometh contention , Prov. 13. 10. Now there is a double humilitie we must be cloathed withall ; humilitie of iudgement , and humilitie of heart . First , humilitie of iudgement , to thinke that others may know the truth as well as our selves ; to have a low esteeme of our owne understanding : For he that thinketh he knoweth any thing , he knoweth nothing yet as he ought to know , 1 Cor. 8. 2. And if any man teach otherwise , &c. saith the Apostle , 1 Tim. 6. 3. 9. He is proud knowing nothing , &c. And therefore let us not be wise in our owne eyes , nor leane to our owne understandings , Prov. 3. 5. 4. Secondly , humilitie of heart . An humble heart is a peaceable quiet heart . An humble heart will be sensible of the least sinne , much more of this great sinne to distract and destroy the peace of three Kingdomes by unnecessary disputations . Fourthly , Labour for grace to contemne the world and all worldly things . For many times divisions arise out of base Covetousnesse . It was the love of the world that divided Demas from Paul . And therefore it is said , 1 Tim. 3. 3. That a Minister must not be greedie of filthy lucre ; and as if that were not sufficient ; he addes nor covetous . And therefore if you would live in unitie and peace ; Take heed and beware of covetousnesse . Fifthly , Pray for the spirit of meeknesse , patience , long-sufferance ; and for mortified affections . It is one of the Ingredients required in a Minister , that he should be one That is not soone angry , Titus 1. 7. and one that is patient , no striker , no brawler , 1 Tim. 3. 3 Meeknesse , and Patience , and Mortification , are necessary Ingredients into that Medicine that must cure our divided Kingdome . For an angry man stirreth up strife , and a furious man aboundeth in transgressions . Prov. 29. 22. Vnmortified affections are the cause of much disturbance in Families and Cities . And therefore Christ saith , Mar. 9. 50. Have salt in your selves , and have peace one with another . This salt is the salt of Mortification . We must labour to have our anger mortified ; our love of the world mortified ; our pride mortified ; and this will be a notable meanes to make us at peace one with another . As in the Old Law , every sacrifice was to be seasoned with salt : So let every man pray for This salt within himselfe to season his unmortified affections , and this will keepe him from putrifying in malice , envie , hatred , &c. Sixthly , Let all thy private aimes be swallowed up in the publique good . Let the Cause of Iesus Christ and his Church be dearer to thee then thine owne life ; and this frame of spirit will exceedingly incline thee to all lawfull waies of peace and unitie . Remember Old Ely , and how his heart trembled for the Arke of God , 1 Sam. 4. 13. 18. He trembled not for the thought of his children , but for the Arke ; and assoone as ever mention was made of the taking of the Arke , he fell downe and brake his necke : he was not troubled at the mention of the death of his two sonnes , &c. The like we read of his daughter in law , 1 Sam. 4. 19 , 10 , 21 , 22. The like of Nehemiah who was in great prosperitie himselfe , and yet how was he distressed in spirit for the miseries of Ierusalem , Nehem. 1. 4. The like we read of Daniel , &c. Seventhly , We must nip Divisions in the bud , and quench the fire of Contention at the beginning . That fire is easily quenched at first , which when it hath once taken possession is not to be quenched . The Lord grant it be not laid to our charge , that we have suffered Englands distractions to grow to such a height , and have not laboured in our severall places to compose and quiet them . Eightly , Let us yeeld one to another for peace sake . Famous is the example of Abraham , and worthy of all imitation , who yeelded his right up to Lot , who was his younger and inferiour , for peace sake , Gen. 13. 9. If thou wilt take the left hand , then I will goe to the right ; or if thou departest to the right hand , then I will goe to the left . Ninthly , Take heed of groundlesse iealousies and suspicious one of another . This is Englands great sinne , and the chiefe cause of many distempers amongst us . We are like unto the children of Israel , who when they came first out of Egypt did almost deifie Moses and Aaron , But afterward , assoone as ever they began to meete with straights and difficulties , they began presently to murmur against them , and to call their fidelitie into question ; and to accuse them , as if they had a designe to bring them into the Wildernesse to destroy them , Exod. 16. 2 , 3. Iust so doe we . When our Armies for our sinnes are justly punished with ill successe , instead of reflecting upon our sinnes , to be troubled for them ; we fall a murmuring against our Chiefe Commanders , and question their fidelitie ; as if they had a designe to betray us into the enemies hand . I doe not speake this as if I would countenance any Commander that is guilty ; or hinder just complaints of , and inquiries after those that are guilty ; or the use of just meanes to be rid of such . But all that I say is : That to fasten uniust suspitions , and groundlesse iealousies , upon those that venture their lives and estates in the common cause , is to be guilty of Robbery and Murder : it is to steale away and murder their good names , which is as precious as life it selfe : and it is a sinne that God will not pardon unlesse the party that is guilty endeavour to make restitution of his good name , which is a worke not easie to be done . For a mans good name is like a white piece of paper , which if once blotted it will be hard to wipe out that blot so as to leave no print of it behind . A mans good name is like a Merchants estate which is long in getting , but is lost in a minute : and when it is lost in the bottome of the Sea , how shall it ever be recovered againe ? So is a mans good name . But yet God will accept of our endevours to make restitution if faithfull and industrious . Tenthly , To heale our Divisions , we must make conscience to silence all our private Opinions , and differences . Hast thou faith ? ( saith the Apostle , Rom. 14. 22. ) have it to thy selfe before God . Doe not disturbe the Church of God at this time with thy private faith . Indeed if it be a matter absolutely necessary to salvation , it is charitie to acquaint the Church of God with it : but if we can be saved without it , this is not a fit time to broach any new Opinion . For as Elisha said to Gehezi , 2 King. 5. 26. Is this a time to receive money ? &c. So say I : Is this a time to trouble England with New Opinions ? Aulus Gellius tels us of certaine men that were in a Ship ready to perish by reason of a great Tempest , & one of them being a Philosopher , fell a asking of many trifling Questions : to whom they answered : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; We are perishing , and dost thou trifle ? So say I ; Is England a perishing , and is this a time to trouble it with unnecessary disputations ? I doubt not but there will a time come wherein every mans owne opinion shall be heard : but this is a time wherein we should all unite against the Common Enemy that seekes to devoure us all . For my part , I doe here openly professe , That if I had an opinion disagreeing from that way of Reformation which is likely to be set up , and did see that the publishing of it would disturbe the peace of the Kingdome , I would doe with it as the Mariners did with Ionah , I would cast it into the sea rather then increase the Tempest by my opinion ; especially at such a time as this is . And I doubt not but every honest man will do the like . Lastly , It is your dutie ( Right Honourable ) whom God hath betrusted with great power , to suppresse these divisions and differences in Religion by your Civill Authoritie , as farre as you are able , lest you be accessary unto them . For God hath made you Custodes utriusque tabulae , Keepers not of the second Table onely , ( as some fondly imagine ) but of the first Table also , and not onely Keepers , but Vindices utriusque Tabulae , Punishers also of those that transgresse against either of them . For you are the Ministers of God for good , and Revengers to execute wrath upon him that doth evill . Rom. 13. 4. And God hath deputed you for the punishment of evill doers , and for the praise of them that doe well . 1 Pet. 2. 19. There are some that would blot out halfe your Commission , and restraine this Good and evill to civill good and to evils onely against men . But this is against that generall Rule , Non est distinguendum ubi lex non distinguit . Where the Law doth not distinguish , there must not we distinguish . Tell me I beseech you , Shall it be lawfull for Magistrates to punish those that destroy mens bodies , but not those that destroy mens soules ? Shall they be blamed for suffering men to draw people away from obedience to the Laws of the Land and to themselves , and not also for suffering men to draw away people from the truth of the Gospel , and from the wayes of God , such as Hymenaeus and Philetus , who overthrow the faith of some , and their words eate as a Canker ? Shall Christian Magistrates take up the Maxime of Tiberius , Deorum iniurias Diis curae esse ? Let God himselfe take care to vindicate himselfe from injuries committed against God ? As for me , I will ( just like Gallio ) take care of none of these things . Can Christian eares endure such language ? Doth not God prophecy , Isaiah 49. 23. That in the New Testament Kings shall be our nursing Fathers , and Queenes our nursing Mothers ? And how can a Christian Magistrate discharge that dutie aright if he hath not power from God to punish those that would poyson the soules of his weake children with heresies , and soul-destroying opinions ? I do not deny , but that there is great wisdome to be observed by Magistrates in distinguishing between persons and persons , betweene errors and errors . Some persons are pious and peaceable , others turbulent and furious . Some errors are such , as subvert the faith , and destroy the power of Godlinesse : others are of a lesser nature , which may consist with the power of Godlinesse , and with an unitie in the faith . But that which I now speake against , is that unbounded libertie that is pleaded for in divers books lately written , which hold forth this prodigious Tenent . That every man is to be suffered to have the libertie of his conscience , be it never so Hereticall or Idolatricall . This overthroweth all the power of the Magistrate in punishing heresie , blasphemy , Idolatry , and is contrary to many plaine Texts of the * Old Testament , and to those of the New Testament above mentioned . Object . Will you allow the Magistrate to Tyrannize over mens consciences . Answ. By no meanes . But I beleeve it is the Dutie of Magistrates to keepe men from infecting their Subjects with soule-destroying errors . If thou hast an Hereticall opinion , have it to thy selfe , and the Magistrate will not ; nay , cannot meddle with thy private conscience . But if thou labourest to infect others with thy grace-destroying opinions . I doubt not but the Magistrate is bound to keepe thee from spreading thy infection to the undoing of the souls of his Subjects . If he may lawfully shut up a man that hath the plague upon his body , that he may not infect others , why not a man that hath the plague of Heresie upon his soule , that so he may not destroy the soules of thousands ? Shall a Master in a Family have power to put away a servant that is tainted with a grosse opinion , and yet not be called a Tyrant over that servants conscience ? And shall not the Chiefe Magistrate of a Kingdome have power to put out of his Kingdome ( at least to shut up from doing hurt ) one that is his subiect and polluted with blasphemous hereticall Idololatricall opinions ? Is not the Kingdome the Magistrates House and Family ? But enough of this . These are the meanes that are to be used to cure the miserable distractions of England . The Lord give us grace to put them in practise . There is one Vse more yet behind , and that is an Vse of Consolation to the people of God . Notwithstanding , all the Divisions and Distractions that are in the Kingdome . This is an Alablaster boxe full of precious oyntment , and it consists of foure particulars . 1. Remember for your Comfort that there was never any great Reformation brought in by Godinto a Kingdome , but it hath alwaies been attended with divisions and differences in Religion . In Luthers Reformation , How great were the differences between him and Calvin ; Insomuch , as the Reformation was more hindred by their Divisions , then by the power and policy of the Enemy , and yet notwithstanding , God carryed on the Worke of Reformation maugre these divisions . In the Primitive times , many and great were the Divisions of the Church and of the Ministers thereof ; Insomuch , as Nazianzen saith , that in his time there were sixe hundred errors in the Church ; and in Constantines time , the differences between the Bishops were so many , that they brought bundles of petitions one against another , which the Emperour out of his wonderfull desire of Peace would not so much as read , but burnt them all before their faces . How sad was the division between Paul and Barnabas , and yet God turned it to a good effect . For by that meanes the Gospel was the more spread throughout the world ! And therefore let us not be over-discouraged . For these Divisions are no new things , and therefore no strange things . 2. Consider for your comfort , Magna veritas et praevalebit . Truth is a beame of God , the purchase of Iesus Christ , and it shall prevaile at last . Though our divisions and distractions do much weaken us and prorogue our settlement , yet notwithstanding the Cause we manage is Gods Cause , and it shall prevaile at last . As Christ Iesus rose from the grave in spight of the Iewes that rolled a great stone before the doore of the Sepulchre to hinder him . So the Cause of Christ , and the worship and government of Christ shall rise and flourish : and there will come a time wherein the Church of God shall be glorious here upon earth ; and the Motto of it shall be Cor unum , via una . One heart , one way . This will come to passe in spight of our Divisions . For God hath promised it , Ier. 32. 39. Zeph 3. 9. The third Comfort is : That Antichrist shall downe though he be never so firmely united . The Kingdome of the Devil shall be destroyed though Satan joyne with Satan . And though Satan will not cast out Satan , but is strongly compacted , and as a Citie at unitie within it selfe , yet God will cast out Satan at last , and his kingdome shall perish . Though Turke and Pope ; though French and Spaniard ; though the Irish Rebels , and English Papists and Protestants at large should joyn hand in hand & conspire together to overthrow the little flock of Iesus Christ , yet notwithstanding they doe but kick against pricks . Antichrist is fallen , and the poore flock of Christ shall be as a burdensome stone unto all people ; all that burden themselves with it shall be cut in pieces , though all the people of the earth be gathered together against it , Zach. 12. 3. Bellarmine makes unitie a signe of a true Church . But then there should be a true Church amongst the Devils ; for where he dwels there is peace . And yet the Papists cannot boast much of their unitie . For they have their different Sects opposite one to another , and the Iesuite to them all . Vnitie without verity is a signe of the Malignant Church , but not of the Church of Christ . And unitie without veritie , shall not uphold a State . For though hand ioyne in hand the wicked shall not be unpunished , Prov. 11. 21. Lastly , Remember in what state and condition the people of the Iewes were in when Christ came into the world . It was when the government was departed from Iudah , and the Kingdome given to a stranger ; when the Sanedrim ( which was their Parliament ) was destroyed ; and they themselves brought into perfect slavery . Their condition was never so bad as at that time . And also they never had more Sects and Divisions then when Christ was borne : There were in Ierusalem the Herodians , the Scribes and Pharisees . There were also the Esseni , ( though the Gospel makes no mention of them . ) In this sad juncture of time Iesus Christ was borne . Oh what abundance of consolation may be suckt out of the breasts of this truth ! Christ came into the world when his Church was in the greatest extremitie . And are not we at this time in great extremity ? Are we not brought very low by our sinnes , and by our divisions the fruit of our sinnes ? We have divided our selves from God by our sinnes , and God hath divided us one from another . Let us beseech the Lord Iesus Christ to come once more into the world by his Spirit of power ! Let us not despaire of his coming . For he is Deus in monte . He is our peace now the Assyrian is in the Land , Mic. 5. 5. And when he comes he will come as a Conquerour to subdue his enemies under his feet . This day is the day which is commonly called The Feast of Christs Nativitie , or Christmas day : A day that hath been heretofore much abused to superstition and prophanenesse . It is not easie to reckon whether the superstition hath beene greater , or the prophanenesse . I have knowne some that have preferred Christmas day before the Lords Day , and have cryed downe the Lords Day , and cried up Christmas day . I have knowne those that would be sure to receive the Sacrament upon Christmas day , though they did not receive it all the yeare after . This and much more was the superstition of the day . And the prophanenesse was as great . Old Father Latimer saith in one of his Sermons , That the Devil had more service in the twelve Christmas holy dayes ( as they were called ) then God had all the yeare after . Seneca saith of his time , Olim December mensis erat , nunc annus est . There are some that though they did not play at Cards all the yeare long , yet they must play at Christmas ; thereby , it seemes , to keepe in memory the birth of Christ . This and much more hath beene the profanation of this Feast . And truely I thinke that the superstition and profanation of this day is so rooted into it , as that there is no way to reforme it but by dealing with it as Hezekiah did with the brazen Serpent . This yeare God by a Providence hath buried this Feast in a Fast , and I hope it will never rise againe . You have set out ( Right Honourable ) a strict Order for the keeping of it , and you are here this day to observe your owne Order , and I hope you will doe it strictly . The necessitie of the times are great . Never more need of Prayer and fasting . The Lord give us grace to be humbled in this day of Humiliation for all our owne , and Englands sinnes ; and especially for the old superstition , and profanation of this Feast : alwaies remembring upon such dayes as these , Isa. 22. 12 , 13 , 14. FINIS . A Catalogue of the Sermons Preached and Printed by Order of both or either Houses of Parliament ▪ From Ianuary 1643. to Ianuary 1644. Ianuary 31. 1643. Master Cawdrey . Prov. 29. 8. Master Rutherford . Dan. 6. 26. February 28 1643. Mr. Baylie . Zach. 3. 1 , 2. Mr. Young . Psal ▪ 31. 24 ▪ March 27. 1644. Mr. Gelespie . Ezek. 43. 11. Mr. Bond . Isaiah 45. 15. At the Thanksgiving for the Victory given to our Forces under Sir William Waller , and Sir William Belfore , over Sir Ralph Hoptons Armie . Aprill 9. 1644. Mr. Obediah Sedgwick . Psal. 3. 8. Mr. Case . Daniel 11. 32. At the Thanksgiving for the Victory given to the Forces under the Command of the Lord Fairfax at Selby in Yorkeshire . Aprill 23. 1644. Mr. Perne . Exod 34. 6. not Printed . Mr. Caryl . Revel. 11. 16 , 17. Aprill 24. 1644. Doctor Staunton . Deut. 32. 31. Mr. Greene . Nehemiah 1. 3 , 4. May 29. 1644. Doctor Smith . Psal. 107. 6. Mr. Hall . Matth. 11. 12. Iune 26. 1644. Mr. Hardwick . Psal. 126. 5 , 6. Mr. Hicks . Isaiah 28. 5 , 6. At the Thanksgiving for the Victory over Prince Rupert , and the surrender of Yorke . Iuly 28. 1644. Mr. Vines . Isaiah 63. 8. Mr. Hinderson . Matth. 14. 21. Mr. Herle . not Printed . Iuly 31. 1644. Mr. Rathband not Printed . Mr. Gower . Dan. 12. 10. At a Fast Extraordinary . August 13. 1644. Mr. Hill . Hag. 1. 7 , 8. Mr. Palmer . Psal. 99. 8. August 28. 1644. Mr. Rayner . Hag. 2. 6 , 7. Mr. Tysdale . Psal. 122. 6. At a Fast Extraordinary for the Dysaster in the West . Septemb. 12. 1644. Mr. Newcomen . Ioshua 7. 10 , 11. Mr. Coleman . Psal. 65. 5. Septemb. 25. 1644. Mr. Proffet . Isaiah 9. 13. Mr. Seaman . 1 Kings 3. 9. At a Fast upon the Uniting of the Armies together . Octob. 22. 1644. Before the Lords ▪ Mr. Temple . not yet printed . Mr. Chambers . Mr. Palmer . Before the Commons ▪ Mr. Calamy . Acts 17. 30. Mr. Sedgwick . Hebrews 11. 7. Mr. Vines . 2 Sam. 15. 25 , 26 ▪ Octob. 30. 1644. Before the Lords , Doctor Smith . Doctor Staunton . Psal. 106. 30. Before the Commons ▪ Mr. Scudder . Micah 6. 9. Mr. Woodcock . Revel. 16. 15. Novemb. 5. 1644. Before the Lords , Mr. Strickland . Psal. 46. 1. Mr. Spurstow . Ezra 9. 13 , 14. Before the Commons , Mr. Herle . 2 Sam. 21. 16 , 17. Mr. Anthony Burges . Revel. 19. 2. Novemb. 27. 1644. Before the Lords , Mr. Hill . 2 Corinth . 17. 18. Mr. Wilkinson . 1 Chron. 21. 24. Before the Commons , Mr. Pickering . Zach. 3. 2. Mr. Gipps . Psal. 46. 1. Decemb. 25. 1644. Before the Lords , Mr. Calamy . Mr. Sedgwick . Before the Commons . Mr. Thorowgood . Phil. 4. 5. Mr. Langley . Psal. 74. 19 , 20. Notes, typically marginal, from the original text Notes for div A78979e-380 Ruffini histor. . Ecclesiast . lib. 2. cap. 9. Ainsw. xi Gen. 4● . 7. Notes for div A78979e-1150 * Lib. 5. de Bello Gallico . quod factionibus & studiis trahebantur . Camden Britann . Jam inde interior Britannia magis civilibus bellis , & partium studiis , quam Romanorum viribus attrita , post varias clades ultro citroque illatas in Romanorum potestatem paulatim concessit . Dum enim singuli pugnabant universi sunt victi , sic in mutuam perniciem ruentes ut non nisi oppressi senserint omnibus perire , quod singuli amiserunt . Claudius his discordiis fretus , &c. Reason 1. Why Divisions are so fatall to Kingdomes , because they take away all the preservatives of a Kingdome . 1. They take away Peace from a Kingdome . * Dr. Stoughton Sermons . 2. They take away unitie , love , and concord . Calente adhuc sanguine Christi . Hieron. hegesip. . ex Euseb. Col. 3. 16. Exod. 9. Reason 2. Why Divisions are so destructive to Kingdomes , because they open a doore to all misery . 1. They let in confusion . 2. They let in a foraine enemie . 3. They disenable us to resist a foraine enemy . 4. They set a Kingdome against it selfe . They bring in Civill warres . Civill warres are the worst of warres , for foure Reasons . Odia proximorum sunt cerrima . Vse 1. A Catalogue of the divisions of England , and what cause to mourne for them . 1. Our Divisions from God . 2. For our divisions one from another . 1. For the divisions of the Common-wealth . 2. Divisions in the Church . * Eus . de vita Constantini . Dissensiones in Ecclesia sunt horribiliores & perniciosiore ▪ quovis bello Civill . The mischiefes that Church divisions 〈◊〉 . Epiphan. here 's . ●8 . Pezel . mollisi● hystor . Dr. Stoughtons Sermons . Vse 2. Vse of reprofe of the causers of our divisions . 1. Such as cause divisions betweene King and people . 2. Such as cause divisions at home . 1. Such as are false-hearted . 2. Such as are discontented . Three sorts of discontented persons . 1. Such as are discontented out of pride and covetousnesse . 2. Such as are discontented out of a blind zeale . Nice . lib. 8. cap. 46. Lib. 12. cap. 8. Such as are discontented by way of revenge . Vse 3. Exhortations to unitie and peace . And first with the Kings Majestie . A double Peace . 1. A treacherous Peace . 2. A holy and safe Peace . 2. One with another . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Motives and Arguments to perswade us to study unitie and peace . Liv. Decad. 1. Obiect . 1. Means and helps for the procurement of unity and peace . Answ . 1. Helpe . Bloody Tenent . The Good Samaritan . John Baptist . * 2 Chron. 15. 13. 2 Chro. 34. 32. Ezra 10. 8. Deut. 13. 5 , 6. 2 King. 23. 1. Vse 4. 
A82859	----	It is this day ordered by the Lords and Commons in Parliament, that all ministers in their severall churches on Wednesday next at the publike fast, and at all other times afterwards in their prayers before their sermons, shall earnestly and particularly pray for the special assistance and blessing of God upon the assembly of divines and others, appointed to meet at Westminster on Saterday[sic] the first day of July next to be consulted with by both houses of Parliament in matters concerning religion. And that this order be forthwith printed and sent to all parish churches. Jo. Brown Cler. Parliamentorum. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A82859 of text in the English Short Title Catalog (Thomason E62_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A82859 Wing E1620 Thomason E62_2 99873271 99873271 155354 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A82859) Transcribed from: (Early English Books Online ; image set 155354) Images scanned from microfilm: (Thomason Tracts ; 11:E62[2]) It is this day ordered by the Lords and Commons in Parliament, that all ministers in their severall churches on Wednesday next at the publike fast, and at all other times afterwards in their prayers before their sermons, shall earnestly and particularly pray for the special assistance and blessing of God upon the assembly of divines and others, appointed to meet at Westminster on Saterday[sic] the first day of July next to be consulted with by both houses of Parliament in matters concerning religion. And that this order be forthwith printed and sent to all parish churches. Jo. Brown Cler. Parliamentorum. England and Wales. Parliament. 1 sheet ([2] p.) for John Wright in the Old Baily, Printed at London : 26 June 1643. Caption title. At head of title: Die Sabbathi 24. Junii 1643. Reproduction of the original in the British Library. eng Westminster Assembly (1643-1652) Fast-day sermons -- 17th century. A82859 (Thomason E62_2). civilwar no It is this day ordered by the Lords and Commons in Parliament, that all ministers in their severall churches on Wednesday next at the publik England and Wales. Parliament. 1643 129 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Sabbathi 24. Junii 1643. IT is this day Ordered by the Lords and Commons in Parliament , That all Ministers in their severall Churches on Wednesday next at the publike Fast , and at all other times afterwards in their Prayers before their Sermons , shall earnestly and particularly pray for the speciall assistance and blessing of God upon the Assembly of Divines and others , appointed to meet at Westminster on Saterday the first day of Iuly next to be consulted with by both Houses of Parliament in matters concerning Religion . And that this Order be forthwith printed and sent to all Parish Churches . Jo. Brown Cler. Parliamentorum . Printed at London for John Wright in the Old Baily 26 June 1643. 
A79475	----	A plot for the good of posterity. Communicated in a sermon to the Honorable House of Commons for the sanctifying of the monthly fast. March 25. 1646. / By Francis Cheynell. Cheynell, Francis, 1608-1665. This text is an enriched version of the TCP digital transcription A79475 of text R200698 in the English Short Title Catalog (Thomason E329_11). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 141 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A79475 Wing C3814 Thomason E329_11 ESTC R200698 99861373 99861373 113506 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A79475) Transcribed from: (Early English Books Online ; image set 113506) Images scanned from microfilm: (Thomason Tracts ; 54:E329[11]) A plot for the good of posterity. Communicated in a sermon to the Honorable House of Commons for the sanctifying of the monthly fast. March 25. 1646. / By Francis Cheynell. Cheynell, Francis, 1608-1665. [8], 47, [1] p. Printed for Samuel Gellibrand, and are to be sold at his shop at the Brasen Serpent in Pauls Church-yard., London: : 1646. With an order to print on verso of final leaf. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Genesis XVIII, 19 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A79475 R200698 (Thomason E329_11). civilwar no A plot for the good of posterity.: Communicated in a sermon to the Honorable House of Commons for the sanctifying of the monthly fast. Marc Cheynell, Francis 1646 24871 122 115 0 0 0 0 95 D The rate of 95 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2008-08 John Latta Sampled and proofread 2008-08 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Die Mercurij , 25. Martij , 1646. ORdered by the Commons assembled in Parliament , That M. Holles and St Peter Wentworth , do from this House give thanks to M. Bolton and M. Cheynell , for the great pains they took in the Sermons they preached this day at the intreaty of this House , at St Margarets Westminster , ( it being the day of Publique Humiliation ) and to desire them to Print their Sermons ; And it is Ordered that none shall presume to Print their Sermons , without license under their hands writing . H. Elsyng . Cler. Parl. D. Com. March 28. 1646. I Appoint Andrew Kemb to Print my Sermon . Samuel Bolton . A PLOT FOR THE GOOD OF POSTERITY . COMMUNICATED IN A SERMON TO THE HONORABLE HOUSE Of COMMONS For the sanctifying of the Monthly Fast . March 25. 1646. By FRANCIS CHEYNELL . Posteris sero , aeternitati pingo . Parentes sunt liberorum praeceptores . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Xenophon . Cyropaed . l 8. Magistratus pius totius Regni pater est . The wise in heart will receive Commandments , but a prating fool shall fall . Prov. 10. 8. Let not thine heart envy sinners , but be thou in the fear of the Lord all the day long . Prov. 23. 17. LONDON : Printed for Samuel Gellibrand , and are to be sold at his shop at the Brasen Serpent in Pauls Church-yard . 1646. TO THE HONOURABLE HOUSE of COMMONS Assembled in PARLIAMENT . WHen I received Your Order , I was not in case to obey it , being scarse able to write or read ; We should learn by every fit of sicknesse the greatnesse of Gods Majesty and our frailtie . We live in sickly times , and You are collecting many wholsome and Medicinable ingredients , onely take heed that you do not mistake one Herbe for another , it is easily done , and whilest You are but making Essayes it may be easily rectified : Be pleased to consider that the Antidote must be made according to the Dispensatory the prescription of the great Physician of Souls in his saving Gospel , that the blessing of Christ may be upon it , and it may prove a soveraign Antidote for the preventing as well as removing of Church-offences . Jesus Christ hath not entrusted any State to make new Institutions , or create new offices in his Church . There are several forms of Civill government in severall Christian States , but there should be the same Church-offices , and for substance the same Church-government in every Christian State , though that government cannot be so peaceably exercised in some places as in other ; There is so much equity and prudence in Evangelical rules and Institutions , that they ought to be observed in all Christian States and Common-weals thoroughout the world : Those orders which Christ hath sent us by his Apostles must be obeyed , there can be no exception against them , there must be no Prohibition of them ; This is a Rule of Christ , that they who walk inordinately , and cause divisions contrary to the doctrine of the Gospel , must not be admitted into society with the Saints . I need not insist upon other rules . Our Saviour did injoyn his Apostles to teach Christians to observe all things he commanded , Matth. 28. 20. Now St. Paul did not onely teach Timot●y to ordain Elders in every City , Tit. 1. 5. but Paul and Barnabas ordained Elders in every Church . Act. 14. 23. And when St. Paul spoke of his departing out of the world , and seeing their faces no more to whom he had preached , he recommended the oversight or government of the Church to Elders , assuring them that the holy Ghost had made them overseers over the Church . Act. 20. 1● , 25 , 28 , 29. and therefore it is easie to conclude , that the Elders were , Jure Divino , by the will and appointment of Jesus Christ , to succeed the Apostles in the ordinary government of the Church , and Christ promised to be with the Apostles , and their successours , not for two or three hundred yeers onely , till some Magistrates did turn Christians , but even to the end of the world : and the holy Ghost seals up the promise with Amen , Matth. 28. 20. If then there be ten thousand Churches in England , there should be ten thousand Elderships ; but the government by these Elders is not Arbitrary , all the Censures which they passe must be in some sort Evangelicall , because agreeable to the Word of Christ ; for the Elders are not to govern in their own name , or in the name of the Magistrate , no nor in the name of the people , but in the name of Jesus Christ , from whom they do immediately receive their power and authority , and therefore are to receive their orders and directions from the Gospel of Christ . The Christian Magistrate ought to protect the Elders , that they may peaceably exercise that Church-power which is committed to them by Jesus Christ , for the Christian Magistrate doth owe a spirituall subjection to all the ordinances of Jesus Christ . Erastus himself confesses , that the Magistrate in ordering of sacred things must not depart one hairs breadth from the Word of God . p. 161. & 162. li. 3. Confirm . Thes. It will be very dangerous for a Magistrate to do any thing of his own head about Church affairs , and it will be as dangerous for Ministers to complement in this weighty point ; all the power that a Magistrate hath setled upon him in Rom. 13. is setled on him as he is a Minister of God , and therefore they who teach Magistrates to despise the Authority of Ministers , because they are but Ministers of God , teach the Magistrates to despise their own authority . Officers of Christs instituting , and powers of Gods ordaining , must agree together , and uphold one another , or else both will be vilified : Ministers must not usurp a civil power , nor Magistrates lay claim to any Spiritual power properly so called : if a man go about to thrust two swords into one scabberd , let him take heed he doth not split the scabberd , and cut his fingers . Mr. Robinson and those of his mind say , that if the Magistrate be a Church-officer , he must be called to his office , and may be deposed from it by the Church , and and if the Magistrate be a ruling Elder , he is inferior to teaching Elders , and deserves lesse honour , according to that order , 1 Tim. 5. 17. In his Iustificat . of Separat . p. 216. if the Magistrate ( say others ) chalenge a Church-power , and deny himself to be a Church-officer , then we have a good Argument for Popular government , because there is a Church●power in some that are not Church officers ; and none can be entitled to Church-power , but by a Church office , or by Church-membership ; and if by the latter , then say they , Every member hath as much power as the Magistrate ; who knows not what the Anabaptists say upon this point ; The Church of Scotland hath declared their judgement ; and they who plead for a Congregationall government have expressed themselves after this manner : The Governors of the Church have not their power from the members of the Church , but from Christ , they are invested with the power of Iesus Christ , they exercise his power , and do act in his name , and not in the name of the Church , saith Mr. Burroughs in his ●ren . p. 50. And for my part , I shall readily grant that these Officers ought to transact all things which concern the consciences of the people in such a convincing way as may best tend to Common edification and satisfaction . Church ordinances are to be dispensed by the Church , that is , by the Elders with consent of the people , saith Mr. Rutherford , in his late book p. 398. We should quickly think of some expedients for an happy agreement , if You would be pleased to free us from the much feared Commissioners . Church power must needs be acknowledged to have the proper notion and character of Authority in the Elders , to which the multitude ought by a command from Christ to be subject and obedient , as to an ordinance to guide them in their consent , and therfore in the sentence of the Elders the ultimate for mall ministeriall act of binding or loosing should consist . Christ hath placed a Rule and Authority in these officers over the ●est of the congregation , not directing only , but binding . ( See the Epistle to Mr. ●ottons book of the Keyes ) When these officers gathered in Christs name do passe a right judgement upon hereticall congregations , or persons declaring them to be such as have no communion with any of the Churches of Christ , those hereticall persons or Churches are put out of the kingdom of Christ , and consequently put under the power of Satan : Heart divisions , p. 44. The Rule urged by many is this , Nemini fit injuria cui praeponitur Christus , we prefer the Authority of Christ above all authoritie of men , or societies of men : King , Parliament , & people must subject themselves to Iesus Christ . None must plead priviledge to live scandalously , though Peers of the Realm . The Tigurine Divines are accounted most favourable or rather remisse in this point ; but Guather in his Epistle to Ionvill , saith , Excommunicatio legibus nostris praecipitur quâ a tribuum Societate , & publicorum pascuorum usu fructu excluduntur qui contemptis admonitionibus tam publicis quam privatis aliter vivunt quam homines deceat Christianos : and Bullinger in his Epistle to Mr. Dathen speaks for them all , and saith , That if Noble men amongst them were taken in the act of uncleannesse , they were publickly degraded . Solemus maechos , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , deprehensos honore & trabeâ exutos publicè ded●corare ; And Erastus saith , that they who do pertinaciously violate Gods commands , may be put to death . Confirmat Thes. p. 337. You see that Erastus did not encourage pertinacious offenders . They that desire such a monstrous kind of liberty , as to live as they list , and be accountable to none whatsoever they hold or do , are not onely unworthy of Christian , but Humane society , saith Mr. Burroughes , Heart-divisions , p. 166. & 177. You see what a generall severity is expressed by all , that desire any true Reformation , though they be men of different perswasions . In the judgement of the Assembly , None are fit to be admitted to the Sacrament , who do usually neglect to pray in and with their families , or to instruct them in those principles of Religion , the ignorance of which , is sufficient cause to debar any one from the Sacrament . Be pleased then to take these things into your most retired thoughts , and doubt not but the godly Ministers and people of this Kingdom will stick close to you for promoting of a thorough-reformation ; onely let me intreat you , that when bloody Delinquents come to compound 3. things may be excepted . 1. That their composition may not authorise them to communicate at the Lords Table with those friends of yours , whose fathers , brothers , &c they have slain with wicked hands , & have not as yet given any publick testimony of their repentance . 2. That they may not deprive any Parish of a powerfull Ministry , by denying sufficient maintenance to the Minister , that they may raise their Fine , or a good part of it out of the Impropriations , which come into their hand upon their composition . 3. That they may not make themselves whole , by oppressing and racking those poore Tenants of theirs , or their widows , or orphans who have been faithfull to You , and spent their estates , or lost their lives in your Service , Help the honest Tenants to an easie composition with their Malignant Landlords . If I did not Honour You , I would not be thus plain with You , I leave it to your wisdom to draw conclusions from all , for the putting of your own Order in execution , for suspending all that are scandalous sinners from the Sacrament , though the sins which they be guilty of be not yet enumerated ; let all be fairly interpreted , as it is humbly presented , by him who desires Your perfection . Francis Cheynell . A SERMON Preached to the Honourable House of COMMONS , March 25. 1646. GEN . 18. 19. For I know him that he will command his children , and his houshold after him , and they shall keepe the way of Jehovah to doe Justice and Judgement , that the Lord may bring upon Abraham that which he hath spoken of him . BE pleased to consider the Forme and Matter of the Text : If you looke upon the Forme , the Rationall Particle For points backward , and shewes you that the Words containe a Reason why God did acquaint Abraham with his Intention concerning Sodom : Abraham had the honor to be taken into Covenant with the God of Heaven , nay to be stiled the Friend of God : and God deales with him as a friend , he communicates certain secrets , Arcana Imperii to him , & makes him in some particulars of his Privy-Councell ; for he imparts to him his great Designe ( upon wicked Sodom ) in a kinde of familiar and loving way . What saith God , shall I conceale this Secret from my Friend Abraham , blessed Abraham , in whose Seed all the Nations of the Earth shall be blessed ? I know him , and love him well , and know that he will make a good use of it . For I know him that he will command &c. Secondly , If you looke upon the matter of the Text : it is in one word , Abrahams Testimoniall subscribed by God himselfe ; a Divine Testimoni●ll indeed , which did not onely certifie what Abraham was for the present , but what he should be for the future : This is the Testimoniall of a God . First , for the present , God beares witnesse to the integrity of Abraham , I know him saith the Lord , I know his judgement , I know his heart , I am well acquainted with the frame of his spirit , the inclination of his will , and the bent of his affections . Secondly . For the future , God foretels , First , VVhat Abraham would doe for God : he would endeavour to bring all that were under his Command , to be at Gods Command . Secondly , VVhat God would doe for Abraham , namely Fulfill his Promise , Keepe his Word . From the Forme of the Words as they yeeld a reason , VVhy God did communicate this Secret to Abraham , I raise this Observation . God doth communicate Rare Secrets to certaine knowne and chosen men . It is Gods Prerogative Royall to communicate Secrets to whom he pleases : and therefore these Knowne men are fitly termed Chosen men . I know whom I have chosen ▪ saith our Saviour , John 17. 18. God makes choise of some men for State Service , and some for Church-Service : and God doth communicate different Secrets to severall men answerable to those severall Services for which he hath chosen them . 1. To his Servants the Prophets he did reveale Prophesies , foretell the ruine of Monarchies and States , such secrets were proper for them , Amos 3. 7. ▪ 2. Our Lord and Saviour did reveale Doctrinall Secrets to his Disciples , such Gospell-Secrets as they were to communicate to the Church of Christ . John 15. 15. I call you freinds , and I deale with you as freinds , I impart Secrets to you not that you should keepe them close and conceale them , but that you might publish and declare them ; I have not shunned saith Saint Paul to declare unto you all the Counsell of God , Acts 20. 27 : 3. God doth impart Secrets of State to men of Publique Spirits : that blacke secret of the Powder-plot was by a wonderfull providence discovered and prevented : and we have had such admirable experiments of Gods mercy in this kind within these five years last past , that our posterity will scarce beleeve what we have seene . 4 ▪ God doth impart Mysterious Secrets to his chosen people whom he hath fore-knowne : Some Secrets are communicated to them ▪ to make them his friends , and other Secrets are imparted to them after they are his friends , because they are his friends , his Saints , his Heires , that they may thereby know themselves to be the Elect of God , which is a Secret indeed . First , The Secrets which God doth impart to his Elect , that they may become his friends , and fall in love with him , and holinesse , are Convincing Secrets , Humbling Secrets , and both being set home by the Spirit are Converting Secrets : for men doe discourse and act according to that Habit of Principles , which is ingrafted in them , and the last end intended by them . The Spirit doth impart Convincing Secrets to us , that he may take us off from our selfe-conceitednesse , and selfe-dependance : for whilest we are in our naturall estate , we have ●igh thoughts of our selves , and base thoughts of Grace and holinesse , nay meane thoughts of God and Christ . Now the holy Spirit doth convince us of our errour : I say , Convince , that is , the holy Spirit doth clearely and undeniably prove that to be most false , which we conceive to be most true . You saith the Spirit ( to these naturall , but chosen men ) thinke your selves wise , and strong , rich , and righteous , highly favoured by God , because you are flattered by men : but the truth is , You are fooles and weakelings , you are slaves and beggars ▪ prisoners , guilty , filthy , miserable , abominable , corrupted ▪ cursed , and almost damned : These are Humbling as well as Convincing Secrets : The body sweates , and the soule trembles at such amazing Secrets as these . I am sent this day not to whisper , but to speake this truth aloude in your eares ; All you that are yet in your naturall estate , let your Parts , Gifts , Titles , Places , be what they will , this this is your condition ; Give me leave to rent that vaile asunder , which is before your eyes , and over your hearts . I arrest you this day at the Suit of the great Jehovah , the glorious Commander of heaven and earth , for a debt of ten thousand thousand talents , my millions of millions , and over and above of high treason against all the three blessed Persons of the holy Trinity ; You cannot deny the debt , you must stand to the arrest , you can have no protection , you are in as great danger , as if Death , were before you , the Devill , behinde you , and both ready to seize upon you . The Spirit doth convince you that you are in a state of sinne because you are in a state of unbeleife , John 16. 8 ▪ 9. The Spirit doth reprove , the word signifies , Convince the whole world of unregenerate men , Of sinne because they beleeve not in Christ . The Spirit doth convince all carnall men , that they are in the state of wrath , nay of enmity : because their hearts rise , and swell against the Simplicity and Power of godlinesse . Are these things Secrets to you , or are they not ? if they be , the God of all grace set these convincing truths home upon your Spirits ; If they be not , then tell me all you that are in a state of enmity , how dare you goe to sleepe in that estate ? I tell you in the Name of Jehovah , that That man who doth not onely commit an act of sinne against knowledge , but resolves to continue in a state of sinne after conviction is within , some few steppes of the unpardonable sinne . Thou that hast meane thoughts of God , consider thy dependance upon God , and Gods absolute Independency , his Infinite Excellency , the Soveraignty of his Over-ruling Providence , as well as the Supremacy of his Almighty Power , thinke of his satiating All-sufficiency , and Flesh confounding Majesty , that thou mayest learne to abase thy selfe before this great Jehovah the God of Glory ; Now let me speake , and speake freely to thee , whilest thou hast these vigorous impressions of Gods Excellency upon thy spirit , This God of Heaven , this Lord of Glory is a Professed Enemy to all those who resolve to continue in a State or course of sinne : Dost thou heare me ? the God of Heaven is thine Enemy , That God in whose hand thy life , breath , counsels , wayes , comforts are , is thine Enemy : Doth not thy soule tremble at such a thought ? Thy sinnes which thou lookest on as trifles , are so many injuries , nay affronts offered to this Almighty God : thou hast abused him to his face , and if this offended Majesty should refuse to be reconciled unto thee , thou wilt for certaine die and perish to all eternity ; Let these humbling considerations abide upon thy soule , let the terrours of the Almighty dwell upon thy spirit : thou art now in a course of physicke , and if thou feele convul●ions in thy bowels , and tortures in thy conscience , be patient under the hand of God that thou mayest be cured . Be humbled , be abased , but doe not despaire , be ashamed , but be not discouraged : Consider the filthinese of sinne , the Purity , Justice , Majesty of God , his VVrath , Displeasure , Zeale , Indignation against every sinne : and let all these considerations move thee to fly from sinne , but not from God ; blesse God for that Secret , for it is a Secret which hath supported and revived many a fainting soule , and wounded spirit . Tell me , how doe these Secrets worke upon thee ? art thou willing to take a pardon upon faire and honourable termes ? wouldest thou doe any thing , suffer any thing , forgoe any thing , that thou mightest be at peace with this mighty God ? Dost thou desire Direction from God , Reconciliation and Communion with him ? Why then I have some Encouraging Secrets to impart unto thee . God hath discovered his rich mercy , his undeserved love , and free grace by a Covenant of grace sealed with the Bloud of Jesus Christ ; Guilt cannot looke on Majesty , and Majesty is most terrible in an Enemy and a Judge : but when Christ enterposes , God is a reconciled God , and tender Father in Jesus Christ , In Christ Gods nature is lovely to us , and our persons lovely to God . God doth beseech you , and Christ intreates you to be reconciled : God shewes mercy to them that deserve no mercy : There is an Heart-breaking , and yet an Encouraging Secret , a Gospell Secret : these Secrets are usually the first ground of faith , and hope : Now faith and hope doe kindle in us a love to God , and love doth most sweetely breake the heart , and humble the soule : My froward soule is now willing to abase it selfe before so good a God , a God so willing to shew mercy to such a wretch as I am who deserve no mercy : I see nothing in my selfe to encourage me to goe to God , but I see enough in my selfe to drive me to him , and I see enough in God for to encourage me to runne unto him : I see mercy enough in God , merit enough in Christ , holinesse enough in the Spirit of holinesse to perswade me to runne to God for grace as well as mercy , for faith and repentance as well as any other graces , for pardon of sinne and power against it . Come then be convinced of thine owne naughtinesse in spirituall respects , humbly and yet chearefully cast thy selfe upon Gods free grace for pardon : depend upon Christs obedience alone for righteousnesse , upon his holy Spirit the Comforter for holinesse and comfort ; and say as Bradford did , I am Hell , but God is Heaven , I am sinne , but Christ is righteousnesse . Blesse God for providing thee a Surety , a Saviour who is able to pay all thy debts , and to supply all thy wants . I hope by this time thou art encouraged to trust Christ stedfastly , and love him heartily : and if thou findest thy heart overcome by the love of God in Christ , then thou mayest goe to Christ not out of pure neede , but pure love : and Christ will give thee such liberall entertainement , and hearty welcome , that thou wilt prize and love Christ for himselfe , and for his holinesse , and all his excellencies as well as benefits : and the more thou dost prize him , the faster will thy devoute soule by a lively faith cleave unto him : and the more thou dost cleave to him by faith , the faster wilt thou adhere to him by love ; and the more thou dost love Christ , the more wilt thou hate sin , abhorre thy self for ●inne , and deny thy selfe for Christ ; And the more thou art convinced of thy sinfulnesse , and abased for thy sinne , the more wilt thou prize Christ , and love him , and runne to him for grace and mercy , and draw new vertue and fresh supplies from him , that thou mayest every way expresse thy love unto him ▪ And beleeve it , there will be no love lost between thee and Christ : thou shalt be delighted with his presence , satisfied with his love , and acquainted with those other Secrets , which God imparts to men after they are made Saints and freinds ; Not onely the wisedome of God hid in a Mystery of faith and godlinesse , but the deepe things of God , the Secrets of the Spirit of Adoption , those Love-Secrets which Christ imparts to us when he comes in to suppe with us , even Miracles of love , and Treasures of glory : And when Christ doth thus feast you with his love , you will the● demonstrate your Spouse-like love to Jesus Christ , you will be able to say that you love Christ for 〈…〉 for what you have from him , or by him , but you 〈…〉 in your love to him , though you lose all you have for him . When God doth bestow these love●tokens , and impart these Love-Secrets to his elect , by a Spirit of Revelation , Regeneration , Adoption , and hath taugh● 〈…〉 to know him , love him , and crie Abba Father to him : the● 〈◊〉 ownes them for his sonnes and daughters , and saith of them as he 〈◊〉 here of Abraham , I know them , I love them , approve them , because I chose them from all eternity . Ob. But you will say , the Secret imparted to Abraham , seemes to be a Secular-Secret , rather then a Religious-Secret . Sol. I answer , this Secret was imparted at least in Ordine ad Spiritualia , for religious purposes , and there are many edifying Secrets contained in it ; Abraham was not to repeate it as a story , but as a Sermon to his Posterity , that they might behold the Majesty of Jehovah , in this great example of Divine vengeance , and be perswaded to walke in the way of Jehovah , as it is in my text : This Secret was communicated before hand , that the burning of Sodom might not be imputed to chance , fortune , or a violent tempest raised by the common course of nature , but to the immediate hand of God : That the sin-revenging Justice of God might be magnified , and Posterity deterred from the sinnes of Sodom , Pride , fulnesse of bread , abundance of Idlenesse , unnaturall lust , and base fornication , Ezek. 16. 49. 2 Pet. 2. 6. Secondly , This Secret was imparted to Abraham by way of Prolepsis , for the preventing of an Objection , which might have staggered his faith : for God had given that Land to Abraham , Lot had made choise of Sodom , and Abrahams Portion bordered upon Lots , and therefore Abraham would have beene exceedingly staggered at the Overthrow of Sodom , if God had not acquainted him with this Secret before hand : And therefore I have so freely discoursed of Encouraging Secrets , that I might remove those blocks at which our faith is most apt to stumble . Thirdly , By the imparting of this Secret , Lots policy is confuted , and Abrahams selfe-denying faith commended : Lot chooses the richer soyle , but the fouler seate , because of worldly accommodations ; but on a sudden the wickednesse of the place calls for a devouring fire , which licks up all the wealth , and buries all the glory of Sodom in dust andashes : this Secret is not secular , which takes off the heart from all secular accommodations , and teaches men to choose their seate or dwelling , not for secular advantages , but for Spirituall Accommodations . Fourthly , It was requisite to shew you when a man is in an approved condition , and how a man may be brought to lay hold upon the Covenant , because when God ( speaking of Abraham ) saith ▪ I know him , the meaning is , I approve him as a man in Covenant with me : he is a sincere upright man , and will be true to me in the most declining times . God takes notice of his Saints and Servants with a Knowledge of Approbation , a sweete loving knowledge which implyes a deare and tender respect : but God takes notice of every particular person , with a Knowledge of Observation : for God observes all our dispositions , habits , and inclinations , all our thoughts , plots , designes , all our desires , intentions , resolutions , words and actions , and will call us to an account for all in the presence of Saints and Angels , before the Tribunall of Christ ; when Hypocrites and Apostates , scandalous and impenitent persons , who lived and died in sinne , appeare at that terrible day of accounts , Christ will protest unto them , that he never knew them : that is , He never approved them , Math. 7. 23. Nay for the present , Christ doth usually set a brand upon all false-hearted men , though they are highly conceited of themselves , and cried up by others for prudence and piety : yet Christ saith , I know such and such , but I will never trust them , because I know them , and I will lay them open to my people that they may know them , for they will deceive all that trust them : Some mens sinnes goe afore to judgement , and some mens follow after : for they that are otherwise , cannot be hid , 1 Tim. 5. 24 , 25. When Christ wrought miracles , many beleeved in his name , but Christ did not trust them , for he knew what was in man , in every man : for he knew all men , John 2. 23 , 24 , 25. Christ workes miracles in our dayes , and there are many that seeme to beleeve in his name : but if they be not sincere , Christ will lay them open : for it is impossible to deceive the Searcher of hearts , and Judge of Secrets , our Omniscient and Impartiall God . Lastly , We may learne from hence , That what ever God doth approve in man , hee doth worke in man : for this knowledge is not a Notionall , but a Practicall effectuall knowledge ; * whatsoever God knowes to be future , he doth will : if it be evill , he doth willingly permitte it , or else he would certainely hinder it ; For even sinne which is against his will , cannot come to passe without his will ; but if that which is to come to passe be good , then God doth not onely know or permit it , but worke it also : for God is the Author of every thing that is good , and therefore God foresees no good in the best of men , but such as he from all eternity decrees : and in time doth ( according to his decree ) worke in them . Socinus makes quick worke in this point : for rather then he will deny the liberty of mans will , he like an Atheist denyes the foreknowledge of God . I shall not here launch into the deepe , and discourse of Scientia simplicis intelligentiae , scientia visionis , nor trouble you with the confutation of that Jesuiticall , nay Arian Semipelagian invention of Scientia Media : nor will I wrangle with Pererius about Abrahams foreseene merits , which in his conceite moved God to make , nay to decree to make Abraham so great and glorious . I can with one light touch crush these Apples of Sodom , and make them vanish into smoake , or fall into ashes . * God knowes all things that are possible , because he knowes his owne Power : God knowes all things future , because he knowes his owne Will : for nothing can passe out of the ranke of things meerely possible , into the ranke and order of things Future before some Act or Decree of Gods Will hath passed for its Futurition . A thing must be Future , before God can know it to be future , and therefore the futurition of a thing is not knowable , no not in Signo Rationis , before God hath passed a decree for its futurition : If God should foresee any good habit or action proceeding from mans will , before he hath decreed to worke both in man and for him ; Mans will would be the first and Independent cause of something which is good . We must speake Scripture reason , God sets his love upon us , because he loves us , Deut. 7. 7 , 8. And out of free grace and undeserved love decrees to make us holy , and so foresees and approves our holinesse . The Knowledge then in the text being a Knowledge of Approbation , supposes the free grace , undeserved love , Immutable and Effectuall Decree of God , which is the fountaine of grace and glory . In bad actions , we can hardly take enough to our selves ; for the divell cannot make me sinne , unlesse he aske me leave , and gaine my consent : but in good actions I can never ascribe too much to God , who saves me out of free grace , without any contributions of helpe , or attributions of worth seene or foreseene in my fraile and sinfull selfe . True it is , God doth bestow his saving benefits in a certaine Order , so that one of his Favours doth make way for another : But his second favours cannot be deserved by his first , because his first favours make way for his second , and both proceede from his free grace . The Decree of God is a sure foundation , the Fore-knowledge of God is a certaine Seale : The Foundation of God standeth sure , having this Seale , The Lord knoweth them that are his . There is the Privy-Seale : the Broade-Seale is stamped upon them , In the next words , And let every one that names the Name of Christ , depart from iniquity , 2 Tim. 2. 19. The Lord doth bring all that are his , not onely to name the Name of Christ , to professe his Name , call upon his Name , and beleeve in his Name , but to depart from iniquity , live holily , and persevere in faith and holinesse ; Faith by fetching strength from Christ , doth strengthen all , patience beares all , love sweetens all , and perseverance crownes all ; thus then in a word , I know him saith God , that is , I love him , and cannot but approve him , because I have chosen him for mine owne , and am resolved to stand to my choise : I have bestowed effectuall grace upon him , which hath moved him to choose me for his God , as I have chosen him for my friend : and my grace shall be further effectuall to make him stand to his choise , and therefore I know both what he is , and what he will be : he is right for the present , and I know he will be upright for the future , because I know him , thence it will come to passe that hee will command his children , faith an acute and learned Expositour upon the place . Doct. It is our duty to endeavour to bring all that are under our command , to be at Gods Command . Abraham did not leave his children and servants to their owne Genius , their owne counsels , their owne lusts : though it is certaine , that divers of them would have thanked him for such a liberty ; for they had beene nursed up in superstition and Idolatry , as Abraham was , and might have pretended that they were not satisfied in point of conscience ; but Abraham knew how to distinguish betweene Phantasy , and Conscience , betweene Liberty of Conscience , and Liberty of Lust : and therefore would not allow them such a Liberty as would have enticed them into the worst kinde of Bondage . Abraham did command , I know ( saith God ) that he will command , he will make his children know that he is their Father , and his servants know that he is their Master . Abraham shewed his Authority , Prudence , Love , Diligence , and Faithfulnesse , by laying a strict and speciall Command upon his Houshold for the eternall welfare of their pretious soules . First , His Authority , he was a King , a Priest , a Prophet in his owne Family , and therefore did command them to subject their hearts , wils , consciences , to the Will and Pleasure of Jehovah , the mighty God , the great Creatour , the high Possessour , and glorious Commander both of Heaven and Earth . Secondly , His Prudence , he laide no unnecessary burthen upon them , his Commands were not a Cabala of his owne Invention , God did first catechise Abraham , and then Abraham was the Doctor of his family , and catechised his houshold : there is no doubt but he did advise his houshold in Prudentials ; but he did command them in Points of Faith and Worship , to walke in the way of Jehovah . It is the most imprudent thing in the world not to distinguish betweene Prudentials , and Articles of Religion , Articles of Faith . Thirdly , His Love to the pretious soules of his children , servants , slaves . O happy thrice happy slaves , who by the Care and Instruction of a godly Master were brought home to God , and made the free-men of the great Jehovah . Fourthly , His Diligence , It was no easie matter to instruct children and bond-slaves with line upon line , and precept upon precept . Fifthly , His Faithfulnesse , For all his Commands were Regular , Abraham kept close to the rule , and therefore neither sonne nor servant could pretend Liberty of Conscience , to depart from that Rule , which Jehovah who gives Lawes to the Conscience had commanded them to set up for a Rule in their very Conscience . No man can grant a licence , or give liberty to depart from the Rule , for that were to grant an Irregular Liberty , an Vnconscionable Liberty . Liberty is a Priviledge , Irregularity a Sin , and no man hath a Priveledge to sinne ; Observe the Command in the text , it is , To keepe the way of Jehovah , to d●e Justice and Judgement . It is the Scripture phrase to expresse Religion under the Notion of a way to teach men to make a constant progresse in Religion : By way is meant the way of Faith , Worship and Obedience , Acts 18. 25 , 26. Luke 1. 6. Nay the way of inward worship as well as the parts of outward worship , Deut. 10. 12. Enoch and Noah walked with God , Gen. 5. 22. 24. Gen. 6. 9. It is not meant of obedience onely , but of Faith . I must not be a Selfe-mover : I must not be my owne Rule , my owne way , or my owne righteousnesse : Christ is Jehovah my way , and as I have received Christ , so I must walke in him , and by the grace of Christ ; I must walke in those good workes which God hath prepared that I might walke in , not in the way of the old world , the way of Cain , the way of Balam , any wicked way . Divers learned men conceive that Abraham did catechise his houshold in these weighty points , Concerning God , Creation , Providence : Concerning the innocency and happinesse of man in his first estate : Concerning the Fall , Sinne , and misery of man : Our losse and corruption by the Fall , Our danger if we continue in that corrupt estate : I change the persons that I may speake to you and my selfe . Others there are that adde many more necessary points , concerning the Law of nature , the Immortality of the soule , but the Mortality of the body , the Day of Judgement , Eternall life , and Eternall death . And O that we would consider that our soules must certainely have an everlalasting Being , either in glory , or in torments , That we may in this our day consider those things which belong to our everlasting Peace , least hereafter they be hid from our eyes . But it is out of question that Abraham did communicate many other pretious and saving truths to his beloved family Concerning the rich mercy , and free grace of God : Concerning salvation by faith in the promised seede : Concerning Prayer , Vowes , Sacrifices , the Covenant of Grace , and Circumcision , the Seale of the Covenant . Moreover the Commands of Abraham were not onely Regular , but Practicall Commands : he did not onely command them to know the way of Jehovah , but to walke in it : nor were they onely to talke of Judgement and Justice , but to d●e it : Judgement and Justice are here taken in a strict and practicall notion : the 22. Chapter of Jeremiah , from the thirteenth to the twentieth verse is an excellent Comment upon my text . Jehoiakim the sonne of Josiah , and King of Judah was buried with the buriall of an Asse , because he did not learne of his Father to doe Judgement and Justice , ver. 15. and to judge the cause of the poore and needy , ver. 16. If the greatest of men remaine unjust , they will have no blessing upon them all their life , no honour at their death . I shall not so much as examine whether those precepts which some say were delivered to the sonnes of Noah , were not onely pressed upon Abrahams family , but upon all those that were thought worthy of humane society ; by this little that hath beene saide , it is cleare and evident that Abraham did not goe about to set up himselfe , but to set up God in his family , by a kinde of Theocracy , the best of Goverments . But the Jesuites tell us that Abraham had no written Catechisme , to communicate to his Posterity , and therefore they conceive that they may vent their unwritten lyes upon the Credit of some doating Pope . Our answer is briefe . The Scriptures have beene necessary , * ever since it pleased God to expresse his minde in writing , and will be so even to the end of the world . We must not expect such unwritten Revelations as were vouchsafed to Abraham , because the whole Counsell of God , his Royall Will and Pleasure doe now stand upon record as his perfect Law , full Testimony , Compleate and Supreme Testament , nothing is to be added to it , or taken from it ; To say the Scriptures are not perfect , is not to dispute , but blaspheme : and if the Scriptures were not perfect , it is for certaine that they could never be perfected by humane traditions , which are so full of imperfection . A Synod is a solemne Ordinance of Jesus Christ , and I looke upon that Counsell Acts 15. not onely as a Precedent , but as a Warrant for the Examination of matters of Fact , as well as Doctrines of Faith : And such a determination of both , as doth not onely direct , but oblige severall Congregations to doe their duty by vertue of that Ministeriall Authority which is stamped upon such a Synod or Counsell by an Ordinance of Jesus Christ ; And yet unlesse it were in that Counsell , Acts 15. the Church did for about three hundred yeares together convince and condemne Heretiques by scripture , before any generall Councels were gathered , or the Popes throne erected . I have beene at paines to remove a great deale of rubbish that lay in my way , but now I shall beginne to build . 1. Governours of families are Gods Deputies , they must command for God , and give an account to him : all the power that any man can challenge in his family , as an Husband , Father , Master , is a subordinate and limited power , not an Independent or Absolute power : for we must testifie our dependance upon God , and Subiection to him , by commanding our wives , children servants , in the Lord , and for the Lord . 2. Order is the cause of peace ; where there is no order in a family , there can be no peace ; and it is impossible that there should be any happy Order without the highest Order , I meane a Religious Order , which sets God uppermost in the family , and keepes the whole Houshold , Master , Mistresse , and all in subjection to the God of Order , the God of Peace ; the truth is , Religion puts a family in Order , and then keepes it so : Policy may helpe to furnish an house with worldly accommodations , for the support of our outward man ; but when men seeke temporall advantages with a neglect , if not contempt of God and godlinesse , Policy is but a kinde of subtile disorder and demure foolery ; Achitophell sets his house in order , but you know what followed : because he had not set either his heart or house in a religious order , though he was esteemed an Oracle of God for wisedome , he lived an ungodly life , and died a desperate and shamefull death ; and all Polititians may learne by his fall , that Policy without Piety can never give a man satisfaction whilest he lives , nor comfort when he dyes . Thirdly , Families are the first roote of humane consort and communion ; for Government was first setled in those little Nurseries : now if the roote be rotten , what will the branches be ? A Kingdome consists of so many families united by one common Covenant for the Common good : and if the families be poysoned and corrupted , what will become of the townes and the cities , and how will the Kingdome flourish ? Fourthly , How can we expect a blessing upon our family , or hope to convey Gods blessing to our Posterity , if we doe not labour to set up God , by setting up of godlinesse in our family . Abraham had the promise of a blessed Seede , but Abraham was to command his children and servants to walke in the way of Jehovah , that the blessing of Jehovah might be upon them . Ob. But you will say , that in Abrahams time there was no setled Ministery , and therefore Masters of families were to catechise their children and servants ; but there is not the same reason now , &c. Sol. I answer , that when there was a setled Ministery under the Law , there was a speciall Command for men to teach not their sonnes onely , but their sonnes sonnes . Deut. 4. 9. and to whet the Precepts of God upon their children , to sharpen their wits , and settle their mindes by diligent instruction , Deut. 6. from the fourth verse to the seventh . Hezekiah looked upon those as dead and buried , who neglected this duty : The grave , saith he , cannot prayse thee , nor they that goe downe into the pit hope for thy truth ; the living , the living he shall prayse thee , the father to the children shall make knowne thy truth , Isai. 38. 19. Parents are or may be better acquainted with the disposition , and capacity of their owne children , then any Minister can be with the disposition and capacity of all the children in the Parish ; children doe commonly learne more prophanesse at home , then they can learne good at Church or schoole : the negligence or ill example of their parents , or some in the family , doth usually bring a curse upon the sad paines of the most laborious Minister ; Parents then and Ministers must be helpers to one another in Jesus Christ ; godly Parents catechise their children in private , that their mindes and hearts may be prepared for the receiving of those truthes which shall be taught them in the Publique Ministery : Parents repeate Sermons in private , Ministers presse catechisticall points home in publique , and so there is a sweete correspondence betweene both for the edification and salvation of all those that are committed to their charge . There is a Prophesie , Psal. 72. 17. that there shall be as it were a Succession of Christs name from generation to generation ; His name shall passe from Father to Sonne , as the phrase imports : every Father then must by Christian instruction and godly example hold forth the name of Christ to his sonne , that so the name of Christ may passe from Father to sonne : This Prophesie concernes the dayes of the Gospell , and you know that in the New Testament Parents are encouraged to bring their children unto Christ , and commanded to bring them up in the Nurture and Admonition of the Lord , Ephes. 6. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Discipline , as well as Doctrine : for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tells you that you must put more understanding into them by instruction , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may signifie Correction : every father will challenge the Power of Correction ; but he must consider that he doth likewise stand obliged to the duty of Instruction ; Meere Naturalists will tell you that correcting without instructing is like snuffing of the Lampe without pouring any oyle into it . If you doe but consider , what a difference there is betweene children whose education is different , I neede adde no more ; Absolom for his beauty , and Adonijah for his comely stature were more cockered by David then Salomon , they had more liberty , and Salomon more learning , being more hardly and religiously bred , but you know how Absalom and Adonijah miscarried , and Salomon was the Crowne of his Fathers joy , and the heire of his Crowne . Bethel was a superstitious place and therefore the children no doubt had learned of their superstitious parents to revile the most powerfull Ministers of God : ( for they that affect a kinde of blinde and apish devotion , are most apt to scoffe at the power of religion : ) The children of Bethel scoffed at Elisha , and are torne in peeces , 2 King. 2. 23 , 24. But those children who had no doubt beene tolde that Christ was the Sonne of David , Math. 21. came into the Temple , and cried Hosanna to the Sonne of David ; Bestow religious education upon your children , and you shall see , that when other mens children that are basely bred , scoffe at the zealous Ministers of God , your children will sing Halleluiahs in the highest to the Lord Jesus Christ . The Use of this Point is to teach us all in our severall places , callings , relations , to command for God . First , Every man hath an houshold within himselfe . Secondly , Governours of families have an houshold . Thirdly , You that are Parliament men are Members of an Honourable House , and the onely way to preserve your Honour is to walke in the way of Jehovah . Fourthly , The Kingdome is your Houshold , the Common-wealth is your Family , and by doing Justice and Judgement you may not onely command , but perswade the Kingdome to walke in the way of Jehovah . First , Every man hath an houshold within himselfe , a little world , and therefore sure a great houshold within the Circuit of his inward and outward man . Our first and greatest command is over our owne selves ; and the truth is , that we are not fit to rule others , no no● to rule and governe our families , untill we have learned how to rule our selves ; we are not fit to command till we have put our spirits under an higher and better spirit then our owne : He that rules his owne spirit , is a better man then he that takes or rules a City , Prov. 16. 32. If I my selfe doe not walke in the way of Jehovah , I shall never get my family into it , or keepe them in it . Personall holinesse doth fit us for Houshold godlinesse : Zacheus did not endeavour to bring his family into the way of faithfull Abraham , till he himselfe became a Sonne of Abraham , Luke 19. 9. Salvation comes to our hearts , before we are seriously Instrumentall to bring it into our houses : Christ said to Zacheus upon the day of his conversion , This day is salvation come to this house , for so much as he also is the Sonne of Abraham ; if you will be members of Christ , you must be sonnes of Abraham : Doe not say that I perswade you to be men of an Old Testament spirit ; sure the Old Testament , and the New were written by the selfe same spirit , and the selfe same Covenant of grace is propounded in both , though under very different administrations . Abraham was a man of an Evangelicall Spirit under the Old Testament : nothing could satisfie his raised spirit , and enlarged heart but Jesus Christ : God made him a gracious promise , Gen. 15. 1. but Lord God saith he , what wilt thou give me since I goe childlesse , ver. 2. as if he had said , how shall I have thee for my God and Father , reward and Saviour , if the promised Seed who is to breake the head of the Serpent , all the power and policy of the divell , doe not spring from my loynes ? It is cleare and evident , that Abrahams heart was not set upon any common seed , but that promised seed in which all the Nations of the earth were to be bl●ssed . For the Apostle shewes that the promise , Gen. 13. 15. is meant of Christ , To thy Seed , which is Christ , Gal. 3. 16. Abraham was not justified by beleeving that he should have a numerous of spring , but by beleeving in Christ , he saw the day of Christ by faith , reioyced in hope , and beleeved against hope : and if we will be his sonnes , the Apostle shewes what we must beleeve in the fourth chapter of the Epistle to the Romans , and the three last verses . That by the way ; but if you will fully prove your selves to be sonnes of Abraham , you must have the same minde and heart , the same faith that Abraham had , and walke in the same way and steps that Abraham did , as farre as Evangelicall administrations will permit , for you must observe that difference : be pleased then sadly to consider these few Observations . First , Abraham was a man much given to Heavenly meditation , a fundamentall duty of Religion , which layes the ground-worke , and contrives the Plat-forme of Houshold-godlinesse . Abraham had his minde fixed , and his heart warmed with meditation , that he might be raised and enlarged for the highest strains of spirituall devotion , when God gave him a promise that Sarah should have a son , Abraham meditates upon the promise till his heart was even enravished with love and ioy : The good man is pleased in his minde , and laughes in his heart , and breaketh forth into Soliloquies upon this occasion , and when his heart is by these contemplations and solitary discourses , put into a praying frame , put into tune as it were , O then he prayes , Gen. 17. 17 , 18. Prayer is not the childe of wit and phantasie , it is the rapture of an elevated spirit , the heavenly dew of a broken heart : I meane a spirit elevated by a spirit of faith , and a heart broken with the spirit of love . Would you be sons of Abraham ? learne this divine Logique , this sacred Eloquence , Let meditation fit you for Soliloquies , and Soliloquies for Prayer . Meditation helpes the memory , purges the conscience , purifies the heart , reformes the life ; It makes all our knowledge to become practicall , because it affects the heart with those truthes which we beleeve ; it kindles love , inflames zeale , and when our love burnes , and our zeale flames , we shall warme others by speaking from our owne hearts to the hearts of our family , the convincing and quickning truth of God . Secondly , Abraham was an humble and mortified man . When he received a gracious message from God in pretious promises , he falls downe upon his face , not out of a superstitious phantasie , but out of a sweet selfe-abhorrency in adoration of Gods Maiesty , and thankefulnesse for his mercy . You may read of this Son-like reverence twice in one chapter , Gen. 17. 3. 17. O let us consider Gods Maiesty and our basenesse , Gods purity and our sinfulnesse , Gods free-grace , and our unworthynesse , Gods rich bounty , and our unthankfulnesse , that we may learne to abase our selves , and exalt our God ; Abraham his thoughts did assuredly dwell upon humbling and mortifying considerations , he laid out his money upon a buryi●g place , as if it had beene the most necessary purchase : and when he was at prayer , O saith he , I am but dust and ashes , Gen 18. 27. as if he had said , what am I that I should approach into the presence of so great a Majesty , Alas , I am but dust and ashes , and yet I take upon me to speake to Jehovah the God of glory : Our blessed Saviour did more then once at the feast breake out into a discourse of his buriall , once at Bethany in the house of Simon the leper , Math. 26. 6. and another time in the city at the house of a Pharisee , Luke 7. 36 , 37. Our deare Lord would teach us to be of such a composed spirit , that the dainties of a feast , or the fragrant smell of costly Oyntments may not tempt us to take off our thoughts from humbling and mortifying considerations : Whilest we are feasting , we may be dying , Jobs children were strucke dead whilest they were feasting and drinking wine : Consider it all you that sit in the Congregation of the mighty : though you sit there as Gods , you must dye like men . Thirdly , Abraham was a selfe-denying man ; at the Command of God , he left his father , forsook his country , renounced his idols , circumcised himselfe and his houshold : though it was painefull to the flesh , and seemed immodest , nay ridiculous to carnall men , and cost him his bloud : he turned Hagar and Ismael out of doors , and was ready to sacrifice his dearest Isaack , though the Command seemed contrary to nature and religion , to Gods promise and his owne salvation : You may suppose him disputing with himselfe much after this manner , What shall I sacrifice my sonne Isaack , the sonne of my age and love , my heart , my bowels tell me that it is unnaturall : what will my Sarah , my servants , the Heathens say ? who will ever live within my walls , or be of my religion , when I have cut the throat of my dearest sonne ? Lord , where is my blessing , where is thy promise , nay where is my faith ? How shall the promised Seed spring from my loynes if Isaack die ? En dignam Deo spectaculum : this was a sight worthy of God to looke upon , a worke worthy for God to performe : God gave Abraham a selfe-denying spirit , and that carried him through all . We cannot be sonnes of Abraham , Members or followers of Christ without selfe-deniall , Marke 8. 34. I must deny my graces , services , sufferings , my whole regenerate selfe in point of Justification , as I must deny my corrupt selfe in point of mortification , and must deny even my naturall selfe , my naturall life , and the comforts of it , if I am called to suffer Martyrdome , Luke 14. 26. 33. But alas , how many are there that are more willing to deny Christ and deny the Scriptures , then to deny themselves ? This is a lamentation , and shall be for a lamentation : Few men are willing to circumcise their hearts , mortifie their lusts , cast out their Ismaels , offer up their Isaacks , part with their estates and lives for Jesus Christ ; Come let us deny our reason , and submit to Gods Counsell , deny our wills , and submit to Gods Will , quiet our passions , and submit to Gods Providence . Fourthly , Abraham was a man of faith , the father of the faithfull , he beleeved against sence , against reason , carnall reason , nay against hope he beleeved in hope , Rom. 4. 18. Was it reasonable to expect that a childe should spring from withered loynes , from a dead body ? The Obiection was considerable , but Abraham was so wise as not to consider it : he considered not his owne body now dead , ver. 19. The most plausible Objections in the world , are not one whit considerable , if framed against the plaine word of God . It is the crying sinne of this age , to set up the wit and fancies of men in competition with the Authority of God , the Word of God , and therefore I desire to speake freely , I would I had time to speake fully ; men doe consider witty objections too much , and the word of God too little : If we were not benighted at high noon , that is , if we did not shut out the light , it were impossible that so many rotten opinions should seeme beautifull , nay glorious in the eyes of considerable men ; you know what the Philosopher saith , Rotten things shine in the darke : Plausible Objections are curious Copwebs : I admire the art of them , yet I know that they may be framed out of the bowels of a spider , and they are the common habitation and Nest of spiders . Come , come let us learne of Abraham , let us be fully perswaded , and let us not be staggered , Rom. 4. 20. He staggered not at the promise of God through unbeleefe , but was strong in faith , giving glory to God , and being fully perswaded , &c. Let us be fully perswaded , First , That the God of Abraham , the God who made heaven and earth is the onely true God : Let us not worshippe , First an Idoll of our owne braine . Secondly , an Inviduum vagum , or an Vnknowne Diety , as the Athenians did : but let us fixe our beleefe upon the true and ever-living God , and declare him to be our God , as the Psalmist doth . For this God , saith he , you see he fixes upon a certaine Diety : This God is our God for ever and ever , he will be our guide even unto death ; It is a short Creede , but a very excellent one : it stands upon record , Psal. 48. 14. Reason tells us that this God is Optimus Maximus , and summum bonum , the best and the greatest infinite wise just and mercifull . But what shall I call him ? Why Jehovah that is the title in the Text , To note that he hath Being of himselfe , gives being and well-being to all things else , and more especially that he gives a subsistence to his promises . That so our faith might prevent time , and make those things present to our mindes for the comfort of our hearts , which in themselves are future , and have no being at all ; Let us fixe our faith in * Jehovah our God . All other titles fall short of his excellency . God cannot be reduced to the Praedicament of substance , but the very substantiality of substance is reduced to him , who gives subsistence to all substances : If then you call God substance , that word is not substantiall enough ; If you call him End , that word hath not Being enough , for he is Principium totius esse , not as we say , a point is Principuum lineae , which is intrinsecally contained within the line : for he is the Efficient and Exemplar of all Being and well-being . Therefore some that have beene strict and accurate , doe not onely say , that God is most excellent , but that he is super-excellent : because he doth excell even excellency it selfe . Reason tells us that this God deserves to be worshipped : that he is wise enough to judge what worship is due to him : and that it is certaine he hath revealed his Judgement somewhere , that he may be served and worshipped according to his owne minde , and will : because otherwise our worshipping of him cannot be obedientiall : And where hath God revealed this but in the Scripture ? therefore we must fixe our faith upon the Scripture , and not onely beleeve that God hath revealed his minde somewhere , but that he hath revealed it here in the Old and New Testament . When God desires to make us sensible of our frailty by eclipsing all the glory of the world , that he might reveale his owne glory : what doth he bid the Prophet say ? Why cry saith he , All flesh is grasse , as the goodlinesse of the flower of grasse which is withering , fading , dying , but saith he the Word of our God shall stand for ever . Beloved , let me freely speake to you , let us builde our faith upon that which shall stand for ever , upon the word of God onely . Our faith builds for eternity , and therefore we had neede build upon that which will stand for ever . Our faith is not built upon the Votes of the Assembly , the Ordinances of Parliament , the Pleasure of Kings , the Fancyes of the multitude , the New light of Saints that are yet carnall , or but comparatively perfect ; nay to goe higher yet , my faith is not built upon the definitions of Councells , or the Revelations of Angells , but upon the Word of God , that Word that stands for ever . But you will say that place of Isaiah is meant onely of the Old Testament : I will shew you the selfe same words in the New Testament , 1 Pet. 1. and the three last verses , Ye are borne againe , Of what Seed ? Not of corruptible seed , but of incorruptible , by the Word of God which liveth and abideth for ever . For all flesh is grasse , and all the glory of man as the flower of grasse : the grasse withereth , and the flower thereof fadeth away , but the Word of the Lord endureth for ever . But where is it ? saith some poore soule , for I am to seeke where it is ; Why here it is , saith the Apostle : in this Gospell reade on , the last words of the chapter will give thee full satisfaction . And this is the Word , which by the Gospell is preached unto you ; Say not then in your hearts , who shall ascend into Heaven to bring downe the minde of Christ , The Word is nigh unto you , Oh let it be nearer to you yet : let the word of faith which is preached out of this Gospell , be a word of faith ingrafted in thy heart : thou mayest safely build thy faith upon the holy Scriptures , for they are the words of God , and though the Kingdomes of the earth be shaken , yet the Words of God will stand , and stand for ever . Be convinced and fully perswaded that this is the truth , be not staggered about it , but be confident of it : If the Word of God faile , I will give thee leave to curse me upon thy death-bedde , for I can with reverence and confidence appeale to God : and say , Lord , if in this point , I am deceived , thou thy selfe hast deceived mee . Fifthly , Abraham was the Freind of God : We are all by nature enemies to God ▪ we doe naturally conceive an Atheisticall hatred against him , onely because he is a God to Truth , Justice , and Purity , and threatens to torment us for those sinnes which we are unwilling to forsake : wicked men wish with all their hearts that God were not so pure , just and true , as indeede he is , and must be , unlesse they would have him to be no God at all ; Are you not ashamed of this Atheisticall quarrell ? Consider that God is truth , can an understanding minde hate truth which is the very dareling of the understanding ? God is goodnesse it selfe , and can thy will hate that which is good , even goodnesse it selfe , infinite goodnesse ? God is love , and canst thou be out of love with love it selfe ? Doest thou not see that thy nature is extreamely perverted , and become even unnaturall ? but let me tell you that our enmity , though thus unnaturally naturall , and grossely Atheisticall , is highly aggravated by the Love of Christ . Christ died to save me , though he knew that I would be his deadly enemy , and offers me a pardon sealed with his precious bloud : and therefore I doe even hate my selfe for hating Christ , and am willing to be ordered as well as justified by Jesus Christ : Christs minde shall be my minde , Christs will shall be my will , I desire to be a man according to Christs owne heart : I will be a freind to Christ , though I seeme to be an enemy to my selfe , I professe my selfe a freind to all the freinds , and an enemy to all the enemyes of Jesus Christ : Oh I feele I blesse God , I feele my selfe transported even beyond my selfe with raptures , and extasies of love : I am sensible of Gods eternall love to me , and I cannot be content with any lesse then an eternity to expresse my love to him : I will subscribe my selfe , the eternall freind of Jesus Christ . Sixthly , Abraham was a Covenanter , a perfect Covenanter , Walke before me , and be thou perfect or upright , and I will make a Covenant with thee , saith God to Abraham , Gen. 17. 1 , 2. Walke perfectly in the perfect way of Jehovah , as in the presence of Jehovah : You must walke by fayth , 2 Cor. 5. 7. and by sincere obedience , Ephes. 2. 10. Let your heart be perfectly engaged to God , and when that is done all is as good as done in respect of Gods acceptance and your comfort . Our Saviour concludes his spirituall Exposition of the Law with this Exhortation , Be you therefore perfect , as your Father which is in Heaven is perfect . Matth. 5. 48. to shew , that our sincere obedience is called perfect , because our obedience in respect of our desire must be as large as the perfection of Gods holy will revealed in his Word ; nay he must endeavour , and not onely desire to come up to the rule in the most nice points , in every Iota and Title of the spirituall Law , and glorious Gospel ; they who do ordinarily commit known sins , and neglect known duties , will not be esteemed Honest Covenanters ; they who study excuses , or frame objections to elude plain Commandments , ( the Wise man saith ) are prating fools , men of great lips , and no brains , a fool of lips , void of heart , or brains : Prov. 10. 8. 13. Tell these men such a thing is a breach of Covenant , such a thing is a dutie , such a thing is a sin , they say they care not , it is a clear case that they despise their wayes , and Gods precepts ; and if they do not repent of their contempt , they shall die for it . He that keeps the Commandments , keeps his own soul ; but he that despiseth his wayes , shall die . Prov. 19. 16. 7. Abraham was a good House-keeper , he took care of his family ; and so I passe from Personal Holinesse to Household-godlinesse . We must command our children , and Houshold to walk in the way of Jehovah ; The whole family should be perfumed with the graces of the Governor : for though all the pious actions which are performed by every member of the family proceed elicitive from that habituall godlinesse which is in that member , yet they should proceed Imperative , from the godlinesse of the Governor , He should command ; Give me leave to enquire into the state of your families , are they Nurseries of Piety ? do you look upon your heirs as Gods heritage , and labour to make them sons of God , and heirs of Heaven ? Do you desire to be spirituall , as well as naturall Fathers to all your Children ; I am as it were born again in my childe , oh that my childe might be born again in Christ , and Christ in him : I see too much of my own image in him , oh that the image of Christ might be stamped upon him ! these are the heavenly ejaculations of holy parents . We must say of our children as Jacob did of his , These are the children which God hath graciously given : oh let them be graciously educated . Have a speciall care of your sons , they are the support of the family , O teach them to support Religion also , that they may bear up Christs Name as well as yours . Have a tender care of your daughters , for by them other Families are linked to yours , therfore season them with Religion , and you may by them propagate Religion to many Families . Would you have your Heirs good Statesmen , teach them how to whet their tools at the Sanctuary , to oyl their wheels with prayer , and steel their Engines with Religion , that they may seek the kingdom of God , and his righteousnes in the first and highest place , and secular advantages in a subservient way . But when , and how soon should we begin to teach our children ? why truly when they are able to learn any thing that 's bad , it is high time to teach them something that is good : when they can stammer out an oath , or lisp near a blasphemy , it is high time to teach them their Catechisme , and instruct them in Principles of Christianity . Teach them their Catechisme in A. B. C. The holy Spirit hath composed some Abcedarian Psalms in Achrosticall verses , according to the order of the Hebrew Alphabet , that children might learn an Alphabet of godlinesse , and parents teach their children the first Elements of Religion as well as Learning ; the first letters of the verses of certain Psalms , the 25. 34. 37. 119. are set down according to the order of the Alphabet , and they are all of them choice Psalms , full of sweet streins and raptures of devotion . Tim●thy learnt the Scriptures of a childe , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 2 Tim. 3. 15. a word of a very young signification . Childhood and youth are ages of Fancy , and therefore certainly parents should set heavenly truths in fresh and lively colours , that the phantasie of their children may be taken with the sensible representation of spirituall things ; God doth reveal heavenly truths in certain apt similitudes , which do exceedingly please the phantasie , because whilest our soul is joyned to our body , nothing can come into the understanding but by the sences , and so through the phantasie ; and therefore a similitude doth exceedingly help the understanding . God descends to our weak capacity , when he clothes an heavenly truth with an earthly representation , Joh. 3. 12. I have told you of earthly things , saith our Saviour , that is , I have represented heavenly truths by comparisons taken from earthly things , I have brought down the bough which was out of your reach , and put it into your hand , and helped you up , so that you may now climbe from Earth to Heaven by these similitudes : I have used similitudes saith God , Hos. 12. 10. and therefore it is an higher aggravation of our unbelief and disobedience , if when we have such helps we do not profit by instruction ; you know the Sacraments help our faithly our sences , and so by our phantasie , and phantasie will return a quick message to the affections , and the affections will sway the will , and consequently the whole man ; and therefore if we can please the phantasie of a childe , by representing the joyes of Heaven to him under the notion of a Banquet , or a crown of Gold , and so invite him to Heaven , and sweeten all the exercises of Religion to him ; and on the other side terrifie him from sin , by representing the torments of Hell to him under the notion of fire and brimstone , and then shew him that there 's ground for these representations in the Word of God , you 'l at once help his understanding , and work upon his affections , and withall lay a firm ground for his faith , that his faith laying hold on the Divine revelation in the Word , and his fancie fastening on the sensible representation of that divine truth , his understanding may be enlightned , his faith strengthned , his fancie pleased , his affections ordered , his will turned . 2. Children have very good memories , if you make use of them betimes , and our memory doth work strongly upon our affections . 2. Corinth . 7. 15. His inward affection or bowels are more abundant towards you whilest he remembreth the obedience of you all . God did empart an history to Abraham to communicate to his children , children are excellent at the remembring of stories ; relate the story of drowning the World , and the burning of Sodome to your children , such stories will work upon them . 3. Children are full of affection , and Aristotle saith , that the first thing that you should teach children , is somewhat that concerns the ordering of their affections , what they ought to delight in , and what they ought to grieve for , and consequently what they ought to love , and what they ought to hate . Pray for your children as well as instruct them ; Si nil curarem , nil orarem , saith Melancthon ; if you do not pray for your children , you do not care for them ; pray for your children {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , continually , that is as some expound it , daily , the daily sacrifice was called the continuall sacrifice ; or as others expound it , pray for them seasonably upon all occasions . Do not onely pray for your children in generall , but pray as Job sacrificed , for every particular childe , according to the number of them all , Job 1. 5. As you provide a distinct portion , and a distinct suit of clothes for every childe ; so provide , I mean , Sue cut a speciall blessing by a distinct prayer for every particular childe . You must be jealous over your children with a godly jealousie as Job was , If you suspect that they have sinned , let that suspition bring you upon your knees ; and cause you to lift up a prayer for them with all your strength ; if you do but fear that they may sin , labour by good counsell to prevent their sin . Finally , give good example to your children , and take care of them when they are grown up and married from you : when Jobs children had houses of their own to feast in , yet Job took care of their souls , and sent to them to sanctifie themselves , which was to prepare themselves for holy service . Job 1. 4 , 5. Do not forget your beloved wife , the choicest part of your self and family ; she will never be at your command , unlesse you teach her to be at Christs command . The Phylosopher will tell you that souls have no sexes , thy wives soul is as manly , and as precious as thine own , and therefore take care of her precious soul , instruct her , pray with her , dwell with her as a man of knowledge , that you may walk together hand in hand to heaven , like heirs of grace , till you come to be coheirs in glory . Command your servants to walk in the way of Jehovah , and instruct them in that way : Oh do not use your servants as you use your Beasts , you work and feed your beasts , but never instruct them ; and you make as very beasts of your servants , if you do not instruct them in the way of Jehovah , for you do onely find them work and food . Tell your family what considerations did at first move your heart , and work upon your spirits , that the same considerations may by Gods blessing melt , and turn their hearts ; a religious Servant may improve thy zeal , and bring a blessing on thy posteritie and estate , when thou art dead and gone . Set up Houshold-godlinesse in order , not in opposition , to Congregationall godlinesse . Labour to make thy wife the spouse of Christ ; thy children , the children of God ; thy servants , the servants of the Lord Jesus Christ , and the blessing of Heaven rest upon thee , and thine . I have not done , for I have a farther journey to go : the Lord give me the strength and spirit of Elijah , that I may not faint by the way : I consider that I am bound to speak to that Honourable House which called me hither , and never was man called to speak in a more Criticall Juncture of time : I have put up many prayers , and powred forth many tears for direction to the God of Heaven , that I may speak the words of sobernesse and truth : my heart tels me that I speak out of love and respect to you , and my conscience tels me I speak in obedience to God ; all the Housholds of the Commons of England are represented in Your Honorable House ; Your House is a Paradise , but may not the Serpent get into Paradise ? as great as you are , you are under God , every one of your Members , and the whole House , must be at Gods devotion and command : if you will walk wisely , and safely , you must walk in the way of Jehovah , and keep in the way of Jehovah : the Angels have charge over you as long as you walk in that way , and Christ the head of Angels as well as Saints , will beat down your Enemies under your feet ; The way of Christ is the way of Jehovah , for he is Jehovah our righteousnesse ; But you will tell me , that learned and godly men cannot agree about the Way of Christ . My first motion is , That we may not be beaten off from those principles in which we agree , because there are some things about which we differ . 2. That it may be diligently considered , how far we agree ; few men beleeve that there is so sweet an agreement in so many uniting Principles between godly , prudent , and charitable men of different perswasions , for the preventing and removing of all scandals , as indeed there is . 3. That those many fair Expedients which are propounded for the healing of breaches , and composing of differences , may be speedily taken into your most serious thoughts . 4. Consider , that not onely the eyes of all the Churches abroad , but the eyes of God , nay the vows of God are upon you , and the Word of God is set before you . And therefore I beseech you , as you tender the good and welfare of three Kingdoms , and as you will answer it to the Lord Christ at the dreadfull day of Accounts , that you observe the directions of the word , How will you satisfie your conscience upon your death-bed , how will you look Christ in the face at the day of Judgement , if you reject the counsell of Christ . I will not question your intentions , what am I ( the last of Ministers , and least of Saints ) that I should judge a Parliament ? I desire to judge my self , and deny my self : I was not sent to divine , but to preach , and I dare not assume to my self the property of God , which is to know the hearts of men ; It is enough for me to remember you that it doth specially concern you in this great work of Reformation , to approve your selves to the Searcher of Hearts , and Judge of secrets . I have no designe upon you , I affect not power , but desire purity : I ask no power of You : I have enough already more then I know how to use , or answer for : It is the free use of power which is desired for purities sake . I shall not intreat you to part with any of your Civill Interests to make us friends , I submit my self to all that Power which belongs to you as Christian Magistrates ; but remember that it is a Limited power , Christ hath set bounds to Your Power , as well as ours : and you are obliged to emprove all your Interests , and use all your Power for the service of Christ , in promoting the great work of Reformation ; I will not at present so much as state the great question for debate , for this is not a fit place or day to dispute the point in controversie ; and it would be very absurd for me to take that for granted , which you expect should be proved . I am resolved to follow my conscience , and you are obliged to follow yours ; but if your Conscience be not rightly informed , how many thousands are there that will be endangered ? Far better were it that all our Armies were routed in the Field , then that the Parliament of England should be deceived , I say , but deceived : to perish by Act of Parliament , is to perish irrecoverably , to perish by consent : And wise Statesmen have observed , that as some Kingdoms have been wasted by Arms ; so others have been overthrown , quite overthrown by Laws . My humble motion therefore is , That you will not make more haste then good speed in deciding the great Question . You may yet be counselled , because the work is not yet perfected ; my motion may seem strange to some , but I know full well , that though a Kingdom may be quickly corrupted , yet it cannot be so suddenly reformed ; and if you take longer time that the Questions in controversie may be fully debated , your Consciences rightly informed , and satisfied , you 'l gain time , and light experience and comfort by such a thrifty expence of time . That I may not countenance any politique delayes , and may emprove the motion to the heighth , be pleased to keep a Private Fast , and call some judicious and self-denying men to Preach before you , who will deal plainly , and faithfully with you in the nicest points . My Reasons to back the Motion are briefly these . 1. Because you were never in greater danger then now , you are exercised with temptations on all hands , surely this , this is the Houre of Temptation , you had need pray hard , that you may not be led into temptation . 2. Good men are apt to be secure , because you are Masters of the Feild , and are entring into your much desired Canaan ; but consider that when the people of Israel were upon the very borders of Canaan , and all their Enemies were not able to overthrow them , they did , by closing with temptations , and giving way to their corruptions , overthrow themselves . 3. The points in agitation are points of high concernment , points that have been studied , and much perplexed by great Scholers , and wittie men on both sides ; Be not too pleasant , though much of this week be spent already , yet if you be not very circumspect , nay if you do not beg counsell of the Lord , you may undo three Kingdoms this week in three dayes . 4. When we mingled tears in Private Fasts , we had a sweet experience of Gods mercy ; your fidelitie and resolution even then when you were at lowest , and it will be your wisdom , and your Honour , to walk humbly and closely with God when you are at highest , that God may bring upon you all the good that he hath promised to them that rule with God , and are faithfull with the most Holy , and all his Saints . 5. There are sins with you , even with you , and such as must be reproved ; but as things now stand , it is not so fit to reprove them in a mixed Assembly . 6. There are some proposals to be made to you , which are not fit to be divulged when they are first presented . But I am not worthy to advise a Parliament , the motion is humbly presented ; and though it be rejected with smiles , I intend not to appeal from you to the people : but give me leave in my Masters Name to present the Peoples Appeal to You : Consider the cries , and out-cries of the godly part of this Kingdom for a Reformation , they speak plain , and tell you , that , 1. They have fasted , prayed , wept , for a Reformation . 2. They have exhausted their Treasures , many of them , 3. Adventured their lives , lost their limbs , their blood , their friends , for a Reformation . 4. You have promised us a Reformation . 5. And we have payd for a Reformation . And , 6. You are therefore in debt to us for a Reformation . 7. We are bold to chalenge such a Reformation as will quit the cost , and answer the price which we have payd , and the pains we have bestowed . 8. We desire such a Reformation as that we may not be forced to make a Separation , that is the language of some that are serious and peaceable Saints ; and therfore it is the more to be considered . 9. By the help of a thorough-Reformation , there may be a thorough-Reconciliation amongst all that are prudent , pious , and charitable : all who mind the same things , purity and peace , and desire to walk by the same rule in faith and love , A thorough-Reformation would make us all friends ; for some of our Brethren tell us , that they know not whether or no they can close with us , till they see what Reformation will be allowed us . There are divisions enough already , and I have many things to propose which may unite all that are judicious Christians , nothing that may divide them , we all desire that the ordinances of Christ may be purely administred , that all scandals that threaten us may be prevented , and all that disquiet or pollute us may be removed : we all desire to walk in the way of Jehovah , as it is in my Text . 1. In the way of faith , our God is a jealous God , and he is jealous in point of faith , as well as worship ; The least Iota of divine truth is more precious then Heaven and Earth : I blesse God , and honour You , for expressing your selves so freely in this hereticall and licentious age against Subverters of the Faith . There is as much difference between errors , as there is between poysons : some destroy by heat , some by cold , some by corrosion ; but there are certain poysons , whose very substance is malignant ; Physicians say their very specificall Form is destructive : and You have furnished us with an excellent Antidote against these subverting errors , these hereticall poysons , whose very substance is pestilentiall , and whose authors and abettors are full of contumacious malignity . An Heretique cannot be as the seducers talk an honest man , for Heresie is a brat begotten of the flesh by the Devil ; an heresie is a flood cast out of the Dragons mouth , one of the lyes and depths of Satan , a work of the flesh . What is more precious then Gods truth and our souls ? Now heresie corrupts the soul , and subverts the Faith . Heresie is like an Hectique feaver , which at first is very easie to be cured , but very hard to be known ; but when once it hath gotten strength , and discovered it self by undeniable symptoms , though it may be easily known , it is hardly cured . There are some Errors that have more vanity then malignity in them , and yet they may do much mischief if spread abroad . 1. Some may be entangled , ensnared . 2. Others offended . 3. The Church divided , and rent asunder , if these vain Errors come to be professedly taught or divulged : concerning these lighter errors , I shall say as Hippocrates saith of raw humours , they must be ripened , and concocted before they are purged , unlesse ( saith he ) they be stirred by their own violence : vain errors have a deluding efficacy in them when they meet with vain men ; and errors are more stirring and active in pragmaticall busie men , then in meek modest men ; and therefore the advice of St. Jude is seasonable in this point ; Of some have compassion , making a difference , and others save with fear , plucking them out of the fire ; the fire of contention , keeping them out of the fire , the fire of Hell , and guiding their feet into the way of peace and truth , the way of Jehovah , as it is in the Text . Obj. But you 'l say , if we must all walk in one way of faith , then there must be an uniformity , and though unity be Christian , yet ( if some may be beleeved ) uniformity is Antichristian . Sol. I am not at leasure to wrangle about words , I might distinguish between Vniformiter difforme , and difformiter uniforme : but I desire to speak plain English ; when the Apostle exhorts Timothy to hold fast the form of sound words which he had heard of him in faith and love which is in Christ Jesus : Was not that a Christian uniformity ? I mean no more . I conceive it is requisite for a Christian State to hold forth the Christian Religion in an wholsome Form of sound words that cannot be condemned ; that there may be a sweet Harmony between all the Churches of Christ : and if a Christian State shall find it necessarie to descend to some disputable points in their Confession , that they may top the rising errors of the time , I shall never move that learned men of a different perswasion should be forced , or by preferment tempted to subscribe o●swear to that Form against their judgement , to which the Civill sanction is annexed , because I know full well what a great temptation it was to young and old in the time of the Prelates reign , to subscribe to such forms as they had never throughly examined , because they could not be preferred unlesse they Subscribed ; Yet I humbly move that mens mouthes may be stopped from blaspheming or reviling the truth of God held forth for the encrease of Christian Uniformity . It is clear and evident , that if a truth may no longer be maintained then till it be questioned , it will not be long ere some out of the pride of their wits , or wantonnesse of their spirits , will be bold to call it into question ; the Socinians , Arminians , and some that tread in their steps , have taken upon them , like those old Heretiques in the time of Irenaeus , to be Emendatores Apostolorum , the reformers of the Apostles : but let not us be afraid to presse those truths upon a * whole Nation which are delivered by God , though they be questioned by men ; for the Gospel is to be Preached to all Nations , to every creature . Mark 16. 15. Col. 1. 23. 28. 2. We must walk in the same way of Worship : I shall not here discourse of Naturall or Civill helps which may some way further us in the worship of God ; it is clear that the Members of every Congregation respectively are obliged to an Vniformity in respect of time and place ; they must agree to meet at the same time in the same place , to joyn together in acts of Divine Worship . The Lords day is not a bare circumstance , there is an Institution for it , and a spirituall efficacy in it by vertue of that Institution , to draw me nearer to God , and God to me ; nay to commend my service to God , for the tender of my respects to God in publick is more kindly taken upon that day , then upon any other day ; A Christian State is not at liberty to worship God solemnly in the publick Congregation , or neglect his worship upon the Lords day : we are all obliged to a Christian Vniformity in this particular , humane prudence must submit , and con●orm to the Command of the Lord of the day . Moreover , God is a jealous God , and will not allow of Superstition , Idolatry , or profanenesse , and therefore we are bound up to an Uniformity in point of worship . The Libellatici of old were ( as some conceive ) in fee with the State , that they might not be forced to worship Idols , though they held too much correspondence with Idolaters : but Abrahams servants , though once Idolaters , had no such dispensation , they were commanded , peremptorily enjoyned by Abraham to walk in the way of Jehovah : and I hope we shall have no Libellatici amongst us , men in fee with the State that they may worship Idols . On the other side , I do not know that there is any humane Set-form of prayer like to be imposed upon the Ministry of this Kingdom , and yet there ought to be a firm and uniform agreement amongst us about the substantials of worship , that we may all observe those generall rules laid down in the Word ; Exercise our gifts , stir up our graces , and ●eg supplyes from the Spirit of grace and supplication to help our infirmities . Finally , we must in our prayers have a speciall respect to order , and edification , to the necessities of the people , the state of the times , juncture of circumstances , the work of Christ in our hands , and the work of the Spirit in our hearts . Behold a Christian Uniformity without the Imposition of any Humane Set-form of Prayer . 3. If you enquire after Government , you have my Reasons why I say so little , and I have not time to say much more ; There are some substantiall parts of Church-Government which must be maintained , that the ordinances of Christ may be set up , and maintained in Power and purity ▪ Men that pretend to great things , and know nothing , seem to be much afraid of a Classicall tyranny ; but you that are acquainted with the secrets of that Honourable Committee for Accommodation , know that there hath been liberty enough offered , and fair expedients propounded in that particular . Obj. But you 'l say , that Saints are to be left wholly to their liberty , and Liberty cannot consist with Vniformity . I answer . Saints are men , and must be ruled ; or else their unregenerate part which often prevails will make them too unruly . It is the observation of some reverend Divines , that Jonah was a peevish Saint , and Sampson a desperate Saint , and certainly there are many peevish and desperate men that passe for Saints in this time of Liberty , these must be ruled and over-ruled . There are some that seem to be Saints , because they have a form of godlinesse ; but they are no Saints , because they deny the power of godlinesse . What will you say to those men who challenge an Absolute liberty to say and do what they list , till it pleases God to work on them by spirituall means ; whereas the truth is , they live in contempt of all those means which should work upon them . You 'l easily grant that no pretence , nay no scruple of conscience can exempt a man from any Civill duty which he owes to the State , or the government thereof , for his own and the publique good : why then should any pretence or scruple exempt him from attendance upon quickning ordinances , and powerfull means of Reformation ? If men broach damnable doctrines , and pertinaciously defend them against common light , I mean the Common light of Nature , or Christianity , if their errours be destructive to Faith , Piety , Justice or Charity ; if a man plead conscience in the point of Community of goods ; if one pretend that his conscience puts him upon the ensnaring of other mens consciences ; in a word , If under pretence of liberty of Conscience , he take liberty to be unconscionable , sure this is but an Atheisticall Libertinisme , it is not liberty of conscience , but liberty of phantasie , liberty of errour , liberty of lust : he that hath no other title to Saintship but a bare profession , doth by such errors and practises unsaint himself , and is sit to be cast out of the society of Saints , and protection of Parliament . 2. Saints are Saints , and therefore though they must be ordered , yet they must not be scandalized , Mark 9. 42. If they judge us we must not despise them ; we must not despise them as simple , because they condemne us as profane ; if they be peevish , we must not be proud . 3. Saints must not be persecuted ; though they be peevish , nay desperate , yet they must not be punished beyond their desert , the warme blood of sheep is no drink for me , it is too high and heady ; nor must I out of a sullen humour deny a peevish Saint the right hand of fellowship , unlesse he will be over-awed by me , and forced to confesse something to be true which he conceives to be false , or practise something which he beleeves in his conscience to be a sin ; Surely if Saints urge arguments which may tempt wise men , or sway weak men , they should be dealt with in a spirituall , brotherly , and convincing way ; Church power is for edification , not for destruction . Christians must not be like brinish lights , which spit fire one at another till both go out , and dye in a smoke and stench . 4. I am so far from endeavouring to persecute Saints , that I humbly desire that we would all study how to make more Saints ; we quarrell very often about gathering of Saints , and the ordering of Saints : I beseech you that we may all look upon it as our businesse how to make Saints ; Oh it will be a comfortable work to gather and order Saints of our own making . 5. Saints must have a Saint-like liberty : we are not obliged to obey any person , or any company , or society of persons in any thing which is prejudiciall to Gods glory and our salvation : and we are at liberty to do any thing which is religious or vertuous , because there is no Law against any duties , for which we are enabled by the fruits of the Spirit . The fruit of the Spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance , against such there is no law . Galat. 5. 22 , 23. No man is Lord of my faith or conscience , and if men will be displeased with me for pleasing Christ , I am at liberty to displease all the world . Gal. 1. 10. This is a Saint-like liberty , but Saints are not at liberty to sin against the Royall Law of Liberty ; they must fulfill the Royall Law according to the Scripture , or else they will be convinced and judged by the Law of Liberty . Saints are men of generous spirits , and take themselves to be at liberty to do any thing Servato ordine finis , any thing that God allows them ; true Saints affect not , challenge not a kind of Free-will to think , beleeve , speak and act according to the garb and humour of the time . True Saints will not say that a man may be of what Religion he pleases , so he be of any Religion , and seem zealous for it ; There is one precious truth maintained by all Sectaries and most Heretiques , That there is but one onely true Religion , and therefore for the most part every one * of them doth hold forth his way and opinion as the onely true Religion , and saving way ; I say most Heretiques do so , but there was of old a Catholique-Heresie , so I call it because it did approve and extoll all heresies . a Augustine cals it the Heresie of Rhetorius , and saith , that it is admirable for vanity , and I fear that some in our dayes who take themselves to be Saints , are fallen into this Heresie ; I beleeve this fond conceit , was first broached amongst the Pagans by b Themistius the Philosopher , who said , That God was well pleased with variety of opinions , because his glory was much illustrated by them . But true Saints will not play the Sceptiques ; they that think it a kind of bondage to fix their belief upon that truth , which Christ hath by his Apostles once for all delivered to the Saints , and are therefore willing to hear any one rather then Christ , and his Apostles , These men are no Saints ; for he that is so ready to be of any religion , is for the present of no religion . Faith is no jesting matter , we must not be so indifferent in our judgement in points of faith : the Question is not of c Liberty , but of Eternity , as Tertullian speaks , and therefore it is fit , that all pretenders should be silenced that we may hear d Christ speak : for all true Saints will give ear to him , rest in his determination , and curse all those that preach any other Gospel , though they pretend to be Saints , Apostles , Angels ; Though we ( saith the Apostle ) or an Angel from Heaven preach any other Gospel to you then that which we have preached unto you , let him be accursed . Gal. 1. 8. For the making and ordering of Saints then , and directing of our steps in the way of Jehovah , be pleased . 1. To set up the Primitive teaching from house to house , or something correspondent to it ; unlesse you lay your Civill obligation upon governors of families , Church-officers will find them too uncivill ; we talk much of reforming Congregations , but till there be a Reformation wrought in our own persons , and families , it is a madnesse to think that our Congregations can be reformed ; as long as families are poysoned with ignorance and profanesse , ordinances will be neglected or profaned in our Congregations : but by your Order even the Governors of families would submit to be catechised in those Articles of faith , the knowledge whereof is by Ordinance of Parliament required of all these that are to be admitted to the Sacrament . Beleeve it , our Congregations will not be 〈◊〉 Churches , till our families are turned into Churches ; Oh that I might live to see that happy 〈◊〉 when the Church in this House , and the other House , and so along from house to house , shall be all united in Church-fellowship , and a Congregation shall be a Church consisting of many domesticall Churches united in one body , under a powerfull Ministry , and Christian discipline , for the edifying of it self in faith and love . I shall deal plainly with you , till some such course be taken for the Reformation of families , there are divers parts of the Countrey , if not some whole Countreys , that are uncapable of Discipline . There must be some time given for the instructing of men that have parts and gifts in the nature and qualitie of that office to which they are designed ; and I humbly offer it to your consideration , whether the power of a people in chusing Officers , be not much like the power of a son in chusing a wife ? You know what a wise father will say , if my son have wit and grace to chuse a wife , I will allow him the more liberty in his choice ; if he have not , why then the lesse skill , the lesse liberty . I leave it to your wisdom to make application of that rule , Mutatis mutandis to the point in hand . The people of this Land are as unstable as water * , water sets no bounds to it self ; the people of England are as it were boundlesse for the present , and it is certain that they will set no bounds to themselves : and truly if you set no bounds to them , you 'l find them very fluid , they will run away from you and themselves ; from Gods service and yours , from their principles , and your conclusions ; from your safety and their own . You know how many changes the generalitie of this Kingdom have made in the great businesse of Religion , they turned from being Protestants in profession to be Papists indeed when the Articles were pressed in H. the 8. his Reign ; and from being Papists , to be seeming Protestants in Ed. the sixth time ; in Queen Maries time they were Papists , and in Queen Elizabeths Protestants again : The same men changed their Religion foure times in a matter of fourteen or sixteen yeers . Bellarmine layes it as a reproach upon the English Nation , and truly I cannot impute this inconstancy to any thing more , then to the neglect of catechising in publick and private : There hath been no care taken to settle Religion in families , to acquaint young and old with the Principles of Religion , and men will not die for a religion which they do not understand . Great Scholers read over their Grammer-rules , and Logique-rules very often , that they may retain the grounds of Learning ; good Divines read their Catechisme often , that they may retain the grounds of Divinity : It was very well said of noble Luther , Fateor me catechismi discipulum ; I confesse that I am neither too wise , nor too old to learn my Catechisme . The people of this Kingdom will never be rooted and grounded in faith and love , if the generall neglect of family-duties may passe unpunished ; the Sabbath will be polluted , and the Sacrament profaned , as long as family-duties are so grosly and wilfully neglected as now they are . Is it fit that men should receive the publique Badge of Christianity in the Sacrament which they receive as an Honour to them , when they will not weare the private Badge of Christianity , will not own Jesus Christ for their Master , by the performance of religious duties in their families , though Christ would take it kindly from them , and look upon it as an Honour to him , if they would set up Christ in their hearts and houses . Assure your selves , that if the generality of England be not true to Christ , they 'l never prove true to you : you 'l loose us much by their inconstancie ( shall I say ) as the Pope hath lost , give me leave to say as Christ hath lost ; do not deceive your selves , the people if they are left to their humour , are , as some others have been , more willing to shake off Christ , then ever they were to throw off the Pope ; and they that are not willing to be subject to Christs Laws , will not , if they be left to their liberty , submit to yours ; they embrace the Ordinances of Parliament , and seem to respect your Orders , as long as you over-aw them , but if they see their time , and have a fair advantage , judge what they are like to do ; I am confident that when you are in streights , they 'l never be at your command , unlesse you , now you are in your full power , prevail with them to be at Gods command . I humbly conceive that a more equall division of Parishes would much conduce to their Reformation , but there hath been enough presented upon that Argument by a very learned and judicious Divine , and therefore I forbear to presse that point . 2. To purge the Universities , you have done worthily in laying a good foundation for the reforming of that University which is within your power ; be pleased to take some speedy course for the reducing of the other University , for it is the grief of our souls that whilest You are casting salt into one Fountain , the Enemy is casting poyson into the other ; I will pray , and hope to be heard , that it may be the Honour of this Parliament to reduce , and reform both Universities ; the Philistines did desire to put out both our Eyes , and certainly one was bleared , and the other darkned , but by Gods blessing upon Your endeavours , we begin to see with one Eye , and hope that we may in due time recover the other ; and then I doubt not but you will help us to all the good old Statutes which were repealed and cancelled by some , that new Statutes might be imposed for the countenancing of an * Arbitrary Government against Statute . I shall not move You to repeal those new Statutes , for as Cicero said when he was unjustly banished , I need no Law to restore me from my banishment to my Countrey , for I was not banished by Law ; so say I , there needs no Law to repeal those Statutes which were never established by Law ; yet it will not be amisse ( if you in your wisdom think it sit ) to declare them to be null . The old Statutes did recommend Calvins Institutions to Tutors as a fit book to be expounded to their Scholers , but that good Statute was omitted in the book of new Statutes , because there are so many precious truths in Calvins Institutions contrary to the * piety of those times in which the new Statutes were invented . Paul the 2d condemned all those for Hereticks ( as Platina relates ) who did but name an University either in jest or earnest , but I hope there are none of his strein in this Honourable Assembly . 3. To encourage faithfull Ministers , the Apostle doth beseech you , 1 Thess. 5. 12 , 13. We beseech you , brethren , to know them which labour among you , and are over you in the Lord , and admonish you : and to esteem them very highly for their works sake , and be at peace among your selves . God doth endear his Ministers to the greatest of Christians , by sending glad tydings , and love-tokens by them to all the Saints ; hence those endearing relations , which the Apostle mentions in severall places : Ministers are instead of Fathers , Mothers , Nurses , A● a Fathers they beseech you , as b Mothers they travail with you , as c Nurses they cherish you . Be pleased not onely to command , but to encourage the Ministers to walk in the way of Jehovah , for they are like to meet with manifold discouragements in dispensatione offi●ii ; when they rebuke with Authority , and rebuke men of corrupt opinions sharply that they may be sound in the faith , when they come to warn the unruly , and charge the disorderly , and confute the gain-sayers , some will shew their teeth ; and when they come to be dressed , and cured , turn their heels ; for too many are like the Horse which hath no understanding , and such as will not be instructed , must be bridled , curbed . Psal. 32. 8 , 9. 4. To provide able Schoolmasters , youths must be ordered by * domesticall and scholasticall Magistrates , before they come to be ruled by Civill Magistrates : a Schoolmaster is a kind of Magistrate , his Office is as honourable as it is usefull ; none contemne that office , but such as are unable to discharge it , or unworthy to be trusted with it : All learning is upheld by the grounds of learning . If the foundation be weak , the fairest fabrique will reel and fall ; A School is a kind of little kingdom , nay a private Church ; for the grounds of Religion , as well as Learning , are to be first taught by religious and judicious Schoolmasters , let their maintenance be as honourable as their office ; for , beleeve it , they help to support Church and State . If you will take these proposals into your saddest thoughts , you will lay a strong foundation for the good of future generations ; so that if the old siurdy Malignants of our time will not submit , and conform to Gospel-rules , there will be good hope of the next generation , when their fathers ( who are ●otten already ) will be dead and gone . And the godly men of this Kingdom will die with comfort , when they see the Kingdom put into such a posture , and such provision made for the instruction of their children , whom they leave behind them : they may say to their children , as Israel said to Joseph , Behold I die , but God shall be with you . Gen. 48. 21. This Kingdom may be happy hereafter , though it should refuse to be happie now ; if men will be stubborn in this wildernesse-condition , and are resolved to perish in their stubbornnesse , yet there is some hope that though the fathers die in the wildernesse , some of their children , nay the very next generation may enter into Canaan , and be quiet . Finally , my Text remembers me to call upon you to do Justice and Judgement . You must distribute rewards , and inflict punishments with a single heart , and an impartiall hand . The Parliament is the Fountain of Justice , righteousnesse , and judgement must flow forth from thence , and run thorough out the Kingdom like a mighty stream , which bears down all before it , and refreshes the dry and thirsty corners of the Land . You have been assaulted by violence , and you could not be compelled to be unjust ; but now you will be counted with flatteries , what will you be flattered into injustice ? There are some desperate Malignants that take the Covenant with à salv● , who keep it in their own sence , but break it in curs , in the true genuine literall sense . There are so●e 〈◊〉 Malignants who are too wise to be scandalous ; they do not roar like a Lyon , but fret like a M●ath ; They do m●st mischief , who keep least noise . Tinea damnaum facit , & s●nitum non facit . You will be importuned by some plausible solicitors , that these men may be spared , because they are not s●andal●us in their lives . Have you not read of one , qui sobri●●s acc●ssit ad perdendum 〈◊〉 ? Must men be spared because they do not fiercely ass●ult Church and State , though they do subtilly undermine both ? If so , you must despair of safety , and we of a Reformation . But it is not enough for you to be just your selves , you are to provide good Justices in all parts thoroughout the Kingdom . You may delegate part of your power , but you cannot delegate your prudence , nor your Bowels , witnesse those sad and just complaints which are presented against Countrey Committees , and Malignant Justices . I shall not dispute that question in the Politiques , Whether it be better to have good Laws , or good Magistrates ? But I am sure that good Laws will do no good without good Magistrates . A Justice should be Custes utriusque Ta●ulae , but such is our condition in the Countrey , that both Tables may be broken without controll ; the Lords day is profaned , and in some places even in the time of religious Exercises the Alehouses are fuller then the Churches . When shall unclean persons be brought to their deserved punishment ? Men commit this wickednesse with a bold brazen face , and brag that if the worst come to the worst , they are able to keep their misbegotten brats , and save the Parish and themselves harmlesse . You know we have vowed a Reformation , and yet you know what the generall part of the Kingdom are even to this very day ; nay there are some that look high and big , and make a notable profession also , and yet if you observe their dealings , and look into their families , you will find very little charity , lesse Justice , and no Religion ; Charity is comprehended under Justice , and Judgement . Praecepta Domini sunt Regulae juris & aequi : There is a kind of equity in charity . But there are some that have spent all their stock of charity upon the Enemies of the Church and State , you may prove them Bankrupts by that forfeiture they have made ; but if this be charity , it is a left-handed charity , for they distribute favours with the wrong hand to them that are of the wrong side ; Sure I am there is a great out-cry , and a cry that reaches Heaven gone up from those widows and orphans , whose husbands and fathers lived and died in your Service : and some of your friends professe , that they would be glad of those favours which are vouchsafed to your Enemies : I mean such Enemies , as have out of a forced and * feigned obedience compounded with you upon easie rates , and gained extraordinary favours , and considerable advantages , besides their Arrears ; and I mean such friends ●s have lost or given away all they have to promote the cause of God in your hands ; and yet they complain that they cannot procure those Arrears which are due to them for that service in which they adventured ( all that is left them ) their lives . Oh let Justice and Religion flourish , or else your friends will be discouraged ; It would g●ieve my ●oul , and even break , my heart , to see your friends co●e weeping from you . Be just , ●e just both to your enemies , and your friends ; or el●e you can neve● be true to your own interests . Some have complained that crying abominations , besides those that have been pointed at , do passe unpunished ; they say that not onely simple uncleannesse , but even grosse adultery doth escape unpunished ; When Abraham came amongst the Heathens , that had no fear of God before their eyes , he considered that his wife was beautifull , and they lustfull , and though he did fear that they would defile his wife , yet he did verily beleeve that they would slay him first , and defile her afterwards , because Adultery was , in the opinion of those profane Heathens , a f●uler sin then Murther it self . Talk no more of Justice and Judgement , Fiat Justitia ; my Text remembers you , that Justice and Judgement are things not to be talked on , but to be done : The Philosophers give three Reasons why Justice should be done . 1. That Authoritie might be preserved , the authority of God and his Officers . 2. That Delinquents might be reformed . 3. That others might be deterred by those Examples of Justice , which are frequently made in a wise State , and Nation . I have spoken my mind clearly , and should have spoken more fully , and freely , had I had the advantage of speaking in private ; If I have offended the conscience of my Governors by satisfying my own , I shall bear their Censure , and hope by Gods grace to bear any punishment which they shall think fit to inflict , with as much comfort as they inflict it . Albutius the Orator was condemned for the profusenesse of his Rhetorique , because he spoke all he could upon every Argument which he took in hand ; I have by his errour learnt this truth , that It is better to say enough , then to say All . FINIS . Errata . In pa. 16. l. 15 , & 16. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 16. l. 27. r. then Solomon was . p. 19. l. 30. r. at a feast . p. 22. l. 13. r. if you call him Ens. p. 25. l. 6. r. nay we must . p. 26. l. 32. r. should set forth . Notes, typically marginal, from the original text Notes for div A79475e-490 Rom. 16. v. 17 , 18. 2 Thes. 3. 14 , 15. 1 Cor. 5. 11. 1 Tim. 3. 4 , 5. Notes for div A79475e-1470 Isaiah 41. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Eth. lib. 3. cap. 7. Qualis homo , talis finis : qualis finis , ●alis cursus ; qualis cursus , tali● discursus . Elenchus est Syllogismus cum contradictione conclusionis ; hoc est Syllogismus concludens contr●rium ejus quod positum fuit in Thes● . Addit Rabbi Sal●mon jam ei donaverat Dominus illam terram ad cujus sines Sedom & Hemorrha pertinebant , ergo videtur illi indicandum — Ne res tanta si inopinatò accideret fortè perte●rete● amicum Dei : P. Martyr in locum . * Vi●e 〈◊〉 de●●●desm ▪ A●x l. Orat. Alvarez . A●x . Orat. lib. 1. cap. 6. ● . Twiss. dissert de Scientia media . Aquin. p. 1. q. 14 Act. 9. Contra Gent. 1. cap. 66. & 69. ad 11. D. Rivetum ▪ in Gen 18. ver. 19. Aria●● 〈◊〉 Scientiam in Deo constituebant , uti videre est in Concilio Ephesino lib. 1. tom . 1. Conciliorum . Novoque apud illos ( hoc st Semip●lagianos ) absurditatis genere , & non agenda praescita sint , & praescita non a cta sint . Epistol. Prosperi . ad Augu●inum . * Impossibile est quòd detur in Deo aliqua cognitio , quae nec sit naturalis nec libera : in Deo ponendae non sunt imperfectiones semiplenae deliberationis ; omnis itaque actus divinus est vel totaliter naturalis , vel totaliter liber . Inter rem existentem in se , & existentem in causa non datur medium . Ergo . Vide Navaret . Controv. 56. Scientia Dei quatenus a voluntate divinà sejuncta consideratur , non facit res futuras , sed tantum praescit : causa itaque cur res ex merè possibilibus evadant futurae , in Dei ipsius voluntatem atque decretum unicè rejicienda est . Vide Nazarium Ledes●am . & Dominicanos passim ; contingens quá sic , est indifferens ad utrumlibet , & proinde indeterminatum in se . Propositiones itaque de futuro contingenti non sunt determinatè verae vel falsae ; nihil autem indeterminatum intelligitur ut futurum , quia effectus non possunt certó praecognosci , nisi in causa determinatâ & completa , quae non potest impediri ; nulla autem talis causa datur futurorum , nisi divina voluntas , quae impediri non potest per causam inferiorem , nec per seipsam , cùm sit immutabilis . Vide Alvarez . lib. 1. cap. 9. Aux . Grat. Quia cognovi cum inde fiet ut praecipiat ●iliis suis . D. River . in locum . Josh. 24 2 , 3. Gen. 17. 23. Gen. 14. 19. The Way of Jehovah . 1 Kin. 11. 33. 38. Act. 22. 24. Gen. 6. 12. Act. 24. 14. 2 Pet. 2. 15. Heb. 11. 5. 7. Coloss. 2. 6. Ephes. 2. 10. Gen. 6. Jude ver. 11 2 Pet. 2. 2. 15. Jerem. 2. 18. To doe Justice and Judgment . Vide Petrum Cunaeum de Repub. Hebr. lib. 1. p. 3. 4. * Deut. 17. 18 Josh. 1. 8. Rom. 15. 4. Jude ver. 3. 1 Cor. 10. 11. b. John 4 25. John 15. 15 John 16. 13. Math. 28. 19 , 20. 2 Cor. 3. 6 8. 11. Revel. 22. 18 , 19 , 20● Quomodo ad nos pertinet in Ecclesia loqui vobis , sic ad vo● pertinet in domibus vestris agere , ut bonam rationem reddatis de his qui vobis sunt subditi . August . enarrat . in Psal. 50. Filiab●tur nomen eius , sive propagabitur . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Phi● . Praecept . Polis . Matth. 21. 15. Application Vide Cartwright . Harmon . Evang. 1 Cor. 8. 4. Act. 17. 23. Rom. 1. 23. 25. Tu Jupiter sive coelum es , sive aether , sive terra 1. King 18. 21. 36. Psal. 48. 14. Vide Bradwardin . de Causa Dei . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Vide Simplicium in 1. Physis . Platonem in Timaeo . Aristot . 8. Physic . & lib. 1. de coelonec non 12. Metaph. Ubi non tantum probat Deum esse , sed quaedam attributa de Deo demonstrat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Aristot . Metaphys. lib. 12. cap. 9 , 10. Vide demonstration ●●S . Thomae de Existentia Dei ex Aristotele desumptas . Paul . Ferii scholast. . Orthodox . Ciccron . de Natura Deorum . Deus ille Maximus Potentissimusque ipse vehit omnia . Senec. Epistol. 31. quod Sacris convenit , inquit Muretus , Portans omnia verbo virtutis suae . * Vide Salo Buxtorfi . Glassium . Mercerum . Isai. 40. 5 , 6 , 7. 8. Internas perswasiones sine externo verbo tanquam Sa●ana Iudibria cavemus : ex scripturis sapimus , cum scripturis sentimus , propter scripturas credimus . Whita●k . de Authorit . Scriptur . lib. 1. cap. 10. prope finer● . Rom. 10. 6 , 7 , 8. Psal. 127. 13. Application to the Parliament . Ier. 23. 6. Quod plane contra aliis in Rebus publicis fuit quae legibus fundatae cùm essent legibus eversae sunt . Petrus Cunaeus , de Repub. Hebr. li . 1. cap. 1. Numb. 25. Hos. 11. 12. Ministri non debent ex Magistratibus populo sp●ctacula facere . Qui resistunt contumaciter , suaque pesti●era & mortifera dogmata emendare nolunt , sed defensare persistunt haereti●i fiunt . August . de Civit . Dei , li. 18. ca. 51. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ignat. Epist. ad Trallenles . 2 Cor 11. 15. Revel. 12. 16. Rev. 2. 9. 24. Ioh. 8. 44. Gal. 5. 20. Rom. 14. 1. 1 Cor. 10. 32. Gal. 5. 12. 1 Cor. 1. 10. Rom. 16 17. 2 Tim. 1. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Rom. 6. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Tim. 1. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Heb 5 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hebr. 6. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gloriantes se esse Emendatores Apostolorum . Iren ▪ lib. 3. cap. 1. * In primis hoc propono unum & certum aliquid à Christo institutum esse quod credere omnimodo debeant nationes . Tertul. Praescript . advers. Haeret. Non est haec libertas eredendi sed errandi , non conscientiae sed phantasiae , non libertas sed Libertinismus . Mar. 9. 42. Iam. 2. 8. 9. 12 Libertas in amplitudine quadam Independentiâ animi consistit , animus quippe noster nulli eorum quae sunt infra Deum addictus est nisi propter Deum , &c. Gib●uf . * Nullus error se audet extollere ad congregandas sibiturbas imperitorum qui nou Christiani nominis velamenta conqu●rat . Aug. Epist. 56. a A Rhetorio baeresis exortaquae omnes haereticos recte ambulare & vera dicere affirmat . &c. Aug. de Haeres . b Vide Socrat. Histor. li 4. ca. 27. Iude v. 3. c Tertul. de Patient . Cujus judicium in suos non in compede aut pileo vertitur sed in aeternitate aut poenae aut salutis . d Cyprian . S● solus Christus audiendus est , non debemus attendere quid aliquis ante nos faciendum putaverit , sed quid qui ante omnes Christus prior fecerit . Cui succinit . Aug. Epist. 48. Audi dicit Dominus non dicit Donatus , aut Rogatus , aut Vincentus , aut Hilarius , aut Augustinus , sed dicit Dominus . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. de Gen. & Cor. li. 2. ca. 2. Nostri ●ùm 〈◊〉 legibus Papae liberi sint , etiam à lege Dei liberi esse volunt , nihil nisi Politica sequi , sed sic ut sub illis quoque pro libito sin● . Luther . M● . White one of our ●●verend Ass●●ss●rs in his Sermon before the Lords . * Matters were referred to the Chancellor to determine pro arbitrio , sive in jud●cio , sive ●xtrajud●cium . Nihil nobis opus ●rat Lege , de 〈◊〉 nihil actu● esset legibus . Cicerode Legib li 3. * The Reign of Canterbury a 1 Thes. 2. 11. b Gal 4 19. c 1 Thes. 2. 7. Aug. Epist 50. Jumenta eos calce morsuque appetunt , à quibus eorum curanda vulnera contrect●ntur . * Quia utile est juventuti regi , impositi sunt illi quasi M●g●stratus dem●st●● , sub quibus contineretur . Senec de Benef●ii 3. An Philippus Macedonum Rex Alexandro silio s●o prima literarum elementa tradi ab Aristotele summo ejus aetatis philosopho voluisset , aut ille suscepisse● hoc officium si non studiorum initia à perfect s●imo quoque tractari pert●●ere ad summam credidisset Quin til . lib. 1. cap 1. Non sunt con●emnenda quasi parva sine quibus magna constare non possunt . Hieronym Epist. ad Laetam . ●o 5. 12. 14. Gregor. Qui ambulet prout ▪ aequ●m est eoram Deo Ier. 22. 15. * Psal 66. 3. yeeld feigned obedience , Hebr a Lie , as it is in the margin of our Bibles . Poeniend●s peccatis tres esse debere causas ●aist : matumest , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , cùm dignitas au●●ori●● asque , ejus in quem est peccatum tuenda est . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . cùm Paena adhibetur emendandigrat●● : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , cùm poen●tio propt●r ex●m● um est necessria . A. Gel. Noct. Attic. l. ● ca. 14. Reprehensus olim Albutius Rhetor est , quòd de omni causâ dicere cuperet , non quicquid debebat dici , sed quicquid p●terat . 
A70812	----	The glasse of Gods providence towards his faithfvll ones held forth in a sermon preached to the two Houses of Parliament at Margarets Westminster, Aug. 13, 1644, being an extraordinary day of humiliation : wherein is discovered the great failings that the best are liable unto, upon which God is provoked sometimes to take vengeance : the whole is applyed specially to a more carefull observation of our late covenant, and particularly against the ungodly toleration pleaded for under pretence of liberty of conscience / by Herbert Palmer ... Palmer, Herbert, 1601-1647. This text is an enriched version of the TCP digital transcription A70812 of text R5391 in the English Short Title Catalog (Wing P235). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 204 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70812 Wing P235 ESTC R5391 11892630 ocm 11892630 50459 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70812) Transcribed from: (Early English Books Online ; image set 50459) Images scanned from microfilm: (Early English books, 1641-1700 ; 228:E6, no 8) The glasse of Gods providence towards his faithfvll ones held forth in a sermon preached to the two Houses of Parliament at Margarets Westminster, Aug. 13, 1644, being an extraordinary day of humiliation : wherein is discovered the great failings that the best are liable unto, upon which God is provoked sometimes to take vengeance : the whole is applyed specially to a more carefull observation of our late covenant, and particularly against the ungodly toleration pleaded for under pretence of liberty of conscience / by Herbert Palmer ... Palmer, Herbert, 1601-1647. [4], 66 p. Printed by G.M. for Th. Vnderhill ..., London : 1644. Reproduction of original in Thomason Collection, British Library. eng Bible. -- O.T. -- Psalms XCIX, 8 -- Sermons. Providence and government of God -- Sermons. Fast-day sermons. A70812 R5391 (Wing P235). civilwar no The glasse of Gods providence towards his faithfull ones. Held forth in a sermon preached to the two Houses of Parliament, at Margarets West Palmer, Herbert 1644 35912 86 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-10 TCP Assigned for keying and markup 2005-10 Aptara Keyed and coded from ProQuest page images 2006-04 Ali Jakobson Sampled and proofread 2006-04 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Die Mercurii , 14. Augusti , 1644. ORdered by the Commons assembled in Parliament , That Master Rous doe give the Thankes of this House to Master Palmer and Master Hill , for the great paines they tooke in the Sermons they preached before both Houses on Tuesday the 13. day of August , 1644. being a speciall and peculiar day of Humiliation appointed by both Houses , and that they be desired to print their Sermons , and that none presume to print their Sermons , or either of them , but such as shall be authorised under their hand writing . H. Elsynge Cler. Parl. D. Com. I doe appoint Thomas Vnderhill to print my Sermon , HERBERT . PALMER . THE GLASSE OF GODS Providence TOWARDS HIS FAITHFVLL ONES . Held forth in a Sermon preached to the two Houses of Parliament , at Margarets Westminster , Aug. 13. 1644. being an extraordinary Day of Humiliation . Wherein is discovered the great failings that the best are liable unto ; upon which GOD is provoked sometimes to take Vengeance . The whole is applyed specially to a more carefull observation of our late COVENANT , and particularly against the ungodly Toleration pleaded for under pretence of LIBERTY of CONSCIENCE . By HERBERT PALMER , B. D. Minister of GODS Word at Ashwell in Hertford-shire : A Member of the Assembly of Divines . Behold , the righteous shall be recompensed in the earth : much more the wicked and the sinner . Prov. 11. 31. All these things happened to them for ensamples : and are written for our admonition , upon whom the ends of the world are come , 1 Cor. 10. 11. Whatsoever things were written afore-time were written for our learning , that we through Patience and Comfort of the Scriptures might have Hope . Rom. 15. 4. LONDON , Printed by G. M. for Th. Vnderhill at the Bible in Woodstreet . 1644. TO THE RIGHT HONOVRABLE The House of PEERES AND TO THE HONOVRABLE The House of COMMONS Assembled in Parliament at Westminster . THe Records of Holy Scripture , whether they concerne the Actions of GOD or Men , are not onely Stories of things done in that Age , but Prophesies also of future events in succeeding Generations . This GOD hath been pleased to exemplifie particularly in that Word , which divers weekes agoe on a Solemne Day appointed for extraordinary Humiliation He sent to be preached in your Eares . While some bodily Indispositions hindred me from a speedy obeying the Call of tendring it also to your hands and eyes : It seemed good to Him , ( who doth all things wisely and faithfully , ) to give Instances of His fulfilling both parts of it ; affording some answers of Grace , and expressions of Pardon and favour in Wales and the parts thereabouts ; and yet withall taking some Vengeance upon our untowardnesses , by the sad blow given us in the West . I hope that as we shall all learne by it , even more and more , that a GOD lets none of His Words fall to the ground , but whatsoever He speakes to us hath its effect upon us , and b takes hold of us , even whether we take hold of it or no : So we will beleeve also , that the effect of it will never be spent as long as we live , or any of mankind , in as much as all the Word of GOD lives and abides for ever , as both the c Prophet and d Apostle tell us . And this Beliefe will both make all the Word profitable to us , and make us Happy by the Word : The Promises and Expressions of Grace in the Word never doing us good , never being fulfilled to us compleatly , but by our beleeving them : And the Threatnings or Expressions of Severity never endangering us , never being fulfilled at all upon us , but when we beleeve them not . We have all need to Pray , e LORD Encrease our Faith ! even in relation to Terrifying Truths , as well as to Comforting . And though Faith most commonly comes by Hearing , yet unquestionable Experience telling us , that it is partly encreased by Reading also , ( specially of what was once attentively heard ) I cannot doubt , but this Paper-remembrance of matters of so grand Importance , will be blessed by GOD , as to some others into whose hands it shall come , so specially to your selves , according to Your Leasure for making use of it , unto your Furtherance and Joy of Faith . Which that it may be continually augmented in You , who have so great businesses to goe through , and so great Adversaries to encounter , and all Calling for Faith in the strength and Glorie of it , through Iesus Christ the Author and Finisher of our Faith , is and shall be the earnest Desire and Prayer of Him , who is for IESVS sake Your ever most Devoted and Humble Servant HERBERT PALMER . THE GLASSE OF GODS Providence TOWARDS HIS FAITHFVLL ONES . PSAL. 99. ver. 8. Thou answeredst them , O LORD our GOD : Thou wast a GOD that forgavest them , though Thou tookest vengeance on their inventions . BEhold an Apostrophe to GOD , in the midst of an Exhortation to Men ! whatever else we learn from it , this we should improve it to , to make us remember , That we have now to doe with GOD ; that looking Him in the face may awe us , and the Consideration that we are now speaking to Him , and from Him , and of Him , may Affect our spirits to Regard what He doth toward the children of men , For these words are the Glasse of GODS Providence towards men , towards His Owne , those that are most faithfull to Him . Would you know who they are ? See ver. 6. Moses and Aaron among His Priests , and Samuel among those that call upon His Name , &c. Their Faithfulnesse is exprest , not only in their Calling upon GOD , in the next words , They called upon the LORD , and He heard them ; but also by their Obedience , ver 7. They kept His Testimonies , and the Law that he gave them : and then followes GODS Dealings with them , in the words of the Text , Thou answeredst them , &c. I will sing of Mercy and Judgement , unto Thee , O LORD , will I sing , saith the Royall Psalmist , Psal. 101. 1. He doth so here , his song is plainly of Mercy and Judgement , and that Vnto the LORD , as he there also expresses it . GODS Great Mercy is set forth towards His Servants , in Answering and Forgiving them ; and with all His Judgement : His Heavie Judgement in taking Vengeance on their inventions . Behold then the Goodnesse and severitie of GOD , saith the Holy Apostle , Rom. 11. 22. so say I , and that not relating to two sorts of persons , as there ; Transgressours and Beleevers : But both towards men of approved avowed faithfulnesse , even toward one and the same person ; in Goodnesse answering , and forgiving ; and yet in some severity taking Vengeance also . There are but two maine Dispositions in mens minds , that sway our practises and regulate our lives , keeping them within compasse , that is , Faith ( or Comfort ) and Feare , according to the intimation Act. 9. 31. They walked in the Feare of the Lord , and in the Comfort of the Holy Ghost . The Comfort of the Holy Ghost , or Faith ( which is all one in Effect ) on the one side , and Feare on the other , doe compasse us in , We walke uprightly and safely in the wayes of Our GOD . And to this purpose are these Words we have before us , none being more proper to settle us in Faith and Comfort ; then these which proclaime GOD to be a GOD Answering and Pardoning , and nothing more fit to strike us with a Holy Awe and Reverence ; with a Godly Feare , then that to the Mention of such Graciousnesse is added the Remembrance of His taking Vengeance also , even upon those who He yet Answers and Forgives . If therefore it shall please GOD to set home these words upon our Hearts , we shall doe that which the Psalmist intended to perswade and work men to , when he first penned them ; We shall fulfill the Scope of the Whole Psalme , and withall answer the Scope of Our appearing before GOD this day , and find GOD Himselfe answering it , and Our desires and prayers in it , even with Gracious pardoning and forgiving , former and present failings in us , all who are or will be faithfull to Him . In the 1. verse the Soveraigne Authoritie and Royall Majestie of GOD Governing the World and His Church in speciall , Cals us ( and all men ) to Feare and a Holy Consternation at His Glorie . The LORD reignes , Let the people Tremble : He sits between the Cherubims , Let the earth be Moved . This is enforced , ver. 2. from His Greatnesse and Power manifested toward His Church ; and His Actuall Rule Over all People ; The LORD is Great in Zion , and He is High above all People . Whence we and all men are expresly summoned to Praise Him and Give Him Glory , ver. 3. Let them Praise Thy Great and Terrible Name : for it is Holy . Though His Power be never so great , and He never so terrible in His Wayes and Workes ; yet doe they all Challenge Praise , because in All He manifells Himselfe to be Holy , Unblameable and beyond all Controll . Which also the 4. ver. confirmes , The Kings strength also Loves Judgement , Thou dost establish equity ; Thou executest Judgement and Righteousnesse in Jacob . He hath all Authoritie in His hand as King , and strength sufficient to doe what He pleases , yet He Delights to doe Right ; and to settle it both by His Word and His Works ; and doth continually exercise Himselfe in doing Justice and Right among His People particularly . Whereupon , it is againe required that Honour be given to Him above all Others , ver. 5. Exalt ye the LORD our GOD , and Worship at His Footstoole , for He is Holy . Which with a Word or two altered is againe repeated in the last Verse of the Psalme , ver. 9. and made as the burden of the Song : Exalt the LORD our God , and Worship at His Holy Hill , for the LORD our GOD is Holy . Where is given us to Understand , that then onely we Exalt , or Praise , or Feare GOD aright , When we Worship according to His Will , and in His owne Ordinances , set out by the Phrases of Worshipping at His Footstoole ( that is the Arke ) and at His Holy Hill , that is , Zion , both according to His appointment , and expresse charge and command . And His Holinesse stands upon this , that Men should to Worship Him , if they Worship Him at all . And of all this We have Moses , Aaron , and Samuel for Examples , ver. 7 , 8. Moses and Aaron were among His Priests , and Samuel among them that called upon His Name . These were Great Favourites of His , and eminent in their Fidelitie , They called upon the LORD , and He answered them . He spake unto them in the cloudy Pillar , they kept His Testimonies , and the Law that He gave them . But yet not so , but they failed sometimes and needed forgivenesse , provoking Him to bring Judgements upon them . And accordingly He did shew Himselfe variously to them ; sometimes in Displeasure , but alwayes with Mercy . And that is it which Our Text holds forth apparently to all our Eyes , Eares , and Hearts . Tending , with all the rest of the Psalmes , to perswade us to Feare , and Praise , and Exalt , and Worship our Gracious and Holy GOD aright according to His Divine Pleasure . As we shall see by the more distinct handling of it , unto which now I come . The Words of this Verse have in them three remarkable particulars . 1. The Behaviour of the Men it speakes of , which is partly Good , and partly evill . The former verse saith , They kept GODS Testimonies , and the Law that He gave them , This insinuates ( what was also exprest ver. 6. ) that they used to Call upon GOD , All this was very good , But withall , they did sometimes some things amisse , some inventions , by-paths , or steps awry they had , which as they needed pardon , so they incensed Him against them , so much now and then , as He would not let them escape altogether , without taking some vengeance for such untowardnesse . 2. GODS Graciousnesse , in a double respect : 1. in Answering them , granting their sutes and supplications ordinarily . 2. in Forgiving them , pardoning their failings and faults evermore ; never dealing with them altogether according to their sinnes , but in the midst of any offence of theirs , or Judgement of His , remembring Mercy . 3. His Holy Justice , notwithstanding , Taking Vengeance on their inventions : Chastening them for some faults sometimes ; and not letting them alwayes goe unpunished , how faithfull soever they were generally , Or how Gracious soever He was eternally . These are the maine parts of the Text , which will afford us so many Doctrines clearely and plainly after we have but a little explained the latter Clause of Taking Vengeance on their inventions . Which is the only Difficulty in the Language of the Text , and it indeed sounds so strangely at the first hearing , as I may well put this Expression among the Riddles of the Scripture . It is seldome found else-where , ( if at all ) when applyed to the faithfull Servants of GOD , as it is here ; and therefore it is an Amazing Notion ; and worthy to be considered , for the sense of it , and the reason why it is used . The Sense of it is not to be taken in the ordinary rigour of the phrase , as we use it among men , for an act done , either according to the extremity of the desert of a fault , or with a mind possest with malice or hatred against the oftender , or both together . For neither of these will stand with GODS affections or actions towards His faithfull ones ; nor with the very words of the Text foregoing these . He who forgives , never deales according to extremity of desert of a fault , which deserves destruction ( as all our sins doe in extremity of Justice , ) much lesse doth he doe any thing with malice or hatred . Forgivenesse and malice are no lesse contradictory then light and darknesse , life and death . Whatsoever therefore be meant by taking of vengeance here , it must be understood , with mitigation and mixture of favour ; and this favour eminent , even notwithstanding the vengeance taken , For so speakes the Text undeniably , Thou answerest and forgavest , though thou tookest vengeance , As forgivenesse did not altogether hinder the vengeance , so the vengeance did not disparage the forgivenesse . The meaning then may be conceived to lye in two things . First , That whatsoever they did feele from His hand it was but according to their deserts , not beyond ; They had first provoked Him , before He strooke them , they had offered Him some indignity before He afflicted them ; and when they did abuse Him , then he did sometimes take some vengeance upon their Inventions , or their Workes or Deeds as the word properly signifies . 2. This Correction , was somewhat smart and severe , both in their own apprehensions that suffered it , and in the eye and observation of any that had notice of it : in so much as if one had not knowne and had assurance of His Mercy to them from other grounds , His manner of dealing with them in this particular case would seeme to them to savour altogether of vengeance , and extremity of rigour and displeasure . Now the reason , why this is thus exprest , We may conceive to be , purposely to insinuate more effectually , That GOD lookes upon sinne with an other eye then men doe ; and that even in His Owne dearest servants , He sees matter enough of deepe displeasure which He will let men know , and themselves feele now and then in a quickning and awakening manner . Terrible words are not without their efficacie , specially when deeds answer them ; The proper Reasons and Uses of both , We shall see anon . But this language is used to help to make GODS deeds more affecting . Withall this may well be added to cleare this phrase from all exception , that if we observe the words narrowly , a manifest difference seemes to be even here , in this harsh expression , from that which is elswhere spoken of GODS dealings with His Enemies , with the wicked . It is not said GOD tooke vengeance on them , on the persons of His faithfull servants , but on their inventions . He shewed mercy to their persons , ( which the Text it selfe expresses ) but yet He shewed displeasure against their sins , He would not spare the offence , and yet it is certaine He spared the offenders . But when the ungodly are spoken of , there vengeance is expressely said to be taken on them , Deut. 32. 41. I will render vengeance to mine enemies , and vers. 43. will render vengeance to His adversaries , and will be mercifull to His land , and to His people . So Ezek. 25. 14. I will lay my vengeance on Edom. And in divers other places of the Prophets : So in the N. T. 2 Thes. 1. 7. Taking vengeance on them that know not GOD , &c : In all these the vengeance so falls upon the sinne that the sinners themselves are destroyed with the waight of it ; which never is , when GOD hath to doe with His Owne , how severe soever He seeme to be in the vengeance He doth take : As will further appeare in the prosecution of the Doctrines afforded to us in the whole verse , which are plainely three . 1. That even the faithfull servants of GOD may so provoke Him , as to need His pardon , and even to give Him occasion to take vengeance on their practises . 2. Though they doe provoke Him , and He doe thereupon take vengeance , Yet is He ever a GOD of Grace to them , answering their prayers , and affording them pardon . 3. Though GOD doth answer the prayers and forgive the sins of His faithfull ones , Yet they may so provoke Him , as He sometimes takes vengeance on their misdoings . Before I come to handle these points in a Doctrinall way , It will be very profitable ; first , to handle the Text Historically , a little to looke after and consider the story of these holy men ; as other Scriptures have recorded it ; and see their faithfulnesse with their failings , and GODS answers and pardon with His taking vengeance . Moses , who is the first man concerned in it , was one whom GOD honours as much for his faithfulnesse , as any man under the Old Testament . No man actually forsooke so much for GOD , nor ventured so much for Him , as Moses did ; Which the Apostle excellently summes up , Heb. 11. 24 , 25 , 26. No man had so hard a taske of it , for so many yeares together , being to deale first with hardhearted Pharaoh , and then with stiffenecked Israel . And he hath , besides all others , an high Eulogy of faithfulnesse in all GODS House , Heb. 3. 2. in all his offices between GOD and His people , being not only a Propet , but the Chiefe Governour of Israel , and stiled a King in Jesuran , Deut. 33. 5. Yet even Moses had his failings and weaknesses . 1. When GOD would imploy him towards Pharaoh , We find him making excuses ; so long till the Text saith , GOD was angry , Exod. 4. 14. 2. In the same Chapter , we find him to have neglected the Circumcision of his sonne , the reason is not exprest , ( perhaps it was because he was loath to displease his wife Zipporah ; who was a Midianite : ) But whatever it was it had like to have cost him his life , GOD begun to take some vengeance , upon his neglect , ver. 24. 3. In the fifth Chapter , he doth in a manner expostulate with GOD in a kind of discontent and distrust , as though GOD had not done well in sending him to Pharaoh , who tooke occasion by that to oppresse Israel the more ; and no deliverance likely to come : Which yet he had no reason to count strange , if he had well remembred and observed what GOD had said to him , chapt. 3. that Pharaohs heart would be hardned , and he would not let them goe at the first . But Moses had forgotten this , and so complaines , as if GOD had done him and Israel both wrong in it , ver. 22 , 23. 4. In Numb. 11. 11 , &c. 14. 15. We find another fit of discontent : he cannot endure with patience any longer the frowardnesse of the people , who murmured against him at every turne ; he would be out of his life , and prayes to GOD even to take his life away , rather then to abide such continuall vexation ; and againe , vers. 21. he hath a pang of distrust , and can scarce t●ll how to beleeve GODS Word to be true of such a large provision to be made for the people as GOD hath told him of : So that GOD is faine to answer him with His Almighty Power , Is the LORDS hand waxed ? short Thou shalt see now whether my words shall come to passe to thee or not , vers. 23. These passions and expressions of Moses , were not like a faithfull servant of GOD , but thus the infirmity of a faithfull man discovers it selfe . 5. Once more we find Moses faulty ; and that in a further degree then any that hath been yet named : his great failing , and for which GOD was most highly displeased with him above all other times , is recorded , Numb. 20. The people murmured for water , and GOD bids Moses take the rod and speake to the rock and it should give forth water . Moses goes with the rodde , but instead of speaking to the rock , he speakes to the people , and that unadvisedly with his lipps , saith the Psalmist , Psal. 106. 33. and with a provoked spirit , overcome with anger and passion ; and instead of speaki●g to the rock , he strikes the rock , and that twice , vers. 11. And this GOD takes so hainously , that He charges him with not sanctifying Him before the children of Israel , and not beleeving Him , and that therefore he should not goe into the promised Land . So that here is a three-fold fault noted in Moses , in the story ( written by himselfe ) and in the Psalme . 1. Some unbeliefe , and distrusting that speaking to the rock would not suffice to fetch water thence , notwithstanding GODS Word . 2. Some impatience of spirit , against the peoples untoward murmurings , His spirit was provoked by them , more and otherwise then it should have been . 3. This exprest , by unfitting and unadvised speech , the story saith , he call'd them Rebels , and saith , Must we fetch you water , &c. which language though they well enough deserved ( and worse ) yet it appeared GOD was not pleased with it in Moses . And so you have the account of his faults , as the Scripture registers them . Then for Aaron , 1. This we find in him throughout , that what is noted of him , is being a second in evill , an accessary , consenter and actor with others , but never alone in any remarkeable fault . But particularly three speciall failings are recorded of him , 1. Exod. 32 1 , 4. there is a very great fault , that at the peoples sollicitation and importunity , he made them an Idol , a Golden Calfe , and joyned with them in the honouring of it : for which GOD was exceeding angry with him to have destroyed him ; but that Moses interceded for him , Deut. 9. 20. A second is , Numb. 12. Where he joynes with his sister Miriam , ( who is first named and noted , ver. 1. ) in murmuring against Moses . It was strange that he should speake against his own brother so , whom he saw GOD had so honoured above him , and who had before ( as was observed but now ) been a meanes to save him from GODS wrath by his prayers . And yet by his sister is he drawne away and become a partner with her in this unnaturall Mutiny . And for this GOD is againe angry with him , though he layed then no punishment upon his Person , yet Aaron confesses himselfe stricken in the leprosie suddenly inflicted for this upon Miriam , ver. 10. and 11. His third fault was in consenting to Moses his Distrust ( and Passion ) in that 20. of Numb. The Charge was given to both together ; and GOD blames and threatens them both ; and accordingly soone after took Vengeance upon Aarons offence , and he dies before the end of that Chapter , as He did after upon Moses his , Of which we have divers Memorandums afterwards , shewing the more GODS displeasure against him for this Transgression ; and of this specially , the Text we have in hand speakes . This GOD remembers Numb. 27. 12 , 13 , 14. And Moses afterward speakes of it with sorrow , Deut. 1. 37. and againe , Deut. 3. 23 , &c. where he tels the people how he made a solemne sute of it , and prayed earnestly to GOD that He would spare him , and shew him that favour , that he might goe into the Land of Promise ; and that GOD would not grant his sute , and forbids him to mention it any more to Him , ver. 26 , 27. and once more Moses speakes to Israel of it , Deut. 4. 21 , 22. as shewing how neere it was to him , and how great a Judgement he tooke it to be . And so we see GODS taking Vengeance upon his inventions also , as well as upon Aarons , and the Text verified of two of those it speakes of . We have a third to looke after , whom we must not forget , and that is Samuel , He was the Judge of Israel by GODS appointment , and trained up to be a Prophet from his childhood under the Wing of GOD in Shiloh , and he was a very faithfull Servant of GOD : Yet there is a fault of his insinuated 1 Sam. 8. that When he was growne old , he was partiall towards his children , he made his Sons Judges over Israel , and they walked not in his wayes , but tooke bribes and perverted Justice ; and it appeares by the sequele that Samuel was too indulgent and favourable to them ; and therefore the people tooke such a discontent , that they would not have his Sons nor himselfe neither , rule any more over them , but would needs have a King to rule over them ; and , though this was ill done of the people , to reject Samuel himselfe , and specially to aske a King , as appeares by GODS words in that Chapter , and by His Displeasure manifested from Heaven , 1 Sam. 12. Yet we may read in it GODS Just Vengeance on the misbehaviour of Samuels sons , and so of his partialitie toward them , and we may see in both places that it struck Samuel very deeply , 1 Sam. 8. 6. in reference to Himselfe , and Chap. 12. 2. he cannot forbeare mention of his Sons , who were wholly laid aside ever after , though himselfe was not altogether . And thus we see all these three faithfull men , Moses , Aaron , and Samuel made Examples of Justice in some Vengeance taken on their Inventions and offences notwithstanding GODS favour to them . Now we must adde a word , how notwithstanding their failings and GODS severity , yet He was a GOD answering and forgiving them . 1. For Moses , he is so famous for GODS answering him , that GOD once doth as it were sue to Moses to forbeare Praying for Israel , as implying that He could not but answer Moses , if he did Pray : Let me alone , that I may consume them , Exod. 32. 10. and accordingly when Moses , for all this , did pray , GOD did answer , and spare Israel upon his request , ver. 14. and many other times Moses his Prayers were heard and answered . 2. Moses and Aaron together in the universall Murmuring and Mutiny , Numb. 14. 5. And Aaron specially when after the Rebellion of Corah , Dathan , and Abiram , and the horrible Judgement of GOD upon them , the earth swallowing them up alive , and fire from GOD breaking out and burning up the 250 Princes , that stood to be Priests , in opposition to Aarons Calling , and the next day all the Congregation murmured and mutined againe against Moses and Aaron , as if they had been in fault for the death of those outragious sinners : Aaron then , at Moses his direction , runs to the Altar , and fetches fire thence , and puts on incense , and with that runs among the people ; and though the wrath of GOD were so hot against them , as that while he was hasting to the Altar and coming backe againe 14700. were dead of the Plague , yet as soone as he comes among them , and as a Priest , offers incense ( and so Prayers ) for them , suddenly the plague ceases , Numb. 16. 47 , 48. 3. For Samuel , he was a knowne favourite in the Court of Heaven , so that the Israelites ranne to him , when the Philistines came against them , and they put more confidence in his Prayers alone for them , 1 Sam. 7. 8. then in all theirs ; and GOD then answered him with Thunder from heaven against the Philistines , ver. 10. and again after the Israelites had rejected him , yet they begge his Prayers with great Submission and Importunity , 1 Sam. 12. 19. And both he and Moses are remembred long after by GOD , as two of the greatest Favourites that ever He had in this kind , when He tels Jeremy , He would not heare even them , if they were now alive , Jerem. 15. 1. Though Moses and Samuel stood before me , yet my mind could not be to this people , Cast them out of my sight . If He would have heard any body , it should have been Moses and Samuel : Whom He was wont so constantly to Heare and Answer . Withall we have manifest assurance of His Forgiving them , notwithstanding the Vengeance He tooke on those faults of theirs , which we even now mentioned , besides all other times . He that remembers that GOD had a better place to which He removed Moses and Aaron when He tooke them from the earth ; and an heavenly Canaan into which GOD received them , when He denied them entrance into the earthly Canaan ; And that this must needs be that recompence of Reward , which Moses had an eye to , when he esteemed the reproch of Christ , greater riches then the Treasures of Egypt , Heb. 11. 26. And that Moses is after his death , often owned by GOD as His Servant , as His Chosen ; and Aaron is named , Psal. 106. 16. the Saint of the Lord ; He ( I say ) that remembers these things cannot doubt of GODS Forgiving them . Considering also , how Moses appeared in Glory ( with Elias ) at Christs Transfiguration , Luke 9. 30 , 31. And for Samuel , he was not quite put from his Office of Judge , for it is said , 1 Sam. 7. 15. that he Judged Israel all the Dayes of his Life ; and besides GOD often imployed him as a Prophet in most remarkable Services ; which proclaime GODS Graciousnesse to him also , and forgiving him as well as the Others . And so you have the Story of the Text set before you ; and the Doctrines observed out of it , confirmed ( each of them ) by this Historicall Exemplification , Of their Behaviours and GODS Dealings . I come now to a more generall handling of them ; And the 1. of them is this . That even the Faithfull Servants of God may so provoke Him , that they may neede His pardon , and even give Him Occasion to Take Vengeance on their Inventions and Practises . For the further proofe of this , I may say ( as indeed of the other points also , though specially of the middlemost , which holds forth GODS Answering and Pardoning Mercy to His Faithfull Ones ) that there is scarce any Record of any of the Servants of GOD , even the most eminent , but there is somewhat or other of this kind noted of them . But for the further Evidencing of it , and Affecting every one of us with it , ( it being a point of very great concernment and use to us all ) You may take notice but of these generall Reasons . 1. That the very best Servants of GOD have the very same corruption by nature that the worst have . It is all alike in the one sort and in the other . There is no difference naturally betweene the one and the other . That place Prov. 27. 19. deserves to be remembred for this purpose , As in water face answers to face , so doth the heart of man to man . They then used to view their faces much in Water ( as we now doe in Glasses , ) and as in Water , or in a Glasse , the Image of the true face represents all the features , lineaments , moles , spots , deformities , that are in the face it selfe , and the one answers the other exactly , what is in one is in the other : So is it with the heart of one Man ( naturally ) answering to another . There are the same spots and wrinckles , and blemishes in every heart that is in any one ; and to have a true representation of the evill that is in any one heart , We must looke upon all the evill that is in all other hearts naturally . The Apostle , Ephes. 2. 2 , 3. makes himselfe and the ( now ) Christian Ephesians , and the Unconverted Impenitent Unbeleevers all alike by Nature . 2. In the best Servants of GOD this corrupted Nature is not utterly abolished : The Grace which they have received ( and which makes them to differ from other men ) doth not so farre sanctifie them , but that the Seeds and Roots of sinne , of all sinne doth still remaine in them : A Flesh they have , which though Crucified with the aff●ctions and lusts in all that are Christs , is not quite dead , not altogether mortified , but that lies upon them as a daily and perpetuall dutie to mortifie their earthly members , and to be cutting off of hands and feet and pulling out of Eyes ; which yet , contrary to the course of Common Nature , will be growing againe , or others in the roome of them : There is a continuall danger of Rootes of bitternesse ( of any kind ) springing up to trouble and defile even them . The Apostle , you know , complaines of his flesh , that he could not do the Good he would , and that he did the evill he would not due , and was carried captive unto the Law of sinne , and had a body of death which he carried about him , and grones , and cryes out to be delivered from ; and tels the Galathians , that the flesh , in them did lust against the Spirit , so that they could not doe the things they would . And this corruption , alwayes dwelling even in the best , and too often prevailing , is that which not only ever needs pardon , but oftentimes greatly provokes GOD to take vengeance upon their misbehaviours . 1. This Corruption may yet be further apprehended by us , by this one Observation following . That , as there is scarce any of the servants of GOD storied of in the Word , but with their faithfulness , their failings are enrolled , ( as was intimated before ) Paul himselfe not excepted : So , ( which is very remarkeable and deserving most serious consideration , ) That scarce any of them is noted to be eminent for any vertue or Grace , but somewhat of the contrary is observed in them , some failing even in that very particular . 1. Noah is owned by GOD Himselfe to be eminently righteous in his generation , Gen. 7. 1. in a generation that abounded with luxury , eating and drinking and jollity , as our Saviour assures us , Mat. 24. 38. and so Noah was a patterne of Temperance and sobrietie ; and yet we find even Noah once overtaken , and making himselfe drunke with his owne wine . 2. Lot is praised by the Spirit of GOD guiding St Peters pen , 2. Pet. 2. 5. for a Righteous man , preserved safe by GODS Grace in the midst of filthy Sodome ; and yet you know what befell him afterward , when Sodome was destroyed and himselfe delivered out of it . 3. We reade that Abraham is called the Father , ( the Patterne ) of the Faithfull : It is said , he staggered not at the Promise of GOD through unbeleefe , but was strong in Faith giving Glory to GOD , Rom. 4. 20. and yet Faithfull Abraham , twice for feare , denies his Wife , and pretends her to be his sister , Gen. 12. and Gen. 10. 2. 4. So of Moses , one of the Men our Text speakes of , it is said , that he was meeke above all the men that were on the earth , Numb. 12. 3. and yet this meeke Moses overshootes himselfe by passion , and that which brought the evill upon him , was ( as you have heard ) his spirit being provoked and so he spake unadvisedly with his lipps ▪ And withall he that had shewed so great faith in so many mighty works to be done by him , and difficulties to be passed through , for so many yeares together ; and had so greatly and perpetually honoured GOD in the sight of Israel ; now is challenged of GOD ( as you saw ) that he did not beleeve Him to sanctifie Him before the children of Israel ; and therefore he should not bring them into the Land . 5. David , who of all the people of GOD in his time , had been longest in the schoole of Affliction and Patience , and shewed great proficiencie in it , upon all occasions ; as his Psalmes beare witnesse , and the story together : Yet when he received a rude repulse from churlish Nabal of a kind message and faire request , 1 Sam. 25. he hath so farre his Lesson to seeke , that he breakes out into violent passion , and resolves and sweares he will have his bloud , and the bloud of all his family , and marcheth against him to that purpose . Thus you see faults breaking out in the servants of GOD , and even in those things wherein they were famous for Fidelity . 6. So in him who of all others is set forth as the Patterne of Patience , holy Job ; You have heard of the Patience of Job , saith St James , chapt. 8. 11. But we have heard ( and read in his Booke ) of his Impatience too : and , we would think him a man very impatient , from whom we should heare such language , as he speakes , chap. 3. and afterward . 7. And what say you to Jonah , one whom GOD owned and employed to be a Prophet ; But first he runnes away and will not goe on GODS errand ; whereupon GOD takes vengeance upon his invention and transgression , in a most terrible manner : He first persecutes him with a Tempest and makes him afraid with a storme , and then forces him to be his own accuser and Judge , to condemne himselfe to be throwne into the sea , and there he is cast as it were alive into Hell ( as his owne Phrase is in his Prayer , chap. 2. ) by being swallowed up by the Whale , and living in that most noisome stinking prison so long : And yet after his repentance and GODS marvellous mercy to him , and imploying him againe in his worke , he breakes out into fearfull distempers againe ; even to justifie his former fact , and he is angry , and he will be angry , and he doth well ( he saith ) to be angry even to the death , with GGDS crossing of his mind and expectation . How contrary was all this to the duty of a Prophet , to the disposition of a Penitent received to mercy , and yet thus it was with him : This is our corruption remaining even in a faithfull mans heart . 8. Looke upon Jeremie also , and you shall see a wonderfull example . First , He was indeed very hardly used , Jer. 20. and he saith , he was in derision daily , every one mocked him , ver. 7. and therefore he is weary of his office and employment , and resolves he will preach no more : Then I said , I will not make mention of Him , nor speake any more in His Name , ver. 9. A strange distemper to be in a Prophet , who had preached so long , but that GOD cures suddenly , with some kind of vengeance , by making His Word as a fire in His bones , that he could not forbeare giving it vent , and then he recovers himselfe and comforts himselfe that GOD would take his part against his enemies and persecutours ; The LORD is with me ( saith he ) as a mighty terrible one , &c. and so he gets so mighty a victory against this temptation , that he sings a Song of triumph , and calls others to joyne with him in it , ver. 13. Sing unto the Lord ; praise ye the Lord , for He hath delivered the soule of the poore from the hand of evill doers : And now you would thinke he were for ever delivered from all impatience . But marke the very immediate next words , Cursed be the day wherein I was borne , &c. And , which is worse , Cursed be the man that brought word to my Father , &c. O strange ! Can this be possible , that from a heart so calmed and setled in Faith and Joy , such a suddaine storme should arise of monstrous and horrid impatience ? But such is man ; such is even the best man , when his corruption is let out , and his ill nature is suffered to discover it selfe . I shall not need to tell you of Peters falls . But 9. I have one example more to set before you , of Paul and Barnabas together ; two that were as much united together by all manner of Religious considerations , as almost any two can be . Barnabas tooke Paul then named Saul newly turned from being a persccutour , when the Disciples were afraid of him , Acts 9. and brought him to the Apostles , and is his witnesse how he was converted and how he had preached ; and after that he makes a journey as farre as Tarsus from Antioch to seeke Saul , and brings him to Antioch , and there they preach together a whole yeare and taught much people ; and after that they were sent together to carry Almes to Jerusalem : and being returned to Antioch , they were sent out together , by the expresse charge of the Holy Ghost , to preach , and after great and happy successe , they were imployed by the Churches to goe up to the Councell at Hierusalem about the Question of Circumcision . And now after all this stictnesse of Union , being about to goe forth againe to visit the Churches , they fall at oddes about a small matter , as one would thinke , Whether such an one should goe along with them , or not ; and the contention was so sharpe betweene them , as neither the Church , nor any of the brethren could reconcile them at that time ; but they part asunder , and goe one one way and the other another ; and perhaps never saw one another again . This is a very great and a sad proofe , of the great corruption of nature , still in the very best of GODS Saints , and faithfull ones . 3. To all which we may adde both the violent and cunning importunity of Satan , who makes it a continuall businesse of his , to tempt them to all manner of sins , that if he cannot prevaile in one thing he may in another ; and if he cannot ( as he cannot ) regaine them under his tyranny and dominion , he may yet doe them what mischiefe he can , disturbe the peace of their consciences , dishonour GOD , and promote his own kingdome , by their ill examples especially . 4. Withall he can and doth very much make use of Men , evill men ( and sometimes even of good ) as his instruments , who not seldome doe even take it to taske and make it a maine part of their businesse , to draw the servants of GOD to sinne , to sinnes of scandall , thereby to promote their own lust by their assistance , or to encourage and beare out themselves in their own evils , by such practices of better men , and sometimes even in very malice to the servants of GOD , that they may have advantage to reproach them , and the very profession of Religion which they make ; And to this purpose they lay snares in their way continually , sometimes offering worldly advantage , otherwhiles threatning worldly inconveniences , and alwayes straining their witts to pursue them with importunities and subtilties , to seduce them . All these laid together , their own corruption , Satans suggestions , and Mens instigation doe so unhappily verifie our first point , and afford such continuall experiments of it , that I shall need to say no more of it at the present in a Doctrinall way . I come to the second . Though GODS servants doe provoke Him , and He doe thereupon take vengeance , Yet is He ever a GOD of Grace to them , answering their prayers , and affording them pardon . I shall not illustrate this by examples at this time , further then I have done already , every one of the fore-named Instances making it plaine . But I shall give you some Reasons of it . First , GOD uses to answer His servants , because it is one of His Titles which He takes to Himselfe , and His servants give Him the Name of , That He is a GOD hearing prayers ; Which is therefore exprest because He would encourage all men , ( much more those that are already His servants ) to come unto Him , Psal. 65. 2. O thou that hearest prayers ! to Thee shall all flesh come . So David assures himselfe and his enemies both , that he should find in his own particular . The LORD will heare ( that is answer ) when I call upon Him , Psal. 43. And Psal. 10. 17. a demonstration is given of it , in that it is said to GOD , Thou hast heard the desire of the humble , Thou preparest their heart , and Thou causest Thine eare to heare . Which is as much as if it had been said , Thou bespeakest , and even inditest their Petitions ( GODS Spirit doth so , Rom. 8. 26 , 27. ) and therefore as Thou hast ever done , so unquestionably thou wilt still afford them a gracious Answer . 2. This is the more certaine , Because GOD hath alwayes in His hand a sufficiency of Power ( and Wisedome , ) to grant their faithfull desires , by Over-ruling all things for their good , even notwithstanding all that they have done against Him , and so against themselves , or that He hath done against them . This is the great difference between GOD and Men , that men oft times , when others sue to them , find things in so ill a condition , partly through the fault of those that now sue for their favour , and partly through their own rashnesse or severity , that they know not how to help them , nor which way to make them any amends for any thing they have made them to suffer . As the Israelites , Judg. 21. would willingly have done more for Benjamin , against whom they had been rigorously cruell ; But they knew not how to doe it , they had no power to recompence their own excessive severity , upon the Benjimites perverse obstinacy . But it is never so with GOD . He never powers out so much wrath upon any of His servants ( whatever He doe upon His enemies in conclusion . ) But He hath still in His hand to make them amends . Even though He take away their lives : He hath so much good to bestow upon them , as He may still be said to forgive them , He hath a better life for them ; an Eternall life , of perfect Happinesse . And in the meane time , witnesse Joseph and Job , and many others of His Saints , They are never so low nor so afflicted in this world , but He hath power enough to raise them up againe to comfort and honour . And therefore He doth certainly afford them answer of Grace to all their faithfull prayers . 3. He doth also forgive them without faile ; because He hath received a Ransome for them . It is Elihu's phrase , Job 31. 24 ▪ Deliver his soule ( saith GOD ) from going downe into the pit ▪ for I have received a Ransome . GOD Himselfe hath set forth Christ ( provided Him , sent Him , declared Him , ) to be a Propiti●●ion through Faith in His Bloud , to declare His Righteousnesse or Justice for the Remission of sinnes that are past , through the forbearance of GOD , Rom. 3. 25. So that GOD in His taking vengeance upon the offences of His servants , doth it not for the satisfaction of His Justice . For Christ hath made that satisfaction , He is our Surety , Heb. 7. 22 and gave His life a Ransome for us , Mat. 20. 28. And so notwithstanding all the Chastisements He layes upon them ( which are for an other end , as we shall see in the next Point by and by , ) The Chastisement of our peace , by way of satisfaction , was upon Him , He hath borne the burden of them all . And by His stripes , ( not our own ) are we healed . Therefore how much soever GOD corrects any of those that are in Christ , yet He pardons them . The Lord hath chastened me sore , saith the Psalmist , Psal. 118. 18. yet hath He not given me over unto death . Holy Job goes further , chapt. 13. 15. Though He kill me ; yet will I trust in Him . That must needs carry with it , assurance of forgivenesse , in the most deadly blowed that GOD can give His servants . And indeed the Apostle makes this an argument of GODS graciousnesse , and forgiving the iniquities of His servants ; that , when otherwise they would be hardned in their sins which would turne to their destruction , if not remedied , that He corrects them severely , even to death sometimes . So he tells the Corinthians who had prophaned the Lords Supper greatly , For this cause many are weake and sick among you , and many sleepe , that is , are stricken with death , 1. Cor. 11. 30. and after followes , ver. 32. When we are judged , ( even so severely ) we are chastened of the LORD ▪ that we should not be condemned with the world . Here is undoubted forgivenesse notwithstanding deadly severity . 4. GOD therefore forgives , because . He will glorifie himselfe in the Repentance of His servants , after their provocations and His taking ve●geance . And ordinarlly He doth this visibly , when He layes any great correction upon His servants , He makes them give publicke and open testimony of their Repentance . This is remarkeably insinuated , for the thing it selfe , Isa. 57. Where first GOD is angry with one of His and smites him for the sinne of his covetousnesse , and hides His face from him ; And for a while this doth him no good ; but he goes on frowardly in the way of his own heart : Hereupon GOD , ( in the riches of His Grace ) resolves to take an other course with him ; and to manifest such love to him , as should overcome him with kindnesse . I have seen his wayes , and I will heale him , &c. Here is forgivenesse and Grace for Repentance undeniably , notwithstanding all forgoing sinne and judgements . 5. And indeed if GOD should not vouchsafe pardon , when His servants have provoked Him , He would have none left upon earth to serve Him ; If thou Lord shouldst marke iniquities , saith the Psalmist ( that is , if Thou shouldest deale with us without any mercy , according to our iniquities , ) O LORD who shall stand ? Then followes . But there is forgivenesse with Thee , that thou maist be feared , Psa. 130. 3 , 4. No man could have any heart to serve GOD , if knowing that he should , through his corruption , oftend in many things , he should have no forgivenesse at all , but only corrections and punishments , and finally death and damnation , for his reward . And this must be the portion of all those at last , that have no forgivenesse . Therefore GOD Himselfe gives this reason of His mercy , in the forementioned , Isa. 57. 16. I will not ( saith He ) contend for over , neither will I be alwayes wroth , for the spirit would faile before me and the soules that I have made . Therefore saith David , Psal. 103. 10. He hath not dealt with us after our sinnes , nor rewarded us according to our iniquities , and vers. 13. As a Father pitties his own children , so hath the LORD compassion on them that feare Him ; For He knowes our frame , He remembers that we are dust , &c. And therefore , with this the Church comforts herselfe in the midst of GODS most terrible corrections , Lam. 3. 32. Though He cause griefe yet will He have compassion , according to the multitude of His Mercies . 6. There is one Reason more insinuated in the very Text , which may not altogether be forgotten , and that is , The Covenant , whereby GOD hath engaged Himselfe unto His servants to be their GOD , Thou answeredst them ô LORD our GOD . For GOD to be our GOD , is to be a GOD answering prayers and forgiving sinnes , , Psal. 50. after He had mentioned the Covenant between GOD and His people , vers. 7. It is said , vers. 15. Call upon Me in the time of trouble and I will deliver thee , &c. And for forgivenesse , we know , besides the manifold particular expressions of Promises of this kind , The Covenant made with Abraham , was a Covenant of Grace in Christ , the Promised Seed , in whom all the Nations of the earth should be blessed , Gal. 3. 16. and an everlasting Covenant : And both these inferre certainly forgivenesse , to all the faithfull seed of Abraham . And so this second Point is also in some proportion illustrated and cleared . The third and last followes , namely — 3. Though GOD doth answer the prayers and forgive the sins of His faithfull ones , Yet they may so provoke Him , as He sometimes takes vengeance on their inventions , inflict ; very severe punishment , on their misbehaviour . The Reasons of this are : 1. The Holinesse of GOD , which allowes not sin in any one ; but shewes some displeasure against it wherever He finds it , even where He loves the persons , and so pardons for His beloved Sons sake , Yet He will make them know their sins are odious to Him , and they shall feele the smart of it . We should not at all be apprehensive of the Holinesse of GOD , and His detestation of sinne , if He did not take vengeance upon some transgrestions in some persons ; and we find by experience , that we are but little apprehensive of it , when we feele no tokens of His displeasure against us for our sinfull carriages . He therefore in reference to the glory of His Holinesse , doth not altogether spare sin , no not in His own . 2. As the Holinesse of GOD , so His justice calls for it : Namely that He should not see His Holy and Righteous Law broken , and give the transgressours no remembrance for it : Whether the transgression be more immediately against Himselfe the Soveraigne LORD and Law-giver , or against the subjects of His Kingdome . If any of His servants so farre forget themselves and Him , as to dishonour Him by trespassing upon any thing that is His ; or doing any thing that reflects upon His Majesty ; It is most just , that they should be so dealt with , as it may appeare to them ( and all men ) that GOD is not one fit to be abused any way ; and that His Infinite Goodnesse and Mercy ought not to be esteemed an encouragement to any to set light by His Authority and Soveraignty . Againe , If they misbehave themselves one to another , It is most just that GOD should distribute Justice among them so farre , as to discountenance the wrong doer , and make him afraid of doing the like againe , that GOD should so set them to rights when they are quarrelling one with another , or abusing one another ; as that it may appeare He gave them no such leave ; and that His Laws to the contrary were not given in vaine . Only in all this , we are to remember , that the Justice we are now speaking of , is not the Justice of a Judge , that lookes barely to the rigour of the Law and the desert of the offence ; But the Justice of a Father ; Who though he scourges and corrects his child , even to bloud sometimes , for untowardnesse relating to himselfe , or to any of the family , or even strangers , yet he doth it not to satisfie his own spleene , nor in malice against his child ; but to make him sensible of his fault and carefull to amend , and to shew himselfe in his Paternall authority , rightly dispensing favours and corrections according to the behaviours of every one of his children . Thus it is with GOD , And this is so certaine , that it is expressely contained within the Covenant of GOD and a part of it , Psa. 89. 30 , 31 , 32 , &c. If his children forsake my Law and walk not in my judgements , if they breake my statutes and keepe not my Commandements , Then will I visit their transgression with the rodde , and their iniquitie with s●ripes : Neverthelesse my loving kindnesse will I not utterly take from him , &c , It is made to all the children of David , that is of Christ , whose Type David was herein . And though Mercy ( the sure Mercies of David , as Esays phrase is , Esay , 53. 3. applied by St Paul , Acts 13. 34. ) be infallible and unchangeable to them ; yet doth GOD , as we see , expressely reserve to Himselfe the right of correcting them when they provoke Him . 3. And this is further Confirmed , by the Need that the very faithfull have of being thus dealt with . Now you are in Heavinesse ( if need be ) saith St Peter , through manifold Temptations , ( that is afflictions and corrections ) 1 Pet. 1. 6. Experience shews this but too much ; that our children doe not more need correction in their yonger yeares , then all Gods children neede it , now and then all their Life . it , the one and the other are and will often be froward and wanton , and proude , and selfe-willed , and quarellsome , and untoward to learne any thing that is good . And GOD hath Ordained and sanctified Corrections to be a meanes both to the one sort and to the other , to make them weary of doing amisse , when they shall find that Verified to them which GOD bids his people take notice of Jer. 2. 19. Thine owne wickednesse shall correct thee and thy backslidings shall reproove thee ; Know therefore and see , that it is an evill thing and bitter , that thou hast forsaken the LORD thy GOD , and that my feare is not in thee , saith the LORD GOD of Hosts . GOD will make all his Servants find and feele and acknowledge this in their Degree . And to this speakes the Apostle Heb. 12. both for GODS Intention in corrections and for the successe of them . Having compared GODS fatherly corrections with our Naturall Parents dealing with us in our Minority , He saith expressely , He doth it for our profit , that we may be partakers of His holinesse , v. 10. For our profit , I say , and not to satisfy his owne mind , or wreake his owne displeasure upon us , as earthly parents not seldome doe , as he had intimated in the beginning of that Verse . And as GOD meanes no otherwise but thus ; So his Intentions doe not faile of a sutable Successe in the Issue , as is assured us . v. 11. Now no chastisement for the present seemes to be joyous but Greevous : neverthelesse afterward it yeelds the Peaceable fruit of righteousnesse to them that are exercised thereby . Finally , GOD deales thus with His owne Faithfull Servants , very much in reference to standers by , strangers and even enemyes ; and that in a double respect 1. to Let all the World know that He hath Iudgements in store for the Wicked , which shall not faile to fall upon their heads with violence , according to those cleare Sentences Prov. 11. 31. Behold the Righteous shall be recompensed in the earth , how much more the wicked and the sinner ? and 1 Pet. 4. 17 , 18. The time is come that Judgement must beginne at the House of GOD , and if it first beginne at us what shall be the end of those that Obey not the Gospell of GOD ? And if the Righteous shall scarcely be saved where shall the Vngodly and the Sinner appeare ? And as our Saviour urges from His owne Sufferings , Luk. 23. 31. If these things be done in the greene Tree , what shall be done in the Dry ? So may we well argue , in our proportion , If GOD will not endure alwayes provocations from His owne , though He love them so well as to forgive them ever : then doubtlesse . He will never Suffer the Obstinate Impenitents to goe allwayes unpunisht . If He lay stripes on the back of His Children for their Follies , He will infallibly , ( as the Threatning is in expresse ▪ Termes Psal. 68. 21. ) Wound the head of His enemies , and the Hairy scalpe of such an one as goeth on still in his Trespasses . Whether evill men will learne this from GODS correcting His owne , or no : yet by all this it is manifest that it is done partly for that end to teach and warne them . 2. But withall there is another maine end , why GOD doth this , oft times within the sight and hearing of evill men ; namely that He may let them see , That they have no Reason to Blaspheame or Reproach the Name or Religion of GOD , or speake evill of His wayes ; because of any scandals that any of His servants runne into . For if they can truly and really blame them for any such misbehaviour ; they may also , within a while be able to discerne , ( if they will mind it , and not wilfully shut their eyes against the light of GODS Providence ) that GOD is no favourer of sinne in the best of His owne ; and that as they that offend , doe not therein walke according to the Principles of their own Profession : So no blame can be charged upon GOD for it , Who takes vengeance upon such misbehaviours ; and makes them ashamed of their misdoings , and afraid of doing the like againe . And this is expressely signified to David , after his great scandall , That though GOD had pardoned him and put away his sinne , that he should not die : Yet the threatned corrections should come upon him ; and that particularly the mis-begotten child should be taken away . Howbeit because by this deed thou hast given great occasion to the enemies of the LORD to blashpheme , the child also that is borne to thee shall surely di● , 2 Sam. 12. 14. This being GODS manner in all such cases , is ground enough ( though mens wickednesses will not regard it ) for ever to stop the mouthes of all those that would blaspheme , when any of GODS people , are guilty of any scandalous offence . And so we see on all hands Reasons for GODS severity , as well as for His pardoning Mercy : And all the three Points are dispatcht , for the Doctrinall part of them . I now come to the Application of them all three together : but in a threefold distinct Use . 1. Of Humiliation , 2. Of Exhortation , 3. Of Consolation . 1. For Humiliation . As the day specially , and extraordinarily calls for it ; and we make speciall profession of it in this present continued meeting : So doe all the three Points that have been handled meete to recommend and reinforce it . For 1. if we have learned and are sensible how corrupted we all are , notwithstanding any Grace we have recived from GOD ; and how prone to offend and provoke Him notwithstanding any faithfulnesse we have shewed toward GOD ; And secondly , If we be apprehensive of GODS answering and pardoning Mercy , and that we are not yet destroyed , though we have provoked GOD with many of our inventions ; and doe still expect Mercy from Him , though we know we shall still offend Him in many things ; And thirdly , If we feele withall for the present somewhat more , and feare for the future , GODS taking vengeance on our inventions and misbehaviours ; Then surely we have all cause to be humbled in each one of these respects severally , and much more of all of them together , and this will be a necessary and profitable foundation for the other two Uses which are to follow . We call this day a day of Humiliation , GOD grant it may prove so in His eye and esteeme : But the truth is , I feare our dayes of Humiliation , are not reckoned by GOD to be such ; and that He may put that question to many of us , and pose us with it ; with which He checkes the Jewes , Zach. 7. 5. When you fasted and mourned ( so long and so often as you have done ) did you at all fast unto me ! even unto me ! We come indeed and give attendance upon GOD outwardly ; and we sit ( and stand , and kneele ) before Him , as His people , ( as the Prophets phrase is , Ezek. 33. ) But GOD that searches the hearts , and will be worshipped in spirst and in truth , can tell how untowardly men come , and sees much untowardnesse ( I am afraid ) in very many of us , even in our solemnest Humiliations , and saddest expressions of it . And if we our selves may judge by the consideration how men carry themselves immediately before , and immediately after , we have little ground to beleeve , there is any great Humiliation in mens hearts when they seeme to be most abased before GOD . The day before , or even the morning before , who makes so much as any shew by his discourse , that his thoughts are setling toward the humbling of himselfe ? when women dare come hither with their bare breasts , and spotted faces , and garish apparell , is not this as it were to outface GOD ? and tell Him they meane nothing lesse then to be humbled in heart before Him ? while people sitting here , before the publike Services begin , and in the spaces between , shew pleasantnesse in their looks , and their words savour of nothing but worldly matters ; and as soone as they are gone hence , what ever they have heard or made shew of in publike , their language at home , and all their behaviour , even the same night , and much more next morning , have no tincture of any such thing as affliction of spirit ; what can we beleeve , but that they doe not so much as ( that which the Prophet mentions and rejects , Isa. 58. ) Afflict themselves for a day , and bow downe their heads like bull-rushes . For with them it is but a few houres , and not a whole day , and when they are over , then they are as jolly againe , and hold their heads as high as they did before , and all their pretended Humiliation is gone and forgotten , and not a shaddow of it remaining . Beloved if we doe thus , we may please our selves with calling this a day of Fast and Humiliation , but I am sure there is little Humiliation in that soule that behaveth it selfe after this manner . There was a happy and pious Exhortation to Humiliation set forth some Moneths agoe by the Authority of the Parliament ; I could heartily wish it might be enjoyned to be read every where every Fast-day , in the beginning of the day ; and that to this were added a Charge , that one of the Sermons at least in every Congregati●n , might be expresly made to move to Humiliation and Repentance : for I must needs professe , that I much feare that the greatest part , even in the greatest and best Congregations , can scarcely instruct themselves sufficiently in the businesse of such a day , Therefore , if when we come to humble our selves , there were not only solemne Confession of sinnes by the Ministers , but some earnest and vehement Exhortation to mourne for the sinnes confessed and to be confest , this might perhaps fasten some better thoughts in the minds of most men , then now , I doubt , doe ever so much as comecrosse their minds . For , though we call the businesse of such a day , Prayer and Fasting , yet I verily believe , the most of men doe much more mind the Sermons and Exhortations , then they doe the Prayers ; and mens very countenances declare it , and their demeanour to any one that doth but cast his eye upon them : Some are plainly gazing up and downe ; and others put themselves into such a posture , as if they be not extraordinarily zealous , must needs dispose them much to fall asleep , they could not doe otherwise ; But if they be attentive at all , they make some shew of it during the Sermon : and therefore , if some serious thoughts of Humiliation were offered to them in the Sermon each day , it might put every ones spirit into a much better frame then now usually they are in . Let me therefore endeavour this a little : And , though our Mercies have not been so miraculous , as those the Text speakes of in answering , yet I am sure our pardons are to be acknowledged very admirable : considering that the sins of every one of us may be found upon a carefull inquiry , to be worse then theirs who are pointed at in the Text ; our evill hearts have found out worse inventions , and the vengeance that GOD hath taken upon those inventions , hath , at least in our conceit , been terrible enough ; all which require us to be greatly humbled for our offences this day . To which purpose , let me chiefly touch upon three things . 1. Some Personall sins , that we may be remembred of . 2. Some Nationall sins . 3. How farre any of us may be charged with being guilty of these Nationall sins . First , For our Personall sins , I would wish all but to remember , generally , our Covenant , and enquire about breaches of that ; and particularly , to see whether we are not guilty of such kind of sins as we have noted before in any of the persons whom the Text speakes of . When we entred into our solemne Nationall Covenant , we even in it publikely professed that we had a serious apprehension of our own sins and the sins of the Nation calling for GODS wrath against us ; and there is mention made of some speciall sins , as that we have not as we ought , valued the inestimable jewell of the Gospell , that we have not laboured for the purity and power thereof ; that we have not endeavoured to receive Christ in our hearts , nor to walke worthy of Him in our lives : and we there also undertake many things , which I am afraid we have much forgotten : and I am perswaded that there are many , that never so much as read it over once since they tooke it , so little regard have they of it ; and that they cannot name so much as any one sinne that they have forborne , or one duty that they have performed the more for their Covenants sake : And if this be true , have not such great cause to be humbled , and to be afraid least GOD take vengeance upon their breach of Covenant ? And indeed how few of us , if we view our faces but in that glasse of our Covenant , can chuse but be ashamed and afraid of our not having been true to it and stedfast in it as we should have been ? But let me instance rather in those kinds of sins , that the Worthies in the Text were found faulty in , and aske every conscience whether it hath not somewhat to charge upon it selfe , in one or other of those errours ? 1. We find Moses neglectfull of the Seale of the Covenant for his child , omitting the Circumcision of his sonne . I know not why he did so , unlesse it were to please his wife ; ( for he had a Zipporah in his bosome , a Midianitish wife ; ) but however , he was too blame in it , in not dedicating his child to GOD , not valuing the Seale of His Covenant as he should have done . Now is there not among us a great deale of guilt in this kind ? The little use that most have made , or doe make of their own being baptised , and being made partakers themselves of that Seale of GODS Covenant , in their childhood , ( which succeeds Circumcision under the Gospell , ) and carrying themselves never a whit the better towards GOD for His receiving them as His so long agoe in that Sacrament ; is it not unhappily punisht in more then a few , with their calling in question , whether children should be so dedicated to GOD , and partake of that Seale of His Covenant ? and so because they have themselves abused GODS goodnesse to themselves , they come to deny their own and others children to have any right to that pledge of His goodnesse ; and so make amends for one sin with another . And doe we not see the like in the other Sacrament ? Because very many even the most have had little regard to prepare themselves for the LORDS Supper , and have come many a time unduely , unworthily without examination of themselves ; and now is it not come to that passe , that great numbers fall off from it altogether , and question , whether they may come with such and such persons ( as they like not , ) and if any thing be there done which they like not of ; and so because they never got any good by coming ( as some have not stuck to confesse , ) they make amends by staying away altogether , and so are wanting still to the Honour of Christ , and the good of their own soules ; to the augmentation of which that Sacrament was ordained ; and to which it is effectuall in all those , that come with faithfull and prepared hearts to it , what ever become of other men . 2. As we find Moses unwilling to venture himselfe upon the wrath of Pharaoh , and to undertake a troublesome and difficult worke : So may we not find among us a great deale of guilt in this kind ? How few are there of us , that can afford to venture upon undertakings that are like to provoke the wrath of men , specially great men , against us ? How doe we shrinke , and draw back , and make excuses when we fore-see any difficulty more then ordinary in the imployment ? Or who can almost find in his heart to engage himselfe in a taske , whose certainest wages from men is like to be displeasure and rage ? 3. As we find Moses complaining , in a sort , even of GOD Himselfe , that he was by Him set about a Thanklesse and Fruitlesse Imployment , and that things were worse now after his setting upon it then before ( though GOD had forewarned him it would be so at the first , ) and afterward , that he was not able to endure it any longer , and desires to be out of his Life : So are not these the Vsuall complaints of many of us , in our severall businesses , though gone about at the Vndoubted Command of GOD ? Doe we not often wish that we had never undertaken them . ( How many speake so of this most necessary defence , which their owne Consciences still tell them is the Command of God ? ) and frequently cry that things grow every day worse and worse ; and that we are not able to abide it if it continue thus with us but a while longer ? and we would gladly runne any whether , if we knew whether : and sometimes wish we could runne out of the World , So impatient are we of the frowardnesse of the generation , with which GOD will have us to wrastle : Even though His Word and all Experience proclaime to us , that every worke , and every Generation hath its difficulties : and that reproaches have ever attended the most noble enterprizes , and the Speciall Nature of those we are set about , does oftentimes forewarne of speciall difficulties to be Vndergon● , as certainely as foule wayes in the depth of Winter . But when these come upon us , doe we not very often expresse a great deale of discontent , and impatience , in our families , and to others , and scarce forbeare repining at GODS owne dealings with us , or know how to make a composed Prayer to GOD , So disquieted are our minds with disturbances . 4. Againe as we find Moses Distrusting GOD , the rather because the Perversenesse of the people provoked his spirit ; So that he Discovers Passion and some Unbeleefe both together , even before the people : which was to the Dishonour of GOD , as GOD Himselfe charges him and Aaron both , in the forecited , Numb. 20. Yee beleeved me not to sanctify me before the Children of Israel &c. And so he takes away , which GOD had not appointed him ; All which together Provoked GOD ●o against him : So doe we not every one of us , more then Once in our lives , even in the sight of others , in whose Eyes we should be specially carefull to Sanctify and Glorify GOD , Breake out into some impatiencies ? Specially when men deale perversely with us ? ( not to speake of many of our frowardnesses , when our selves only are in fault ) and even visibly manifest Vnbeleefe and Distrust ? and upon this Venture upon Actions which GOD hath not allowed us ? And if we find these things in our selves , ( as very few are able to pleade Not guilty , ) We have surely great cause to Humble our selves for them this Day , and hereafter ; and the rather because of the Vengeance we find to our Cost , that GOD takes upon our Inventions and Practises in this kind . And specially when our Sinnes are such , as come into publike View . GOD bore with Moses his Impatience and pang of Vnbeleefe Numb. 11. when it was only in secret betweene GOD and Moses : But when it came to the Notice of Israel Numb. 20. Then GOD was pleased even to make so faithfull a Servant an Example , Then which there is scarce a greater in all the booke of GOD , to make us Humble ; and affraid of any Miscarriage in the sight of Men . And if we would observe it narrowly ; We should find , that though GOD be not so severe altogether in outward respects now to the generality of His servants , as He was then to some , of whom we have the records in Scripture ( for We have the records but of some , and those few , in the Scripture that are owned as faithfull ; and but of some failings of theirs ; and now and then of some Vengeance taken on those failings ; ) Yet seldome doe any of His Servants breake out into faults before the Eyes of by-standers ; but Some kind of Vengeance or other , is ( ere long ) taken on those faults , even before the Eyes of those that saw their Miscarriage : Though this the corrupt and carelesse Heart of Men Seldome observes so much as they doe the other . 5. Againe , as Aaron severall times is found faulty in yeelding to and complying with others in their practises of untowardnes : So how frequently do we the like ? Those that can and do keep themselves upright when they are alone , or in good company , out of Temptation ; Yet are they not very many times overcome with the Importunities of Ill companions , ( Specially of a Multitude ) to comply with them in their Ills ? and possibly even to be their Agents and Instruments to doe very badde Acts for them and with them ? But much more , if those that are our neere and deare friends , and specially being themselves godly , prove to be Tempters to us any way , and give us ill example ; how seldome doe we stand out against such a Shocke ? But we murmurre against our Superiours and betters , as they doe ; and we distrust GOD , and discover our Incredulity to others , as they doe before us . And indeed doe we not very often thinke this excuse enough for us ; that the generall Sway of people goes thus , and they will have it so and so ? or that such and such thinke or speake so as well as we , and gave us the example before we ventured upon it ? But GOD by His dealings with Aaron for these failings , would humble us for ours in like kind , and make us know , that this will not stand for an excuse with Him ; and that if we follow others Sollicitations or practises in evill , GOD at His pleasure may make us lead the way to them in Correction , as Aaron suffered before Moses , for the same fault , wherein Moses gave the Example , and was ( as it should seeme ) the cheefe in the Offence . 6. Finally , as Samuel appeares to have been faulty , in putting his Sonnes into great Offices , and places of Iudicatory ; and not so carefull ( as he should ) to punish or remove them , upon complaint of their Miscarriages : So are we not much and often too blame in this kind ? how partiall are we to those that are our own ? How doth our affection oft commend them to places of Imployment and Trust , beyond their abilities or merit ? And afterward , how ill can we endure to have any complaint against them , when yet there is all the reason in the world to complaine ? Even when we our selves can be severe enough against such a fault in the Abstract , or in one altogether a stranger to us . But how is the case altered if it prove to be a child or a kinsman , a friend or even but a servant ? Doe we not often take it very hainously , that men should find any fault with such ? and if we be Innocent our selves ( as Samuel was in his personall Iudicature altogether ) doe we not conceit ( as he seemes to speake somewhat that way , 1 Sam. 12. 2. ) That our vertue should beare out their vice . But this GOD will have us know to be a miserable delusion ; and that He will take it the more hainously at their hands that are so badd , when we give them better example ; and at ours too , in fine , if we let them alone ; and doe not improve our vertue to correct their vice : For then their vice in the practise will prove ours in the connivence ; and they and we together may be made to smart for it ; as it was in Samuels case ; but specially in Elies in the first chapter of that booke . And now let us ( as we were well warned in the morning , ) consider our wayes and humble our selves before GOD for any of these evils that may be found in us personally , or for any other , for which our consciences use to flye in our faces in any respect : and let GODS Mercies and Corrections both , helpe on our Humiliation for them , this day and henceforward . Hereunto let us adde in the next place , the consideration of Nationall sinnes , and be humbled for them also . And there is a necessity of this also , both in reference to the publike judgements and calamities lying upon the Nation ; and our publike fastings and supplications for the Nation . Otherwise in both , we take GODS Name in vaine : His Providence in the one , His Ordinances in the other . We are not rightly affected with GODS Corrections upon the Nation ; nor can we Pray , as becomes us for the Nation , if we be not humbled for the sinnes of the Nation , generally in those manifest particulars which we our selves are not ignorant of ; or of which at least , there is a cry , by such as are concerned in them , or observant of them . These let me set before you in a three-fold consideration . 1. Relating to the better party among us . 2. To the generality of people in City and Country , every where . 3. To our Armies , which maintaine our Cause , and the cause of Religion , and our Lawes and Liberties , and all that is deare to us . Of the first sort , I am the more occasioned to speake , because our Text points at the sinnes even of faithfull men , as we have often said : and therefore we may well think upon the sins , of such as would seeme to be faithfull . And there is yet a further consideration that may move us to lay them sadly to heart , namely , That 1. However some now adayes preach and proclaime , that it is only for the sinnes of those that are notoriously prophane , drunkards , swearers , &c. and not for sinnes of beleevers and justified persons , that GODS judgements are upon the Land : Yet the word of GOD makes it evident , that it is otherwise , and that the sinnes of those that are GODS people by more speciall profession , ( and sometimes even of His most faithfull servants , As Davids numbring the people , and Hezekiahs pride and vaine-glory undeniably ) have especiall influence to bring Nationall judgements . 2. And we have very great cause to judge so at this time ; and to be humbled in a speciall manner in that regard . For if we consider that the stroke of GODS displeasure lights not only upon our enemies , the enemies of GOD and His true Religion ; nor only upon the prophaner sort of the people of the Land , but generally upon all , and in some respects more heavily upon the well-affected party of the Kingdome : We must needs acknowledge ( unlesse we will disparage at once , both GODS Mercy and His Justice too ) that not only the enemies and the prophane sort have provoked Him with their inventions : But even those that have given up their Names to Him in a peculiar manner have given Him just occasion to take vengeance on their inventions too , and to punish all sorts , one with another , and one by another . It could not else be , that GOD should so long and so much appeare to be angry with His people that prayes ; to overlook so much so many solemne Fasts and seekings of Him ; to regard no more such beginnings of Reformation as are among us : None therefore can be excused of any of these sorts ; And they that are , or seeme to be best , are most hopefull to take this to heart , and to helpe ( consequently ) to reforme themselves and others too , by being thus put in mind of the evils that even the Religious party are guilty of . And here let me begin with this Question first , that whereas my Reverend Brother that spake in the morning , put it to our consciences , that we should not rest in the enquiry , whether we were not better then some others , or only better then what we had been before , but whether we were answerable to the Rules of the Word ; I would goe a steppe back ; and put it to every conscience , whether people are not worse then they have beene ? Even many of those that still professe to retaine some good , and perhaps some greatly zealous of the publike Cause . I must needs speake it , though with a great deale of griefe of heart , that to my eye and observation , and of divers very judicious and observant men who complaine much and often of it ; That a number of those that professe GODS Name very forwardly in some things , are yet growne worse , rather th●n better , in divers others : 1. That apparell , those fashions , and those garbes of behaviour , that would have been accounted abhominations 7. or 10. years agoe , are now taken up without seruple , by those that will goe for Religious people : and if pride did testifie to men and womens faces in former times ; it doth much more now ▪ when so many solemne dayes of Humiliation kept by them , publikely and privately , hath wrought no amendment , but while many complaine of their being poorer , every one may see them as proud as ever , if not rather more . 2. Those that , some yeares ago , made great conscience of the Sabbath , and of Family-duties , are now , many of them , come even to question , Whether the Sabbath be at all to be observed or no ? and though they deny not , that family-devotions are duties , yet they themselves doe little regard that their families should observe them ; and their families scarce seem to have any desire of them . 3. Some that were , by their own confession , so greatly conscientious of secret Prayer , as that they could never omit it without an inward check , now doe not make any the le●st shew that they take any time for it day or night : I am afraid I am now in the bosomes of some that heare me this day ; and I wish every conscience to examine themselves , whether in these things they are not grown worse then they were wont to be ? whether ( I say ) though they keep many a solemn Fast , not only publikely at home and abroad , yet they doe not pray lesse at home with their families , and lesse in their clossets ? And it is said , that some are growne such enemies to sanctification and duties of holinesse , and so impudent , that they dare professe openly , They thanke GOD , they can now goe a whole fortnight without prayer and it never troubleth them . Is this , think we , the amendment that GOD lookes for at our hands ? Are not here fearefull inventions for Him to take vengeance upon ? 4. Is there not much selfe-seeking apparant in all kind of undertakings ? ambitious putting themselves forward , and practises to make themselves rich , by every imployment ? 5. How many Errors , and strange opinions are there to be found even among such as are all pretenders to the way of Truth ? ( besides many usurping Ministeriall Offices , and exercising Ministeriall acts without any Calling , and not a few without so much as a shew of any competent Gifts . ) 6. Is there not extreme censoriousnesse , and a spirit of bitternesse , in very many seeming good , against all those that agree not with them in every one of their opinions , even so far as to throw them off as no Christians ; how much soever they evidence of vertue and piety in other respects ? Certainly this is not according to the word of Christ : Nor are these behaviours becomming a people that desire to Honour that Royall Name by which they are called . And therefore these call for speciall Humiliation at our hands . In conclusion this I am forced to say , with the great griefe of my soule , that so farre as I am able to judge by all that I see and heare where ever I come , The Religion and devotion of a great many even of those who formerly gave better hopes of their being sincere , doth now empty it selfe , into formalities , solemne Fasts and speaking for the publike Cause , and withall being violent for their own opinions and interests and those that maintaine them with them . But withall this I must needs adde , that the more any of us is convinced , that this is true , the more cause have we , and all that truly feare GOD to be humbled before Him for these generall evils , of the Religious part of our Nation ; and the more cause to be afraid , that we are not so neare a deliverance , as we sometimes would gladly thinke : But rather to be perswaded that before GOD will deliver us , He will put us into another frame and temper of spirit , then we are now in , that He will marre our pride , and tame our wildnesse , and curbe us in our pursutes of selfe-respects , quell our scandalous behaviours , and ( as He promises more then once by His Prophets ) give us one heart and one way ; All which as yet , after all warnings and shewes of humiliations , and blowes , and favours , we seeme very farre from ; and therefore still it is fit to call us to sad humiliation for these provocations , in the first place . The second consideration of Nationall sins , referres to the body of the Nation . Of whose sins I will not now take upon me to give you a large catalogue . But they generally empty themselves into these three capitall evils : Ignorance , Covetousnesse and Profanenesse . Of the first , I confesse I can never thinke seriously , without trembling and scarce with any patience , that no more is done anywhere to dispell that horrid mist of darknesse that covers the faces and hearts of very many thousands in these dayes of light : while in the meane time , they themselves , scorne and hate knowledge , specially because they see they may be let alone in it . For the second , It is apparantly the sinne of the Country ; and of the City too , and the generall sin , that at least all men well nigh are accused of and cried out upon for . And apparantly in the most there is too much reason for such a cry . Goe but into any place , and what is the great businesse that you find every one almost set upon ? studying how to be a gainer even by others losses , at least to ease himselfe in publike payments and taxations , and lay great loade upon others , specially upon those that are faithfull . If they can but get into an Office , have any thing to doe in Sequestrations , what is the improvement that is made of it by too many ( alas ▪ ) but to fill their own purses , with extortion , oppression , delaying and perverting Justice ; and withall ordinarily to favour Malignants , and overburden the best Affected and most forward for the publike Service ? And above all others , setting themselves to make the faithfull Ministers that are among them beare the greatest loade that may be ; If there be any way to eate out the heart of his meanes of subsistance , and even of all his comforts , he shall be sure to find this measure at their hands , his Taxations shall be heavier then any other , Store of Souldiers biletted and quartered in his house ; and withall his Tithes and dues withheld and denyed , with pretence one while that they are Jewish , another while that they are Popish ; any thing that they may weary him out , and that they may either have no Minister at all , or only one altogether according to their own lusts . 3. And this falls into the consideration also of their Prophanenesse , which is most notorious every where . Formerly , even in the ill times , a conscionable Minister in some places could doe somewhat toward the bringing his people to knowledge , who now wholly cast off the yoake , ( because there is no Government neither Ecclesiasticall nor Civill , that they think will at all meddle with them how refractory soever they be , ) and grow more brutish and barbarous , every day then other . And now above all former times , whoredome and adultery , doe fearfully abound and grow impudent ; even Incest is to be found in divers places , and no punishment to be found for it . What should I speake of Oathes , Cursings and Blasphemies ? which are notoriously known to be most rise among all sorts , old and young , even children not excepted , that with their first language , have learned this language of Hell , and never forget it all their lives long . In a word , what outrage of wickednesse is there that we have not just cause to beleeve to be too ordinary among our people ? In this common lawlessenesse and licentiousnesse of the times , how few are there , that are not altogether unbridled in their lusts , and audacious in their profanenesse ? They that were wont to make great out-cryes against those hungry soules , that went abroad to other Churches to seek their spirituall food , when they had not sufficient Provision at home ; are now themselves become runners away from their own Parishes if there be a faithfull conscionable Minister there , that they may goe to one that is Malignant , superstitious or scandalous , ( or all this ) or under pretence of going abroad , and taking their liberty , ( as others doe ) they altogether stay at home , as specially they doe upon the Fast-dayes , and are not ashamed or afraid to be known to be at work ; Or else goe and spend their time in Tavernes or Alehouses , or other places of lewdnesse ; as it were in contempt of GOD , and of all His Judgements , as well as His Ordinances . And this is the wofull account that a generall survey of the generallity of our people can bring in to a conscientious inquirer after their spirituall condition . Not but that there is unquestionably a number of faithfull ones , that doe ( as the Church expresses , Isa. 26. ) waite for GOD in the way of His Judgements , and are better'd by His chastisements that now lye upon us : But yet the corruption of all sorts is a thing , that we all use to complaine of by fitts , and is so notoriously apparant that we cannot deny with any conscience , but that the evils upon the Nation are most righteously inflicted by GOD , as a just vengeance taken on the manifold evill inventions that provoke Him throughout the Nation . And this still addes to the necessity of our humiliation before Him , and under His mighty hand for these things . 3. Thirdly , We have yet the consideration of our Armies to be affected with : The sins of our Armies doe in a speciall manner call us to humiliation . And we our selves doe in effect professe and proclaime so much . Our assembling together this day , and joyning in Prayer and Fasting , ( and so in humiliation , at least in pretence ) is specially to obtaine a Blessing upon that Army which is Commanded by his Excellency our Noble Lord Generall . This is well . But if we meane to get good by it ; to prevaile with GOD for them , and in them for our selves , we must lament and be humbled for their sins as well as our own ; and so for the sins of out other Armies . Observe the Records of GODS Providence in His Sacred Word , the Epitomie of all His Providence throughout all ages , and you ever shall find , That where there was no speciall sin in the Armies of His people , or in those that sent them forth , there they ever prevailed ; and never were they foiled , but you shall read● either before hand , or shortly after the mention of the defeate , the sinne that so provoked GOD to take vengeance . Therefore as we feare any overthrow , and pray against it , we must acknowledge both our own sins , and theirs who are engaged to fight for us . And if we consider the matter rightly , It is a fearfull thing , that among those , who professe to maintaine the common Cause of the Nation , there should be such quarrels and dissentions , such emulations and heart-burnings , as if men sought nothing but themselves , their own Honours and advantages ; that they that fight for the Liberties of the Nation , should commit so many outrages , and practice such rapine and spoile , as it is most certaine many of them doe ; and it is said , there is little difference between their plunderings and the enemies , whom all cry out upon as very barbarous : that among those who pretend to have taken Armes to defend Religion and the Gospell , there should be a loud noyse of their swearing , and drunkennesse , and profanenesse , of whoredome , and of doing injury to our own friends , and specially to those that are greatest friends and best affected to the Gospell and Religion ; as if they were gaged to fight against it , and to eate them up . If these things be so , ( as there is nothing more certaine then that they are too too common in our Armies , ) If our Armies goe forth and manage the Wars ( as there is too evident signes of it , ) with very much carnall confidence in themselves and their strengths and worldly advantages , ( the common fault of us all in a great measure , ) And if there be among them , men that desire and designe , to prolong our troubles , and lengthen out the Warre , that they may make the better purchase of their imployments and charges , of which there is but too much cause of suspition : We cannot justly wonder , that our Armies prosper no better , we may rather wonder , GOD hath taken no more vengeance hitherto upon their sinnes and ours together : And we cannot expect that GOD should goe forth with them any more , except we and they be truly and sadly humbled for their sins and ours , and on all hands there be an endeavour of amendment ; of which more by and by . Meane time , I have a word to adde of the third sort of sins which require our present humiliation , namely our own being guilty of others si●s , of the sins of the Nation , of which whatsoever we find lying upon us , ought very much to presse us downe , and encrease our humiliation before GOD , and our feare of His vengeance upon our untowardnesses . And here , truly , I doubt we must all lay our hands upon our hearts , and acknowledge a great deale more guilt , then we use to take notice of : Even therefore a great deale of guilt in our selves , both because we use to take so little notice , of much of that Nationall guilt that oppresses us ; as also because we are so little affected with godly sorrow , for those evils which we seeme to take some notice of . I know that by fitts we all abound in complaints , of the generall depravation , and overspreading corruption of all sorts and rankes among us ; and that there is much hearing and little practising , much outward humiliation and little reformation , that one knowes not whom to imploy and whom to trust , that all seek their owne and not the things of Jesus Christ , that there is a great deale of pretence of conscience , and pleading for Reformation ; and very little signes of conscience , or of reall intention or desire of any Reformation , more then of th●se things that have been or are like to be troublesome to themselves . These and many such like complaints ( with a great deale of more bitternesse , and many sharper accents ) worse to utter often , in discourses one among another ; And specially , when we heare any in newes . when GOD gives us any blow , we are ready to flye upon some sins that doe most displease us in other men , in the generality perhaps : But how little doe we take notice of any of these things , when we are alone ? when none is with us , but GOD and our own consciences ? When we are to pray to GOD for the Nation , and that His wrath may be turned away from it ; how seldome then doe we think of these things , and spread them before the Lord , with an humble and afflicted spirit , begging of Him pardon and healing ? Is it not rather true , that in His presence , and before His Tribunall , we dare not owne the charging of others with such and such things , about which we sometimes make lowde outcries in the eares of men ? we either dare not avouch the very things to be crimes , in the account of GOD ; or else know we have no sure ground or warrant to accuse such and such persons or multitudes as guilty of them . Againe , even those things that are undeniable faults and notoriously practised , even by the generality , yet how little doe we take them to heart , when we should most ? On such a day as this , when we all solemnely professe our businesse to be humiliation , even for others sins as well as our own ; and when the Ministers of GOD bemoane them in their confessions and prayers , and set out the aggravations of them , how few hearts joyne affectionately with them ? and how little doe we usually tremble at the hearing of them ? Even when in the Sermons preached on these dayes , ( though seldome sufficiently pointed this way ) we have any catalogue , breefer or larger , of Nationall wickednesse set before us , with any exaggerations of the evils of them , and any inferences from hence of the great danger we are in of GODS heavy wrath , to abide still upon us , and be multiplied upon us ; how doe our hearts then shrinke from the consenting to the truth of such charges and threatnings ? and we are ready to deny or mince our former complaints , for feare least GOD should judge us out of our own monthes as a Nation worthy to be destroyed . And the cause of all this , is a further evill in our selves , a want of true zeale to endeavour a through Reformation , ( though we have all Covenanted and sworne it to GOD ' before His people ) so much as by words . Rather when any kind of necessity presses us , be it but the importutunity of a godly Christian , or the exhortation of a faithfull Minister , to doe something more then we have done towards an effectuall Reformation ; We fall to fancying and framing excuses , not for our neglect only , but oftentimes for others evills ; and so make them greatly ours , by our want of care to apply some vigorous remedy to them according to our places , ( I excuse not the most zealous faithfull Ministers , much lesse my selfe herein , ) whereby we might suppresse them , and prevent GODS vengeance upon them . Therefore this againe summons us to reinforce our humiliation , our sorrow and our feare . And I cannot forbeare putting you in mind of that expostulation of the Prophet , Ezek 33. 24 ▪ &c. though with variety of instance , and enlargement of the application . The people there flatter'd themselves with a conceit that GOD intended to give them peace in possessing the Land , from whence their brethren were driven , or carried away captives . Abraham ( say they ) ver. 24. was one , and he inherited the Land , but we are many , the Land is given us for an inheritance . But GOD answers them with an appeale to their own consciences first , and then with a peremptory threatning of the contrary , ver. 25 , 26 , 27. You eate with the blood , and lift up your eyes toward your Idols and shedde blood , and shall ye possesse the Land ? Ye stand upon your sword , ye work abomination and ye defile every one his neighbours wife , and shall ye possesse the Land ? Say thou thus unto them , Thus saith the LORD GOD , surely they that are in the waste shall fall by the sword , &c. Have not wee too much of such confidence as they expressed ? And yet no lesse cause to feare such an answer from GOD as that was . You thus and thus misbehave your selves , and shall you have peace ? shall you have setling ? shall you possesse the Land ? May we not also much rather admire the patience and long suffering of GOD towards us all this while , that a complete vengeance hath not beene taken upon our mis-doings as well as upon Germanies and Irelands ? and even upon some parts of our owne Kingdome and Nation ? And if we sadly consider how GOD did not spare those faithfull men , the Text points at , did not let faithfull Moses and Aaron the Saints of the LORD , live to see the happinesse of His people inheriting the Land of Promise , may we not upon the remembrance of our greater provocations , tremble least , none of us should be suffered to live to see an end of our troubles ? and the Church of GOD peaceably setled in a holy Reformation ? Sure we have no reason to expect it , unlesse we live to see ( and helpe to procure ) our own hearts , and lives , and families , and whole party , to be apparantly more faithfull . Oh that we could lament for these things this day , and be possest with a holy feare , and amazing trembling ! That we could apply in proportion , that speech of our Saviour to our selves , Luk. 23. Weepe for your selves and for your children , for if these things be done in the greene tree , what shall be done in the dry ? If Moses , Aaron and Samuel escaped not , but GOD tooke vengeance on their inventions , notwithstanding His Grace in answering and pardoning them , how shall we or our people escape ? Let us therefore all lay our hands on our hearts and say at once , The LORD is Righteous in all that He hath done , or threatens to doe to us , and withall , that it is of the LORDS Mercies that we are note consumed , because His compassions faile not ; As the Prophet teaches the Church to say in the book of Lamentations . And this will prepare us for a wise consideration of what we are farther to doe upon these grounds . To which the second Use , namely of Exhortation tends , To which now I come . The Exhortation proceeds againe upon the Grounds of all the three Doctrines forementioned , and the humiliation insisted upon in the former Use together . For , if we be all so prone to sinne , even though we have some faithfulnesse ; and if GOD , be so Gracious ; and yet so severe toward His faithfull ones ; of all which our own and our Nations experience at this day , hath forced us to this dayes outward humiliation , and calls us to be deeply humbled in our inward spirits both this day and hereafter : Then certainely we are all to be most earnestly exhorted , to be more watchfull and resolute then ever , to keepe close to GOD , and to be in all things constantly faithfull with Him . Some vigilancy and some resolution all the faithfull servants of GOD have , to keep themselves from those wayes and practises which displease GOD and would provoke Him against them . But they are often wanting in both , and sometimes specially in the one , and sometimes in the other . We are not alwayes so watch full over our selves and mindfull of our duties , as we should be ; and sometimes when we are not ignorant or forgetfull altogether , yet we are transported with sinfull distempers , whereby we offend GOD and draw downe His Judgements . As therefore we are apprehensive of our own sinfull corruptions inclining us to transgresse , and as we love GOD who hath been ever kind to us , and answered , and even pardoned us many a time , forgiven many a sinfull invention of ours ; and as we dread His severe correction , the vengeance that may light upon our untowardnesse : As we acknowledge our selves to be either in GODS debt , or in His danger ( as indeed our Text and all experience tells us we are both ) Let us ●emember to walke circumspectly , and watchfully over our selves and humbly with GOD , in His feare , all the day long , and all our lives long : And as our Saviour speakes to His Disciples , He speakes to us , Mark . 13. 37. What I say unto you , I say unto all , watch . GOD hath deserved it at our hands , and He will doe againe : And if we will not regard it , we shall be made weary of the contrary . Let me therefore pursue this Exhortation unto some speciall Applications . In which I may be ( I hope ) a little bolder then might perhaps seeme fit in the former Use . If we be wanting but in a degree , Exhortation is not only necessary , but the least that can be , in the totall silence whereof , ( besides the sinne of it , ) there is no ground of hopes of amendment . And if we be already forward , we shall yet be the better , if the wise man have any skill in reason or experience , when he faith in the Name of Wisedome , that is of Christ Himselfe , Give instruction to a wise man , and he will yet be wiser , teach a just man and he will increase in learning , Prov. 9. 9. Let me therefore againe put you in mind of that which undeniably , we ought all to remember this day , namely , Our Solemne Covenant , our Nationall Covenant , wherein specially we are engaged both to GOD and to His people , even to three Nations , to expresse our faithfulnesse both in generall and in maine particulars ; which doubtlesse it well remembred and effectually applied to our consciences and practises will prove a matter of very great blessing to us , and of prejudice and mischiefe otherwise . You had many excellent remembrances in the morning , Give me leave to adde a few more . And as I desired before , that the Exhortation to Humiliation might be constantly read ( and commented upon , I meane the matter of it ) every Fast day ; So let me now make an other humble motion , for the Covenant to be also read in the close of every such day . I cannot but againe say , I am much afraid , it hath been little pondered by the most of us since we have taken it . And undoubtedly the great businesse aimed at in every rightly observed Fast , is the renewing of a Solemne Covenant with GOD , It is a duty altogether indispensible . And unto this Covenant we have very great bonds lying upon us to tye us most strictly . We lifted up our hands to GOD in it , in the day of our calamity , in the time of our feare and trouble , when we were very low . And since that time GOD hath raised us up very high ; in comparison of our condition then , and afforded us a great deale of helpe , from men , and from Himselfe ; and it containes both the generall of all our duties to GOD and man , and very maine and most necessary particulars , justly and wisely limited . We may then assure our selves , that GOD will require it , ( in whole and in part ) at all our hands . And we cannot think lesse in reason and Religion , then that this is one of the causes why the warre continues , to fulfill the threatning , Lev. 26. 21 , I will send a sward among you , to avenge the quarrell of my Covenant ? I doe not forget that the sword was unsheathed and raging among us , before this Covenant was entred into . But I must needs beleeve , that the cause why the Covenant hath not overcome the sword , is because we have not kept it so faithfully as we should , and that upon this not keeping it me are to charge all the vengeance that we have smarted with , ever since we tooke it , and so it will be fit for us to doe , ever hereafter . Let me beseech every one therefore againe and againe to be watchfull and resolu●e in cleaving closer to it hereafter , and to GOD in it . We all pretend , all our hopes to be in GOD , and doubttesse we have reason to place them all upon Him , and His keeping Covenant with us . If we then doe not keepe Covenant with Him , He will make us know , that it is even a part of His Covenant , Psal. 89. 30 & ● . 〈◊〉 scou●ge us and correct us for it . And this may be 〈…〉 If we put Him to it , any one of us may be made an example , and even all of us , if we will needs provoke Him . Let us therefore , ( I humbly pray every one that heares me this day , ) Take he●d of that s●a●e mentioned , Prov. 20 , 25. Of making inquiry , after we have made so solemne a Vow to GOD ; that is , of setting our wits upon the rack , and our consciences upon the tenterhookes , how we may invent shifts to be loose from the bond of it , in generall or in any particular . Let us not seeke evasions to elude the plaine meaning of the words in any phrase , nor the known sense of those that offred it to us , or our own reall meaning ( according to both those ) when we first entred into it . We would not , ( we doe not , I am sure , in any thing that concernes ourselves ) endure this in any other . Can we think then that GOD will endure it in us . We know , each one of us must needs be undone , if others whom we suppose firmely tyed to us ( even by this Covenant , in City and Country , ) should prove treacherous to us . Yet what juster vengeance can there be , then that GOD should punish our falsenesse to Him , ( if we should preve false , ) with other mens treacherousnesse towards us ? Let us not then put off the observation of it to others , we our selves being engaged in it as deeply as they ; and specially those that have been Authours and promotours of others to take it , are to be mindfull of their own greater obligation to be exemplary in the keeping of it . Else that of the Apostle , Rom. 2. 1 , &c. will be unhappily applicable to us . Thou art therefore inexcusable ô man whosoever thou art that judgest , for wherein thou judgest another thou condemnest thy selfe , for thou that judgest dost the same things . But we know that the judgement of GOD is according to Truth against them that doe such things . And thinkest thou this ô man that judgest them , that doe such things , that thou shalt escape the judgement of GOD , &c. There are some ( and but some as yet ) against whom there hath been proceedings for refusing to enter into this Covenant , and yet they all have pretended conscience for refusing it . Certainly they , ( or at least some among them ) will rise up in judgement against us , if we make not the more conscience of keeping it . Better it is that thou shouldst not Vow , ( saith the Kingly Preacher , Eccles. 5. 5. ) then that thou shouldst Vow and not pay . Let me therfore conclude this generall Exhortation with the words of the verse before , ver. 4. When thou hast vowed a Vow to GOD , deferre not to pay it , for He hath no pleasure in fooles , pay that that thou hast vowed . Adding hereunto the latter part of the sixth verse , Wherefore should GOD be angry with thee and destroy the work of thy hands ? In some things delay is an apparant breach of a Vow , or Covenant , to GOD or Men , In m●st things , it endangers a breach . Let us therefore looke what we have done all of us in pursuit of our Covenant ? and what we are yet a doing ? What we have neglected ? or delayed ? and be quickned by all this , to reinforce our watchfulnesse and resolution to stick to it and fulfill it to the uttermost hereafter . In particular , Let me first begin with the latter part , with that which concernes , the personall Reformation , of every one of us . And indeed , unlesse every one doe begin here ( begin at home ) it is to no purpose to thinke ( or talke ) of reforming others . And herein , as we need not , so we must not stay for others , but strive to excell others , ( the only lawfull ambition , and to which our Covenant doth in expresse termes tye us , to goe one before another in the example of a reall Reformation , ) and to be patternes to others , and lights to direct and excite others to follow us . If we doe not this , none of us knowes , but GOD may single us out to be examples of vengeance taken on our misdoings in a sudden and terrible manner . And this the sooner and the sorer the more Sermons we heare , and the more Fasts we keepe , In all which we doe then but adde more danger to our selves , and treasure up more wrath against the day of wrath . What shall GOD doe with us , if all these things will not amend us ? added to the examples of ( at least ) some others , that are and will be eminently faithfull , whatever we are , or list to be ; and added to our own feares , even testified by this dayes extraordinary humiliation , and our attendance upon it , so many houres ? How ( can we think ) GOD will or can endure us , if we dishonour Him , even but secretly ( if wilfully ) and much more if openly , when He would not endure it at Moses , Aarons , Samuels hands , as our Text tels us ? When He broke Davids bones , for his misdoings , ( though He loved him more dearely and owned his fidelity most eminently ) as David himselfe tells all the world , Psal. 51. And the more eminent any are for their ranke , abilities , imployments , profession , the worse would their misbehaviours be , because the more noted , and so the more scandalous . And there is nothing that disposes people of meane quality to be atheists , ox live like such , then to see eminent persons breake solemne Covenants with GOD and Men : This therefore we may infallibly conclude , GOD will not faile to take vengeance upon , sooner or later , in whomsoever it be found . 2. Let us remember , that our Covenant also reaches to a care of our families , and a Reformation of them ( all others under our power and charge both in publike and private , are the words of our Covenant ; ) and we make our selves transgressours , if we looke not to them also , as well as to our own persons . And now I am speaking of families , I professe the thought of it makes me tremble , what conceit soever others have of this matter ; and I cannot containe my selfe from falling againe into a sad complaint of it , though but in a word . I thinke there was never much Religion in families , in this Kingdome , ( though perhaps not more in other places , ) But I am verily perswaded that of many yeares there was never lesse then now . In that little observation that I have been able to make , of late ; I cannot see that which I expected in divers places , but lesse care even of Family-Devotions , and scarce any care at all of particular instruction or inspection . Doe not divers , who seeme very forward themselves for the Cause of GOD among us , harbour those in their houses , whom they know to beare no good will at all to it , but to favour and even pleade for our enemies ; and yet they use no endeavour to put them into a better mind ? But specially how many are there that know their very children and much more their servants , have no savour at all of Religion : and yet they cannot find in their hearts to attempt in the least to Principle or perswade them better ? Is this the fruit of our Covenant ? Was this the meaning of any in this particular , to promise enough , but intend to performe nothing ? or at least now are they at liberty to doe nothing of what they have so solemnely and sacredly promised and sworne ? I confesse , I see no very great fruits of our Covenant in any respect among the most , But of all other things , as little in this matter of Family-Reformation as any thing ; not to say lesse . But how will GOD take this at our hands , doe we thinke ? or how did GOD take it at Samuels hands , that he was so partiall to his sons , as hath been noted ? But specially how did GOD take it at Elies hand , though a good man ? You know the story in the beginning of the first book of Samuel , what terrible vengeance GOD threatned and took upon the inventions , the wicked practises of Elies sons and his indulgence to them , and yet he gave them a severe and grave admonition , 1 Sam. 2. which is much more then a great many doe , who know ( or heare ) enough of the ills of their families , which yet they overlooke and silence , as if it did not at all concerne them , as if their good or ill were nothing at all to them . But so thought not Abraham , the Father of all Covenanters with GOD , he not only at GODS command brought all his family ( though so numerous as it exceeded 300. who were able to beare Armes , Gen. 14. ) into Covenant with GOD , Gen. 17. But GOD takes notice of his care and conscience to charge and command them all to keep GODS wayes , and promises him and them speciall favour for it , Gen. 18. 17 , 18. And Joshuah the Governour of Israel , undertakes for all his house , and family , ( what ever Israel did or would doe ) that they should serve the LORD , Josh. 24. 15. So we have Davids Vow for himselfe , and family ( and Kingdome also ) Psal. 101. and the story of all the Saints and Converts in the New Testament insinuates a care in them to draw in their housholds with them . Zacheus , Lidia , the Jaylour ( the most unlikely family of all others ) and divers more . This was the very reason why GOD commanded , that all , ( even the servant 's bought with money ) should be Circumcised , as well as the Master of the family himselfe , to shew that he would have none neglected in matter of Religion , as not belonging to him . And if we will not looke to this , specially have such an engagement upon us ( as David speakes in another case , Thy Vowes are upon me ô GOD , Psal 56. 12. ) GOD can , and we have cause to expect that He will , as He may most justly , raise up evill unto us out of our own houses , make our servants or even our children plagues and mischiefes to us . As many of our brethren in Ireland found from their servants , and many in England find now from their very children . 3. The same clause of our Covenant calls upon those who have the regulating of our Armies , to extend their care to Reforme them also . I have not wisedome enough to prescribe the particular way how this may be done . But this I may be bold to say , that if we wittingly suffer wickednesse to be in our Camps , or Garrisons , or Quarters , we cannot expect that GOD should prosper them , anywhere . GOD Himselfe gives the warning , Deut. 23 9. And He tells Amaziah , 2 Chron. 25. that He was not with Israel , nor with all the house of Ephraim , that was because they were wilfull Idolaters , and obstinate in other wickednesses . And certainely if GOD be not with our Armies , anywhere , they were better stay at home . And if their sins fight against Him , ( as all allowed sins doe ) there is no reason to thinke He will fight for them . He hath given them diverse blowes at sundry times , and in severall places , Scarce any one of our Armies hath escaped a blow alwayes : Doubtlesse then it was their sins that had a share in provoking that vengeance . If we pray to GOD to blesse them ( as we doe specially this day ) and fast and humble our selves before GOD for their sins also as well as our own , and yet doe not labour to reforme them , ( though we know that prayer is vaine that is not seconded with endeavours ) what doe we lesse then even tell GOD , that we desire His blessing upon them , though they continue still in their wickednesses : And then if they prove cowards or treacherous , or that GOD give their enemies the upper hand of them , we can thanke or blame none more then our selves . And truly this ( to me ) is one of the great causes , why the people of GOD that maintaine His cause here and in other Nations , have fewer victories , and more frequent overthrows now adayes then they had under the Old Testament , that we suffer those notorious wickednesses in our Armies , that were not suffered then , and that we even make up our Armies much of the vilest of men , knowingly and professedly . If it be unpollitick to speake in this manner , I am sure it is ungodly to let manifest wickednesse altogether alone upon any pretence whatsoever ; and much more to imploy such to be GODS Champions , as we know actually fight for the ' Devill and their own lusts , more then they can pretend to doe for GOD , or His cause . And if they should now conquer for us , what shall we doe with them afterward ? Doe we intend to keepe them in order then ? or suffer them to plead that they have merited an exemption from all restraint of their licentiousnesse ? to which they have been so long enured by the length of the warres ( which certainely they will the rather lengthen out , if they still find they may doe what they list without controll ) that it is next to impossible for them to be reclaimed of it . Finally if God looke upon their faults , as ours in part , ( while we doe not what we can to amend them ) how shall He blesse them , were it but because punishment is due to us , for such neglect ? And if He take vengeance upon their sins , even as theirs , shall not we be enwrapped in the mischief of in ? 4. This care is yet further to be enlarged , for the Reformation of that prophanenesse and ignorance , that is still to be found in City and Country . The Land is to be cleansed , before we can expect that the Land should be heated . Our endeavours cannot as yet reach to all parts of the Land : But therefore ▪ we should be the more carefull of those that are under our power . And though we cannot reforme all things so well and throughly in these times of confusion and warre as we may doe hereafter , when we shall obtaine by GODS Goodnesse a setling ; Yet certainly a great deale more may be done then yet is ; and so much as may make ungodlinesse pull in her hornes much , and be ashamed and afraid of those wicked practises , that now outface all controll : If speciall men , were appointed for this , ( as there are for secular businesses , and for matters of Money , as is fit and necessary ) too see all good Laws and Ordinances for the Sabbath and Fasts , and other matters of Reformation put in execution ; and to give encouragement to faithfull Ministers ; and that order were taken effectually and impartially with scandalous people ( and Malignant opposers of conscientious Ministers ) as well as there is , most necessarily , with scandalous Ministers ; It would mightily lessen the number and weight of the Nations sins , and dispose all places to receive a full and perfect Reformation in due time . 5. Againe , Look upon your Covenant , I beseech you , and doe Justice upon Delinquents impartially and without respect of persons . In that Psalme of confession and prayer , Psal. 106. ( whereof I mentioned the Psalmists supplication , which we all must needs wish to have granted us , namely to have the favour to live to see the Church happy . ) The first sentence , after the giving praises to GOD by way of entrance , is , Blessed are they that keepe Judgement and he that doth righteousnesse at all times , ver. 3. And then followes , remember me with the favour that thou bearest unto thy people , &c. ver. 4. and then , that I may see the good of thy chosen , and rejoyce with the gladnesse of thy Nation , and be glad with thine inheritance , ver. 5. None of us can rightly expect to be let live to see the desire of our soules , in the Churches felicity , unlesse we be zealous ( all of us in our places ) for the keeping of Judgement and doing of Righteousnesse at all times . Is not this the quarrell of the warre , because Delinquents are protected against the hand of Justice ? And doe not , the first Protestation , and first and second Covenant , all expressely and explicitely mention the bringing of Offenders to condigne punishment , & c ? why should any thinke , that GOD will give into our hands , those Delinquents that are in Armes against the great Judicatory of the Kingdome ; if Justice be not done upon those that are in our hands already ? and so purposed , and practised from time to time ? Is it not for this that GOD hath put the sword of Justice into your hands ? according to Rom. 13. 5. he beares not the sword in vain , for he is the Minister of God , a Revenger to execute wrath upon him that does evill . This is Your Office , and GOD and Mens expectation of you , and Blessed shall you be ( as the Psalmist hath told you but now ) if that be verified of you which you have heard both from the Psalmist and from the Apostle . You know how Israels sparing the Canaanites , Judg. 1-2 . cost them full deare : They proved continually thornes in their sides , and prickes in their Eyes , snares and temptations to them : as GOD tels them , that for this He would not deliver their enemies into their hands any more , and that they should prove snares to them , &c. Indeed so we find it . The Canaanites familiarity corrupted and seduced Israel , and then afterward GOD delivered Israel into the Canaanites hand to be oppressed by them , Judg. 4. Looke we to it , lest it prove so with us . How can we expect , but if such as have done wickedly , opposed all Reformation , be let alone without just punishment ; they will help to marre the Reformation when it comes to be setled ? and prove corruptors of others , that now seeme to be of a better temper ? And then we may be sure that they will prove Scourges to us by GODS just judgement in other Respects . I take not upon me to tell you what must be done with this or that particular person : but this I say in the generall , that neither Religion nor Reason will perswade , nor so much as allow , that they who have been notorious enemies , or offenders , should be suffered to have power to doe mischiefe hereafter , where there is no ground of perswasion that their hearts are truly turned from all Desire of doing future mischiefe . And in the meane time , this I am most sure of , that while any are under restraint in expectation of a sentence , they ought at least to be kept from notorious provocations of GOD by riots and other disorders , of which ( they say ) our prisons are full ; and that GOD is well neere as much dishonoured by them while they are under our Custody , as He would be if they were at their owne liberty . If this be so , and that we know it , or may know it , I know no Argument that can excuse their sins from being ours in these matters ; nor how we can reply to that which GOD may most justly say to us , Why should I deliver any of your enemies any more into your hands , while you let them act those villanies in your prisons , for which your selves thinke , I should not blesse them in their Camps ? 6. Unto this let me adde a word of Exhortation in relation to an evill a kinne to the former , namely the Disorders and Oppressions that are said to be acted by those that you imploy in divers places . There is a great cry of this , how truly and justly I am not able to say . But certainly , it were a most worthy act , that some choise men of unquestionable integritie were appointed to make inquiry and take knowledge of it . There is One that doth without all peradventure , He that is higher then the Highest regards , and there be higher then they , saith the Wise and Kingly Preacher , when he speakes of Oppression and violent perverting of judgement and justice in a province , Eccles. 5. 8. And GOD oft saith elsewhere , that He doth and will heare the Cry of oppression . Now if He doe lo , there is but one of two to answer the Cry , and stop the Mouth of it . Either mans Justice or GODS . Mans Justice , that is in your Hands mainly . And that is the easiest and the safest way , for you , and even for the oppressours themselves ; For by your doing Justice , You may possibly not only right those that have suffered wrong , but perhaps also Work so upon those that have done the wrong , as to bring them to Repentance , and so ( as I may say ) you save GOD a labour , and with-hold His Hand from taking Vengeance , Into whose Hands it is a fearefull thing to fall , saith the Apostle . But we doe as it were force GOD to take Vengeance Himselfe , if we will not ; and then we our selves are like to feele the smart of it too , as abettors and accessaries . You know the Accent put upon the neglect of Eli in this kind 1 Sam. 3. 13. His sons made themselves vile and he restrained them not : and how fearefull the Vengeance was that GOD tooke both of the Sons and the Fathers faults together . And so Samuel payed ( as hath been noted ) for his favour to his bribe-taking and Justice-perverting sons , by him put into Office . In all these things , our own Interest is concerned , as well as GODS or His Peoples , and therefore , I beseech you , Suffer and ( embrace ) the Word of Exhortation in these things . 7. And give me leave , I humbly pray , to proceed a little further in a particular or two more specified in our Convenant for Reformation . One is that we may ever remember that Clause in the first Article , To endeavour the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine , Worship , Discipline and Government , according to the Word of God , You heard somewhat of this in the morning , but I crave your patience that I may adde a little to it . Doubtlesse the Word of GOD is the only Rule unto which we are all tyed . He only is the Soveraigne Law-give● to appoint how He will have His Church governed . And so He hath left a sufficient Ride in His Word for all Matters of Substance and of Necessity , ( though all men doe not see it , and though Circumstantials are left to be varied by a Humane , though not carnall , Prudence ) sufficient , I say , to preserve Truth , and Piety , and Peace in His Church , and to expell the contrary , by His Blessing . And no Authority of man may presume to reject or over-rule in those things . Where GODS Word gives out His Will , Mans businesse is only to acknowledge , and submit , and call others to doe so too . All mans Authoritie is to be employed only to promote GODS according to His Word . And therefore , I beseech you , Let me branch my Exhortation from this into three particulars . 1. Doe not in any wise hearken to the suggestions of any that would say , That there is no Discipline or Government of the Church to be found in the Word . If any did thinke so , and yet have Covenanted , as is before exprest , I doubt they will hardly excuse themselves from having taken GODS Name in vaine in it . And I conceive not how , if they urge others to covenant in that manner , they doe lesse then cause them to sin , by urging to make GODS Name in vai● . But however , surely there was a time when the Church of GOD , the Church of the N. T. had a Government ; and that within it selfe , an Ecclesiasticall Government , and not meerly Civill , from the Civill Magistrate , for there was none such that professed Christianity , till ●oo , yeares after Christ . To say , that there was no Government in the Church ( after the Apostles were gone to Heaven , and the Power of Miracles was also ceased ) for so long a time , is to suppose them to be left to an horrible Confusion , which is exceedingly dishonourable to Christ the LORD and King of His Church , so much as to imagine . And if there were a Government appointed by Christ , then certainly the Apostles and Evangelists recorded it in the Word in the N. T. For to imagine it left only to Tradition is as contradictory to Christs Care of His People , as the supposall of a meere Anarchy . ( And the very Papists themselves ofter to pretend Scripture for the Popes claime , and dare not sticke wholly to Tradition . ) And if it were once in the Word , then it is there still doubtlesse , for we have the selfe some Word that the first Christians had , and then doubtlesse it binds us still , as well as it bound the Christians in those first times . Unlesse any can shew , that it was to continue but so long , but till there should be Christian Magistrates , and then to give place , and be no longer in force . And this generall Rule give me leave to assert and commend to your most serious considerations and consciences . That whatsoever Law of GOD , or Command of His , we find recorded in the Law-booke , in either of the Volumnes of GODS Statute , the N. T. or the Old , Remaines obligatory to us , unlesse we can prove it to be expired , or repealed . So it is with the Statute-Law of this Nation , or of any Nation ; What I can prove to be once enacted , I may urge . as still in force , unlesse any one can answer me with a just proofe that it is now out of date , or Repealed by a latter Law . And so men ( I forewarne them ) shall find one day urged upon them , for all those Lawes that stand upon Record in GODS sacred Volumnes , however now many take Liberty to reject what they please , without any just ground , that GOD hath discharged them : And the Deniall or Neglect of this ( in matter of Church-Government ) is the Rock that we have dashed upon formerly ; and therefore we had need to take the more heed of it for time to come . 2. But withall this must be added , that it concernes us as well to own what we find in the Word of GOD , to be from GOD , as to receive it and set it up . It is necessary to hold it out and establish it , as commanded of God , if it appeare clearely to us to be so . Else we doe not give GOD and His Word that due honour which it becomes us to give . It is indeed most dangerous to assert Mans inventions to be Jure Divino , or necessary . But it is also dangerous and sinfull to make GODS Appointments to be bus humane and arbitrary . If in any thing We see not that . GOD doth certainly require it , We are to forbeare asserting it to be Divine . But we must acknowledge it , when we doe see it . If it have the stamp of GODS . Authoritie upon it , no man may say , We will not owne this as Jure Divino . GOD will not be satisfied ( nor men neither ) that the things be done , or established , if His Authority be overlooked , and mans only be pretended for it . Nothing is pleasing to GOD , which is not done in obedience to Him some way . If therefore He require particular obedience , in this or that particular matter held forth in His Word , it will not content Him , that we only be taught it , and practise it by the precepts of men . Neither will this awe any froward spirit , as GODS Authority will ; and doth where men are not desperately prophane . And the Consciences of the most conscientious will find no satisfaction in it upon those Termes . Let therefore no man say , that if we once acknowledge it as from GOD , then it is unalterable ; and we would not have it so . I beseech you , if GOD will have it to be unalterable , ( as He will if His Word tell us so much ) shall we dare to say , We will not have it so ? If GOD saith , It shall continue , it shall continue , that is the Obligatory to us , and all posterities . And GOD forbid any of us should ever say the contrary ! And our very Covenant also in the 6. Article , and in the Close of it , hath words enough and emphaticall enough , to bind us for ever , and unalterably to a Reformation according to the Word of GOD . I say therefore againe and againe , so much as we see to be according to GODS Word , and His Command , we must owne as such , and not thinke of altering it but by , His Consent and according to His Word still . 3. We are therefore by all this charged , to use all possible Diligence , and Care , and Industry to prove and examine all things , and not to put more weight upon any thing ( to be sure ) then GOD hath put upon it : But then when we , have found out the Truth , to hold it fast , and not to sell it againe , or part with it upon any Termes . Where the voice is doubtfull , whether GOD speakes or not , or how farre He speakes in this or that , there we have still so much libertie to dispute and debate , not to account it necessary , and where there must be a Determination one way in Practise , to interpose Our Prudence and Authoritie in a humane manner . But ▪ whatsoever comes to be knowne to be from GOD , there all must be silent and obedient , lest otherwise the sword , even of Rebels , take Vengeance upon such our Rebellions against GOD , according to the Threatning Isai. 1. 20. If ye be willing and obedient , you shall eate the good of the land : but if you refuse and rebell , you shall be devoured with the sword , for the mouth of the LORD hath spoken it . You that have Authority doe expect Obedience to . Your Ordinances and Commands ; GOD therefore much more to His . All your Authority is from GOD , and therefore unquestionably it is all to be imployed for GOD , and to that end that His Commands may take place among all that are under your command . The Notion of Humane Authority in the Hand of one , or of a few , as it is acknowledged in the hearts , and so in the outward subjection of many thousands , of a whole Nation , is a strange thing , and worthy of deepest consideration ; And which the Wisest Philosophers and greatest Polititians have never been able to give a satisfactory Account of upon Humane Grounds . But those that have learned from the Word of GOD , the meaning of those Sentences , By me Kings reigne , and Princes decrce Justice ; By me Princes rule , and N●bles , even all the Judges of the earth , Prov. 8. 15 , 16. And , There is no Powers but of GOD , the powers that be are ordained of GOD , Rom. 13. 1. may say something of it . Namely , That the Ground of Humane Authority , is that GOD is pleased to print some Characters of the Image of His Majestie in the faces of Superiours , and stamp the counter-part of it upon the hearts of the Inferiours ▪ Whereby it comes to passe that they Reverence , even a Wom●n , and sometimes an Infant in a Cradle , as GODS Deputy and Vicegerent among them ; and so all Others that have Authoritie in their Proportion . And if it please GOD ( as sometimes it doth for the just punishment of abused Authoritie ) to blot out that stamp which was upon Inferiours hearts ; they presently withdraw all r●spect from such Superiours , how high soever they were before , and make no more reckoning of them , then of the most ordinary person among themselves . Which therefore should be of marvellous Operation upon the spirits of all that have any Authoritie , that as they are wholly beholden to GOD for it , so they would wholly imploy it for GOD , and particularly to set up , so farre as their Authoritie can command , whatsoever Command of GOD they can find in His Word , and to set it up as His Command , as hath been said . 7. Another thing which I would also recommend from our Covenant is in the second Article , out of which as my Reverend Brother singled out the Mention of Popery and Prelacy , so doe I specially of Heresie and Schisme , taking in whatsoever shall be found contrary to sound Doctrine , the Power of Godlinesse . Remember , I beseech you , that we have Covenanted with GOD and Men , to extirpate these without respect of Persons . And thou , let us but think in our Consciences , what we judge to be Heresie or Schisme . Is Antinomianisme , at least as it is professed , preached , and maintain'd by some , according as it hath been publikely proved , any thing lesse then Heresie ? and however , is it not apparently most contrary to the Power of Godlinesse ? And is not Anabaptisma , at least as , maintain'd by divers , Schisme , and contrary to sound Doctrine ? What greate● Schisme can there be , then to deny both you your selves , and all the Land besides to be Christians , or that there is any Ministery or Church among us , because none rightly baptised , by their saying ? And how can these then be tolerated without Breach of Covenant ? If GOD were so angry with Moses for a single neglect of Circumcision , and you your selves beleeve that He hath put Baptisme in the roome of it ; and commanded Children to be baptised now , as well as to be circumcised then ; Will not ( doth not ) not only the neglect , but so outragious a contempt of it , ( as administred to Children ) provoke Him , even against you , if you connive at such reproach of His Ordinancs ? If Christ himselfe hath so threatned all those that breake one of the least Commandements of the Law , and teach men so , as you reade Matt. 5. 19. Will He endure that those should be let alone that Preach against the Whole Law , all , and every one of the Commandements , of the MORALL Law , and say , That Christians are freed from the Mandatory Power of it , and that It is no Rule for a Beleever to Walke by , or examine his life by , even that it is of no use at all to a Beleever ? Will Christ , I say , endure these things ? Or may We endure them , without His displeasure against our selves ? I know a difference is to be put , when we come to deale with persons tainted with these dangerous opinions . Some are to be handled with all compassionate tendernesse , as being scrupuled , through Weaknesse and Infirmity ; But others , who are not only obstinate , but active to seduce and breed confusion , must be saved with Feare , as pulling them out of the fire , and that they may not set others afire also . Though still a spirit of Meeknesse is requisite , even toward such , in regard to their Persons . But the Spirit of Judgement , and of Burning ( that is Holy Zeale ) promised by GOD to His People , Isai. 4. 4. against their endangering Doctrines and Practises . Hearken not then , ( I earnestly exhort every one that intends to have any regard at all to his solemne Covenant and Oath in this second Article ) to those , that offer to plead for Tolerations ; which I wonder how any one dare write or speake for ( as they doe ) that have themselves taken the Covenant , or know that you have . The Arguments that are used in some bookes ( well worthy to be publikely burnt ) plead for Popery , Judaisme , Turcisme , Paganisme , and all manner of false Religions , under pretence of Liberty of Conscience . Which if they can make good ( or have ) then surely We , and You specially , have need to repent of that solemne Covenant and recant it before all the World , to whom you have publisht it . But if not , then surely , even that Covenant will enforce you to shew your steadinesse in unpartiall extirpating ( without respect of persons , ) all such most pernicious and pestiferous books and opinions , which if they might once take place among us , would more advance Satans kingdome , then any booke hath done that hath been written this 1000. yeeres . Surely the Extirpation of Heresie and Schisme , ( besides that Popery is abjured by name ) and such an universall Toleration , and pretended Liberty of Conscience , are as diametrically opposite and contradictory one to the other , as Light is to darknesse , and strict Justice to licentious lawlesnesse . If therefore you be true to your Covenant , your hand must needs be against such Doctrines and the Promoters of them . And those Clauses of [ Whatsoever shall be found contrary to found Doctrine , and the Power of Godlinesse ] doe lay yet a stricter bond upon you , to make you take great heed how you beare with any opinion or opinionist altogether . Though , if any such be found differing from the received opinions and practises , that are neither Schismaticall in disturbing the Churches Peace , nor Opposite to sound Doctrine , or the Power of Godlinesse , they may be borne with , notwithstanding the Covenant . But I see not how it allowes any more . Onely still the Wayes of dealing with opinions and opinionists , who are not altogether to be borne , must be sutable to the Nature of the opinions , and of those also that hold them , and not in all matters nor to all persons alike ; as was noted before . But against a Toleration in generall , even the Covenant it selfe , in that very Article hath a Reason sutable to the Text , Lest we partake of other mens sins , and thereby be in danger to receive of their plagues , saith the Covenant ; which in the Language of the Text , is Lest GOD take Vengeance on their Inventions , and ours together . It is true that the name of Conscience hath an awfull sound unto a Conscientious Eare . But I pray , judge but in a few Instances , whether all pretence of Conscience ought to be a sufficient plea for Toleration and Liberty ? 1. There be those that say their Conscience is against all taking of an Oath before a Magistrate ? Will you allow an Vniversall Liberty of this ? What then will become of all our Legall and Judiciall proceedings , which are confined to this Way of proofe ; and so it was by GOD appointed , and hath been by all Nations practised . 2. There be some that pretend Liberty of Conscience to Equivocate in an Oath even before a Magistrate , and to elude all Examinations by Mentall Reservations , will you grant them this Liberty ? Or can you , without destraying all bonds of Civill Converse , and wholly overthrow of all Humane Judicature ? 3. If any plead Conscience for the Lawfulnesse of Polygamy ; ( or for divorce for other causes then Christ and His Apostles mention ; Of which a wicked booke is abroad and uncensured ; though deserving to be burnt , whose Author hath been so impudent as to set his Name to it , and dedicate it to your selves , ) or for Liberty to marry incestuously , will you grant a Toleration for all this ? 4. If any say , Their Conscience allowes them not to Contribute to your Just and Necessary Defence , shall they be allowed this Liberty ? Where then will your Armies be paid ? 5. If others say , their Consciences allow not them to beare Armes for you , shall they have altogether their Liberty ? ( every one that will say so ) How then shall your Armies be made up ? 6. If any goe further , ( as some doe in effect even in print , ) and say their Consciences allow not any Magistrates at all ; nor 7. Propriety of goods : Will you afford them their Liberty herein ? What would become then of all your own Authority , and of all Lawes , and Liberties of the Kingdome ? Or what Bounds or Limits can there be set to men any way , if this opinion of Liberty of Conscience , as it is pleaded for , shall be admitted ? Object . If any say , these all , or most of them , are belonging to the Second Table , and the Liberty pleaded for , is onely in matters of the First Table ? Ans. To this I answer , 1. The Arguments , if strong for the One , will be no lesse for the other . The Conscience must have regard to the second Table as well as the first , and must not be violated nor forced in matters of the second Table , no more then of the First . And in all the Instances formentioned , it is certaine , some have heretofore , ( if not also now ) pretended Conscience about them . Also Equivocation in an Oath , will concerne the 1. Table the third Commandement ; and yet I dare say , you will not Tolerate that . Ans. 2. Are mens matters worthy more regard then GODS ? that the pretence of Conscience shall claime a Liberty in that which concernes GODS Honour , and not in that which concernes men ? Or are not mens Souls , both theirs that are first in the Errour , and theirs also whom they endevour and endanger the infection of , more to be regarded then any thing that meerly concernes civill matters ? Also are not mens Souls in greater Hazard ( rather then lesse ) in sins against the 1. Table ( Idolatries , Blasphemies , Heresies , &c. ) then in those against the second ? How then shall it be more allowable to give Liberty and Toleration against the 1. Table , then against the second ? And what Idolater , or seduced Prophet , might not ( or may not ) plead his Conscience ? And yet you know GODS Sentences of old against such even to extremities , extirpation , Deut. 13. throughout the whole Chapter , and elsewhere , and so against other breaches of the first Table . The Baalites whom Elijah caused to be put to death ( according to the Law of GOD ) 1 Kings 18. did certainly thinke in their Consciences that Baal was a true GOD , and theirs the true Religion . And so , those that caused their children to passe through the fire to Molech ( which GOD expresly commands to be punisht with death , even though they were Strangers and Sojourners in Israel , and not of GODS professed people , Lev. 20. 2 . &c . ) did , what they did , out of Conscience . And these Lawes of GOD never were repealed as yet , and therefore they will bind all His Servants still . His Honour requires still the same Severity against such kind of Offenders . And what can it be lesse then to betray such to damnation , who are Tolerated to professe and promote those opinions or practises , that are absolutely destructive unto their owne or others Soules . And if it be objected ( as it is ) that no punishment or Restraint can work upon men to convert them . Ans. It is true , No more can Exhortation or Preaching , Arguments ( in Word or Writing ) convert men , without GODS Blessing . But yet they must be used , as meanes appointed by GOD , ( and sanctified , and accordingly Blest when He sees fit ) even to convert men , and so are Restraints and Punishments too ( proportionable to Mens Errours and Practises , ) appointed of GOD , and sanctified also , and often , even in experience blest to make men , who before were misled , or perhaps mis-leaders of others , to consider , and hea●ken , and learne , and be willing to embrace , and cleave to the Truth . And I doubt not but if we be all carefull in our places , to performe our Covenant in this Article , we shall find a blessed effect of it in our three Kingdomes , as the Conclusion of it speakes , That the LORD may be One , and His Name One in the three Kingdomes . 8. The last particular , I would offer to you at this time , is that for all these things you would get hearts armed with Trust in GOD , and so with Courage and Zeale for GOD , and that there may be no Cowardly spirits among us . Every Ruler should be a man of Courage , and specially when he hath enemies to encounter . Josh. 1. GOD and men there ver. 6 , 7 , 9 , 18. call upon him for it . And so when ever Reformation is undertaken , there is speciall need of Courage . See the Instance of Hezekiah : His father had been a most desperate wicked man , and corrupted Religion , worse then all that were before him . Yet Hezekiah made the greatest Reformation that had been since Solomons time , and lost not a day , after he came to the Crowne , for he begun in the first yeere of his reigne , in the first Month , and , as it appears by a Chron. 29. v. 17. the very first day of the month ; and carried all before him . Now what was that which made him doe thus ? See 1 Kings 18. v. 5. He trusted in the LORD GOD of Israel , so that after him there was none like him among all the Kings of Judah , nor any that were before him . This was that which made him not Feare the peoples discontent , nor the great Ones , nor the Priests neither , whom he found universally drencht over head and eares in superstition and idolatry . Oh that we , who have much more strength of men , to stand by us , then he had , had but halfe his Courage ! Or rather , that we would remember , that when many of Israel mocked and laughed His Messengers to scorne , whom he sent to invite them to the Passeover ; yet not only divers others came in and submitted themselves ; But that in Judah , the hand of God was to give them one heart to doe the Commandement of the King , and of the Princes by the Word of the LORD , a Chron. 30. 12. And why should not we looke for the like , if we were as Zealous for GOD , and trusted as much in GOD , as he ? How excellent an Example and Encouragement doe we again find recorded concerning him in the next Chapter , the two last verses ? Thus did Hezekiah throughout all Judah , and wrought that which was good , and right , and truth before the LORD his GOD . And in every Worke that he began in the Service of the house of GOD and in the Law , and in the Commandement , to seeke his GOD , he did it withall his heart and prospered . Happy we , if of us as much may be said for our parts ; for then we shall be sure to have GODS part fulfilled to us , and our Prosperity assured and establisht fully . This we have confirmed by Salomon , while he gives us a pertinent warning of the mischiefs of the contrary Cowardise . Prov. 29. 25. The feare of man brings a snare , but who so puts his trust in the LORD shall be safe . While we are afraid of men , this or that Person , or such a Number , or party , ( how considerable so ever they may be thought . ) It brings a snare , makes us fall into sin , and so into mischiefe . There is no Sanctity , nor safety , but in Trusting in GOD . If we would examine our selves impartially , we should find , that whatsoever we have neglected , or doe yet neglect , in the matter of Reformation , hath been and is caused very much , by an unworthy feare of men , and want of Faith , and Trust in GOD . How often hath it been said , and by how many , that if we should be too severe in parging the Armies , we should want souldiers ; If too strict in suppressing the worst opinions or practises , we should loose a considerable party , and not be able to carry on the worke without them . And what is this but want of Faith in GOD ? and in stead thereof to have our spirits ensnared ( enslaved ) with the Feare of Men ? Certainly , if it be not GODS Will and Command that Justice should be done , and Martiall Discipline observed , and disorders and errours supprest , then let us let them alone , and never stand to plead the Inconvenience of medling with them . But if it be GODS Will and Command , then I beseech you , Let none venture to provoke GOD , for feare of provoking men . I dare be bold to promise in His Name , You shall not want men non h●lpe , if you will be ruled by Him , and venture your selves for Him . But withall I say , It were better that every 1000. were reduced to an 100. and every 100 even to a single man , then that out of a feare of loosing a numerous party of souldiers , or others , to take your part , you should endanger the loosing of GOD , even in any degree . And is it not recorded ( even for our Admonition , as is intimated , 1 Cor. 10. 6 , 11. ) that for One Achan not sought out , Israels Army was overthrowne ? Josh. 7. and GOD saith , Neither , will I be with you any more , except you destroy the accursed from among you , ver. 12. And did not the 9. Tribes and halfe upon this Example arme themselves to have fought against their own brethren , supposing them revolters from GOD , though they had but even then taken their leave of them , after they had , for many yeares together , ventured their lives to settle them in their possessions ▪ Josh. 22. They urge Achans Example ; as shewing them , that if they should suffer a sin apparently even in their Brethren , GOD would be angry with them all , ver. 18. 20. It is good then to be affraid , but of Him of whom we have cause to be affraid , as Esay warnes the Faithfull in his time , Isai. 8. 12 , 13. Say you not a Confederacy to whom this people say a Confederacie , neither feare ye their feare , neither be affraid , but sanctifie the LORD of Hosts Himselfe , and let Him be your Feare , and let Him be your dread . And remember withall , how ill GOD takes it at His Servants hand , when they are basely Affraid of men , Isai. 51. 12 , 13. I even I am He that Comforteth you , who art thou that thou shouldest be affraid of a man that shall dye , and of the son of man that shall be made as Grasse ? And forgettest the LORD thy Maker ? &c. Here is not indeed a Multitude named ; but here is Man indefinitely , and if there be never so many of them , it is but man still , and so never the more allowable to feare them more then GOD , and to please them with displeasing of GOD . If any shall say , But would not GOD have a Multitude forborne , if they be in an Errour , or Disorder ? I answer , Sure GOD never told those that are in Authority so . And , among men , if a Multitude appeare in a Tumult , although it may after pleade for a mitigation of punishment toward the Whole Number , except the chiefe ring-leaders ; Yet it both makes those that have Authority and strength to suppresse , put forth both , the more ▪ speedily and effectually ; and afterward to take the more exact care for the preventing of the like , even for the Multitudes sake . And this is most sure , that with GOD the greater the Multitude is of those that provoke Him , the greater is His Displeasure . And therefore His Deputies ought to be more affraid to Tolerate a Multitude in evill , then a few . 2. And if at other times a Multitude , or a few , might be borne with and let alone , in that which is contrary to GODS Will , Yet certainly not then When GODS Judgements are abroad in the Land . Then all should , and then the faithfull will learne Righteousnesse , and doe Justice in their places , according to GODS appointment . It is so with us now , that GODS Judgements are abroad in Our Land : Oh that we were so wise ; as to learne the right cause , and the right Remedy ! Let me to this purpose , againe put you in mind of that of the Prophet , which you were happily remembred of in the Morning , Jer. 9. 12 , 13 , 14. Who is the wise man that may understand this ? and who is he to whom the mouth of the LORD hath spoken , that he may declare it ? for what the land perisheth , &c. And the LORD saith , Because they have forsaken my Law which I set before them , and have not obeyed my Voice , nor walked therein : But have walked after the imagination of their own heart , &c. Sure the Meaning of this is not , that every man should be let alone in doing what they lift under pretence of Liberty of Conscience : For that is neither more nor lesse in plaine words then to leave every man to walk after the Imagination of their own heart : Much lesse is it , that men should be suffered to cry downe the Law of GOD , ( the Law delivered by GODS owne Voice to all His People , ) as no Rule for Christians to Walk by . If for forsaking it the Land perisheth , and for not walking therein : The open and bold-faced opposition against it , must needs aggravare the Transgression , and increase the mischiefe . But the Prophet meaning is , that GOD would have an Observation made . 1. That all the Misery of the Land ( though there were very few so wise as to consider it ) is for sin , for the transgression of GODS Law , and every one doing too much what they list . And then that in the second place , Enquiry should be made for what Speciall Provocations it is that there are such heavy Judgements on the Land ? They have walked ( saith GOD ) after Baalim , which their fathers taught them . Whether any old superstitions , or any Prophane Customes and Practises , received by Tradition from our Fathers ; Or any other new invented Idoll or Fancy , any Imagination of our own hearts , be the Grand Evill that provokes GOD so against us ; as that after all our seekings of Him and suings to Him , His anger is not turned away , but His hand is stretched out still . To find out this , ( or these , for they may be many , ) were certainly the greatest piece of Wisdome one of them in the World , and to be taught it , one of the Greatest Honours from GOD that could be , and then to Declare it one of the Greatest Pieces of Faithfulnesse to GOD and His People . Oh that you , who are Our Wise Men , the Great Councell of the Kingdome , would specially set your Wits a work , and bend your Thoughts most serious to search and find this out . And you may call whom you will to your Assistance herein . You have called an Assembly of Divines to Consult with in matters of Religion , and they attend daily upon the worke you have entrusted them with . If now you should think fit to send to them expressely to make this their worke for the present , to give you the Vttermost of Advice with all Faithfulnesse , What might be the Cause or Causes , Why Judgements , and Feares , and dangers still continue and multiply rather then decrease : Certainly they could not be better imployed for the time : And if GOD should vouchsafe to shew them the right : Nothing could prove more Advantagious for the publike good . If they be not Wise or Faithfull enough , Or you should not be satisfied with their Advice : You may aske of whom you will besides . And you may , if you please , give every one Liberty ( in an humble manner ) for once to tell you , what their Apprehension is . But certainly it is a thousand pitties , that among so many Wise men , and Pious men , as GOD hath yet reserved in our Land , none should be set a worke expressely about this most important and every day more and more most necessary Work . And , after all , it belongs to You , whom GOD hath Entrusted with the Power to Reforme , whatever shall be found to be a Cause of our Perpetuated mischiefe , to judge impartially of all ; and then sentence and execute according to the Will of GOD a righteous Judgement upon all , whether things or Persons , without Feare or Favour . And this is the Way , and the only Way , to partake of that Blessing forenoted to be all Our Desires , according to Psal. 106. 3 , 4 , 5. Which I again beseech every one to reade over most seriously , and apply to their hearts most faithfully . And to this tends the third and last Use of Consolation , which you will give me leave to adde a word of , and then I shall commit you and all that hath been spoken to GODS Blessing . Our Text in the frame and scope of it tends as much and as fully to Comfort and Encourage all GODS faithfull Ones ( as I hope I speake to many such ) even notwithstanding their own failings and His Severity upon it , as it doth to Warn and Exhort them to take heed of such failings , and of provoking Him to shew Severity . For it tels us absolutely , that being His , though we doe amisse against Him , and He deales severely with us , yet still He is a GOD that Answeres , and a GOD that Forgives . Our failings not allowed nor persisted in , when we know them , disparage not Our faithfulnesse in GODS Account ; and His Judgements , His Vengeance on our Inventions , how severe soever , disprove not His Favour , argue not Rejection nor Purpose of destruction . Though He kill , yet He may pardon and save . And the Experience of His Providence may assure us , that He will not be henceforth rigorously severe , if we this Day renew our Faithfulnesse . He is very rarely so , even to a Single Person . If their Visible Repentance prevent the Exeution of any Sentence of His against them . Much lesse to a Nation , to the Body of a people that returne to Him . The Case of such is never ( can never be ) desperate , when ever they have a Heart to look unto Him againe after a Revolt . Let me give you two famous Instances in two Words . David , after many great Experiments of GODS marvellous Deliverances ; and proofes of His owne Faith and Trust in GOD , fals at last into a Pang of Feare , 1 Sam. 27. and saith in his heart , I shall one day perish by the hand of Saul . ver. 1. And thereupon doth little better then runne away from GOD , for he runnes out of the Land of Israel from among the people of GOD , whither GOD once sent him when he was abroad , 1 Sam. 12. 5. ) and flyes into the Philistines Countrey , the professed and greatest Enemies of GODS Church : and so he goes , as our Proverbe is , as it were Out of GODS Blessing into the warme Sun . And while he is among them he does not very well , for he is faine to keep up his Credit with Achish , with much Dissimulation , and many fained Expressions . Hereupon , at last GOD meets with him , with no small Severity ; You may well call it , as the Language of the Text is , a Taking Vengeance on his Inventions . He is hunted by the envy and jealousie of the Philistine-Lords , from the Court and Camp of Achish , and when he returnes to his home in that strange land , he finds his City burnt to ashes , his Wives carried away , captive , and all his Followers likewise undone and robbed of all , and none knew by whom : and unto all this is added the Mutiny of all his Souldiers , the people spake of stoning him , 1 Sam. 30. 6. But then he recovers himselfe ; and in that most extreme danger shewes a greater Faith then ever before , But David , say the next words , encouraged himselfe in the LORD his GOD . And then immediately you find upon his enquiring of GOD about pursuing those unknowne Enemies ; he receives a most full and gracious answere , and Assurance of Favour , exemplified by most Complete , Speedy , and Rich Victory ( nothing lost of their substance , not any one of all their Wives , or Children missing , ) and great spoiles , and within a few dayes , he is certified of Sauls death , and is made King of Judah . So abundant are GODS Mercies to His faithfull Ones , even after their failings , and His Displeasure upon them . 2. And so it was with Israel . Judg. 10. They Revolting after sundry Deliverances , GOD gives them into the hands of their enemies , the Ammonites , & others , who mightily oppresse them 18. yeeres together . At last they bethinke themselves , and fall to Pray to GOD ; but we reade not ( at the first ) of any further Repentance then a bare Confession of their sins . And therefore also at the first GOD gives them a most terrible Checke in stead of an Answer , upbraiding them with His former favours , and their reiterated Rebellions , and concluding with a ( seeming ) absolute Refusall to Forgive them , or deliver them any more , and sending them to their false gods for help , ver. 13 , 14. But then see how upon their Submission , and Reformation , GODS Compassions are againe manifested to them ; It is said His Soul was grieved for the misery of Israel , ver. 16. and shortly after they had , under Jephthah , whom GOD raised up to be their Deliverer , a very great Victory over their enemies . And have not we our selves found somewhat like this , more then once ? How low had our sins brought us the last yeere about this time ? And how much Vengeance did GOD take upon our Vntowardnesse within a few Months . Our Armies broken in the West , and broken in the North , Bristoll lost , and Glocester and Hull besieged ; and with us very little strength and very few spirits . But GOD gave us Grace to bethinke our selves , and humble our selves , and to enter into a more strict , and solemne , and Complete Covenant with Him , then ever before . And how many gracious Answers , and Pardons , and Victories , He hath granted us since , Our Souls know , and all the World sees and admires . How should we then improve all this , to Strengthen Our Faith in GOD , and to Comfort Our selves in His Grace , All whose paths are Mercy and Truth to such as keep His Covenant and His Testimonies , Psal. 25. 10. and to set to our Seale to that Voice of Faith and Experience . Psal. 9. 10. They that know Thy Name will put their Trust in Thee . For Thou LORD hast not forsaken them that seek Thee . I will conclude all , with that most remarkable place of the Prophet , Isai. 30. 18. When he had foretold , for their carnall Confidences , and Rejecting of the Faithfull Prophets admonitions , and seeking to get Flatterers to preach to them , very great Judgements , so as to reduce them to a very low Condition and small Number , he addes . And therefore will the LORD wait that He may be gracious unto you , and therefore will He be exalted , that He may have Mercy upon you , for the LORD is a GOD of Judgement : Blessed are all they that wait for Him . The LORD is a GOD of Judgement , Righteous and Wise . He will not endure Our Vntowardnesse , which he sees and knowes , more then We our selves doe , or will take notice of : and He knowes , that if he should deliver us too soon , we would grow 〈◊〉 〈◊〉 again as ever , or worse ; that if He should deliver us , what we have a great deale of Humane strength ( at least , while we have so much Carnall Confidence ) that He should loose the Honour of it . Therefore He Waites , and Therefore He will be Exalted . But both shall be in Graciousnesse and Mercy to us , to all His faithfull Ones , that Wait for Him , even in the Way of His Judgements ( as was noted before , Isai. 26. 8. ) And if His Judgements , His Vengeance , worke Repentance and Faithfulnesse in us , we may and should take even that as a Pledge of His Answering and Forgiving Mercy in Christ . Amen , Amen! FINIS . Errata . PAge 2. line 34. for those who read the Inventions of those whom . 〈…〉 fo● Ps●l●es ● P●alm p. o. marg. For First 1. Text. p. 〈…〉 for Num● 〈…〉 &c , 11 , 15 read Numb. ●● , ●● , 12 , 13 , 14 , 15 p. & 19. For was ● . 〈…〉 l. ●● . for ●●ap 8. read 〈◊〉 5. p 〈…〉 . 24. for 〈…〉 . 1. 27 for that lies r. that it 〈◊〉 . p. 4 c. l. 8. for 〈…〉 . Notes, typically marginal, from the original text Notes for div A70812e-400 a 1 Sam. 3. 19. b Zech. 1. 6. c Isai. 40 8. d 1 Pet. 1. 23. 25. e Luke 17. 5. Notes for div A70812e-750 Introduction . Context . Division . Explication . What is meant by taking Vengeance . Negatively . Affirmatively , in two things . 3. Doctrines F●●st handled Historically . 1. Moses . 2. His faithfulnesse . 2. His failings five . 2. Aarons failings three . GODS displeasure for their offences . III. Samuels failing . GODS displea●ure for it . GODS Graciousnesse Answering 1. Moses . 2. Aaron . 3. Samuel . Pardoning there all . Doct. 1. Reas. 1. The be●t have corruption in the as well as the worst by Nature . Reas 2. Co●rup●●d N●●u●e not ab●l●●h● i● the b●●● ▪ Proved . Illustrated in that The Corruption of the best appeares in things wherein they most excell in vertue . Righteous Noah intemperate . Just Lot defiled . Faithfull Abraham distrustfull . Meeke Moses passionate . Faithfull Moses beleves not . Humble David revengefull . Iob impatience . The Prophet Ionah refuses to goe on GODS errand . Justifying his sin after he had repented of it . After many yeares Ieremie resolves to preach no more . After a tryumph over a temptation , is ( in a manner ) wholy transported with it . The two greatest friends in the world Paul and Barnabas , contending and parting upon it . Reason 3. S●tans violence in temp●ing them continually . Reason 4. Men often are tempt●●s to the godly . Doctrine 2. GODS Mercy to His servants , though offending Him . Reason 1. He hath engaged Himselfe to heare prayers . Reas. 2. He is ever able to doe them good . GOD hath received a Ransome for His servants offerces . Reas. 4. God ●lorifies Himselfe in His servants Repentance . Reas. 5. Else GOD would have none to serve Him . Reas. 6. GOD is a GOD in Covenant with His servants . Doctrine 3. GOD is sometimes severe to His , though still mercifull to them Reas. 1. GODS Holinesse . Reas. 2. GODS Justice . The Justice of a Father . Reas. 3. The Faithfull need it sometimes . Reas. 4. To teach by-standers , 1. That the wicked sh●ll not s●●pe alwayes . 2. That there is no cause to reproach Religion for the faults of any . Applic. Vse 1. Of Humiliation . Of which there is but little signe usually before or after the publike Servic●s To remedy which a constant Exhortation in one of the Sermons would be greatly profitable . N. B. Three sorts of sins to be humbled for . 1 Personall , namely against our Covenant in generall . N. B. Specially for like sinnes to these pointed at in the Text . 1. Neglect of Sacraments . Baptisme abused , neglected . The Lords Supper abused , neglected . 2. Unwillingnesse to venture upon hard taskes . 3. Complaint of our thanklesse and fruitlesse imployments because not successefull at first . 4. Distrust passionately discovered , b●f●●e men , by unwarrantable words and actions . N. B. 5. Complying with others 〈…〉 . 6. Partiality in imploying and conniving at friends . Nationall sins to be humbled for ; Of three sorts . 1. The sins of those that pretend to be faithfull . Necessitie of this consideration . N. B. Are not many apparently worse then they were wont to be ? In signes of pride . Neglect of the Sabbath . Of family duties . Secret Prayer , Even despised . In self-seekings . Errors , and strange opinions and practises . A spirit of bitternesse against all that dissent from them . 2 The sins of the generality . Ignorance . Covetousnesse . Vse 1. Humiliation for Nationall sins . 3. Profanenesse . N. B. Vse 1. Humiliation for Nationall sins . 3 The sins of our Armies . N. B. Vse 1. Humiliation for sins . 3. Our being guilty of others sins . We complaine much ▪ But not to GOD . Vse 1. Humiliation for our guiltinesse of others sins . Sometimes we dare not . But seldome ●●y them to heart . Specially we want zeale for Reformation . Applic. Vse 1. Humiliation for the danger of our sins . Applic. Vse 2. Exhortation to be watchfull and resolute in faithfulnesse in all things . Ephes 5. 15. Mich. 6. 8. Prov. 23. 17. 1 Pet. 1. 17. Vse 2. Exhortation to observe our solemne Covenant . A wish that it w●re read every Fast day . Take h●ed of offring to elude it , Least others breake Covenant with us . Specially if we urge it on others . And proceed against them refusing . Take heed of delayings . Particularly , 1. In personall Reformation . N. B. 2. In Family Reformation . Neglected much . Urged . In refer●●ng our Armies 4. In reforming the generall prophanenesse and ignorance of all places . 5. In doing Justice upon Delinquents . And Restraining the disorders of such prisoners . 6. In reforming the oppressions of any entrusted by the State . 7. In endeavouring a Reformation of Religion according to the Word of GOD . 1. Let none say There is no Government of the Church in the Word . N. B. Generall Rule about Lawes in the Word . 2. Owne what is in the Word as from GOD . 3. Examine all things diligently , and then hold fast that which is from GOD . 1 Thes 5. 21. Prov. 13. 23. A speciall Observation of the originall of all Authority to be from GOD . 7. Exhortation to extirpate Heresie and Schisme , &c. Specially Antinomianisme and Anabaptisme . These were proved by witnesse before a Committee of Parliament . Yet all that erre are not to be dealt with alike . Speciall Exhortation not to hearken to a generall Toleration . As most contrary to the Covenant . What Burcurs only may be Tolerated by the Covenant . Instances to shew the Absurdity of an universall Toration . Ob. Toleration is only pleaded for in matters of the first Table not of the second . A. 1. Conscience must regard both and be violated in neither . A. 2. GODS Honour and Mens Soules are of more regard then worldly matters . GOD commanded idolatry to be punisht in false Prophets . Yet they might pretend Conscience . Ch. 2. No punishment can work Conversion . An. No more can Preaching without GODS Blessing . But both are Meanes by Him appointed . 8. Exhortation to Trust in GOD . This made Hezekiah so great and happy a Reformer . The mischiefe of being affraid of men . The mischiefe of suffering sin in others . Q. May not a Multitude be forborne in Errour ? A. 1. GOD no where saith they may . A 2 If they might at other times , not now . Speciall Wisedome to know Why Judgements on a Land . All Enquiry should be made after it . Vse 3. Of Consolation to GODS faithfull ▪ Ones . Instances of Grace after Failings and Judgements . 1. Of David . 2. Of Israel . Judg. 10. 3. Our owne since last yeere . Conclusion . 
A77856	----	The first sermon, preached to the Honourable House of Commons now assembled in Parliament at their publique fast. Novemb. 17. 1640. / By Cornelius Burges Doctor of Divinitie. Published by order of that House. Burges, Cornelius, 1589?-1665. This text is an enriched version of the TCP digital transcription A77856 of text R19018 in the English Short Title Catalog (Thomason E204_8). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 178 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A77856 Wing B5671 Thomason E204_8 ESTC R19018 99860541 99860541 112663 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77856) Transcribed from: (Early English Books Online ; image set 112663) Images scanned from microfilm: (Thomason Tracts ; 36:E204[8]) The first sermon, preached to the Honourable House of Commons now assembled in Parliament at their publique fast. Novemb. 17. 1640. / By Cornelius Burges Doctor of Divinitie. Published by order of that House. Burges, Cornelius, 1589?-1665. Marshall, Stephen, 1594?-1655. [8], 80 p. Printed by I.L. for Philemon Stephens and Christopher Meredith, at the signe of the Golden Lion in Pauls Church-yard, London : 1641. The epistle dedicatory signed: Cornelius Burges. Stephen Marshall. P. 80 is in at least 3 settings: 1). Without colophon and errata on p. 80; 2). With errata on p. 80; 3). With colophon and errata on p. 80. Cf. Jeffs. English Revolution, v.1, p.3. Variant: lacking comma after "sermon" on title page. Thomason copy imperfect: significant show-through. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Jeremiah L, 5 -- Sermons -- Early works to 1800. Covenant theology -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. Sermons, English -- 17th century. A77856 R19018 (Thomason E204_8). civilwar no The first sermon,: preached to the Honourable House of Commons now assembled in Parliament at their publique fast. Novemb. 17. 1640. / By C Burges, Cornelius 1641 32504 183 105 0 0 0 0 89 D The rate of 89 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 John Latta Sampled and proofread 2007-09 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE First Sermon , PREACHED TO THE HONOVRABLE HOVSE OF COMMONS now assembled in Parliament at their Publique Fast . Novemb. 17. 1640. BY CORNELIUS BURGES Doctor of Divinitie . Published by Order of that House . LONDON , Printed by I. L. for Philemon Stephens and Christopher Meredith , at the signe of the Golden Lion in Pauls Church-yard . 1641. TO THE HONOVRABLE HOVSE OF COMMONS now Assembled in PARLIAMENT . WHen first it pleased You to require our service in Preaching at Your late Publike Fast , we resolved to close our eyes against all Clouds of discouragement arising from our owne unworthinesse and insufficiency , and to set our selves wholly to seek what the Lord would command us to deliver in his Name , at such a time , to such an Honourable and awfull Assembly , with a totall deniall of our selves . And albeit we should have beene glad to have beene spared this exposing of our selves to the publike view ; yet , You appointing other wise , we hold it equall that the joynt entreaty of the Representative Body of the whole Communalty of the kingdome should be regarded , and have chosen rather that others should censure us of weakenesse , than You should charge us with Disobedience : Your Request being no lesse than a command ; and Your acceptance sufficient to give value to things of themselves both meane and worthlesse . Wherefore , according to our Duty , so willingly as the consciousnesse of our slender performances would permit , we obey Your Order , and doe now , although somewhat late , humbly offer these two plaine Sermons ( for , who expects other in a Fast ? ) at the footstoole of Your Tribunall , as a lasting Monument of Our Gratitude for Your encouraging Approbation of , and solemne Thankes for our weake endeavours in the preaching of them . If in some places we have taken that just liberty which all others have done before us , we trust it shall not be imputed ; so long as in the most materiall passages we have kept to the very words which at first wee used , so farre as was necessary ; and have not wittingly swerved an haires bredth from the sense and substance in the residue . Wee have indeed pared off some Repetitions , which in speaking had their use , the more to inculcate , and the better to set on the matter , but would not have been so gratefull in Writing , because Readers account every thing too long that hath any thing too much . We have likewise contracted some expressions , which in discourses of so much length , could hardly be so concise as wee desired , Memory being not alwayes at hand to give birth to every Conception of our minds in such formes as wee intended . And some few things we have added , where straites of time , or defect of memory made some balkes in the first delivery . What ever our performances be , we humbly leave them in Your hands , and under Your Honourable Protection , which we are bold to expect , because they are by Your owne Act drawne from us , and that in a time so queasie and distempered as can hardly beare that food , or Physik which is needfull for it . Seldome doth a wise Reproofe , a necessary Exhortation , or wholsome Doctrine meet with an obedient Eare . The God of Heaven steere all Your weighty consultations by his own Counsell , to his owne Glory ; cover You still under his own Wing , and make You the most accomplisht , best united , & most successefull & glorious house of Commons that ever sate in that High Court ; but chiefly in the effectuall endeavouring of a further Sanction of , and stronger Guard about our true Palladium , the true Religion , already established among us ; in the perfecting of the Reformation of it ; in the erecting , maintaining , protecting , and incouraging of anable , godly , faithfull , zealous , profitable , Preaching Ministery , in every Parish Church and Chappell throughout England and Wales ; and in the interceding to the Kings sacred Majesty for the setting up of a Faithfull , Iudicious , and Zealous Magistracy , where yet the same is wanting , to bee ever at hand to back such a Ministery : without either of which , not only the power of Godlinesse will soone degenerate into formality , and zeale into Lukewarmenesse ; but , Popery , Arminianisme , Socinianisme , Prophanenesse , Apostacy , and Atheisme it selfe will more and more croud in upon us , and prevaile against us , doe You all You can by all other meanes . And now , commending You to God and to the Word of his grace , which is able to build You up further , and to give You an inheritance among all them which bee sanctified ; and these our Labours to his further blessing , whereby all may speedily be brought under the line of his Covenant , which is our safety ; that hee may continue with us , which is our Glory ; and wee with him , which is our happinesse : we rest , Yours , most devoted to the service of Your Faith in all Dutie , Cornelius Burges . Stephen Marshall . The Preface used in Preaching , before the Text was read . THat great Apostle Saint Paul , when he had to doe with wise men , held it a point of wisdome to passe by some things which he would not have wayved among meaner capacities . His practise shall be now my president . This honourable Assembly having designed me to beare so great a share in this weightie Worke , I hold it my dutie to consider , that , how weake and unworthy so ever I my selfe be , yet I am now to speake to Wise Men , who need not so much to be Catechised touching the Nature , as to be incited and quickned to the principall Use of a Religious Fast , which consisteth not solely in such drawing neere to God by extraordinary Prayer and Humiliation as may produce a totall divorce from our deerest Lusts , but also ( and that more principally ) in a particular , formall , solemne , entire engaging and binding of our selves , by an indissoluble Covenant , to that God whose face and favour we seeke , and implore . And this I apprehend to be a subject more necessary , by how much this dutie appeares to be lesse heeded and regarded by the greater number of the choycest Christians . For , as it too often falls out , even among the best , in participating that sacred and dreadfull Ordinance of the Lords Supper , ( whereof also we are shortly to communicate ) that moe labour more to discerne , and feed upon his blessed Body and Bloud , spiritually by faith , to make Christ their owne , ( which must be done too ) than actually , totally , and absolutely ( then ) to devote , resigne , and yeeld up themselves unto him , in the act of receiving , to be his servants : So it doth not seldome happen in the exercise of holy Fasting , that not a few of that small handfull which desire to approach the presence of God in trueth , are more conversant in searching , confessing , bewailing of sinne , and in craving of mercy , ( all of which are necessary duties ) than in working up their hearts to that indispensable pitch of heavenly resolution , sincerely to strike through a religious and inviolable Covenant with their God . Whereas , without this , all their labour will be utterly lost , their expectations frustrate , they take the glorious Name of God in vaine , provoke the eyes of his Glory more against them , causing him infinitely to loath and abominate both their persons , and service ; nor shall they ever , by all their crying , and sighing , no not by whole rivers of teares , be able to draw down an arme of Mercy from Heaven to come and save them . The more effectually therefore to provoke both my selfe and you at this time , to the due performance of this most neglected ( but most necessary ) dutie , I have thought fit , in a very plaine and familiar way sutable to the nature of this exercise ( which ought to be as serious , as solemne ) to worke and chafe into all our hearts the strength and spirit of that good Word of God , which you shall finde written for our instruction in Jer. 50. 5. They shall aske the way to Zion with their faces thitherward , saying , Come , and let us joyne our selves unto the Lord in an everlasting Covenant that shall not be forgotten . WHich words are part of a Prophecie ( terrible to Babylon , but comfortable to the Church ) uttered , and penned by the Prophet Ieremy , about the fourth yeere both of the Babylonish captivitie , and of the tributary reigne of Zedekiah . The occasion , this . The Prophet having laboured about thirtie yeers , to humble Judah by continually ringing in her eares the dolefull tydings of a sore captivitie approaching , could not be beleeved . But , when once the quick and sad sense of their bondage under the Chaldean yoke had forced from them an acknowledgement of the truth of his prophecies , he found it as hard a taske to worke their hearts to any hope of deliverance . For , as it is a worke even insuperable , to possesse a people ripe for destruction , that any evill is neere them , till the wrath of God breake in upon them and overwhelme them ; so is it a businesse of little lesse difficultie to hold up the spirits even of Gods owne people , once cast under any great extreamitie , with any hope of rescue . This was Iudah's case . Before the Babylonian had laid this yoke on their necks , God had plainly revealed , and often inculcated that it should lye upon them just 70. yeeres and no longer , after which they should have libertie of returne to their owne Land againe . Howbeit , the weight of their misery , the absence of God , ( who had cast them out of his sight ) together with the insolence and crueltie of their proud oppressors , had throwne them downe so low in a disconsolate condition , that nothing which God could either now say or doe , was sufficient to raise up their hearts to any assurance of returne . The same strength which Lust hath to draw men from obedience , it will surely have afterwards to drive men from beleeving , in their greatest necessities of living by faith . The maine beame which stucke in their eyes to hinder ther sight of deliverance promised , was , the greatnesse and invincible potency of the Chaldean Monarchy ( then in her pride ) and more especially the strength of Babylon the Queene and Mistresse of that puissant Empire . How could they hope to be delivered , when she that commanded the world detained them ? Shall the prey be taken from the Mightie , or the lawfull captive delivered ? To cure them therefore of this desperate desponsion of minde , the Lord stirred up this Prophet to foretell the totall and finall subversion and ruine of Babylon and of that whole Monarchy ; and further , to declare from God that the desolation thereof , should be the dissolution of the captivitie of Iudah in it . The better to assure them of all this , Ieremiah wrote the whole Prophecy against Babylon ( contained in this Chapter and the next following ) in a Book by it self , which he sent to Babylon by the hand of Scraiah ( Lord Chamberlaine to Zedekiah , and now going in an Embassie from his Master to Great Nebuchadnezzar ) with Command from the Prophet that , after the reading thereof to the captives , he should binde a stone unto it , and cast it into the midst of Euphrates , with this saying pronounced over it , Thus shall Babylon sinke , and shall not rise , &c. But , to hasten to my Text , In the five first verses of this Chapter , the Prophet summarily compriseth the substance of his whole Prophecy against Babylon , declaring , 1. her destruction , 2. the Meanes , 3. the consequent thereof to the people of God . And first , he makes Proclamation , and an Olyes ! as it were , to all the world , to come and behold the Great Worke he was to doe against Babylon the chiefe Citie of the Empire , against Bell the chiefe Idol of that Citie , and against Merodach the glory both of that Citie and Empire ; yea , though the King then reigning when God meant to destroy it , should prove as potent as that great King , the first of that name , who for restoring the declining Empire to her ancient Splendor , and for translating the Imperiall Seat from Nineve to Babylon , was by posteritie worshipped as a God , and transferred his name to all his successors , as the name of Pharaoh to the Egyptian Kings , of Benhadad to the Syrian Monarchs , and of Augustus to the Romane Emperours . Although all these should be joyned together to withstand the downfall of that Monarchy , yet desolation should be brought over them all , they should all be confounded and removed for ever , Vers . 1 , 2. and all to make way for the deliverance of the Church . But what should be the meanes of such an unexpected destruction ? This was to be done by an Army from the North , that is , by the Medes and Persians , both of which , but more especially the Medes , were situated towards the North from Babylon , and therefore ominous . That these were the men , appeares more fully by their description in the residue of this , and of the 51. Chapter . This Northern Army should be the confusion of Babylon , the confusion of Babylon should prove the restoring of the Church ( vers. 3. ) And the restoring of the Church should produce a Covenant with God . For , behold , the issue and consequent of the ruine of Babylon was , the return of the captive Jews , from thence to Jerusalem , and a renewing Covenant with him that had shewed such mercy on them , vers. 4 , 5. For , in those dayes , and in that time , saith the Lord , the children of Israel shall come , they and the children of Iudah together , going and weeping , they shall goe and seek the Lord their God . They shall aske the way to Zion with their faces thitherward , saying , Come and let us joyne our selves to the Lord in an everlasting Covenant that shall not be forgotten . This began to be fulfilled at the end of 70. yeeres determined , when the Empire was first over-run and subdued by Cyrus the Persian . For he made Proclamation of libertie to returne , in the first yeere of his reigne . And when they returned , this was their deportment ; they went weeping ; and , to seeke the Lord their God . They goe , not so much to repossesse their ancient patrimony and inheritance , and to grow rich in the world , as to seeke and finde the Lord their God , and that with a resolution to enter into Covenant with Him , and such a Covenant as should never be forgotten , but daily remembred and carefully performed . You now see the Context . Should I now divide the Text , I might shew you here First , an Act , expressed by their industry , in setting upon a long and tedious journey to Zion . They shall aske the way to Zion . Secondly , the manner how they manage this journey , it is 1. With all intention of spirit , they aske the way to Zion , with their faces thitherward . 2. With fervent charitie towards , and mutuall zeale for each other , to quicken and inflame one another to the same work , saying , Come . Thirdly , the end of their journey which , ( with so much intention of spirit and inflamed charitie , calling and crying to one another in such a manner , ) they set upon ; all was for this : Let us joyne our selves to the Lord in an everlasting Covenant that shall not be forgotten . I might easily also cast out these generals of the Text into many lesser branches : but it is not now a time to trifle , or to play with a Text . Yea , I shall not distinctly prosecute all the parts already laid out , but ( as the dutie of this day requireth ) insist rather upon that which is the maine , and bring in the other as subordinate thereunto , by occasion afterwards , in explication of the principall point . For we see troopes in the Text bound for Zion ; and , so hasty thitherward , that they salute not any man by the way , nor so much as looke aside any way : they goe with their faces thitherward : all the stay they make , is but to call others along with them , and amongst these , us , saying , Come . And , what is the businesse ; the end of all this hast ? Nothing but this , Let us joyne our selves unto the Lord in an everlasting Covenant , &c. This , however it were last in execution , yet was it first in their intention , in the undertaking of this journey , and therefore now must be principally insisted upon . You see here a people loosed from the Babylonish captivitie , and returning to Zion : and , in their returne to have this in their hearts , in their mouthes , and in their endeavours , namely , upon the receipt of this mercy , to make speed to their God , to enter into a new Contract and solemne Covenant with him . So that now the chiefe , and only point of instruction which I shall recommend to , and presse upon you , and mine own heart with you , is plainly this , that When God vouchsafes any deliverance to his Church , especially from Babylon , then is it most seasonable and most necessary to close with God by a more solemne , strict , and invi●lable Covenant to be his , and only his for ever . In prosecuting this point ( wherein I resolve to be plaine , and in earnest ) I shall first shew you the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it , that it is so . Next , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , if you will , how and in what manner this must be done . Thirdly , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the grounds and reasons of it : and so proceed to the Application . For the first , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that it is so , this will appeare , 1. More generally , upon receipt of any deliverance . 2. More specially , upon any deliverance from Babylon above all other . 1. In generall , that this use must be made of any deliverance , appeares both by precept , and example in holy Scripture . We shall carry them along together . In Deut. 29. you shall finde Moses requiring the people to enter into a speciall Covenant with God , beside the solemne Covenant which he made with them ( and they with him ) in H●reb . To induce them thereunto , Moses tefresheth their memory with the repetition or representation of the many deliverances God had given unto them , out of Egypt , and in the wildernesse by the space of fortie yeeres , together with the wonders and miracles which he daily wrought for them . And in the seventh ver. he tels them , that when ye came into this place ( that is , into the Land of Moab ) Sihon the King of Heshbon , and Og the King of Bashan , came out against us unto battell , and we smote them , &c. What then ? Here is deliverance upon deliverance , and the inference is , Keep therefore the words of this Covenant , and d●e them , vers. 9. But , that is the Covenant on Gods part , you will say ? True , but that is not all . He therefore presseth them to an actuall personall Covenant on their parts , and that upon consideration of so many deliverances . This was his maine businesse with them at the Lords own command . Therefore in vers . 10. he thus be speaks them , Ye stand this day all of you before the Lord your God , your Captaines of your tribes , your Elders , and your Officers , with all the men of Israel , your little ones , your wives , and thy stranger that is in thy Campe , from the hewer of thy wood to the drawer of thy water , That thou shouldst enter into Covenant with the Lord thy God , and into his Oath which the Lord thy God maketh with thee this day . And in vers. 14. he addeth , Neither with you only doe I make this Covenant , and this oath , but with him that standeth here with ●● this day before the Lord our God , and also with him that is not here with us this day . Thus you see a Covenant required , strick●n , and ratified by solemne Oath of God and his people mutually to one another : they binde themselves by solemne Oath to him , as he by Oath had bound himselfe to them . Thus then it was in the time of Moses , No eminent deliverance went before , but a solemne Covenant followed after * . And , To sweare a Covenant , is no new device , no humane invention , nor arbitrary Action . I will give you but one instance more ( among many ) of this kinde , and it is that of Asa , that good and religious King of Iudah . When Zerah the Ethiopian infested his kingdome with an huge army , even 1000000 , and 300 Chariots , a Chron. 14. Asa falls to praying , God heard him ; they joyned battell , Asa obtained the victory , and carryed away very much sp●●le . What was the issue ? Another Covenant . For , in Chap. 15. you shall finde that , presently upon this , God addresseth a Prophet to Asa , ( Azariab the sonne of Oded ) to tell him and the people , The Lord is with you while ye be with him , And , to encourage them to close with God , he addes , in vers. 7. Be ye strong therefore , and let not your hands be weake : for your worke shall be rewarded . They must not only worke for God , but be strong to his worke , and that they might be so , there was no way like to that of entring into a Covenant with him . For , so Asa understood it , as appeares by the next words , where it is said , Asa , when he heard these words , tooke courage ; and , although he had before done much in purging the Cities of Judah of Idolatry , and Idols , of high places , Images , and groves , yet now he goes on to a more thorough reformation , and put away the remainder of abominable Idols ●ut of all the Land of Iudah and B●●jamin and out of the Cities which he had taken from 〈◊〉 Ephraim , and ren●wed the Altar of the Lord ; for ever where Idols goe up , Gods Altars goe downe , therefore he pulleth downe the one , and setteth up the other . And not this alone , but he offered ●nto the Lords great sacrifes , and both himselfe and his people 〈◊〉 into a Covenant to seeke the Lord God of their fathers , with all their heart , and with all their soule , that whosoever would not seeke the Lord God of Israel , should be put to death , whether small or great , whether man or woman ; and they firme unto the Lord with a loud voyce , and with shouting , and with trumpets , and with Corn●ts . And all this , immediately upon the deliverance and victory which he had obtained : for , in vers. 11. it is said expressely , that they offered unto the Lord , the same time ( or , in that very day ) of the spoil● which they had brought , 700. Oxan , and 1000. Sh●●p● , meaning of those ▪ which they had carryed away from the Ethiopians that came out to battaile against them . So that now you see another solemne 〈◊〉 entred into , not by Asa alone , but by all the people of God , ●● Covenant solemnized in publique by Sacrifi●● , by O●th and under the highest penaltie of death it selfe to all that should not observe it . In pursuit of which Covenant , see what he presently did . He spared not his owne Mother that regarded it not . For , when he perceived that , notwithstanding thi● Covenant , the Queene his Mother , 〈◊〉 , would needs retaine her puppet Gods still , and ( amongst the rest ) one abominable Idol , in a grove , so obscone as it is not fit to be named ▪ ( 〈◊〉 a obse●●●th that it was Pri●p●● , and conjectureth thenc● , that sh● was not only a grosse Idolatrosse but an abominable stump●● ▪ b for , ordinarily ▪ Idolatry and adultery , spirituall and bodily fornication goe together c ) It is said , that ●● removed her from being 〈◊〉 , because she had made ●● Idol 〈◊〉 grove , and Asa cut down her Idol , and stamp● i● , and 〈◊〉 is at the brooke 〈◊〉 , vers. 16. Which pass●g● i●●● prest with an emphasis , i● 1 King. 15. 11. Als● 〈◊〉 his Mother , eve● Her , ●● removed from being 〈◊〉 . Although a Queene , although a Mother * , yet ever her he deposed from her dignitie . This he did , and this he must doe , not only by reason of that voluntary Covenant into which he had entred , but by vertue of the speciall Command of God himselfe , in what ever relation she had stood unto him . Yea , in Deut. 13. 6. the Law was more strict , for though she had been neerer than a Mother , even the wife of his b●some , yet if she were an Idolater , and should entise him secretly , saying , Let us goe and serve other Gods , she must have been put to death , and his own hand must have been first upon her , vers. 9. You now see the point proved in the generall , that thus it is with Gods people ; upon any notable deliverance * , they enter anew into solemne and strict Covenant with God . 2. But more especially ought this to be the care of the Church , when God gives her deliverance out of Babylon , out of that servitude and bondage which of all other was most heavy , and lay longest on her . See this in some instances , both on Gods part ayming at this in giving deliverance , and on his peoples part performing this after deliverance from Babylon . On Gods part , first . This was foreshewed under the similitude of the basket of good figs , Jer. 24. 5. There it is said by the Lord , the God of Israel , Like these good figs , so will I acknowledge them that are carryed away Captive of Iudah , whom I have sent out of this place into the Land of the Chaldeans for their good : for I will set mine eyes upon them for good , and I will bring them againe to this Land , &c. And , in the seventh verse it followeth , I will give them an heart to know me that I am the Lord , and I will be their God : for they shall returne unto me with their whole heart . He will give them an heart to know him , to returne , and become his people , which cannot be without a Covenant . Againe That this is that which Gods heart is exceedingly set upon , and full of , namely , that he never meant to bring his people backe from Babylon , but upon this very condition ( albeit it was a great while ere it was done , and therefore they thrived accordingly , as we shall shew anon ) will yet further appeare by many other passages of the Prophecy of Ieremy , to passe by sundry other Prophecies uttered by Isaiah , Micah , and others . In Ier. 30. 18. we shall finde a Prophecy , that this should be done , ( and I shall shew , by and by , that it was afterwards performed ) Behold , saith the Lord , I will bring againe the captivitie of Iacobs tents , and have mercy on his dwelling places , &c. and , in vers . 21. I will cause him to draw neere , and he shall approach unto me ; and then , as one assured of it , and admiring at it , he presently adds ; for who is this that engaged his heart to approach unto me , saith the Lord ? That is , both Governour and people , all of them should binde and engage themselves , ( not their outward man alone , but even their very heart and soule also ) by solemne Covenant to be the Lords . That this was the meaning , is cleare by the next verse . Ye shall be my people , and I will be your God . For it was such an engaging of their hearts , a● that out should say , I am the Lords ; and another shall call himselfe by the name of Iacob : and another shall subscribe with his hand unto the Lord , and sirname himselfe by the name of Israel , Isa. 44. 5. So againe , in Ier. 31. the Lord having first promised to bring back the captivitie , he subjoynes ; Behold , the dayes come , saith the Lord , that I will make a new Covenant with the house of Israel , and with the house of Iudah : nor according to the Covenant which I made with their fathers , in the day that I tooke him out of the Land of Egypt , which my Covenant they brake , although I was an husband unto them , saith the Lord . But this shall be the Covenant that I will make with the house of Israel ; After those dayes , faith the Lord , I will put my Law in their inw●rd parts , and write it in their hearts , and will be their God , and they shall be my people . Here is a Covenant , God begins the 〈◊〉 , but his people follow . They imbrace the Covenant , and joyne themselves by mutuall Covenant to him . He puts his Law into their hearts , for this very purpose . Once more , In Ier. ●2 . ●7 , there is a promise that God would gather his people out of all countries whither ther he had e●st them in his wrath , and that he would bring them back to their own place , and ca●se them to dwell safely . He presently addes this as the product of that mercy ; they shall be my people , and I will be their God , and I will give them one heart , and one ●ay that they may feare me for ever , &c. I will make an everlasting Covenant with them , that I will not turne away from them to doth 〈◊〉 good , but I will put my feare in their heart ▪ that they shall no● depart from me ▪ Which words go no lesse than a solemn Covenant mutually made and strucken betweene God and his people . Thus then you see , many plaine and pregnant places of Scripture shew , that the maine thing God on his part aymed at , and expected from his people in delivering them from Babylon , was , the firme and solemne tying and engaging of themselves by a formall and effectuall Covenant to him , and the remembring and keeping of it better than formerly they had done . But , secondly , all these were but prophecies shewing what God foreshewed should be . Will you therefore see the thing acted , and all these promises fulfilled ? True it is indeed that the people did not on their parts performe this , they entred not into such a solemne Covenant , so soone as deliverance was by Cyrus proclaimed ; and they sped accordingly . 〈◊〉 went indeed before , in the first yeere of Cyrus , and laid the foundation of the Lords House : but we read of no Covenant then made . Therefore , the work was stayed , and the building not finished in an 100 yeeres after , say the b●st Chronologers . Then comes Ezra , and makes some reformation of manners ; and not only so , but some Covenant he and the people entred into , Ezra 10. But that was but in a particular case ( and it would be thought a strange one , to this age especially , should it now ●e pressed , ) these were many that had trespassed against their God by taking strange wives of the people of the Land ( that worshipped not the same God . ) Such therefore , as now were duely touched with the sense of this sinne , desire Ezra that a solemne Covenant might now be made with God , to put away all such wives , and such as were b●rne of them , Vers . 3. Now , in the fifth verse , we shall finde this executed . For , Ezra arose , and made the chiefe Priests , the Levites , and all Israel to sw●ar● that they should do according to this word , and they sware . This was somewhat , but not enough : a partiall Covenant , and such as came short of that intended in my Text . You shall see it more throughly performed afterwards , in Nohemiah● time . For , after Ezra , cam●Nohemiah , and he makes a more thorough Reformation ; not of men● manners only , but even of Religion also . He set up the Ordinances of God in their put it is , and tooke ca●● in particular for the preaching of the Word . After all this , he and all the people 〈…〉 a solemne Covenant , and that at the time of a publique Fast ? And this brings it home to the businesse we are now about . For , as they entred into Covenant upon receipt of such a deliverance , so they did it at the time of a solemne Fast . This will appeare throughout the whole ninth Chapter of Nehemiah , where it is first said , that the Children of Israel were assembled with fasting , and with sack-cloath , and with earth upon them : they separated themselves from strangers , they stood and confessed their sinnes , and the iniquities of their fathers . They justified God in all his proceedings against them , and in all the evils he had brought upon them . They acknowledged that neither they , their Princes , people , or fathers had kept the Law ; they had not served God in that Kingdome he had bestowed upon them . Behold , say they , vers. 36. We are servants this day , and for the Land that thou gavest unto our fathers , to eate the fruit thereof , and the good thereof , behold we are servants in it , And it yeeldeth much encrease unto the Kings whom thou best set over us , because of our sinnes : also they have dominion over our bodies , and over our cattell at their pleasure , and we are in great distresse . And because of all this , we make a sure Covenant , in the last verse ) and write it , and our Princes , Levites , and Priests seale unto it . Now here is the full accomplishment of that you have in my Text . What in the Text is set down by way of Prophecy , you here see acted in the History . In Nehemiahs time , they come home unto it . And if you look into the tenth Chapter , you shall see who sealed this Covenant : first , the Princes , the Officers , the Magiftrates of the Kingdome , the Parliament men , if you will so call them , and then the rest of the people . And what is the substance of their Covenant ? They entred into a curse , and into an Oath , to walke in Gods Law , which was given by Moses the servant of God , and to observe and do all the Commandements of the Lord their God , and his Iudgements , and Statutes , vers. 29. Here then is their Covenant : you see also with what solemnitie it was made and ratified ; by subscribing of hands , and setting to of their Seales , by an Oath , and by a curse ; binding themselves by all the most solemne and strongest bonds that possibly they could ; and all this in Publique , and at a Publique Fast . So that now the point is cleare , That it is so , and that the practise of Gods people hath ever been , upon any great deliverance , especially from Babylon , to enter into solemne Covenant with the Lord . Come we to the second branch propounded , which is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , shewing , in what manner this Covenant must be made , and how men are to joyne themselves to the Lord in this action . This I shall demonstrate out of the bowels of the Text it self : for therein may you see somewhat required , 1. By way of disposition or preparation to it . 2. In respect of the substance of it . 3. In regard of the properties belonging to it . These being opened , I shall give you a full view of this Text , and performe my promise before made unto you . The first thing to be unfolded is , the disposition or preparation to the Covenant ; and this appeares in two things , 1. In seeking seriously the face of God , They shall aske the way to Zion . 2. In the manner of their addresse unto him , with their faces thitherward , saying , Come . 1. The first thing requisite to dispose , qualifie , and prepare men to strike a Covenant with God , is a serious and humble seeking of the face of God . They shall aske the way to Zion . And there first a word of the place toward which they were bound ; secondly , of their contending and repaire to it , under that expression of asking the way thither . The place , was Zion , where first ( though it be but a Criticisme , it is yet not unnecessary to be taken notice of , because the word is often pronounced , and written amisse , which may cause ambiguity touching the place ) you must put a difference between Sihon or Sion , and Zion : ( for these were two different places , and are written in the originall with two different Letters , the former with ש the other with צ ) you must not here understand this , of the former , namely , of Mount Sihon , which is all one with Hermon , situate in the utmost confines of Israel North-East-ward , neere unto Jordan , ( Deut. 4. 48. ) but conceive it to be meant of 〈◊〉 or Zion in Hierusalem , which was once the strong hold of the Jebusites , and held out longer unsubdued than any Peece belonging to that people . For , when Israel under the Conduct of Ioshua had conquered Iebus , after called Hierusalem , yet could they not winne Zion in it . Zion was a strong Castle or Fort , erected upon a rocky mount , toward the South-west part of the Citie , over-looking all the rest ; and that the Jebusites , having aboundantly fortified and victualled it , still held , all the dayes of Ioshua , and long after , albeit the Israelites possessed the rest of the Citie , Iosh. 15. 63. But afterwards when David came against it , even that strong hold ( which the Jebusites thought to be so invincible , that , in scorne of him and his siege , they set up only a few blind & lame people on the walles to defend it ) he conquered and called it the Citie of David , because after he had wonne it , himself dwelt in it , 2 Sam. 5. 7. This , for the Topography . Then , you must know further , that , by Zion is sometimes meant the whole city of Hierusalem , by a Syn●chdoche ; sometimes it was taken for the place of Gods Worship in the holy city , or rather with reference to his Worship and presence there : for that City being the Capitall City of the Kingdome , where Thrones were set for Iudgement , was also the speciall place which God chose to place his name in : there , were the Altars placed for Gods worship , and thither the Tribes went up to worship , because there God pleased to manifest his more speciall presence , and to command the blessing for evermore . Thither therefore these returning Captives repaired ; even unto Zion , the Watch Towre , as St Hierome interprets it , whence God inspeciall manner watched over his people for Good : there they seek his face , and enquire of him , before they presume to enter Covenant with him . Now , their addresse to this place , is set forth in this Text , by asking the way to Zion . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * though it sometimes import the demanding of a thing which is a point of Justice or equity to give , ( as Gen. 34. 14. ) yet is it usually applyed to note the seeking of some thing by humble prayers and intreaties : so as it is not seldome put for prayer it selfe , 2 Chro : 20. 4. and , sometimes for an earnest & humble enquiry after some thing we know not , ( Num : 27● 21. Deut : 13. 14. ) that we may be directed aright , and pursue the direction with effect : So here , They aske the way to Zion , and that of God , not onely to seek of him a right way for them by fasting and prayer , Ezra 8. 21. but , as resolving that somewhat should be done , that they would walke in it , and appeare before God in Zion : for , so much is intended here as is expressed more fully elsewhere , viz. in Isay 2. verse 2 , 3. Mic. 4. 1 , 2. where they not onely call on each other to undertake , but they also performe the journey , going up to the mountaine of the Lord . So the Prophet Zachary , the inhabitants of one City shall goe to another , saying , Let us goe speedily to pray before the Lord , and to seeke the Lord of Hosts , I will goe also : yea , many people and strange nations shall come to seeke the Lord of Hosts in Hierusalem , and to pray before the Lord . Zach. 8. 21. 22. And how goe they ? not sleightly , carelessely , proudly , but in all humility , yea ( as in the verse before my Text ) even with weeping , they shall seeke the Lord their God with deepe humiliation and godly sorrow for all those sinnes whereby they had formerly broken his Covenant , and for which he had entred upon the forfeiture , and laid those heavy afflictions upon their Loines . Going , and weeping , they shall goe to seeke their God in Zion . The very same thing was foretold before ( to shew the necessity of the duty ) touching Israel . Ier. 31. 9. They shall come with weeping , and with suplications will I lead them . So then , this is the first thing in this worke to dispose and prepare men for the Covenant ; namely , to aske the way to Zion , by a serious , humble , affectionate inquiring and seeking after God in his Ordinances , even with many prayers and teares , that he would be pleased to accept them . Secondly , the manner of their addresse is as necessary as the former . It is not every manner that will serve the turne . It must be done with all intention of spirit in regard of themselves , and with fervent Charity towards others . For , they must aske the way to Zion with their faces thitherward , saying Come . Their intention and fervency of spirit wherewith they set upon this worke , is set forth under that Hebraisme of asking the way to Zion with their faces thitherward . This phrase is usually an expression of the greatest intention , fervency , and contention of mind that can be , in the pursuit of any businesse on foote , or of any way wherein a man is going . Such a phrase you have in Luke 9. 51. where it is said of Christ , that he stedfastly set his face to go● to Hierusalem , or , as if he would goe to Hierusalem : for which cause the Samaritanes would not receive him , ver. 53. that is , they would not entertayne him with any respect , because , that stedfast setting of his face towards Hierusalem * manifested , by his very countenance and aspect , that , where ever his body was , his heart was at Hierusalem ( which the Samaritanes could not brooke ) and that nothing in the world could take him off from that journey , or , so farre prevaile with him , as to make him linger , or loyter upon the way ; no entreaties , feare , shame , nor any thing could stay him , but , obstinataet imperterritamente locum petiit , as it is exprest by Bede . He was no way afraid , or ashamed to be seene and knowne whither he was bound , and what he was going about . When therefore it is here said , they shall aske the way to Zion with their faces thitherward , the thing meant thereby , is , that they shall set upon this work with their whole heart , with their whole man , without any feare , or being ashamed , or unwilling to owne the businesse : but , they shall doe it thoroughly and affectionately without wavering , lingring , halting : they shall doe it boldly , presently , openly , indefatigably and continually . In a word , whatsoever can be sayd , or thought upon , to set forth the utmost intention of a mans Spirit in any worke that his heart is most set upon , and that he would lay out his life and all he hath upon , for the accomplishment of it ; that was the resolution , & care of these people , & must be ours : this is to aske the way to Zion with our faces thitherward . And without this , no entring into Covenant with God . This is , for substance no other ( though otherwise expressed ) than that of the people in Asa his time , when they sware the Covenant before mentioned , 2 Chron. 15. where it is said , they did it with all their heart , and with all their soule , and exprest it by the loudnesse of their voyces , and with shoutings , &c : rejoycing at the Oath , because they had sworne with all their hearts , and sought him with their whole desire , vers. 15. Men that will stand disputing , consulting with flesh and bloud , and casting about how the entring into such a Covenant may consist with their profits , honours , lusts , designes , relations , &c. are no fit Covenanters for God . His people shall be willing , Psal. 110. 3. their heart , minde , spirit , body , countenance , all , shall professe , and proclaime this to the whole world , that they are for God , for a Covenant , for putting themselves into the strongest bonds that can possibly be thought on to bind them hand and foot , soule and body to the Lord for ever . 2. Nor is this all . For , the men in my Text , content not themselves to be thus earnestly addicted to the worke in their own particulars ; but , ( as one stick kindles another ) they desire to kindle the same flame of affection in others also , and mutually to blow up the coales in one another , saying , Come . This notes the fervency of their Charitie towards others also . For , 't is not here brought in as a formalitie , or complement , but as the evidence of a strong desire to draw as many others as they can to the same journey , and ( if it be possible ) to keep the same pace with them , as being most unwilling to leave any behind them . This indeed is true Love , unfained Charitie , to draw all we can along with us unto God . True Converts , when once they returne themselves , they cause others t●●eturns also . And this was often prophecyed as a thing which should certainly be : Witnesse all those places in Isay 2. Mic. 4. and Zach. 8. before quoted . So then all these things are requisite , and previous to the Act of Covenanting with God . There must be a seeking to God with true humiliation , a seeking of him with all intention of spirit , and with all manifestations of a resolution not to be terrified from , daunted at , or ashamed of the worke : yea , with fervent Charitie to draw others into the same Covenant also . Thus much for the disposition previous to the Covenant . 2. The next thing considerable in the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is , the Substance of the Covenant it self . Let us joyne our selves to the Lord , in a Covenant . Two things here must be opened ; the matter , and the forme of this solemne action . 1. The matter of this Act is set forth under this expression , Let us joyne our selves to the Lord . The original word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) is very emphatical ; so as that word , being explained , will sufficiently set out before you the nature of the Covenant here intended . Some Translators render it , Let us glue our selves unto the Lord ; which imports a conjunction so neere , as nothing can come between , and so firme , as nothing can dissolve . But more particularly , the verb here used is in Scripture applyed to a double sense , or to denote two things : both of which being set together , will fully discover what it is to be joyned to the Lord in Covenant . First , it signifyeth the binding of a mans self to the Usurer , of whom he hath borrowed money , to pay backe both principall and interest . So it is used in Nehem. 5. 4. where the people complaine , We have borrowed money , for the Kings tribute , and that upon our Lands and Vineyards . That is , they had engaged both Lands and Vineyards for securitie of the money borrowed , that the Usurer should enter upon all , in case they failed of payment at the day . So that , as men , to make sure , will have a Statute Staple , or recognisance in the nature of a Statute Staple , acknowledged , whereby a mans person , goods , lands , and all , are bound for the securitie of the Creditor , that he shall have both principall and interest at the day agreed upon ( and here that of Solomon proves too true , The borrower is servant to the lender : for , he hath nothing left to his own dispose ; if he would sell any Land , settle any joyncture , there is a Statute upon it , he can dispose of nothing till that be taken off ; ) so it is in the case of any man joyning himself to the Lord by Covenant , he must even bind himself to God as firmely , as fully , as the poore borrower , who for his necessitie takes up money , binds himself to the Usurer . If Godlend him any mercy , any blessing , he binds himself to restore not only the principall ( the blessing it self ) when God shall call for it ; but even the interest too ; I meane , all possible homage , service , and honour which becomes those who have received so great a benefit . This is more than implyed in that parable of our Saviour touching the talents dispensed , Matth. 25. 27. for even to him who had received but one talent , was it said , Thou oughtest to have put my money to the Exchangers , that at my coming I might have received mine own with usury . God will have his returne , some interest , for every mercy ; and expects a Statute Staple , that is , a Covenant , for his better securitie . God will have him bound , soul , body , estate , life and all ; so as all he is , and hath , shall be forfeited , if he do not keep touch , and make payment according to agreement and Covenant made between them . This is the first use of the word , nilvn . Secondly , there is yet more in it . For , though it be true that the obligation of a borrower to the usurer be as strong as bonds and Statutes can make it ; yet , there is not such an entire , neere , firme , and lasting tye of the borrower to the Lender , nor such a thorough interest in the whole estate of the Usurer , as there is of him that is in Covenant with God . The Usurer , though he bind the poor borrower fast to him , yet he keeps him at distance , not giving him interest in , or use of any other part of his estate , but only of the summe borrowed . But now this joyning of our selves to the Lord , is such , as is made by marriage ; and gives interest in all that the Lord is , and hath , and admits us to the participation of all the most intimate , neerest , choysest expressions of the deerest Love of God , which is or can be found between the husband and the wife , who are joyned together by the bond of marriage , and made one flesh . So the word is used , Gen. 29. 34 where Leah , being delivered of her third sonne , Levi , thus saith to the women about her , Now this time will my husband be joyned * unto me , because I have born him three sonnes . That is , now shall my husband be more arctly united to me in all love , and in all demonstrations of it , and that in the most free , full , and intimate way of expression that possibly can passe between those who are coupled together in so neere a relation . So then , lay both these together , and you have a cleare view of this joyning of our selves to the Lord by Covenant . He that enters into Covenant with God , doth not only bind himself , as the needy borrower to the Covetous Vsurer , for a time ; but , as the wife to the husband , to be wholly his for ever , without any reservation , limitation , or termination , till death dissolve the bond . As the wife hath interest in the goods , estate , and person of the husband ; and all that he hath is hers : so by this joyning of our selves to the Lord , He becomes ours , as well as we become his , and both are mutually conjoyned to each other by an indissoluble bond for ever . All the power , wisdome , goodnesse , mercy , grace , glory , that the Great God hath to communicate to the creature , is now assured and made over to every soule that thus engageth himself unto him . And on the other side , all the wit , strength , industry , wealth , honour , friends , life , and all that this man hath , he makes over , and resignes up actually , totally , absolutely , and for ever unto the Lord , to serve and honour him withall ; and that with all his heart , and with his whole desire ; to have nothing , to do nothing , to be nothing but for the Lord , though all the world be against him for it . This I take to be the full latitude of the Covenant , for the Matter of it . 2. Touching the forme of this Act of joyning our selves to the Lord , it is expressed in the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Covenant . A Covenant is nothing else but an agreement or bargaine between two or moe persons , and ratified ( ordinarily ) by some externall solemnitie , or rites that may testifie and declare the agreement , and ratifie it , whereby it becomes unalterable . Therefore it is , that among the varietie of ratifications of Covenants mentioned in Scripture , still there is somewhat of outward solemnitie reported to have been used at the making of them , to strike the bargaine thorough . Sometimes they were made by Sacrifice , Psal. 50. 5. sometimes by Oath , Deut. 29. sometimes by an Oath , and a curse , Neh. 10. 29. sometimes by subscription of their hands , sometimes by sealing it with their seales also : Sometimes by all these , and by what ever else might most firmely & inviolable knit men unto God . And as it was then , so must it be still . To strike a Covenant , is not , in a private or publique prayer only , to goe to God and say , Lord I will be thine , I here enter into a Covenant with thee , be thou a witnesse of it , &c. but it is , to stand and make it publiquely before the Lord , by some speciall solemnitie that may witnesse it to all the world , as Iosiah * , Asa , and all the Godly ever did ; ( even as in ●n entring into bonds , or as in solemnizing of matrimony , men use to doe ) Whether by the Sacrament of the Lords Supper , by fasting , or by ought else , whereby they may become so firmely and arctly joyned to the Lord , that they may not only be no longer sui jurls , to depart away from the Living God ; but , not so much as to sit loose from God , or to stand in any terme● of indifferency , which might leave them at libertie to serve , or not to serve God in any dutie , how difficult , or dangerous soever . And thus have you the Substance of the Covenant opened . 3. Take we now a short view of the properties of this Covenant , and they are two ; perpetuitie and heedfulnesse . 1. It must be an everlasting Covenant , in regard of continuance . In the Originall it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Covenant of Ages . And the 72 Interpreters render it to the same purpose , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , such a Covenant as no time shall terminate , till they who make it cease to be . Some understand this of engaging themselves to stick close to him in the due celebration of his Legal worship , so long as he should continue it in his Church , ( which was till , Shiloh came ) without those mixtures , wherein formerly they had been too bold , and for which God had spewed them out of his Church , and hurled them as farre as Babylon . Others conceive it to be meant of the Covenant of Grace that God had sealed to them in the bloud of his Sonne . But , neither of these are ful . For , it is clearly meant of an Act of theirs towards God , whereby they bind themselves to him , and that not for a definite time only , but for ever . It is such a binding , as that of the borrower to the Usurer , whom nothing can satisfie but full payment . Or rather , such a closing with God , as is that of the wife to the husband , called , in particular reference to the nuptiall knot , the Covenant of her God , Prov. 2. 17. She must be his for ever ; that is , so long as she liveth , Rom. 7. So that , for men to bind themselves by an everlasting Covenant to the Lord , is to bind themselves never to step out from him to Idols , to their base lusts , to any creature , in any strait , upon any occasion , or tentation whatsoever ; nor , with the dog , to returne any more to their vomit of any kind . They are in Covenant as the wife to the husband ; for they are marryed unto the Lord for ever , Hos. 2. 2. It must be heeded and minded ; else , it will be to small purpose to be so lasting . It must be a Covenant that shall not be forgotten . A Covenant , quod non tradetur oblivioni ; as Tremelius well : that is , that shall not be cast behind their backs . It is but a plaine mockery for men so to enter Covenant with God , as young Gallants enter into bonds to the Usurer , never thinking more of them , till the day of payment be past , and the Sergeant ready to attach them . Vnto the wicked saith God , what hast thou to do to take my Covenant into thy mouth , seeing thou castest my words behind thee ? Psal. 50. Only they rightly performe this dutie , who so joyne themselves to the Lord , as to remember , and minde the obligation they have sealed . As a poore man that meanes honestly , if he be necessitated to take up money upon his bond , he can hardly eate , walke , sleep , do any thing , be in any company , but that still his minde runs upon the obligation and day of payment : he complaines he is in debt , he hath given bond for so much money , and all his care is how to pay his debts , or to get longer time ; so it is with a Godly man that hath entred Covenant with the Lord , he hath sealed a bond , and he knows it must be satisfied , or it will be put in suit . Therefore he beares it in minde , he is alwayes casting about how he may performe , and keep touch with God . I will never forget thy precepts , saith David , I have inclined mine heart to performe thy Statutes alwayes , even unto the end , Psal. 119. 112. This is one expression . Againe , It is a Covenant to be remembred , as that of the wife , whereby she stands bound to her husband : she must ever remember it . It is the note of an harlot to forget the Covenant of her God . The chaste wife will so remember the marriage bond , that if she be solicited to unfaithfulnesse , to uncleannesse , &c. she ever hath this in her thoughts , that she hath given her self wholly away to an husband , and is bound to keep her only unto him during life ; & this makes her to be even an impregnable wall against all assaults that might otherwise draw her to folly . So must it be in the case in hand : The Covenant must still be in the heart , and in the memory . In every action of a mans life , in every passage and turning of his estate and condition , in every designe or engagement , this must not be forgotten ; viz. I have entred into Covenant with God , as a wife with her husband ; will that I am now doing , or going about , stand with my Covenant ? Is this to performe Covenant with God ? &c. If he be solicited to uncleannesse , to fraud , oppression , any evill whatsoever , this still runs in his minde , There is a Covenant between me and the Lord , I am bound from such courses by the strongest bonds ; How then can I commit this great wickednesse , and sinne against God ? What was it for which Iudah , and Israel became Captives , , but the breach of the Covenant ? They kept not the Covenant of God , saith the Psalmist . And , how so ? Because they did not remember it . As they soone forgot his workes , so it was not long ere they forgot God their Saviour himselfe too ; and then no marvaile , if , at the next bo●t , they forgot his Covenant also , Psal. 106. He then , that would not breake Covenant , must not forget it ; but mind , and performe it . Otherwise , it is like vowing unto God , and not paying , which is worse than not to vow at all . Thus have I dispatcht the Second generall , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and shewed you how and in what manner this Covenant must be striken : first , in regard of the disposition and preparation of the Soule unto it , it must be with serious seeking the face of God & humbling the soule before hand ; it must be with all intention & earnestnes , with fervent Love and charity to draw others the same way . Next , in regard of the Covenant it self , it must be an act & firm joyning and binding our selves the Lord , as of the borrower to the Lender ; of the wife to the husband ; and that by some solemne Act , which may testifie it to all the world , and be a witnesse against us , if we keep it not . And all this , thirdly for properties , must be of everlasting continuance , and had in continuall remembrance , so as it may be continually performed of all that make it . 3. I proceed to the third and last branch , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Grounds and reasons why , upon receit of any deliverance , but more especially from Babylon , people should enter into such a covenant with God . And these respect deliverances either in generall , or from Babylon in speciall . 1. The reasons why this must be done , upon any deliverance in generall , are these . 1. Because God , at no time so much as when he bestowes upon his people some notable deliverance , gives such cleere hints and demonstrations of his willingnesse to strike an everlasting Covenant with them . No sooner had the Lord delivered Israel out of Egypt , but within 3. Moneths after , he commanded Moses to tell the people from him ; Ye have seene what I did unto the Egyptians , and how I bare you on Eagles wings , and brought you out unto my selfe . Now therefore if ye will obey my voyce and keep my Covenant , then yee shall be a peculiar treasure unto me above all people . Exod. 19. 1. and verse 4 , 5. God himselfe , you see , was now earnest for a Covenant . It is the nature of God , where he bestowes one benefit , to adde moe , and still to rise in his blessings . Where he once opens his hand to take a people into his protection , he opens his heart to take them into his bosome . Where he puts forth his power to rescue a people , he puts out his heart to make them his owne , if then they have eyes to discerne the opportunity . See this most excellently demonstrated Ier. 32. from ver. 37. to the 42. His gathering them from their Captivity , first warmes , then melts , and after inflames his heart towards them , making it even then to glow as it were upon them , & to become restlesse till he have bestowed himselfe wholly on them by solemne Covenant to be their God for ever . Now then , shall God , at such a time , be so willing and desirous to enter Covenant with men , and shall they think it too much for them to be in Covenant with him ? Shall he be fast bound to them , and they left free to sit loose from him ? Indeed , this is that which our corrupt nature would willingly have : People would faine be their owne men ; which yet in truth , is , to be the greatest slaves . Necessary therefore it is for men , upon receit of any deliverance , to renew Covenant with God who is pleased to honour them so farre , as to be in Covenant with them . For , these two are relatives , and ever goe together , I will be their God , and they shall be my people . God is not the God of any people but of his owne Covenant-Servants . The rest , he stiles , Lo-ammi . Hos. 1. 9. for yee are not my people , saith he , and I will not be your God . They will not enter into Covenant with me , and I will make no Covenant with them . That is the first reason . 2. As God is pleased to enter into Covenant with his people , so is he first in the Covenant . God requires no man to bind himself by Covenant to Him , till the Lord first strike a Covenant with his Soule . As we love him , because he loved us first ; so we enter into Covenant with him , because he first entreth into Covenant with us . I will be their God , he is first bound , and seales first ; and then , and not till then , it followes ; they shall be my people . This is the constant tenor of the Covenant . And shall he begin , and we think much to follow ? Can there be a marriage consummated where onely the man is first married to the woman , and the woman will not after , for her part , be married to the man ? Now , God no way so much declares his willingnesse to be in Covenant , and to be first in it , as by deliverances ( as we shall see more in the next reason : ) great reason therefore , men should then second him by mutuall stipulation . It is an hard case , when men will not follow , where God leades . 3. In deliverances God more especially manifesteth his fidelity in keeping Covenant with his people , even when they have broken Covenant with him , and forfeited all into his hands . When God delivers a people out of any straite , doth not that usually suppose some folly of theirs going before , & provoking him to cast them into that affliction ; whence , upon their cry , he is pleased to deliver them ? And when they have so farre and so long broken the Lawes , and contemned the Counsel of the most high , and dealt unfaithfully in his Covenant , as that he hath bin even compelled to throw them into darknesse and the shadow of death : yet if then , upon their humiliation , he be pleased to deliver them out of all their distresses ; this is to give them fresh experience of his infinite love in Keeping Covenant and mercy with them , that kept no Covenant with him . This is called a remembring of his Covenant with his people , after that their uncircumcised hearts be humbled , and that they accept of the punishment of their iniquity , when God should have cast them out of their land , among their enemies , as afterward he did . So that , in a deliverance , that which is most predominant in God , and should be most sweet and pretious to his people and most eyed by them , is his fidelity , mercy , and unchangeable Love in bringing out that Covenant he once made with them , and spreading it before himselfe , and making of it good , even when they could not exspect it , nor durst to plead it . Hence that passionate speech of God to rebellious Ephraim . Is Ephraim my deare sonne ? is he a pleasant child ? As if he should have said , surely he cannot conclude so ; yet , my love , by vertue of the ancient Covenant betwen us , makes me still so to account him : witnesse that which followes ; for since I spake against him , ( that is , as resolving to cast him off for ever ) I remember him still , ( I remember I am in Covenant with him , ) therefore my bowels are troubled for him , I wil surely have mercy upon him , saith the Lord . Thus , deliverance is a thread drawne out of the bowells of his Covenant . Great reason therefore that , in this case , his people should think of renewing their league and Covenant with the Lord on their parts , when they have so shamefully broken it , and yet he goes on in so much mercy to manifest his fidelity in remembring and keeping the Couenant on his part , by giving them deliverance . Againe , fourthly and lastly , All our hopes of a full deliverance , of complete happinesse , will be delayed , if not frustrate ; and , the next deliverance will stick in the birth , and want strength to bring forth , if we come not up to a Covenant for deliverances already received . If God have delivered us once , he will do it no more : or , if he do somewhat , to hold us up by the chin that we sink not , yet will he hold us down from the throne , that we reigne not , till we come up actually and fully in this point of Covenanting with him . It is only to those that take hold of his Covenant , that he gives an everlasting name which shalt not be cut off , Isay 56. 4 , 5. He that hath obtained most and greatest deliverances , will , ere long , stand in need of more . Now , one thing is necessary to draw down more , and to moue God to command ( further ) deliverances for Iacob ; yea , to powre out his whole bosome into the laps of his people , and to crowne all deliverances and blessings receiued , with this assurance , that he that hath delivered , will yet again deliver ; and that is to enter into a solemn● Covenant with the Lord , upon consideration of what he hath done already , how ever he should please to deale with us for the future , or for removing any present pressures that lye upon us . Although God begin to deliver , yet he will never perfect the deliverance , till this be done . The people which returned from Babylon , found God to keep touch with them , to a day . So soone as the 70. yeeres determined , their captivitie was dissolved , and somewhat was done , the foundation of the Lords house was laid , but the building went slowly up , the reformation of Church and State went heavily on ; and , they were never in a thriving condition , till Nehemiah , by the good hand of God , lighted upon this course . Some Fasts they had kept before , yea very many ; but they never thrived , till he added to their publique and solemne Fasting , the fastening of them to God by a solem●● Covenant . Then , the worke of Reformation , and establishment , went on merrily , then they prospered . Thus farre the Reasons concluding for a Covenant , upon receit of deliverances in generall . 2. The Reasons inducing us thereunto , upon deliverance from Babylon in particular , are these . 1. Because Babylon ( after once the Church was put under her power ) had alwayes been the most insolent , heavy , bitter , bloudy enemy that ever the Church f●lt . The violence of Babylon was unsupportable , her insolency intolerable , her bloud-thirstinesse insatiable . Hence the Church is bold to challenge all the world to match her misery under the yoke of Babylon ; Behold , and see , if there be any sorrow like ●nto my sorrow , wherewith the Lord hath afflicted me , ( that is , by the heavy hand of Babylon ) in the day of his fi●rce wrath , Lam. 1. ●● . This was sosore , that it hath been by some Fathers , and others , conceived to be the fullest and most lively typicall expression of that matchlesse agony and extremitie which our Lord himselfe ( hanging upon the Crosse ) sustained , when he bare all our sinnes , and the wrath of God due to us for them , so farre as to make a full satisfaction to the Justice of his Father , in behalfe of all his people . And , as it was with old Babylon , so it is , and ever will be with the new , ( I meane , mysticall Babylon ) to the end of the world ; might she so long continue . Even she also delights in no other drink but the bloud of the Saints , as you shall finde in Rev. 17. 5. where the very name written upon her forehead sufficiently sets out her nature : Mystery , Babylon the Great , the Mother of harl●ts and abominations of the earth . And , what of her ? I saw , saith Saint Iohn , the woman drunken with the bloud of the Saints , and with the bloud of the Martyrs of Iesus : and when I saw her , I wondred with great admiration , vers. 6. And well he might . A woman , and drunk ! And , if drunk , would no liquor suffice , but bloud ▪ no bloud , but that of Saints and Martyrs ! She is never in her element , but when she is swimming in bloud . So insatiable is she , that like the horse-leeches daughter , she never saith , it is enough . Therefore , when God gives any deliverance from thence , there is more than ordinary cause to close with the Lord , in a more solemne and extraordinary manner , giving him the praise and glory of so great a mercy . But then more especially , when God works out the full deliverance of his Church , by the totall , and finall ruine of Babylon . Oh then , then is the time when all the people in heaven must sing Hallelujah ; ascribing , salvation , and honour , and power unto the Lord our God , Revel. 19. 1. And againe , Hallelujah , vers. 3. as if they could never sufficiently expresse themselves to God for such a deliverance , such a mercy , such a vengeance . 2. Againe . When God delivereth from Babylon , there is more than ordinary cause of entring into solemne Covenant with him , because the very subjecting of the Godly under that iron yoke , argues more than ordinary breach of Covenant with the Lord in time past , which stirred him up to deale so sharply with them as to put them under the power of Babylon . The Provocation was exceeding great , too much to be endured even by infinite Patience it selfe : else , the People of God had never been cast into such a furnace . It was for such a fault as dissolved the very marriage knot between God and his people : it was for going a whoring from him . For this it was , that God first put away Israel , giving her a Bill of divorce , Ier. 3. 8. And for this it was , that he afterwards cast Iudah also out of his sight , 2 King. 17. 19 , 20. And as it was in former times , so in later Ages of the world . What was the reason that so many millions of soules have been exposed to the butchery of Antichrist in Mysticall Babylon , and to be so hood-winckt and blinded by strong delusions , as to beleeve nothing but lyes ; even that Great , Great soul-killing Lye , that they might be damned ? Saint Paul tells us , it was this ; They received not the love of the trueth that they might be saved , but had pleasure in unrighteousnesse , 2 Thess. 2. What unrighteousnesse ? Is it meant of every unrighteousnesse ( that is in the nature of it damnable ) which is to be found in the world ? Surely no : but ( signanter ) of that unrighteousnesse whereby men turned the truth of God into a lye , Rom. 1. that is , by corrupting the true worship of the true God , and afterwards falling off to down-right Idolatry , even within the pales of the Church it self . Most of you are well seene in the History of the Church , and can soone point with your finger to the times wherein Babylon began to besiege Hierusalem , and Antichrist began to pull of his vizzard , in the Churches of Christ : even then , when Pictures and Images began first to be set up in Churches , for remembrance ; then , for ornament ; then , for instruction too ; and at last , for adoration and worship . Then , God suffered her to be over-run , and over-spred by Babylon , as by an hideous opacum or thick darknesse , and to be exposed and prostituted to all manner of whoredomes and filthinesse : so as the slavery of the Jewish Church in old Babylon , was scarce a flea-biting , in comparison of the miseries of the Church Christian under the New , which makes havock and merchandise not of the bodies only , but even of the soules of men , Revel. 18. 13. Now then , when God pleaseth to deliver a people from such bondage , and to awaken them effectually to look up , and to reflect even with astomishment upon those great and gastly sins of theirs , which had cut asunder the cords of the Covenant between God and their Soules , and provoked God to subject them to so much bondage ; and , that they must either renew Covenant , or be obnoxious to more wrath , and be laid open to more and greater temptations and sins ; this cannot but exceedingly work upon their souls , causing their hearts to melt , and their very bowels to yearne after the Lord , to enter into a new , an everlasting Covenant that shall never be forgotten . This is that which God by his servant Ezekiel , spake touching the deportment of the remnant of Israel , which should escape the sword among the nations and countries whither they had been carryed captives , Ezek. 6. 9. They should , upon such a deliverance , remember God , not only with griefe , but resolution also to joyne themselves to him more firmely in a perpetuall Covenant . For , of them , he saith there ; they that escape of you shall remember me among the nations , because I am broken with their whorish heart which hath departed from me , and with their eyes which goe a whoring after their idols , and they shall loth themselves for the evils which they have committed in all their abominations . And of the same people he saith , afterwards , * that , upon their returne home , They shall take away all the detestable things , and all the abominations thereof from thence . And I will give them one heart , and put a new spirit within them , I will take away the stony heart out of their flesh , and give them an heart of flesh , that they they may walke in my Statutes , and keep mine ordinances , and doe them : and they shall be my people , and I will be their God . So that here is a full Covenant striken , and that upon this ground : viz. the Consideration of those great sinnes they formerly committed , whereby they had broken their first Covenant and departed from their God . So farre the Reasons , and Grounds of the point ; I shall now as breifly as I can , endeavour to bring home , and set on all by some Application , which I shall reduce to 3. heads , namely to matter of Reproofe , Information and Exhortation . For , if , When God vouchsafeth any deliverance to his people , especially from Babylon , it be most seasonable and necessary to close with him , by a more solemne , firme , and inviolable Covenant , to be onely his forever : Then , 1. How may this reprove , and condemne of great ingratitude and folly , many sorts of men among us , that are farre from making any such use of the deliverances which God hath wrought for them . O beloved ! Should I but give yóu a Catalogue of the many , great , stupendious , and even miraculous deliverances which God hath given us ; the personall deliverances he hath often given to each of us apart ; the publique , eminent , glorious deliverances he hath given to us together with the whole State ; that , in 88. and that of 1605. I meane from the horrid hellish Gun-powder-Treason ; but especially , and above all the rest , our happy deliverance out of Babylon by the blessed Reformation of Religion begun amongst us , some good number of yeeres by past ; the time would faile me . But alas ! What use have we made of them ? Hath this use ever been so much as thought of by us ? Nay verily . For , 1. Some thinke it bootlesse , thus to close in with God , after an evill is over . When Gods hand is heavy upon them , sense of smart compels them to thinke it then a fit season to do somewhat , to confesse their sins ; to humble themselves , and to seek God . In their affliction they will seek me early , saith the Lord . But so soone as he takes his hand off from them , they cast all care away , as if now ( according to that homely proverb ) the devill were dead , and no further use of any feare , or diligence were to be once thought upon , till ( with Pharaoh ) they come under a worse plague than before ; and , as if God had delivered them to no other end , but to live as they list , to cast more dung into his face , and to dishonour and provoke him yet more than ever before . I appeale to the consciences of many who heare me this day , and I require them from the Lord , to witnesse truly , whether it be not even thus with them . If the plague knock at their doore , if death get in at the window , and begin to shake them by the hand ; there is then some apprehension of wrath and judgement ; some humbling , some hankering after God . Then , Oh what would not these men do , what would not they promise , on condition to be delivered from their present anguish , and feares ! But once deliver them , and God shall heare no more of them , till they be in the same , or worse case again . They turne Covenanters ? Nay , leave that to the Puritans . For their parts , they think more of a Covenant with death and hell : for , God is not in all their thoughts . Had there been , upon the discovery of the Powder-Treason , ( which this Honourable Assembly hath cause above all others to preserve eternally in fresh remembrance , and to think more seriously what God looks for at all your hands upon such a deliverance ) h●d there been , I say , no possibilitie of escaping that Blow , what would not men have then done ! Oh what prayers , what fasting , what humiliation should we have seene ▪ But , when the snare was once broken , what followed ? A Covenant with God ? Nothing lesse ; for , so soone as ever the danger , the feare , the amazement at such an hellish project , and the neere approach to the execution of it , was a little over ; the Traitors themselves fell not deeper into the pit of destruction which themselves had digged , than generally all sorts of men did into the gulfe of their old sins , as if they owed more to Hell , than to Heaven , for so great a deliverance . And , is it better now ? Where is the Covenant ( such a Covenant ) with God , that so wonderfull a deliverance deserveth , and requireth ? These men may please themselves , and feed sweetly upon a vain dreame , that there is no harme in all this ; but the Apostle brings them in a sad reckoning , after a sharp chiding for it , Rom. 2. 4 , 5. What ? saith he ; Despisest thou the riches of his goodnesse and forbearance , and long suffering , not knowing that the goodnesse of God leadeth thee to repentance ? The end of all Gods goodnesse in forbearing , advancing , and giving thee prosperitie ; and of his long suffering , in sparing thee when thou hast abused prosperitie ; and of all his mercy , in delivering thee out of adversitie ; is , to lead thee to repentance , to draw thee neerer to Himself , even in an everlasting Covenant . And if it have not this effect on thee , the Apostle hath said it , and the God of Heaven will make it good , that thou despisest the riches of his goodnesse , &c. Thou tramplest all mercies under thine impure feet , when they do not raise and scrue thee up so neere to thy God , as to enter a solemne Covenant with them . And , what then ? Thou wilt not stay there , but fall into more sinne , and under greater judgement ; and , after thy hardnesse and impenitent heart , treasurest up unto thy selfe wrath ( that is , more and more wrath ) against the day of wrath and revelation of the righteous judgement of God . This is the end of all who make not the Goodnesse of God , a prevailing motive thus to joyne themselves to the Lord ; they fall into moe , and greater sinnes , and abominations ; and so adde daily to that great heape , and to those Sea 's of divine wrath that hang over their heads , to overwhelme and confound them for ever . 2. Others , if , after some time of lying under the weight of many pressures of the Church and State , they arrive at some hopes and opportunities of easing themselves of those burdens , and of freeing the Land of the great Instruments of all their evils ; they conceit strongly , that , if this be done , all is done . If but some of the Nimrods who have invaded their Laws , and Liberties , be pulled down , ( Which is an act of Justice ) how do the M●ny ( who do nothing towards any Reformation of themselves ) rejoyce , and promise to themselves great matters ! Now ( think they ) there will be an end of all our miseries , and we shall see golden dayes ; Iudgement shall run down like waters , and righteousnesse like a mightie streame . Oh Brethren ! deceive not your selves . If this be all you look at ; if , upon opening this doore of hope , this be all you ayme at , to make use of the time to secure your selves against oppressors , and never thinke of closing with God ; or , but thinke of it ; you may perhaps go● farre in pursuit of your owne designes , in providing against the evils you sigh under ; and , this Parliament may do great things this way : But let me tell you from God , that this will never do the deed , till the Covenant we have been all this while speaking of , be resolved on , and solemnly entred into by all those that expect any blessing from that High Assembly . Nor this , nor all the Parliaments in the world shall ever be able to make in happy in such a degree at least as we expect , till the Lord hath even glewed , and marryed us all unto himself by mutuall Covenant . It is not only the making of good Lawes to remove our present griovances ; no , nor the cutting down of all the evil Instruments in our State or Church at one blow , that can secure us against the like ; yea , worse evils for the future ; but rather , as one wave follows another , so one mischiefe will still tread on the heeles of another , and greater plagues will ever crowd in after the former , till we close with God by such a solemne Covenant . The people of Palestine , or Philistia , made themselves marvellous merry , when any of the Governours or Kings of Israel , or Iudah ( such as Sampson , David , Vzziah , &c. ) that had sorely yoked and hampered them , were removed by death , and others come in the roome that could do but little against them . When such an one as Ahaz who never wonne battaile of them , but still went by the worse , swayed the Scepter ; oh how joyfull were the Philistines ! But make what a damp God cast in among them in the midst of all their mirth ; Rejoyce not thou whole Palestina , because the rod of him that smote thee is broken ; ( that Vzziah , and other Potent and successefull Kings are taken away , and weake unhappy Ahaz come in the roome ) for out of the Serpents root shall come forth a Cockatrice , and his fruit shall be a siery flying serpent . Ahaz shall leave an Hezekiah behind him , that shall pay all his Fathers debts upon the Philistines , and plague them yet more than all that went before him . And have not we seen this verified also neerer home ? Have not some , in former times , been taken away , who have been great Oppressors , and Instruments of many sore pressures ? And , how have men rejoyced at their falls ? Nor know I , why they should not , if Justice in a just way have cut them off . But alas ! what Good , in the issue , hath followed , or can be yet hoped for so long as men continue Philistines , enemies to God & his Church , Anti-Covenanters ( even with Hell ) rather than true Covenanters with God ? Whether is our Condition any what better now than heretofore , when those Leviathans were alive , and in their height ? I appeale to your selves . And the reason of all is this , that men mistake the meanes of Cure , or at least fall short of it . The cutting off of evill Doers ( how necessary soever it be ) is not all , nor the maine requisite to make a people happy ; unlesse also there be a thorough joyning of themselves to God by Covenant . If you therefore that be now convened in Parliament , should si so long as you desire , even these 7 yeares , ( if your businesse should require it ) and think , you would make such Examples of men that have violated the Lawes , and invaded your Liberties , and enact so many wholesome Lawes to prevent the like presumptions for the future , as should put us into a new world , causing men to admire the happy state and frame of Government which you would set up : yet all this would never produce the expected effect , but prove as a meer dreame of an hungry man , who in his dreame eateth aboundantly , but when he awakes , is empty ; unlesse you also , not onely resolve upon , but execute this maine duty of entring Covenant with your God . Againe , thirdly , others can roare like beares , and mourn sore like doves , when they find themselves disappointed of their hopes : when Parliaments have been broken up in discontent , when they have looked for Iudgment , and there is none , for salvation , but it hath bin farre from them : then , they have howled like dragons , not onely for afflictions , but perhaps for sinnes also , especially if deliverance upon deliverance hath been snatcht from them , even when it hath seemed so neer that they had begun to take possession of it : yet , ( silly men that they are ! ) their evills haunt them still , and prevaile more and more , after all their fastings , humblings , and strong cryes to God their Redeemer . For alas ! what will all this doe without a Covenant , without taking hold of God , and joyning themselves to him to be his for ever ? you may see such a State of the Church as this described by Isaiah : & good were it for us to take warning by it : We all doe fade as a leafe , and our iniquities like the wind have taken us away . And why all this ? The next words will tell you ; there is none that calleth upon thy name , that stirreth up himselfe to take hold of thee , say they to the Lord who had hid his face from them , and consumed them for their sinnes . Not that they did not at all call upon God , but , because they did not so call upon him as to stirre up themselves to take hold of him by Covenant ; therefore is it accounted no better than a not calling upon him at all . Thus men lose not onely their opportunities of deliverances offered , but their duties also by which they desire to further it against another time . 4. Some , it may be , goe yet further . Vpon the hearing of such a duty ( so much pressed and inculcated ) they begin to be a little stirred ; they are convinced that it is is indeed true , such a Covenant is fit to be made : but here ( like Ephraim an unwise sonne ) they stand still at the breaking forth of the Children of the Covenant . They faine would , but loth they be to go thorough with the bargaine . They begin to come on , and then fall back againe . They are so long a cheapning , treating , complementing , disputing how safe it may be for them , how well it may stand with their profits , projects , ends , interests , relations ; that they coole againe , & never come up to a full resolution . Oh , sayes one , this is a good course , and sit to be taken : but , my engagements , callings , Alliance , company , service will not consist with it . Another sweares , he could find in his heart to make triall of it , but that he should be jeered , scorned , and perhaps lose his place , or hopes , for it : another , he is for it , but at present he cannot enter upon it . Thus one thing or other still keepes this duty without doores , and holds most men off from the worke for ever . But beloved , take heed of this dallying . What ever you think , it is no better than a departing away from the living God , that springs from an evill heart of unbeleife ; when , being fully convinced of the weight , necessity , and commodity of the duty , you will yet , while it is called to day , adventure so farre to harden your hearts , as not to set upon the work instantly , and to go thorough with it . Heb. 3. Woe unto all such dodging Christians ; they shall find to their cost that God will write them Lo-ammi , Hos. 1. 9. and pronounce of them , They are not my people , and I am not their God . If any think , what adoe is here ? what meanes this man to be so earnest ? would he have us all turne Covenanters ? yes , with God . Why , what if I doe not ? Then never looke for good from him , how faire soever thy hopes be . No ? sayes another ; I le try that , sure . I have seene many a good day in my time , and hope to see more , though I never swallow this doctrine : therefore he resolves to goe hence , as he came hither ; as he lived yesterday , so he will to morrow , though this day he doe as his neighbours doe , keeping some order , ( much against the will of his base lusts that ring him but an harsh peale in his eare for this little abstinence ) yet tomorrow he will be for his swearing , drinking , whoring , any excesse , and riot , as much as ever ; and yet , by grace of God he hopes to prove all these words to be but wind , and to doe as well as the best of them all when he comes to die . But woe worth the day that ever such a man was born that when he heares God calling him with so much importunity to stand even this very day before the Lord , to enter into Covenant with the Lord his God , and into his Oath , shall so harden his neck , and harbour such a roote of gall and worme wood within his heart , as when he heares the words of the Curse upon all those that will not enter into Covenant ; or , entring into it shall not keep it , he shall blesse himselfe in his heart saying , I shall have peace , though I walke in the imagination of mine heart , and adde drunkennes to thirst : See , and tremble at what God hath resolved to doe with that man , Deut. 29. 20 , 21. The Lord will not spare him , but the anger of the Lord , and his jealousy shall smoake against that man ; and all the Curses that are written in ( Gods ) Booke shall ly upon him , and the Lord shall blot out his name from under Heaven . Here is nothing but fury powred out , upon such a wretch ; not a blessing shall descend upon him , not a curse shall escape and go by him ; not onely himselfe , and posterity , but his very name ( so farre as it is an honour ) shall all be cast out of the world , as out of the midst of a sling . If he please himselfe with this , Yet I shall live as long as some others ; if they have any happinesse , I resolve to share with them ; he will find that God will not leave him so , but the Lord will separate him unto evill out of all the the Tribes of Israel , so as , though all others be safe ; yet , as a strucken Deere is unhearded from all the rest , and followed by the dogs till he be pull'd downe and kill'd ; so shall it be with this man , according to all the curses of the the Covenant , that are written in the Booke of the Law . Although the whole Kingdome be safe , and all others in it be in peace , yet he and his house shall perish ; the line of Confusion shall be stretched out over him , hell and damnation shall be his portion , how high soever he now beares his head , and how much so ever he suffer his heart to swell against the truth , supposing all that he likes not , to be nothing but a spice of indiscretion , yea of faction , and ( it may be ) of Sedition ; when yet nothing is offered , but what is ( I trust ) pregnantly proved out of Holy Scripture . So farre the first Vse . 2. This may informe us touching the true cause ( which most neerely concernes our selves ) of the slow proceedings of Reformation of things amisse among us , both in the Church and Common-wealth : Why God hath not yet given us so full a deliverance from Babylon ; why there have been so many ebbings and flowings in matters of Religion , yea , more ebbings than flowings ; Why generall grievances swell to such an height , and that all the opportunities of cure have vanished , so soon● as appeared : how it comes to passe that albeit God hath moved the heart of the King to call Parliament after Parliament , yet by and by , one spirit of division or another , sometimes from one quarter , sometimes from another , ( like the evill spirit which God sent between Abimelech , and the men of Shechem , to the ruine of both ) still comes between , & blasteth all our hopes , leaving us in worse case than we were in before ; & whence it is ( in regard of our selves ) that in stead of setting up the Kingdome and Ordinances of Christ in more purity , there is such a contrary mixture , and such a corrupting of all things , in Doctrine , in worship , in every thing ; Arminianisme , Socinianisme and Popish Idolatry breaking in againe over all the Kingdome like a floud . What is a chiefe cause of all this ? Have we not prayed ? have we not fasted ? Have we not had more Fasts at Parliaments of late , than in many yeares before ? Yea , hath not there been , generally among Gods people , more frequent humiliations , more frequent seeking of God , notwithstanding the malice and rage of some men to discountenance and suppresse it , than in former times ? Why then is Deliverance , and Reformation so slow in comming ? Surely , Beloved , we have all this while mistaken the maine businesse , and neglected the principall part of a Religious Fast . You come , Fast after Fast , to seek God in his House ; You forbeare your victuals , afflict your soules , endure it out a long time ; you pray , heare , confesse your sins , and freely acknowledge that all is just that God hath brought upon us , and that we suffer lesse than we deserve . All this is well . But here is the error , and the true Cause of the continuance of all our evils , and of their growing greater , namely , that all this while we have never , in any Fast , or at any other time , entred into such a solemne and publique Covenant with God , as his people of old have often done upon like occasions and exigents . That I may yet more effectually bring home this to all our hearts , give me leave briefly to parallel the slow pace of our deliverance out of Mysticall Babylon with that of Iudah , and some of the remna●t of Israel out of old Babylon , which for a long time had held them Captives . And here first , be pleased to call to minde , that , as touching the Captive Iewes , God failed not ( on his part ) of his promise . At the end of 70 yeeres , libertie of returne from Babylon to Hierusalem was proclaimed , in the first yeere of Cyrus the Persian Monarch : whereupon , many did returne , under the conduct of Z●robbabel . Being come home to Hierusalem , we may not conceive that they were not at all touched with sense of their deliverance , or of the sinnes which had formerly provoked the Lord to cast them into that great bondage out of which they were delivered . Well , on they go ; first , to offer sacrifices in the right place , Although the foundation of the Temple of the Lord was not yet laid . In the second yeere of their coming Z●robbabel began to set forward the work of the house of the Lord , and the foundation was laid . But the adversaries of Iudah ( the Great Officers of the Kingdome under the King of Persia ) apprehending , or rather pretending , the going on of this building to be matter of prejudice and danger to that Monarchy , they procure a stay of it , upon reason of State ; so as it was well nigh an hundred yeers ere they got libertie to go on again , and it was above an 100 yeeres before the Temple could be finished . For , as many exact Chronologers observe , the Temple was not perfected in the reigne of Darius Hystaspis , as some have thought ; but in the sixth yeere of Darius Nothus , between whom and the former Darius , both Xerxes ( the husband of Esther , and called in Scripture Ahashuerus ) and Artaxerxes Longimanus successively swayed the Persian Scepter . In all which time , many things were amisse ; Crueltie , Oppression , Adultery , Mixture with strange wives , and other great deformations remained . Then comes Ezra , after the Temple was finished , and somewhat he did , to set forward the work of Reformation , in the seventh yeere of Artaxerxes Mnemon , successor to Darius Nothus . And yet , there was much more to do . After him therefore , comes Nehemiah , in the twentieth yeere of the same Artaxerxes Mnemon ; and , after all the former endeavours , he findes the Church still weltring in her bloud , and even wallowing in her owne gore ; I meane , in most of her old and long continued sins ; ( although cured of Idolatry ) so that still there was great corruption in doctrine , in worship , and in manners . Whereupon he now resolves , and sets upon a more thorough Reformation of all these ; but could never effect it , till beside the proclaiming , and holding of a publique Fast , he and all the people lighted upon this course , namely , of entring into a publique and solemne Covenant with the Lord , subscribed , sealed , and sworne unto , as before you have heard : and so , from that time forward , the worke prospered , and the Church was purged of many abominations , wherewith till that time she was defiled . Behold here , Quantae molis erat dilectam condere Gentem , how great a work , how long a businesse to perfect a Reformation even of Gods deerest people . Their captivitie in Babylon lasted not halfe so long time , as was spent after their returne thence , ere their Reformation could be brought to any to lerable perfection . And why so ? Did they omit prayer , and fasting , and seeking early after God ? surely no . For , in Zach. 8. 19. we read of foure severall publique Fasts , ( * The fast of the fourth moneth , the fast of the fifth moneth , the fast of the seventh , and the fast of the tenth moneth ) which they held , not only by all the time of the 70 yeeres captivitie in Babylon , but many yeeres after their return thence , Zach. 7. 3. and vers. 5. But all this labour was in great part lost , for want of this addition to all their humiliation , and prayer ; namely , The joyning of themselves to the Lord in an everlasting Covenant not to be forgotten . And when God once directed Nehemiah to this course , see , how all things began to thrive and come on a maine . Now , not only the Temple , but even the walls of Hierusalem were built up , ( and that within one twelve yeeres after this Covenant was smitten ) which before lay wast many scores of yeeres . Let us now reflect upon our selves , and the State of Religion , and progresse of Reformation in our owne Church , that we may make up the Parallel . Some beginnings of our deliverance from Babylon , we received by King Henry the eighth . For , he threw out the Pope . His sonne King Edward the sixth came after , and cast out Popery , in the body and bulke of it . A great work , and a large step , for the short time of his infant reigne . And indeed , he had many excellent helps that way , ( beside the zeale of his own pious heart ) an Excellent Archbishop , a Prudent and vigilant Protector , beside others , else he could never have done so much . Notwithstanding , the potency and secret under-minings of those mightie Factions then prevailing , hindred the work not a little , so that it exceeded not an inlant-Reformation , yea , through the immature death of that Iosiah , it soone prov'd abortive . The Princesse that came after , quickly turn'd the Tide , before it was half high water : and she set all the Gates wide open againe both for Pope , and Popery to re-enter with triumph , and to drink drunk of the bloud of our Ancestors , till God discharged her , and released his people from her crueltie . So that when Queene Elizabeth ( that glorious Deb●rah ) mo●uted the Throne , although her heart was upright and loathed the Idolatry of the former Reigne , yet found she worke enough to restore any thing at all , and to make any beginnings of a Reformation . She soone felt , when she would have throughly pluckt up Popery both root and branch , ( superfluous Ceremonies , and all remaining raggs of superstition , as well as grosse Idolatry ) that she had to do with an Hydra , having such a strong partie of stout Popelings to grapple with at home , and such potent and dangerous abetters of them , to cope withall abroad . I need not name them . I might adde hereunto , some difficulties arising from the interests and engagements of not a few of those ( though good , and holy men ) that underwent voluntary exile in the heat of the Marian persecution ; who , while they were abroad , had a large share in the troubles at Franckford ; ( too eagerly , perhaps , pursuing the English Formes of Worship , and Discipline ) and so , when upon their returne , they were advanced to places of Dignitie , and Government in this Church , they were the more apt and forward to maintaine and hold up that Cause wherein they had so farre appeared , and for which ( some of them ) with more heat than Charitie had so openly declared themselves , in forreine parts . And so , what by one impediment , and what by another , we see it hath been a long time ere our Reformation can be thoroughly polished and perfected as were to be wished and desired ; for there is nothing so perfect , here , but is capable of more perfection . Nay , so farre are we become now from going forward with the work , notwithstanding the pietie and care of our Princes since the last Restitution of Religion in this Kingdome , that ( as it was in Iosiahs time , though his own heart were for God , yet there was a pack of rotten men , both Priests and People , very great pretenders to Devotion , but indeed mad upon Images , and Idols ) we begin to fall quite back again ; and , not only to coast anew upon the brinks of Babylon , from whence we were happily delivered , but even to launch ●ut into her deepest Lakes of superstition and Idolatr● , under pretence of some extraordinary pietie of the times , and of some good work in hand . What is the reason of all this , but that ( not so much as once ) since the first beginning of Reformation of Religion in this Island , we never ( for ought I know ) entred into such a solemn , publique , universall Covenant to be the Lords , as he requireth for those beginnings already given us ; but have sate loose from God , and so have not joyned together as one man , zealously to propugne his trueth and Ordinances , and to stand by him and his Cause , as becomes the people of God , in all just and warrantable wayes , against all opposers and gain-sayers . So long as we please our selves in this libertie of our holding off from a Covenant with God , we may feed our selves with vaine hopes of redresse of things amisse , but shall speed no better than those libertines and back-sliders in Ier. 14. who lookt for great matters from God , but came short of all , and then seemed to wonder at the reason . For , thus they bespeake him , ver. 8. O the hope of Israel , the Saviour thereof in time of trouble , why shouldest thou be as a stranger in the Land , and as a wayfaring man , that turneth aside to tarry ( onely ) for a night ▪ Why shouldst thou be as a man astonied , as a mighty man that cannot save ? yet thou O Lord , art in the midst of us , and we are called by thy name . See here how they are put to it . They acknowledge his Power , Goodnesse , Presence , yet they are not saved . He seemes to be like Sampson , with his Locks cut off , as if he were not able to save , or would not do it : and this they wonder and stand amazed at , as a thing incredible , and impossible . But , God makes them a short and sharp answer , ( which may also serve us ) vers. 10. Thus , saith the Lord , have they loved to ●ander , they have not refrained their feet ; therefore the Lord doth not accept them . If God be as a wayfaring man ; sometimes with a people , more often gone from them ; sometimes blessing , sometimes crossing them , and suffering them to fall under heavy pressures , and never keeps an even and setled station or course of proceeding with them , it is but that he hath learnt from themselves ( as I may so speake : ) they will be their own men ; they will not be tyed to him so strictly ; they will have some libertie for their lusts , for the world , for the devill , for any thing : and loe here is the fruit of it , God will not be bound to , nor walke with them ; he will not draw out that strength , that goodnesse , that compassion which might deliver them from the evils they howle under ; He will neither heare them , nor any body else for them ; not Ieremy himself , vers. 11. not Noah , Daniel , and Iob , Ezek. 14. Nothing therefore , but a more solemne and strict Covenant with God , will put us into a posture and condition capable of perfect redresse of our grievances , how faire so ever either now , or hereafter , we may seeme to be for it . This is the second use . Thirdly , suffer , I beseech you , a few words of Exhortation . The returning Iewes ( you see ) call upon all their Nation to enter into Covenant . Give me leave then , to call upon You the Representative Body of this whole Kingdome who stand here before the Lord this day to humble your soules , and let me also prevaile with you all , to joyne your selves , even this day , to the Lord in an everlasting Covenant that shall not be forgotten . Make this day , a day in deed , a day of Covenanting with God , and God shall Covenant with you , and make it the beginning of more happines than ever you yet enjoyed . Beloved , mistake me not , my meaning extends not to engage you in any Civill Covenant and Bond for defence of your Municipall Lawes and Liberties . No doubt you will be able to find meanes enow ( by the blessing of God ) to setle those things , in a legall way ; especially if you be carefull to Covenant with God ▪ Much lesse is it my purpose to draw you into that late Ecclesiasticall Oath and Covenant ( enjoyned by the late Canon ) which in my apprehension is little , lesse than a Combination and Conspiracy against both King and State . My businesse is , meerly to perswade you into a Religious Covenant with God , as himselfe hath prescribed and commanded ; and , his people , in the best times of Reformation ▪ have readily admitted : namely , every man to stirre up himself & to lift up his Soule to take hold of God , to be glued and united to him , in all faithfulnesse , sincerity , care , and diligence , to be onely his for ever . This if we doe , we need not care much for other Covenants : God will provide for that , and make a league for us even with the beasts of the field , and with the stones of the street ; he will make our Exactors peace , and our Officers righteousnesse ▪ violence shall no more be heard in the Land , nor wasting , nor destruction within our borders ; our very walls shall be salvation , and our Gates praise . He will be a God of Covenants , and take care for our estates , Lawes , liberties , lives , children and all that belong to us , when once this is done . Therefore I beseech you , yea , I require you in the name of the God of heaven , whose you are , whom you serve , before whom you stand , and from whom you expect , salvation in the midst of the Earth , as well as in heaven , that you forthwith enter into this bond . Expect no assistance , no successe in any of your Consultations , in any Lawes that you agree upon , till you have fully brought your hearts to this point , to follow the Lord fully ▪ to be no more for your selves than you would have the dearest wife of your bosome to be for any other man in the world ; but to be wholly for the Lord , to imploy and improve all your wit , abilities , industry , Counsells , actions , estate , honour , and lives to promote his service and honour , what ever become of your selves and yours for doing of it . Say not as some Jeerers ( of whom it is hard to judge whether their malice or ignorance be the greater ) doe , that there needes no more Covenants than what we made in Baptisme , and that all other Covenants savour strongly of f●ction and the Puritan Leaven . For , so Gods people of old made a Covenant , by Circumcision , and after by Sacrifice , that is , in every sacrifice which they offered , they did renew their Covenant begun in Circumcision . Neverthelesse , God thought it necessary often to call them out to strike another solemn Covenant with him besides the former . You have already heard that so soone as the Israelites were gone out of Egypt , & entred a little way in the wildernesse , he put them upon a Covenant . When he brought them neer to Canaan , he required another solemne Covenant of them . And when Ioshuah had brought them into Canaan , and divided to each of them the lot of his inheritance , he drew them into another solemne Covenant . Iosh. 24. So that here was Covenant upon Covenant , and yet can no man ( without blasphemy ) charge it with any Puritan humour , faction , or any thing superfluous or uncomely for the Greatest on earth to submit unto . That I may a little more enforce this duty , and quicken you to the imbracing of it , give me leave to present you with some Motives further to presse you to it , and with some few Directions to guide you in it . 1. For , Motives . Consider . 1. how many , great , admirable , and even miraculous deliverances God hath given us ; What great things he hath done for us . No Nation under heaven can say more to his praise , in this kind , than we have cause to do . Our Great deliverances out of Babylon , from the Spanish Invasion , from the Gun-powder Treason , and from many other evils and feares , do all call upon you for a Covenant . Yea , even the present Mercy and Opportunitie of opening that Ancient , Regular and Approved Way of cure of those publique evils that threaten confusion and desolation to all , pleades hard for the same dutie . But , among all these , I desire You of that Great and honourable Body of the Parliament , to reflect sadly upon that Stupendious Deliverance from the Gun-powder Treason , which more especially and immediately was bent against You. For , albeit the ruine of the whole Kingdome was in their Eye who were the Cursed instruments of Antichrist , and of the Devill his Father , in that hellish Designe ; yet , no blow could have come at us , but through Your sides . And , albeit some of You that have the honour to be members of this present Parliament , were then unborn ; yet , had that Plot taken effect , scarce any of You had been this day ●● being , to have sate there now , but had long since been covered and buryed under the ashes of confusion . Thinke now , whether such a preservation deserve lesse at Your hands , than to give Your selves to your Great Deliverer , for so Great a Deliverance , whereby three Nations destinated at once to Death , received no lesse than a joyfull resurrection from the Dead , and were again born at once . Therefore , let not this Great mercy seeme small in Your eyes . And , remember too , that you may have as much need of God another time : nay , you knew not what need you may have of him this present Parliament . You cannot be ignorant of the many 〈◊〉 and more than whisperings of some desperate and devilish conception suspected to be now in the womb of the Jesuiticall faction : And , how neere it may be to the birth , or how prodigious it may prove being born , I take not upon me to divine : but this we are an sure of , that what ever it be which they are big withall , it shall not want the least graine of the utmost extremitie of malice and mischiefe that all the wit , power , and industry of Hell it self can contribute unto it ; and , that they labour , as a woman in travaile , to be speedily delivered of it . What dangers , and what cause of feare there may be at the present , I leave to your Wisdome to consider . But this be confident of , if Deliverances already received can prevaile with you for a Covenant , that Covenant will be your securitie ; for it will certainly engage all the power and wisdome of the Great and only wise God of heaven and earth to be on your side for ever . So that if God himself have power enough , wisdome enough ; and care enough , you cannot miscarry ; no weapon that is formed against you shall prosper , no plot , no gates of hell shall prevaile against you . And , if he have goodnesse enough , mercy enough , bowels enow in him , he will then also ; raine down aboundance of trueth , righteousnesse , justice , peace and plentie upon all Corners of the Land from whence , and on whose errand , You are now come together . Therefore it becomes you , above all others , to be first in a Covenant . 2. Consider that , till we do this , there cannot be such a full enjoying of God , as otherwise there might be . Indeed , the perfect fruition of God is not to be expected till we come to heaven , but yet we might have much more of God , even in this life , than now we have , could we be perswaded to such a Covenant with him . Whatsoever experience we have of him now in any deliverance bestowed , it would be doubled , if , upon the deliverance received , we would thus be joyned to him . Nor is this a notion or conceit only , but a reall trueth . For , marke what He saith to his people , Hos. 2. vers. 19 , 20. I will marry thee unto me for ever , I will betroath thee unto me in righteousnesse , and in Iudgement , and in loving kindnesse , and in mercies , I will even marry thee unto me in faithfulnesse , and thou shalt , know the Lord . He that enters into Covenant with God , is betroathed , yea even married to him : And how married ? even to the partaking of all his goods , of all he hath , yea of himself , and of all that he is . As the wife may say , Vbitu Caius , ego Cai● ; and , as Laban sometimes , of Iacobs wives , children , and cattell , These daughters are my daughters , and these children are my children , and these cattell are my cattell , and all that thou seest are mine . So a man once married to the Lord by Covenant , may without arrogancy say , this righteousnesse is my righteousnesse , this judgement is my judgement , this loving kindnesse , these mercies ; this faithfulnesse which I see in thee and all that thou hast is mine , for my comfort , supply , support , direction , salvation , and what not ? And take notice of that phrase , Thou shalt know the Lord . Did they not know him before ? Yes , but never in such a manner , with such a Knowledge , at least in such a measure . They shall now know him in such neere familiar , sweet and ineffable expressions of his deerest , deepest , choycest conjugal love , as they never tasted , nor could taste of before . We know how it is with a wife married to a loving husband . They loved one another before marriage , and many expressions of a speciall love passed betweene them , but they never enjoyed one another fully till the marriage was solemnized . Then , there is not only a more intimate manifestation of fervent , intire , loyall , chaste love ; but a further enlarging and stretching out of mutuall affections to each other , than they could possibly have beleeved they should ever have reached unto , till now experience assure them of it . And even thus it is between us and God . Is he Good in deliverances ? have we tasted of his love already ? Oh how great would his goodnesse be , how full of grace , mercy , bountie ; and , how would he communicate even whole rivers of all these to that Soule that would once come up to him , and close with him in an everlasting Covenant ▪ All the wayes of the Lord are mercy and trueth , unto such as ( make , and ) keep Covenant with him , Psal. 25. 10. 3. Consider that what ever worke God calls You to , Yee will never buckle thoroughly to it , till you have entred into Covenant with him . An apprentise boy when he goes to a Master upon tryall onely , his minde is now on , then off againe ; sometimes he could like the trade , by and by his minde hangs after his Mother at home , or after some other course of life , and he never sets close to his businesse , till he be bound . When once the Indentures be sealed , and he enrolled , he knowes there is now no more time to deliberate , but he must fall to his busines , or else take what happens for his idlenesse and negligence . So is it with a wife ; if she be but onely promised , or betroathed to a man , she may come to his house , and cast an eye up and downe ; but it is rather to observe , than to act : she may perhaps cast out a word now and then somewhat freely ●lso ; but she never sets her selfe to guide the house , or to doe any thing to purpose , till she be married : then , she careth for the things of the world ; that is , with all possible diligence looking to , and managing of the businesse of the family committed to her , how she may please her husband ▪ all her thoughts , care , diligence run this way , she makes it her businesse that she must stick unto , and daily manage as a part of the marriage Covenant . And thus also it will be with you . You have much worke under your hands , and are likely to have more ; and I hope you desire to doe all in truth of heart , for God , and not for ends of your owne : but let me tell you , this will never be done throughly till once you be martyed to him by solemne Covenant . Then , will you care indeed for the things of the Lord , how you may please the Lord , in every cause , in every Answer to any Petition , and in every Vote of any Bill ▪ or sentence . You would then think , when you come to manage , debate , vote , any Question , I am the Lords , not mine owne , not my friends ; will this I doe , stand with my Covenant ? will it please God ? will it be profitable for the State ? is it agreeable to Justice and equitie ? Then , on with it , no man shall divert , or take me off . But , till then , one will entreate for his friend , another for his ; one will make you one way , another would draw you another way ; and they are both your friends , and you knowe not how to deny either : and thus are you even torne in peeces betweene them , in so much as you sometimes resolve to be absent , or to si● still and say nothing ; or , to gratifie him that hath most power with You , be the Cause what it will . But when once the Covenant is sealed , all this will be at an end ; You will quickly stop your eares against all perswasions that may hinder Justice and Reformation ; and , when this is known , men will soone forbeare also to trouble You with such solicitations . Againe fourthly ; Wicked men stick not at a Covenant with death and hell it self , so they may but satisfie their Lusts ; though they know the end thereof will be damnation . Oh then shall not we much more make a Covenant with our God to do his will , which will be beneficiall and comfortable both here and hereafter , and procure a full torrent of his mercies , bountie , grace , and eternall life , to flow in upon us ▪ 5. Consider that the Devill himself will have a Covenant from all his vassals that expect any extraordinary matters from him ; else , he will not be engaged to be at their Command . There is not a Witch that hath the Devill at her beck ▪ but she must seale a Covenant to him , sometimes with her bloud , sometimes by other rites and devices , and perhaps he must suck her too ( as in those hellish bargaines you know they use ; ) and then , he is for her , during the time agreed upon . And shall we think God will be so cheap ▪ as to be ( with revenence be it spoken ) at our Command , to help , direct , assist , deliver and save us , who will not do so much for him as Witches and Sorcerers will do for the Devill ? In the 45 of Isay , vers. 11. there is a st●●ng expression this way ; Thus saith the Lord , the Holy one of Israel , and his Maker , aske of mee things to come concerning my sonnes , and concerning the work of my hands Command ye mee . It is not to be thought that God complementeth with his people , but is free and heartie in the expression of what they shall really find him . But make ; it concernes his Sonnes ; that is , those that are truely in Covenant with him . This priviledge is for none else . So that the way to have God at Command , ( with humilitie be it used ) is to be his sonnes and daughters by Covenant . For , to whom it is said , I will be their God , and they shall be my people , to them is it spoken , I will be a father unto you , and ye shall be my sonnes and daughters , saith the Lord Almightie , 2 Cor. 6. 18. And to them he saith also , Command ye me . 6. Consider that it is the proper and chiefe businesse of a Fast , to enter into Covenant with God . You see it to be the practise of the Church in Nehemiah's time . And where this hath been omitted , the Fast hath been lost . God never accounted any of those foure annuall solemne Fasts before mentioned , that were so long in use among the Jews , to be fasts unto him ; but calles them fasts to themselves , Zach. 7. 5 , 6. Why , but because they looked no further in their Fasts , but to afflict their soules for a day , to bow down their heads as a bullrush , and to spread sack-cloth and ashes under them , and there an end . But they lost all their labour , getting nothing from God but a chiding , and contempt . And in trueth , when will we thus joyne our selves to the Lord , if not at a Fast ? Then , are our hearts in more than ordinary tune for such a work , when we are brought to set our sinnes before us , and humbly to confesse , bewaile and renounce them ; when we have taken some paines with our Soules to soften , and melt them before the Lord ; especially if then they be in any measure raised up towards Him with any apprehension of his love in the pardon of so many and great sinnes , even when the Soule is most cast down for them . Then , I say strike through the Covenant , or it will never be . If you let slip this opportunitie , you may perhaps never obtaine the like while you live ; but either your selves may be cut off , or your hearts shut up in desperate hardnesse , like unto Pharoah , whom every deliverance , and new experience of Gods favour in taking off new evils , hardened more , and made worse . 7. In the last place ( and let it not have the least force of perswasion ) remember and consider that this day , even this very day , the 17. of November , 82. yeeres sithence , began a new resurrection of this Kingdome from the dead , our second happy Reformation of Religion by the auspitious entrance of our late Royal Deborah ( worthy of eternall remembrance and honour ) into her blessed and glorious Reigne ; and that , from thenceforth Religion thrived , and prospered under her Government with admirable successe , against a whole world of oppositions from Popish factors at home and abroad : So as the very Gates of hell were never able to extinguish that Light , which God by her meanes hath set up amongst us . Consider I beseech you , that it is not without a speciall Providence that this your meeting was cast upon this very day ( for , I presume , little did you think of the 17 of November , when you first fixed on this day for your Fast ; ) that , even from thence , one hammer might be borrowed to drive home this nayle of Exhortation ; that the very memory of so blessed a work begun on this very day , might throughly inflame you with desire to enter into a Covenant ; and so , to go forward to perfect that happy Reformation , which yet in many parts lyes unpolished and unperfect . Oh suffer not that doore of hope by Her set open this day , to be again shut , for want of a Covenant . If you would indeed honour Her precious memory ; yea , honour God and your selves , and not only continue the possession of what she ( as a most glorious Conduit pipe ) hath transmitted to us , but perfect the work ; set upon this duty of joyning your selves to the Lord in an everlasting Covenant that shall not be forgotten . And so have you the Motives . 2. I shall now shut up all with some few Directions to help us in it . And here , passing by what hath been al ready spoken touching the preparatives to it , the Substance of it , and the properties required in it , I shall only give you these sixe subsequent Directions . 1. Give a Bill of divorce to all your Lusts , or kill them out-right . This Covenant is a marriage-Covenant , and there is no marrying with God , so long as your former husband , your base corruptions , your swearing , riot , drunkennesse , uncleannesse , pride , oppression , and what ever else your soules know to be the plague of your own hearts , remaine alive and undivorced . For the woman which hath an husband , is bound by the Law to her husband so long as he liveth : but , if he be once dead , she is free from that Law , Rom. 7. Therefore send these packing , in the first place . A wise man will never marry a strumpet , nor with any woman , that hath another husband : his wife that shall be only his own , none else shall have interest in her . Much lesse then , will the Holy and Jealous God admit of any Spouse that is wedded to any lust , and so continueth . Say then , what wilt thou now do ? wilt thou still keep thy darling lust ? Hast thou been a swearer , and so thou wilt be ? a drunkard , an uncleane person , an oppressour , a prophane Esau , and wilt be so still ? Know , that God will none of thee , but abhorres all such as thou art . He will admit none into Covenant but such as touch not the uncleane thing , but separate from it . To them only it is , that he promiseth , I will be their God , and they shall be my people . 2. More especially purge out and cast away ( as a Menstruous cloth ) all Idols and Idolatry in particular . All our Lusts are lothsome to his stomach , but nothing is so abominable to his Soule , as Idolatry . This is that spirituall whoredome which meritoriously dissolves the marriage bond where it is already knit , and lies as a barre in the way to a Covenant with God , where yet it is not made . This was it for which the Lord proceeded so severely , first against the ten Tribes , and then against the residue , as you all know . For this , the Land spewed them out . And where ever God promiseth to recall them , he usually premiseth this , ( which should first be done ) From all your Idols will I cleanse you , Ezek. 36. 25. Ephraim also shall say , What have I to do any more with Idols ? Hos. 14. 8. and all shall cast them away with detestation , saying , Get thee hence , Isay . 30. 22. Every Idol is that great Image of Iealousy , which the Lord can by no meanes endure , and which will certainly be the destruction of King and People , where ever it is entertained , especially if againe received in , after it hath been once ejected . A sad example whereof we have in Iudah , where , after Iosiah had taken away all the abominations out of all the countries that pertained to Israel , and made all that were present in Israel to serve the Lord onely , the Act of Resumption of Idols and Idolatry by the succeeding Kings ( although it is probable they did it onely secretly like those in 2 Kin. 17. 9. ) became the ruine of those Kings , and Kingdomes . Beloved , let me speake freely , for I speake for God , and for all your safeties . You cannot be ignorant of the grosse Idolatry daily encreasing among us , and committed not ( as adultery ) in Corners onely , but in the open light ; people going to , and coming from the Masse in great multitudes , and that as ordinarily ▪ openly , confidently as others go to and from our Churches . And I doubt not but some of you doe know the number of Masses to exceed that of Sermons . Whose heart bleeds not over this prodigious growth of Popery and over flowing of Popish Masses ? Who knowes not , that in the Masse is committed the most abominable Idolatry that ever the Sunne beheld in the Christian world ? Who remembers not with indignation and horror , how often that insatiable Idol hath bathed it selfe in the bloud of many of our Ancestors and Progenitors ? And can any be so silly as to beleeve , that it will rest satisfied till it swim againe in our bloud also ; unlesse we will joyne with Idolaters , and so perish in Hell ? For what ever some men talke of the possibility of the salvation of some persons in that Church , ( as they call it ) yet it is agreed on all hands , among us , that , for those of our owne Nation and once of our owne Church where the light hath so long shined in so much brightnesse , so as they have both received & professed it ; if they shall ( whether to gratifie a Parent , a wife , husband , friend , Master &c. ) put out their owne eyes , and returne backe to Babylon from whence they were once set free , their case is very desperate and dismall , and it had been better for them never to have knowne the way of righteousnesse , then after they have knowne it to turne from the holy Commandement once delivered unto them . Therefore I beseech you to take care of these above others . Nor speake I this , onely to prevent a publique toleration , ( which I hope , through the care of our Pious King , and your diligence , our eyes shall never see ) but to put on Authority to the utter rooting out of that abomination , although committed in secret ; and with connivence onely . If then you will not halt betweene Two opinions , if you will be thorough for God , and follow him fully , downe with all Idols and Idolatry through the Kingdome , so farre as the making of the Lawes yet more strict and full for that purpose , may effect it . Till then , you may , if you will , talke of a Covenant , and thinke to doe great matters : but that Great God who is so jealous of his glory in that , above all other things , will abhorre all Covenants with you . And if you , having now such opportunity and power , shall not throughly cleanse the Land of these spirituall whoredomes so boldly facing and even out-facing the glorious Gospell professed among us ; be sure , that , in stead of a blessing upon your Consultations and proceedings , you will draw downe a Curse that will cleave to you , and goe home with you , and scatter like poyson over all parts and Corners of the Kingdome , till all be consumed and become a desolation . You all I thinke , agree upon the necessity of a great Reformation . Where should you begin then , but where God ever begins ? Looke into the Stories of Asa , Iehosaphat , Hezekiah , Iosiah , and even of Manasseh himself , ( the grossest Idolater and most bloudy Tyrant that ever reigned in Iudah ) when once God had throughly humbled him ; and you shall ever finde that they began their grand Reformation at Idols , and Idolatry committed with them . I speake not this to backe or countenance any tumultuous or seditious spirits that have lately been stirred up to doe things without Commission ; but to You , whom God hath duely called to the worke , and indispensibly requires it at your hands . 3. Execute true Iudgement and Justice . Loose the band of wickednesse , undoe the heavy burdens , let the oppressed goe free , and break every yoke of the oppressor . This is a maine part of an acceptable Fast , and therefore must be performed of all that will enter into Covenant with God . And this was part of Gods Answer to the Jewes enquiring of the Prophet whether they should continue their solemne Fasts ? Zach. 7. Therefore herein deale impartially and throughly , for hereby the Throne it selfe is established . It is true , a difference must be put between those that are only led on in evill wayes by others , and those that are leaders of others : but it becomes not me to prescribe to you in this case , your own wisdome will teach you that . Only I am to pray you , that if you shall find any escapes to have been made in the Ordinary Courts of Justice , in the condigne punishment of Murder , and Idolatry , take notice of them , and there be sure to strike home , as Samuel did where Saul himselfe had been too indulgent . There is nothing makes you such faire Images of God ( in the relation you now stand ) as due execution of Justice and Judgement . Therefore , if you will indeed enter into a Covenant , let this be done . 4. Do your best to draw as many others as you can the same way . Parents and Masters are bound to take care that their children and families do feare , and serve God , as well as themselves . And You who now appeare before him in behalf of the kingdome , as you must enter into a Covenant for them as well as for your selves , so must you do your utmost that they also for themselves may passe under the same Covenant , with you . The representative Body of Israel that stood before the Lord to make a Covenant , in Deut. 29. 15. made it not only for themselves and such as were present , but for all that were absent also . And Iosiah when he entred into a Covenant himself , he not only caused all that were present of Iudah at the house of the Lord , to stand to it , 2 Chron. 34. 32. But he made all Israel to serve , even to serve the Lord their God , vers. 33. that is , to strike a Covenant with him . Therefore take care that all others , when you returne home , may make a Covenant before the Lord to walk after him in all his Commandements : that God may be set up more and more , and the hearts of all men may be lifted up in the wayes of the Lord to take hold of his Covenant also . If you do not this , you do nothing : formore is required at your hands , than of private persons , who yet are bound to call upon others ( as the men in my Text ) saying , Come and let us joyne our selves unto the Lord in an everlasting Covenant . 5. Would you have this to be done , namely , that all should appeare before God in Zion , for this purpose ? Then set up Way-markes to direct them thither . Take speciall care that the Ordinances of God be set up , and held up , in more puritie , and plentie . Down at once with all inventions and fancies of men , which corrupt and adulterate the pure worship of God . Let none but He be worshipped , and let no worship be thrust upon him which himselfe hath not prescribed . Herein especially ( yet still within your bounds ) be zealous , and quit your selves like men . Above all , take better order for the more frequent , and better performance , and due countenancing of that now vilified ( but highly necessary ) Ordinance of Preaching , which , albeit it be Gods own arme and power unto salvation , is yet brought into so deep contempt ( and by none more than by those who should labour most to hold up the honour of it ) that it is made a matter of scorne , and become the odious Character of a Puritan , to be an assiduous Preacher . Yea , so farre have some men run mad this way , that it is held a crime deserving Censure in the highest Ecclesiasticall Court in this Kingdome , to tell but a few Clergy men out of a Pulpit , that it is an essentiall part of the Office of a Bishop , to Preach * . Some of you know that I belye them not . And is it not then high time to vindicate the honour of Preaching from those virulent and scurrilous tongues and pens , that have of late daies ( more then ever ) blasphem'd this Ordinance ; and , to take more pitie of the many darke and barren parts of this Kingdome , where many scarce have a Sermon in seven yeeres ; nay some ( as divers of worth do credibly report ) not in their whole lives ? Hath not God himselfe said plainly , a Where there is no vision the people perish ? Is it not his own complaint , b My people are destroyed for lack of knowledge ? And how so ? thus ; for a long season Israel had been without a teaching Priest , and without the Law , 2 Chro. 15. 3. And mark too , that while they had no teaching Priest they were without the true God also . For , there is no coming at the true God , in the ordinary way , but by a teaching Priest . c How shall they heare without a Preacher ? And d it pleaseth God by the foolishnesse of preaching to save them that beleeve : and e faith comes by hearing . Wherefore I dare pronounce , that while so many thousands within the Kings Dominions , especially in England , Wales , and Ireland , are still suffered to sit in such darknesse and in the shadow of death , and so to perish for ever for want of constant , sound , profitable Preaching , it is impossible that they should be capable of a Covenant with God ; or , that it may be truely said , that the maine body of these Kingdomes a●e in case to make a Covenant with him ; unlesse you , the Representative Body thereof , take more care than ever yet hath been taken in this behalfe . I know the many plea's of many idle droanes and mercilesse men to excuse and defend an unpreaching , or seld ●ne-preaching Ministry ; but all their fig-leaves are too short to cover their own shame , and the nakednesse of those poore perishing people whom such men make naked , to their own destruction also . To tell us , that preaching indeed is necessary for the planting of a Church , but not so afterwards : is nothing but to bewray their owne sottish ignorance . Is not the word preached , the milk and food whereby men are , and must be continually nourished to grow up in the body of Christ , as well as the Seed whereof they are first begotten unto Christ ? And can men that are born , and living , live safely , or at all , without continuall supply of food convenient for them ? What fearefull tristing is this in a businesse of such high Concernment ▪ Good Iehoshaphat , when his heart was once life up in the wayes of the Lord , tooke other order : for , he sent not only some of the prime Levites and Priests , who taught in Iudah and had the Book of the Law of the Lord with them , and went about through all the Cities of Iudah and taught the people , 2 Chron. 17. 8 , 9. but with them , he sent divers of his Princes and chiefe Officers , Benhail , Obadiah , and sundry others , to see that this work should be effectually done , vers. 7. yea ( as ou● late Translation hath it ) he sent to them to teath in the Cities of Iudah : that is , that they should take as much care of the businesse , by putting on the Priests and Levites , as if they themselves in person were bound to do all the worke . And hence it was , that God gave this testimony of Iehoshaphat , that he walked in the first wayes of his father David , vers. 9. that he had riches and honour in abundānce , vers. 5. and that the feare of the Lord fell upon all the Kingdomes of the Land round about Iudah , so that they made no warre against Iehashaphat , vers. 10. So that , beside the spirituall benefit , a Preaching Ministry is one of the best advantages to secure a State ; it is ( you see ) not only an hedge , but walles and Bulwarks unto any Kingdome . And yet , as many of our blind guides and Idol Shepheards care not to erect Preaching where there is none , so doe they all they can to cheat and defraud those of it who doe or would enjoy it , sometimes by pulling it downe where it is set up , and ( to fill up the measure of their wickednesse ) glorying in it , when they have done ; sometimes by striking out the teeth of it , that if men will needes preach , yet it shall be to little purpose , onely a frigid , toothlesse , saplesse discourse , never piercing deeper than the care . If the Preacher come home to convince the Conscience of particulars that need reformation , ( which yet was the old course , and should be so still ) the Preacher is either derided as worthy of nothing but contempt , or else censured as indiscreet , 〈◊〉 , factious , and seditious . And least men should surfeit of preaching , how be all Sermons , in the afternoones of the Lord's dayes , cryed downe , as the markes of Iudaizing Puritanisme , and ●● a burden intolerable to the people ! Indeed , it is true , that when Authority first commanded the afternoones Sermon to be converted into Cat●chising , there was not onely no hurt done , but a wise and needfull course prescribed for the best edifying of popular Auditories . But as some have handled the matter , it is now become a great hindrance to edification . If a Minister would carefully and solidly open the severall heads of Catechisme , confirme them by Scripture , and bring them home by some short and familiar application most sutable to vulgar eares and Capacities ; I hold it simply the most profitable exercise ( at least for one part of the day ) that can be set up for the increase of sound knowledge and Piety : and pity it is that this is so much neglected . But this , say our new Masters , is worse than preaching . Therefore they enjoyne all to keep onely to the bare Questions and Answers of the Chila's Catechisme . And if any presume to adde any exposition or instruction , he is by some hurried from post to pillar , and censured as a pernitious Malefactor . And as they have thus thrust all preaching ( be it but Catecheticall ) out of the Church in the afternoones of the Lords day , so have they shut divers able , godly , discreet Pastors out of their owne Pulpits on the weeke dayes , even in Populous Townes , where the Ministers were willing to bestow their paines , ( and so for many yeares with great fruit and comfort to the whole Country had done ) gratis , for the refreshing of many hungry Soules who had no preaching at home in their owne Parishes , and dare not stirre thence on the Lords day to seeke it abroad . Nay , some of your Cathedrall Men are come to that passe , that when any Sermon ( such as it is ) is preached in the Cathedrall or Collegiate Church , no Sermon must then be preached in the Parish Church or Churches adjoyning , meerely to uphold the pompe and State of the Greater Church , and for feare of lessening the Auditory , or diminishing the honour of the Preacher , ( who many times deserves little enough ) whereas not a fourth part of the Congregation ( by this meanes defrauded of Preaching in the Parish Church ) can possibly come within hearing , or ken of the Cathedrall Pulpitman . Oh Beloved are these , wayes to set forth Christ to the people for their salvation , to display God , in all his glorious Attributes and Perfections , and to bring them within view of the beauties and Excellencies of God in his Covenant and Communion with his people , so as to draw them to a Covenant ! Nay hence , hence it comes to passe that God is extremely dishonoured , his Name blasphemed , his day abominably prophaned , and his people run headlong ( like beasts to the Shambles ) by droves , to Popery , Anabaptisme , Familisme , Atheisme , and what not , that may cast , and lock them under the hatches of everlasting damnation . — Quis 〈◊〉 fande , Temperet a lachrym●● ? — I know that some of those Step-fathers , and hard-hearted Wretches , who be indeed the chiefe ( if not the onely ) cause of all this , blush not to attribute the daily falling off of multitudes from our Church , to over-much Preaching : but this is as rationall , as was his mad opinion touching Saint Paul , that much learning had made him mad . These are crying Abominations , that will cry as loud against you , as now they doe against the Authors of them , if you reforme them not . Wonder not at my length , and heate in this point . It is a matter of greatest Consequence , and of all other most proper for a Preacher to be zealous in . And give me leave to tell you , that this must be put in the head of the Catalogue of your weightiest Consultations at this time , if you desire ever to draw the people of this & the adjacent Dominions into any Covenant and Communion with God , or to setle any thing for the good of your selves and countryes . King Iames indeed took commiseration of the grosse ignorance of multitudes in the North parts of this Kingdome , and sent some Preachers at his owne charge among them . A Pious and a Noble worke ! But what through the unsetled wandrings , idlenesse , the superficiall and unprofitable performan●cs of some of these Preachers , and what through the supine negligence of some in Authoritie who should have looked better to those itinerary Ministers ; most of that labour and charge was little better than lost . For , some of you know , that in no parts of the Kingdome hath there been such an increase of Papists , as in those very Corners , where that sleight meanes was used to reduce men from Popery . I beseech you therefore by all the mercies of God , by all the Bowels of Christ in shedding of his deerest bloud for those precious Soules , who now , even by thousands and millions miserably perish in their ignorance and sins , that you would carefully reforme , or cast out all idle , unfound , unprofitable , and scandalous Ministers ; and provide a sound , godly , profitable and setled Preaching Ministry in every Congregation through the Land and the annexed Dominions ; and , to take no lesse care for their diligent and constant performance of their dutie both in life and Doctrine , as also for their liberall maintenance , ( that may be still capable of improvement , as the times grow harder , and commodities deerer ) that both themselves who preach the Gospel , and all theirs also , may cheerefully and comfortably live of the Gospel . And let us once see Zion built up , by your industry , in perfect beautie . Lastly , When you set upon this great businesse of a Covenant , see that you do it out of love to God , and with all your heart : else , it will come to nothing . If you would to Zion , your faces must be set , and setled thitherward . If you would make a Covenant , you must not be unwilling , afraid , ashamed to be accounted such Covenanters , but do it with a s●●ddy , op●n , ●●daunted countenance and resolution . You must love the name of your God to be his servants , Isay 56. 6. You have seen how Asa and all his Kingdome did it ; they both entred into Covenant , and they swore it , with all their heart , and sought him with their whole desire , and he was found of them , and gave them rest round about . Thus if you do , God shall be set up , Religion advanced , your grievances removed , you shall heare no more such complainings in our streets . All blessings shall follow , not your selves alone , but the whole Kingdome , in our King and his Government , in your Consultations and proceedings , in the publique , setled , and glorious Peace , and prosperitie of both Church and State . The blessings of the Earth , in the Citie , the field , your bodies , posteritie , in all your goings out and comings in ; The blessings of heaven in the meanes of Grace , the beginnings and growth in grace , the light of Gods countenance which is better than life ; and , after all , even the fulnesse of both grace and glory in the full , cleare , and eternall fruition of God himselfe in the highest heavens , shall all compasse , and Crow●● you for ever . Provided alwayes , that when once this Covenant is made , you take care that it never be forgotten , but h●●d●d , minded , and performed ; that as you close with God ▪ so you may alwayes continue with him . Th●● 〈◊〉 this whole nation and the children which are yet unborne praise and blesse the Lord for ever for this Parliament , and your endeavours in it . But I feele my self spent , and therefore must desist , yet with this hope , that my R●verend fellow-labourer designed for the other part of this worke , will begin whene I leave , and set on with more strength what my weakness is not able to performe . FINIS . Errata . Pag. 30. lin. 28. read arct . pag. 45. lin. 2. r. sit . errors in the pointing , correct , or pardon . Notes, typically marginal, from the original text Notes for div A77856e-160 Psalm . 82. This was our joynt & earnest suit to You , in Preaching ; and we now again beseech You to set your hearts and hands to this work , as Benhail , Obadiah and other Princes in Iudah did . 2 Chr. 17. 7 , 8 , 9. Acts 20. 32. The Summe of both Sermons . Notes for div A77856e-970 The Preface , shewing the reason of the choice of this Subject . The Preface . Notes for div A77856e-1210 The Introduction to the maine Discourse . Introduction . Ier. 25. 11. 29. 10. Isay 49. 24. Introduction . Jer. 51. 59. 1. Introduction . Omne malum ab Aqutlane . 3. 2 Chron. 36. 22. Introduction . Actus . Modus . Finis . The maine Observation or Doctrine . 1. ●On . quod sit . That it is so . Proved . 1. More generally . Exod. 19. 5. &c. 1. That it is so , in the generall . The first solemne Covenant which they passed into , was after their deliverance out of Egypt . Vers . 1. A second Covenant , about fortie yeeres after the first , when they came neere to Canaan and shortly after were to enter into it . 1. That it is so , in the generall . * As Moses drew the people into a Covenant before their entrance into Canaan ; so did Ioshua also , after they were possessed of it , Iosh. 24. 25 , 26. So did I●hoiada , upon the deliverance of Iudah from the tyranny of that bloudy monster At●aliah , 2 King. 11. 17. 2 Ch●o● . 14. 1. That it is so , in the generall . Rom. 1 , 21 , 2● 23 , 24 , &c. Wisd. ●4 . ●3 , &c. ●o vers. 28. Minut. Foelix in oct●vi● Athan . orat . cont. Idol . Terfull . in Apolog. cap. 15. B. Hall Cont●mpl . in Asa. L●●inus in Le●●● 18. p. 536. ●dem in Num. 16. pag. 572. Al●●que complures . a In ● 〈◊〉 15. ●● , 11. The Vulga● hath it in the Text , 〈…〉 Princips in Sacri● 〈◊〉 . b L●a 〈…〉 this , 〈◊〉 . c 〈…〉 pe●il o● 〈◊〉 p●● 3. * Some suppose her to have been his Grand-mother , others say she was his own Mother , of the same name with his Grandmother , which is more probable , because Scripture stiles her so . 1. That it is so . * Yea , sometimes upon consideration of Gods Judgements felt , or feared . 2 Chro. 29. 10. 2 Chro. 34. 31 , 32. 2. In speciall . 1. That it is so , in speciall . Vers . 31 , &c. 1. That it is so , in speciall . 1. That it is so , in speciall . 1. That it is so , in speciall . 2. How it is so . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Quo● . od● sit . How this is to be done . In a three-fold respect . 1. Of the disposition requisite to strike a Covenant with God . Where unto is requited 1. The as king the way to zion . 2. How this is to be done . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done . * From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to beseech or pray . 2. How this is to be done . 2. In regard of the manner . That is , 1. With intention of Spirit . 2. How this is to be done . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He will no longer turne aside hither and thither , and goe about their villages and Cities . Tit. ●ost . in Luc. 9. 2. How this is to be done . 2. With charitie towards others . 2. How this is to be done . 2. The Substance of the Covenant . Both in respect , 1. Of the matter . 2. How this is to be done . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2. How this is to be done . 2. In regard of the forme . 2. How this is to be done . Isay . 44. 5. N●h. 9. ult. * 2 Chr● . 34. 31. 3. The Properties of the Covenant , which are two . 1. It must be everlasting for continuance . 2. How this is to be done . 2. It must be heeded , and not forgotten . 2. How this is to be done . Prov. 1 17. 2. How this is to be done . Psal. 78. 1● . Eccles. 5. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Cur sit . the Grounds , why it is so . These are of 2 sorts . viz. 1. Why , for any deliverance in g●nerall . 1 God at such times gives clearest evidence of his readinesse to enter Covenant with us . 3. Why it is so , in the generall . 2. God is content to be bound first . 3. Why it is so , in the generall . 3. In deliverances God more especially manifesteth his fidelity in the Grand Covenant . Psal. 107. Leuk . 26. 41 42. Ier. 31. 20. 3. Why it is so , in the generall . 4 No complete deliverance and happinesse , without a Covenant . 3. Why it is so ▪ See Iudges 10. from vers. 9. to vers. 17. 2 Why , for deliverance from Babylon , in speciall . 1. Babylon hath ever been the sorest enemy . 3. Why it is so , in speciall . 3. Why it is so , in speciall . 2. Such a deliverance implyes more than ordinary breach of Covenant on our parts , for which God formerly put us under such a yoke . 3. Why it is so , in speciall . 3. Why it is so , in speciall . * cap. 11. 18 , 19 , 20. Application Threesold 1. Vse , of ●●proose . 1. Vse . Reproofe Of foure sorts of men . viz. 1. Of such as think a Covenant needfull in trouble , but not after deliverance . Hosea 5. 15. 1. Vse . Reproofe . 1. Vse . Reproofe . 2. Of such as having means of deliverance think it enough to rid out of the way the instruments of their evils . 1. Vse . Reproofe . Ames 5. 24. 1. Vse . Reproofe . Isay . 14. 28. See 2. King. 18. 8. 1. Vse . Reproofe . 3. Of such as thinke extraordinary Fasting and Prayer sufficient , without a Covenant . Isa. 59. 11. Isa. 64. 6 , 7. 1. Vse . Reproofe . 4. Of such as are convinced of the necessity of a Covenant , yet come not up to it . Hos. 13. 14. 1. Vse . Reproofe . 1. Vse . Reproofe . 2. Vse . Information , touching the chiefe cause why Reformation and full redresse of ou● evills goes on so slowly . Judg. 9. 23 , 24. 2. Vse . Information E●●a 1. 1 , 2. Ezra . 2. Ezra . 3. 6. 2. Vse . Information . Vers . ● . Vers . 10. ●zra . 4. 1. Ezra 7 7. Neh. ● . 1. 2. Vse . Information . N●h. 9. ult. and 10. 29. * Q●arto mens● Vrbs fuit expugnata , quinto ●utem fuerat excisum Templum & consumptum incendio : septimo mens● int●rfectus tandem suit Godolias , qui ste●erat cum residua ple●● qui collecta fucrat ab ejus manu . Iejunium autem de●imi mensis putant fuists institutum post urbem obs●ssam . Ergo sejunium mensis decimi , tempore ali● pracessit , Calvin . in Loc. Non , quod haec omnia in codem acciderunt anno , sed diversis annorum intervallis . ● . Vse . Information . 2. Vse . Information . 2. Vse . Information . 3. Vse , of Exhortation . 3. Vse . Exhortation . Isa. 60. 17. 18. 3. Vse . Exhortation . 〈◊〉 . 17 10. Psal. 50. 5. Exod. 19. Deut. 29. Motives to a Covenant . 1. Our many Deliverances . 3. Vse . Exhortation . Motives . 3. Vse . Exhortation . Motives . 2. There can be no full enjoying of God , without a Covenant . 3. Vse . Exhortation . Motives : Gen. 31. 43. 3. Vse . Exhortation . Motives ▪ 3. No buckling to the worke God calls us unto , without a Covenant . 3. Vse . Exhortation . Motives . 1 Cor. 7 ▪ 14. 4. Wicked men Covenant with Hell . 3. Vse . Exhortation . Motives . Isay . ●8 . 5. The Devil himselfe will do no great matters for his vassals without a Covenant . 3. Vse . Exhortation . Motives . 6. This is the proper worke of a Religious Fast . Nebem . 9. Isay 58. 3. Vse . Exhortation . Motives . 7. This very Day began the second Reformation of Religion . 3. Vse . Exhortation . Meanes how to enter into Covenant . 1. Give a Bill of Divorce to all your Lusts . 2 Cor. 6. 2. More especially cast out all Idols and Idolatry . Psal. 5. 4. 3. Vse . Exhortation Meanes . Ier. 84. 4. 2 Kin. 17. 2 Chro. 34. 33. 3. Vse . Exhortation . Meanes . 2. Pet. 2. 2 Kin. 17. ● . 3. Vse . Exhortation Meanes . 3. Execute true Iudgement . Isa. 58. 6. 3. Vse . Exhortation . Meanes . 4. Draw others also . 3. Vse . Exhortation . Meanes . 5. Set up Way-markes to 〈◊〉 . 3. Vse . Exhortation . Meanes . * But ab 〈◊〉 it was not so . The 〈◊〉 part of the Hom. against the p●r●ll of Idolatry , speaking of the Bishops of the Primitive times , saith , that They were then Preaching , Bish●ps , and more 〈◊〉 seene in Pulpits than in Primes Palaces , more often occupied in his Legacy , who said , Go ●ee into the whole world , and preach the Gospel to all men , than in Embassages and assa●res of Princes of this world , pa● . 59. edit 1623. a Prov 2● . 18. b Hos. 4. 6. c Rom. 10. 14. d 1 Cor. 1. 2. e Rom. 10. 17. 3. Vse . Exhortation . Meanes . ●Pet. 2. 2. Ephes. 4. I●m . 1. ●8 . 1 P●● . 1. 23. 3. Vse . Exhortation . Meanes . 3. Vse . Exhortation . Meanes . 3. Vse . Exhortation . Meanes . 3. Vse . Exhortation . Meanes . 3. Vse . 5 Exhortation . Meanes . 6. When a Covenant is to be made , do it with all the heart ; and forget it not when it is made . 2 Chro. 15. 15. 3. Vse . Exhortation . Meanes . 
A79477	----	Sions memento, and Gods alarum. In a sermon at VVestminster, before the Honorable House of Commons, on the 31. of May 1643. the solemne day of their monethly fast. By Francis Cheynell late Fellow of Merton College in Oxford. Printed and published by order of the House of Commons. Cheynell, Francis, 1608-1665. This text is an enriched version of the TCP digital transcription A79477 of text R16225 in the English Short Title Catalog (Thomason E55_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 153 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A79477 Wing C3816 Thomason E55_13 ESTC R16225 99859990 99859990 112095 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A79477) Transcribed from: (Early English Books Online ; image set 112095) Images scanned from microfilm: (Thomason Tracts ; 10:E55[13]) Sions memento, and Gods alarum. In a sermon at VVestminster, before the Honorable House of Commons, on the 31. of May 1643. the solemne day of their monethly fast. By Francis Cheynell late Fellow of Merton College in Oxford. Printed and published by order of the House of Commons. Cheynell, Francis, 1608-1665. England and Wales. Parliament. House of Commons. aut [10], 45, [1] p. Printed for Samuel Gellibrand, at the Brazen Serpent in Pauls Church-yard, London : 1643. Running title reads: A sermon preached before the Honourable House of Commons. This setting of type has "Honorable" in line 6 of title. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Zechariah II, 7 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A79477 R16225 (Thomason E55_13). civilwar no Sions memento, and Gods alarum.: In a sermon at VVestminster, before the Honorable House of Commons, on the 31. of May 1643. the solemne da Cheynell, Francis 1643 27068 502 155 0 0 0 0 243 F The rate of 243 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 John Latta Sampled and proofread 2008-05 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Sions Memento , AND Gods Alarum . IN A SERMON AT VVESTminster , before the Honorable House of Commons , on the 31. of May 1643. the Solemne day of their monethly Fast . By FRANCIS CHEYNELL late Fellow of Merton College in Oxford . Printed and published by order of the House of COMMONS . REVEL. 19. ver. 19. 20. And I saw the Beast and the Kings of the earth , and their armies gathered together , to make war against him that sate on the Horse , and against his army . And the Beast was taken , and with him the false Prophet . — These both were cast alive into a lake of fire burning with brimstone . REVEL. 17. 1 , 2. Come hither , I will shew unto thee the judgment of the great whore that sitteth upon many waters , with whom the kings of the earth have committed fornication . LONDON , Printed for SAMUEL GELLIBRAND , at the Brazen Serpent in Pauls Church-yard . 1643. TO THE HONORABLE House of COMMONS , now assembled in PARLIAMENT . IDare not dispute your Power , for even Dr. Ferne himself is Satisfied in his Conscience ( or else he would never have granted it in his Tract , entituled Conscience Satisfied ) that the two Houses of Parliament are , in a sort , Coordinate with His Majesty ad aliquid , to some Act , or Exercising of Supreme Power , that is , to the making of Laws , by yeelding their consent : and this ( saith he ) they have by a Fundamentall Constitution : Nay , the Order of the House of Commons cannot in reason but oblige all the Commons of England ; it doth not indeed oblige the King , he is exempt by his Soveraignty ; the Lords plead Peerage , I have not yet heard of any other Plea , and therefore I will not dispute your Power , but obey your Order . You shall have the glory to command , mihi autem obsequii gloria relicta est , pardon the expression : we Merton College men have been used to Tacitus , 't is his expression . The times are sad , my Text was seasonable : Though Babylon be at Rome , yet there are some sonnes and daughters of Babylon too here in England : Sion is now surrounded by them , and your Honourable House is most eminently opposed by them : Many there are that plot against you , all the Antichristian Politicians in the Christian world are beating their brains how to destroy you , but their Plots are discovered , their Designes defeated by the watchfull providence of an Omniscient God , Many there are that fight against you , against you , I say , for it is evident that those many thousands who are up in Arms , do not fight for the King , but against the Parliament : This man fights for a place at Court , and the other , perchance , for a place in the Church , or rather over the Church : O bloody Simony ! some fight for Pluralities , and some for Bishopriks , some for Patents , some for Monopolies ; some have lost their places in the Star-Chamber , and High Commission , and have scarce any thing to ●rast to but the sword . The Papists fight to subvert Religion : Delinquents , to subvert the Laws , and the Parliament too , because it hath power to make , declare , enforce the Law : The Roysters fight to destroy your persons , and gaine your estates to pay their Tavern-tickets : and yet there is a Divine , one Dr. ●erne , who seems to excuse all this , and by his excuse , doth certainly encourage them , to do what is inexcusable . And the good Doctor would fain perswade you and all the Commons of England , to sit still the whilest , and lose your Religion for Conscience ●ake ; your Laws , Liberties , Estates , Lives , for Peace sake : And what will Peace advantage your Posterity , if the Army in the North will give them Peace upon no other terms then these ; that either they must turn Papists , or else be content to be Beggers , and which is worse , Slaves ? Some that gloried in the Title of Royalists , do now perceive , That it is not enough , to stand for the King , unlesse they will declare themselves for the Queen : and they are not a little startled at that : Is this the Bishops holy War for the Catholique Church ? Be it the Bishops War , saith Dr. Ferne in his first Book ▪ Well , be it so : Why , then sure the Bishops have much blood to answer for . For it is well known to this whole Kingdom , and to some Churches abroad , that the Parliament desired to have all Church-matters fairly debated , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Nazianzen speaks , not by an Army , but by an Assembly ; the Bishops then have clearly declined this Rationall way of triall , and taken up Arms against the Parliament in the old quarrell , and sure the Parliament hath good reason to defend themselves . It seems the Bishops arguments are spent , and therefore they call for Powder and Bullets , to prove that Prelacie is Jure divino . I say Prelacy , for there is a great deal of difference between Prelates , and Bishops . Pontifices nunc Bella juvant , sunt caetera nugae . What they cannot prove by the Word , they would fain make good by the sword . What ? because men of tender consciences can be no longer pursued in their Courts , must they be pursued even unto death , by force of Arms ? but stay : What 's their fault ? Why , they are enemies : They are enemies to such pomp and state as ( some Bishops cannot but confesse ) may well be spared . This Plot came from Rome , for I remember Hostiensis saith , That from the dayes of Pope Adrian , till his time , the Cardinals and Bishops of Rome had scarce ever laid down their Arms . a Erasmus complained , that in his time the Bishops were men of warre . When the Duke D'Alva tyrannized over the Netherlands , there were new Bishops b Sees erected in every City , and then presently the Inquisition was brought in upon them : as if there could never have been any absolute tyranny without the help of the Bishops . But you will tell me , that the Men may be faulty , and yet the Order blamelesse . I answer , that the dignity of their Order should be tried by the Word , and the men being faulty , should not be protected by the Sword ▪ Blush ye heavens , and be ashamed , O earth , that ever proud ambitious spirits should enflame differences between King and Parliament , onely that they may feed themselves with vain hopes of being Bishops at last , and enjoying Pluralities the whilest . Let the Searcher of hearts judge between us , and let them beware that they do not hear aconfounding voice , like that in the Historian , Quintili Vare redde Legiones , Tu Episcope redde Legiones , redde Animas . I was bold in my Sermon to lay Prelacy as low as Prelaticall men have laid Monarchy . I was too bold , they say , in calling the Pope whore so often . But it is as certain that Pope John the eighth , ( or Joan the first ) was a Whore , as the credit of impartiall Historians ( I except the Sacred onely ) can make a matter of fact certaine , which was done so long ago . The ancient Popish Historians acknowledge this truth . The Successour of Leo the fourth is generally described , by name John the eighth , by firname English , by place a Pope , by s●x a woman , aod by her lust a Whore : She tyrannized somewhat above two years , some reckon the moneths and dayes ; she played the beast with one of her own servants , and died in travail , in time of solemn Procession in the high street . No man ever went about to prove this Story a Fable , but he proved himself a Foole . For this story is confirmed by the testimony of a Theodoricus de N●em , one of the Popes Secretaries , by b Charanza Archbishop of Toledo , by c ●ulgosus , sometimes Duke of Gen●a , by d Platina , keeper of the Library in the Vatican at Rome , a man commanded to write the truth by e Pope Sixtus the fourth ; a man that had been racked and deprived of his dignities by Paul the second : it seemes he bad spoken truth too freely , and therefore Sixtus restored him to his dignities , and did not onely enjoyn , but encourage him to write the truth . To these I might adde John of Paris , Divinity Reader in the Vniversity of Paris , g Pola●●s an Archbishop , and the Po●es Pe●…tiary , h Trithemius Abbot of S● . Martins Monastery , i Philippus Bergomensis , I will not omit Krantius , he is an excellent Chronographer , and k Bellarmine saith , not to be suspected , because he wrote before Luther , nor is Achil●es Gras●erus to be d●srespected , because he collected his Epitome out of very ch●●ce Historians . Here is weight in these testimonies , if any man look for number , he may see Sigebert , Boccace , Mantuan , Petrarch , Gotefridus , Viterbien●s , Palmerius , Nauclerus , ●abellicus , Volateran , Schedel , and divers others cited at ●arge in that learned ●ra●t of Mr. Alexander Cook , set out on purpose to confirm this truth : or he may read Mr. Bell his Mo●ives , or his Survey of Popery ; Books that I never yet saw answered . But what if one Pope were a Whore , and delivered of a Bastard before all the People , peradventure the rest of the Popes were more holy . No , John the eleventh was promoted to the Popedome by Theodora a famous Whore : John the twelfth , was a Bastard begotten of Marozia ( another mans wife ) by Pope Sergius the third : John the thirteenth abused his fathers Concu●…e . Some Popes have been notorious for Incest and Sodomy , Julius the second , Martin the second , and divers others ; Boniface the eighth had issue by both his Nieces , Lucretia was daughter and whore to Pope Alexander the sixth ; her Epitaph will be more lasting then Brasse or Marble , Hoc jacet in tumulo Lucretia nomine , sed re Thais , Alexandri filia , sponsa , nurus . You may see more instances in Platina , O●●phrius , Sleidan . We are so much given to Romane Courtship now adayes , and our ears have been so little used till now of late to the old expressions of zealous Protestants , that such like passages will be counted little lesse then rayling by some Gentle Readers ; but let such hear what Reverend Dr. Abbor , sometimes Bishop of Sarum , a man of a meek spirit , observed when he treated of this Argument . The Pontificall Chair , saith he , was so infected with that She-Pope and famous Whore John the eighth , that scarce any man ever since climbed up to that Seat of Pestilence , but he hath stunck of that , or some other Whore . I will not give you occasion to stop your noses , by ripping up the beastlinesse of the fat Monks , and wanton Priests , whom the people might well call Fathers , because they begot so many Bastards ; Non male sunt Monachis gra●a indita nomina Patrum , Cum numerent natos hic & ubique suos . There hath been enough said , to give ( and I know all impartiall men will take ) satisfaction . The great Designe I had in my Sermon , was to overthrow Babylon , and build up Sion . I touched upon the Heresie , Idolatry , Tyranny , of the Antichristian Faction , that Protestants might be mo●e watchfull , and Popery more odious , It is my daily prayer , that God would unite the King and Parliament ; and my great Request to your Honourable House was , that you would put forth your strength for the recovery of that Power , which the Antichristian Faction by force , or fraud hath wrested out of the Kings hand , that when it is regained , it may be setled upon the Kings Royall Person , and Posterity . For this end and purpose , I made an humble Motion to you , that you would seriously consider what Points we must stand upon , and what Errours we must Protest against , that so there might be a more speciall and punctuall Covenant of Peace drawn up , subscribed , nay sealed , and King and Parliament might Victoriously joyn in an happy Union against the Antichristian Faction , this in England , which is intimately Confederate with that in Ireland , and equally Rebellious against the Kings Authority in His highest Court of Justice . In my discourse about the Covenant , I mentioned a Book , which directs us how to make a Christian Pacification by a thorow Reformation : The Authour of that Book did not set himself to dispute with Turks , or Jews , or grosse Papists , but with some treacherous Reconcilers , who under colour of Pacification , and some pretence of a moderate Reformation , would take away half Christ at least , and three quarters of our old Creed , as if they could make us amends , by giving us a New one , and we might Covenant to tear Christ and his Gospel to pieces for Peace sake . The Protestants talked much of the Cause of Christ ( saith the same Authour ) as long as they had their swords by their sides , but when they had laid down their Arms , and were in danger of their lives , then they forgat the Cause of Christ , and began to think that zeal was rashnesse , and constancy stubbornnesse . But if we love Christ and our souls better then our lives , let us resolve never to embrace any conditions of Peace which mingle the Inventions of men with the truth of God : Let us maintain the Doctrine of free Justification , our Salvation depends upon it , and let us preserve the Worship of God entire and pure ; for saith he , if we look onely to matters of Faith , and contend not for purity of Worship , we seem to have lesse care of Gods honour , then of our Salvation . Moreover , in matters of such moment , we must weigh and consider every phrase , word , title , lest by obscure , or slipper● terms , our Adversaries evade , and leave us in the lurch . This is the substance of the first Chapter . His second Chapter concerns Justification , and he would have us consider , that it is not enough to say , we are justified by Faith , but we must say , we are justified by Faith , because Christs righteousnesse is imputed , and our sins are not imputed to us that beleeve . We must not deny our Regeneration , and yet we must not confound it with our justification . We must obey God with all our heart , and all our strength , and yet we must not plead any other obedience for our Justification at the Tribunall of God , save the obedience of Iesus Christ . Our good works shall be rewarded , that 's encouragement enough ; but the reward is grounded upon a free Pardon , and a gracious acceptation : if we were not first justified , our works would not be accepted , nor rewarded ; Because our persons are accepted in Christ , therefore our works are rewarded for Christ ; that imperfect righteousnesse of works which we have , doth wholly depend upon the righteousnesse of faith ; now the imperfection of our righteousnesse is pardoned , the sincerity of our obedience is accepted , and yet we are not justified by our own sincere obedience , no not in part , but are onely ( and wholly , because perfectly ) justified by the compleat and perfect obedience of Iesus Christ . We must then trust with our whole soul to the obedience of Iesus Christ , and not trust at all to any good quality infused into us , or good works wrought by us , for our Iustification : This is the pure Protestant Religion , commended to us in the second Chapter . In his third Chapter , he doth largely explain the office , and use of Faith , because Faith is the instrument of our justification , and we can never keep the unity of Faith in the bond of Peace , if we do not agree about the Nature , or the Offices , and use of Faith . I am sorry I must lay aside this Book , but if you will be pleased to take it up , I may conclude my Epistle ; onely give me leave to renew my suit to you , concerning a Nationall Covenant , a Nationall Thanksgiving , a speedy and free Assembly : If the Prelaticall men are displeased , that so many Bishops are passed by , let them remember what the Archbishop of Canterbury saith , That there have been some corrupt crafty Bishops , who by plots and tricks have disturbed all Synods , and most Councels . Astutos & veteratoriae improbitatis Episcopos , qui ar●ibus suis ac dolis omnia Concilia perturbabant . I shall conclude all with that Prayer which I used at the Fast . Lord , never was there any Kingdom that made an higher Appeal to thy Majesty then our poor Kingdom hath made : Both sides appeal to thee , not onely by a Warre , but a Protestation Lord , be pleased to decide the Controversie , let that side prevail which doth most sincerely desire thy glory , the Kings good , the Kingdoms welfare by an happy Reformation , and a Christian Peace : I am sure you will say Amen to the prayer of Your daily Oratour at the Throne of Grace , FRA : CHEYNELL . Courteous Reader , SOme passages in my Sermon have reference to a little treatise , which I lately published about Socinianisme : in that booke you will meet with much Latine which is not translated , yet if you turne over but the first foure or five leaves , you may without the helpe of Latine , if you read attentively , pick out the scope of the book ; some quotations were scholasticall , and would not beare English , some are full of blasphemies , others there are that will seeme superfluous to any but a scholar , who delights to know every circumstance . Be pleased to read the booke , the Sermon , and Epistle , beleeve and obey the Scriptures , and prepare for Martyrdome , we know not how soone we may be called to seale the truth with our dearest bloud ; lend the Author thy patience and thy prayers . F. C. A SERMON PREACHED AT THE late Fast , before the Commons House of PARLIAMENT . ZECHAR . 2. 7. Deliver thy self , O Zion , that dwellest with the daughter of Babylon . BEhold two Nations , two manner of peodle strugling in the bowels of this Text and Kingdom , Jacob and Esan , Sion and Babylon . Now the Kingdom lies groaning in its throws and pangs , in its agony and bloody-sweat ; let us fall into a devout agony and penitent sweat , if we cannot sweat blood let us sweat tears , let every pore of our body be a weeping eye , a crying , a praying mouth , to beg a safe delivery for our labouring Mother , who travails in the anguish of her spirit . Let us intreat God to comfort England , as he did Rebekah , Genes . 25. 23. And the Lord said unto her , Two manner of people shall be separated from thy bowels : O let us pray that either Babylon may be separated , expelled out of the bowels of Sion , or Sion delivered out of Babylon . When the poor Iews were prisoners in Babylon , by the rivers of Babylon there they sat down and wept , and wept amain , when they remembred Zion , Psal. 137. 1. Oh for Ieremies tears , and Ieremies spirit , that we might write another book of Lamentations , to bewail the miserable security of this present age ! Sion sits down by the rivers of Babylon , the waters of strife , and rivers of Confusion , and shall there be no fountain in our Head , or Heart ; no penitent streams flowing from our eyes ? The God of heaven make this marble sweat , that we may not keep a Mock-fast to day , with dry eyes and hard hearts . Come , let us blow off the ashes from our zeal , let us enflame our hearts with sad but servent devotion : Sure if , as Heraclitus dreamt , our soul were but an Exhalation , the heat of our devotion would melt it into one indivisible tear : Our soul would be its own tear , and we might well weep out our eyes and souls together on this day of tears . Oh let us remember to joyn Zecharies zeal with Jeremies tears , let us lie upon our faces to day , but up , up to morrow ; the Prophet cryes Ho , Ho , in the verse before my Text , to awaken and enflame your zeal and indignation against Babylon . Come , ●pread abroad like the four winds of heaven , saith the Lord : Deliver thy self , O Zion , &c. In the words observe Zions bondage , and Zions deliverance : Zions Memento , and Gods Alarme . Zions Memento , to put her in minde of her sad condition , she was yet in the house of Bondage , like Galba's wit she had but a foul habitation , an ill seat , and worse neighbours : Zion that dwellest with the daughter of Babylon . But that 's not all , it is not a bare gentle Memento , in a still voice ; Heus , heus , divinum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Heark , heark , God himself sounds an Alarme . Zion's fast asleep , she snorts again , and therefore the Prophet lifts up his voice , and cryes , So Ho , O Zion awake , awake , rouze up thy self out of thy secure pleasing dream : Thy soul is asleep , awake , quicken thy spirits , put on strength O Zion , put forth thy strength , use all possible diligence for thy redemption and Deliverance . Deliver thy self O Zion , &c. The Text at first glance presents these two Propositions to our serious consideration . 1. It is sometimes the hard lot of Zion to dwell with the daughter of Babylon : This point is so clear that I need not explain or confirm it , wee 'l let that passe , and hasten to the second . 2. Zion must take all fair opportunities , and use all lawfull meanes to deliver her self from Babylon : I desire to spend my strength upon this Doctrin . Give me leave to open the point a little : Come , let us walk the Round and survey the bounds of Zion , and the bounds of Babylon . By Zion the Prophet means the people of God , whose * hearts were set on Zion , because God had of old set up his Ordinances there , and made them a gracious promise , That they should return thither again , and enjoy him once more in the Beauty , the Glory of Holinesse . There were two Mounts which did belong to Hierusalem , Mount Moriah , and Mount Zion ; the Temple was built upon Mount Zion , and therefore Zion was the Mount of Holinesse , and as it were the Throne of God here below , thither did the people flock , Micah 4. 2. Come , let us go up to the Mountain of the Lord — for the Law shall go forth of Zion : behold Zion is the Mountain of the Lord . But we must consider further , that besides the Iewish Sion , there is a Christian Sion spoken of in the Prophets ; and this very place of Micah which I have cited , points at the Christian Sion , a Church consisting of all Nations , Gentiles as well as Jews ; be pleased to peruse the words . But in the last dayes it shall come to passe , that the Mountain of the house of the Lord shall be established in the top of the Mountains , and it shall be exalted above the hills , and people shall flow unto it : and many Nations shall come and say , Let us go up to the Mountain of the Lord , verse 1. 2. That this is clearly meant of the Christian Sion , besides the evidence of the words themselves , the last verse of the former Chapter , the third Chapter of Micah , doth sufficiently declare : for the Iewish Sion , Sion in the letter , was to be plowed as a field , and the Mountain of that House was to be left as desolate as the high-places of the Forest . Moreover this Prophesie was to be fulfilled in the last dayes , Micah 4. 1. Finally , the Law shall go forth of Zion , saith the Prophet Micah , to the Jews the Law came forth of Sinai , but to the Christian Church consisting of Jews and Gentiles , the Law came forth of Sion when the Spirit was plentifully powred down upon some of all Nations at Ierusalem , Acts 2. and therefore not * Rome , but the Church which was gathered at Ierusalem ( if any Church ) was the a Metropolitane or mother Church , and younger Churches were the daughters of that Evangelicall Sion : For we are not come to the Mount that burnt with fire , Heb. 12. 18. but unto Mount Sion , Verse 22. The Apostle doth expound this Allegory more fully , Galat. 4. 24. Which things , saith he , are an Allegory ; for these are two covenants , ( or testaments ) the one from Mount Sinai which gendreth to bondage , the other then is from Mount Sion , which tendeth to freedom , a covenant of Grace , the spirit of grace and holinesse which is more plentifully poured out upon the Christian Sion , makes us precious sonnes of Sion , free-men indeed . You see the Bounds of Sion . Let us now take a view of Babylon . I need not say any thing of Babylon in Egypt , my Text points me to Babylon in Assyria ; the Scriptures mention a third b Babylon , and in my Application the times will call upon me by Analogy and proportion to speake much of this third Babylon , which is a Mysticall Babylon , the Romish Babylon ; and yet I think wee need not travaile so farre as Rome to finde out Babylon : did you never heare of an English Babylon in Ireland , and an Irish Babylon in England , and a Romish Babylon even in Scotland ? Is there not a Babylon in the North , and another in the West ? a Babylon almost in every City , towne and parish ? nay if we are impartiall in the search , we shall certainely finde some Malignant lusts , some brats of Babylon in our owne bosome : you see the bounds of Babylon . I shall begin with the Jewish Sion , and shew you what reason this Sion had to deliver her self from the Assyrian Babylon . 1. The first Reason is , because God had so often called upon Sion to separate from Babylon : the people were First , awakened by Jeremiahs prophecy . Secondly , they were encouraged by Cyrus his Proclamation : you may finde both put together , Ezra 1. 1. Now in the first yeare of Cyrus King of Persia ( that the word of the Lord by the mouth of Jeremiah might bee fulfilled ) the Lord stirred up the spirit of Cyrus King of Persia that he made Proclamation , &c. There was a threefold Call , a call from God , a call from the Prophet , and a call from the King ; and the Lord who stirred up the spirit of Jeremy , and the spirit of Cyrus , did stirre up the spirit of his people to answer this call , and depart from Babylon ; for upon this Proclamation divers of the children of the Captivity went up to Ierusalem under the conduct of their Generall Z●rubbabel , as you may read , Ezra 2. 1 , 2. Now these are the Children of the Province , that went up out of the Captivity of those which had beene carried away unto Babylon , and came againe unto Ierusalem and Iudah , every one unto his City , which came with Zerubbabel , &c. Thirdly , the Governors & people were quickned to this great duty of forsaking Babylon , and building Sion by the ministry of the Prophet Haggai , and about two moneths after by the Prophet Zechariah . Ezra 5. 1. Hag. 1. 1. Zech. 1. 1. They both prophecied in the second yeer of Darius , Haggai in the sixth moneth , & Zechary in the eight moneth . But it seemes too many of the people upon some Carnall discouragements were unwilling to goe to Ierusalem which was now but an heap of old rubbish and dead ashes , nay some were as willing to stay in Babylon as Lots sons-in-law to ●tay in Sodom . God therefore gave them another Call yet in the seventh yeere of the raigne of Artaxerxes , and then many went up from Babylon upon the motion of Ezra the scribe : Ezra 7. 6 , 7 , 8. ver. But there were many lingerers behind yet , and our long-suffering God who is rich in patience did vouchsafe another Call yet , about thirteene yeeres after in the twentieth yeere of Artaxerxes , ●or about that time Nehemiah began to stirre , as you may read , Nehem. 2. 1. You see here is Call upon Call ; this may suffice for the first Reason ; * because nothing but obedience to the Call of God can declare us to be the true Church of God . My second reason is taken from the Terminus à Quo , the place from whence they were called , Babylon ; or the daughters of Babylon , the City of Babylon was the Metropolis or mother Citty , the adjoyning townes and villages are called the daughters of Babylon , because they followed the ill example of the City , they were nursed up in all manner of Babylonish Idolatry and Impiety ; Some of the people that belonged to Sion did certainely loyter too long in these townes and villages , and therefore the Prophet calls upon them in my Text . Deliver thy selfe , O Zion , that dwellest with Babylon , with the daughters of Babylon that are as bad as their mother . Babylon is , in the language of Augustine , The City of the Devill ; and was it fit that the people of God should lye loytering in the City of the Devill ? Babylon was the Malignant Church , the Sinke of Sinne , the stall of Beasts , the Throne of Idols , the Temple of Devills , and mother of confusion . No place more infamous for their pride and tyranny , their cruelty and Idolatry ; well might Sion be weary of such a loathsome prison , and noisome dungeon , which could not but be offensive by its stench and darknesse , even as Babylon the great is the Habitation of Devills , the Strong hold of foule spirits , Rev. 18. 2. The 3d. Reason is taken from the Terminus ad Quem , the place unto which they were called , unto Ierusalem , unto Sion . Every motion takes its denomination from its Terminus ad Quem , but here even the Travailers themselves who were to move take their Title from that Place unto which they moved . The people are called Sion , because they were called forth to goe to Sion . Deliver thy self O Zion . Sion was a place beloved of God , and all his people , the people were in love with Sion with respect to Gods Election , institution , Promise , Blessing . God had chosen that place for his Seat of speciall Residence , and did there exhibite himselfe to his people by a visible presence . Moreover God had by a speciall Institution recorded his name , and set up his ordinances in Sion , and therefore the Temple was to be built againe on that mountaine ; the Jewes were confined to a certaine place , to Sion ; Some parts of publique worship were so appropriated to that place , that they were to be performed there , and no where else : Deut. 12. 13 , 14. Take heed to thy self that thou offer not thy burnt offerings in every place that thou seest , but in the place which the Lord shall chuse in one of the Tribes , there thou shalt offer thy burnt offerings , and there thou shalt do all that I command thee : The particular offerings are more distinctly specified in the 11. verse of the same Chapter : Your burnt offerings , and your sacrifices , your tithes , and the heave-offering of your hand , and all your choice vows which ye vow unto the Lord . Finally , God had promised a blessing to all them who came up to Sion , to worship the Lord in the Beauty of Holinesse : At first there was a generall promise given , Exo 20. 24. In all places where I record my Name , I will come unto thee , and I will blesse thee . But when God had chosen Ierusalem for the Seat of Royalty , the place of Justice , and Sion as the Mountain of Holinesse , and place of publique Worship , then all the Tribes were to go to Ierusalem for Justice , and to Sion to sacrifice , Psal. 122. 4 , 5. Whither the tribes go up , the tribes of the Lord unto the Testimony of Israel , to give thanks unto the Name of the Lord . For there are set Thrones of Iudgement , the Thrones of the house of David . The poor people had long been deprived of the benefit of Iustice , and the liberty of Religion ; but now God had promised by his Prophet Zechary that their Common-wealth should be setled , their Church established , their City and Temple both new builded , Zech. 1. 16 , 17. Therefore thus saith the Lord , I am returned to Ierusalem with mercies , my house shall be built in it , saith the Lord of Hoasts : my cities through prosperity shall yet be spread abroad , and the Lord shall yet comfort Zion , and shall yet choose Jerusalem . The first Temple was as glorious as Art and cost could make it : but God who hath gold and silver , heaven and earth at his disposing , had passed his word to them , that he would shake heaven and earth , sea and land , and fill the latter house with the glory of the Lord Jesus , who is the desire and glory of all Nationa , Haggai 2. from the 6. verse to the 9. Yet once it is a little while and I will shake the heavens , and the earth , and the sea , and the dry land . And I will shake all Nations , and the desire of all Nations shall come , and I will fill this House with glory , saith the Lord of Hoasts : the silver is mine , and the gold is mine , saith the Lord of Hoasts : the glory of this latter House shall be greater then of the former , &c. The Prophet you see had good reason to invite them to new Jerusalem here below , a kinde of heaven upon earth , to Sion the habitation of Iustice , and mount of Holinesse , the praise of the Jews , the glory of the Gentiles , the House of God , and Type of Heaven . Fourthly , God had now removed all rubs , he had opened the Kings heart and the prison doors , if they would be active it was in their own power to deliver themselves , and therefore the Prophet calls upon them to use their power , and to take that fair opportunity which was offered for their deliverance , and their glory , Deliver thy self , O Zion : Why Zion , wilt thou be a Felo de Se ? thy shackles are knockt off , the Po●ts are open , the Commission is now sealed ; come , be not cruell to thy self : what wilt thou be thine own tormentour , thine own prisoner ? Before the seventy years were expired , thou wast detained in Babylon , thou wast a prisoner there , but now thy time is out , and therefore if thou stayest longer yet , thou are not a Prisoner , but a dweller in Babylon . Deliver thy self O Zion , that [ dwellest ] in Babylon : There 's the Emphasis and strength of the Prophets exhortation . The Use of this Point is to stirre up the Christian Zion , all true Protestants , to deliver themselves from Antichristian Babylon , from the Babylonish army , & the Babylonish Church . The I●wish Zion had a miraculous deliverance from the Assyrian Babylon ; though God be the Lord of Hosts and hath all armies at his command , yet Zion was to be delivered not by might or by the power of an Army , but by the Spirit of the Lord of Hosts , by the Immediate hand of God , Zech. 4. 6. But I doe not find that Christian Zion shall be delivered upon such easie termes from Antichristian Babylon , doe not ●latter your selves with vaine hopes , our deliverance will cost bloud . 1. This is cleare to any man that hath studied the booke of the Revelation , & what upon prayer & study God hath revealed by the clear Texts of the Revelation , I will this day deliver unto you though I were sure to die S. Iohns death , or to be banisht into S. Iohns Iland . The God of heaven give us a further Revelation of this Revelation , that it may be interpreted by the same Spirit by which it was written . S. Iohn ▪ tels me that the Spirits of Devills shall go forth to the Kings of the earth , & of the whole world , to gather them to Armageddon , to the battel of that great day of God Almighty , Rev. 16. 14. 16. Secondly I know it is a great while yet to that great battell , yet the Spirits will be Scouting out long before . And sure these Spirits have been at worke of late in Ireland , England , & Scotland too ; the Babylonians are active , & must the precious sonnes of Sion be meerely Passive ? No , they must all List themselves under the King of Kings , whose vesture will be dipt in Anti-Christian bloud : For as S. Iohn shewes that the whore , the beast , the false Prophet , the Kings of the earth , and the Devill joyne forces and gather their armies together ; So will the Omnipotent Lambe , whose name is the Word of God , judge in righteousnesse and make war , Rev. 19. 11. He will overthrow the spirituall Iurisdiction of Anti-Christ by his Word and Spirit , by that sharpe sword which goes out of his mouth . ver. 15. the consciences of men shall be so convinced by the powerfull preaching of the Gospell , that Anti-Christ shall no longer sit as God in the Temple of God , in the * consciences of men , which are the peculiar Temple of God ; and for this reason the Anti-Christian faction doth so violently oppose all powerfull preaching . But then for the Temporall dominion of Anti-Christ : Iesus Christ hath prepared a Rod of Iron , which shall breake in pieces all his usurped power , and dominion , like an earthen vessel , because he hath his power from earth , and not by any ordinance from Heaven ; Christ will come and over-rule him with a Rod of Iron , and tread the Wine presse of the fiercenesse & wrath of Almighty God , Rev. 19. 15. and in that day of wrath Christ will have an army in the field , Rev. 19. 19. And I saw the Beast , and the Kings of the Earth , & their armies gathered together , to make war against him that sate on the horse , and against his Army . Behold the Noble Army of the Lord ●esus ! and observe further , that it is such an Army as is stirred up to fight from Scripture motives , not from Politique consideratious , and therefore it is added in the 21. ver. That their bodies were slaine with that sword which proceeded out of the mouth of Christ : & yet it was a bodily slaughter , for it followes , all the Fowles were filled with their flesh : and no marvaile if these souldiers were encouraged to fight up-Scripture-motives , if you consider what kinde of souldiers they are who doe the deed ; Men Chosen and Faithfull . For when the Kings of the earth have given their power to the Beast , these choise-souldiers will be so faithfull to the King of Kings , as to oppose the Beast , though armed with King-like power . So S. Iohn , These [ Kings ] have one minde , and shall give their power and strength to the Beast ; These shall make war with the Lambe , and the Lambe shall overcome them , for he is Lord of Lords , and King of Kings , and they that are with him are Called , and Chosen , and Faithfull . Rev. 17. 13 , 14. You see the faithfull people make no scruple at all of fighting against the Beast , though their enemies were like enough to say , that by fighting against the Beast , they did rebell against their owne Kings , who had given their power , and strength unto the Beast . Mark what that Text saith , they were called to this service , chosen and pickt out on purpose , & therefore they had not been faithfull had they deserted the Cause , and refused the service . Nay they are encouraged to war by a promise of victory , and therefore are resolved to fight against the Beast , though hee come armed with the power and strength of ten Kings , so S. Iohn . I could now tell you a long story of the King of Spaine , & another of the King of France ; but the times call upon me to speak plain and home , and yet I will not speake Treason neither . To what end should we waste time about a discourse of Hull , and the Militia ? Come speake to the point . If a King of the Protestant Profession should give his strength and power to his Queene a Papist , and she give it to the Iefuits , to the Beast , it is neither Rebellion nor Treason to fight for the King , to recover his power out of the hand of the Beast ; I say , for the King , that the power being regained may be setled upon the Kings Royall person , and posterity ; and then it is to be hoped that the King & they will take warning and beware how they trust out their power another time . We are engaged to fight against the Anti-Christian faction by our very Baptisme : Vocati sumus ad hanc Militiam Dei vivi iam tunc cum in Sacramenti verba respondimus , as Tertullian to the Martyrs . But the Socinians and Anabaptists so much complained of , do here cast in a scruple : We Christians , say they , are called to faith & charity , and therefore it doth not become us to go to war . It is true , Christians are called to faith , and therefore to desend the faith , they must contend earnestly for the faith , and be valiant for the truth . The Apostle reckons acts of valour amongst acts of faith : Through faith they waxed valiant in fight , &c. Much more is it an act of faith to be valiant in the defence of the faith , an act of Justice and Religion ; so Augustin . And if you talk of charity , consider that of the Authour , Omnes , omnium charitates Patria complectitur , Cic. off . l. 1. give me leave to say , Christus complectitur . That is not true charity which will not consist with faith : Be charitable to thine own soul , and the Church of God : Love thy Countrey , thy Religion , and thy Saviour better then thy estate , thy life , thy friends : be out of charity with the Whore and the Beast , they are fitter objects of thy hatred , then of thy charity ; nay we must hate the Whore , and burn her flesh ; there is no mercy to be shewen to this Whore , she will never be quiet till she is burnt . It concerns the Governours of Sion , who are as the * Angels of the Lord , to thrust in their sickle into the Romish vineyard , & cut down vine , and grapes , and all , because it is the Vine of earth , it is not the Vine of heaven , all the Antichristian clusters must be gathered together , and thrown into thegreat Wine-presse of the wrath of God : and when once the Wine-presse comes to be troden , beleeve it blood will spring up to the very Horse-bridles , for the space of a thousand and six hundred furlongs , Revel. 14. 19 , 20. This prophecy hath reference to that great slaughter which shall be made , Revel. 19. when the Lord Jesus shall come to tread the Wine-presse , vers. 15. You may guesse further yet at the greatnesse of the slaughter , by the invitation of the fowls of heaven to supper , at the latter end of the day ; Come , gather your selves together unto the supper of the great God , verse 16. You may read the bill of fare in the 18. verse , Come ye fowls of heaven , Come , eat the flesh of Kings , and the flesh of Captains , and the flesh of mighty men , and the flesh of Horses , and of them that sit on them , and the flesh of all men , both free and bond , both small and great . This Prophesie shall not be fulfilled till the pouring out of the last vial , for this is the last blow it will prove a bloody and a fatall Day ; for the seventh Angel pours out his vial , and cries the deed is done , 't is finished when all the Babylonian troops shall be gathered to Armageddon . the destruction of troops , as the word imports . The Beast shall receive many a wound before , but this blow shall dispatch him , he shall never hold up his head more . Deliver thy self , then O Zion . Christ is the great Deliverer , but though Christ be Principall , we must be Instrumentall in this great work of our own deliverance . Deliver [ thy self , ] O Zion ; and if thou canst not be delivered without fighting , fight for thy deliverance . 1. Consider that Rome is Babylon ; St. Iohn never speaks one good word of Rome , quite thorowout the book of the Revelation ; he calls it Egypt , or Sodom , or Babylon , the throne of the Beast , the strong-hold of foul-spirits , the habitation of Devils . Rome was once the Spouse of Christ , but behold , she is not onely turned an whore , but the mother of Harlots , and fornications , the Metropolis of Apostasie , and mystery of Iniquity , the great whore , Revel. 17. 1. a blasphemous whore in the third verse , a whore in purple , verse the fourth , an impudent whore , that hath her beastlinesse written , not onely upon her Cell , but upon her Forehead , verse the fifth , a drunken whore , a bloody whore , in the sixth verse , I saw the woman drunken with the blood of the Saints , with the blood of the Martyrs of Iesus . We need not run to Antiquity to ask their opinion , what whore , and what beast this is , or where this whore dwells ; St. Iohn speaks so plain , that the * Jesuits themselves are forced to confesse that this whore was to domineer at Rome : It is the City which is built upon seven Hills , which had had so many governments , five of which were fallen before St. Iohn writ this Book , Kings , Consuls , Tribunes , Decemvirs , Dictatours ; one remains still saith St. Iohn , namely the government of Emperours , and the other , that of Popes , was not then come . And that we might be sure not to mistake , St. Iohn tells us , that it is the great City which reigned over the Kings of the earth in his time , Revel. 17. 18. 2. Consider who is the Generall , or the Commander in Chief , of the Babylonian Army ; St. Iohn hath set him forth like a God of the world , with Titles enough , the Serpent , the Dragon , the Angel of the bottomlesse-pit , for 't is he , that gives all the orders and directions to Antichrist : He advises him to lay claim to a Power which belongs not to him . Irenaeus long since hath clearly shewn that the Beast with two horns , and the False Prophet , are but one and the same Beast : Learned Mr. Mede hath shewn that the Beast with ten horns , doth signifie the Secular Power of ten Kingdoms , who by the impious subtilty of the Dragon , combine together to make a Body , a Romish Common-wealth ; the Beast with two Horns is , as you use to call it , the Ecclesiasticall Power . The ten Kings , or Kingdoms , were to make up but one Beast of burthen , for the Whore to ride upon ; that is , they all joyn together to support the Whore , and therefore these ten Horns are all placed upon the seventh Head , that is , they strengthen the last government , the Popish government . Now as the great Dragon did manage the whole businesse , whilest that Heathenisme was supported by the power of the Romane Emperours , as St. Iohn shews in the twelfth Chapter of the Revelation ; so doth the Dragon over-rule the whole businesse in the time of the Antichristian Popes , as St. Iohn shews in the thirteenth Chapter ; for the Dragon gave the Beast his Power , and his Seat , and great Authority , Revel. 13. 3. and they worshipped the Dragon , who gave power to the Beast , verse the fourth , and therefore the Beast is said to ascend out of the bottomlesse ▪ pit , Revel. 17. 8. If you look upon the Pope as Bishop of Rome , so he came up out of the earth , his Ordination was not from heaven ; but if you look upon him as Pope , as Universall Bishop , & a Temporall Monarch , a King even of kings , we say he had 〈◊〉 blacker Institution , he ascended out of the bottomlesse-pit . Take it thus then , Satan had his Seat in Heathen Rome , but he hath his Throne in Popish Rome ; ever since the Romane Court hath had the confidence to call it self the Catholique Church , it hath offered more violence , and done more mischief to the true Church of Christ , then ever was done by the Romane Empire ; and therefore as the 7. trumpets did sound an Alarme against the Romane Empire ; so the 7. vials are all to be poured out upon the Popish Empire , the Anti-christian State . 3. Consider that where the Pope and his Agents prevail by a Babylonian Army , there they do constantly exercise a Babylonian Tyranny . When the people were so mad as to prefer Caesar before Christ , God gave them into the hand of the Romane Emperour , and he tyrannized over them , and God would not deliver them ; just as he threatned before-hand by his Prophet Zechary , 11. 6. I will deliver the men , every one into his neighbours hand , and into the hand of his King , and they shall smite the land , and out of their hand will I not deliver them . The Emperour did smite the land indeed , but the Pope of Rome will tyrannize far worse then the Emperour . If ever God for our sins sell us into the hand of that Man of sinne , he will not onely tyrannize over our bodies and estates , but over our consciences too : If ever he enter England with his tripple-crown , with his sword in one hand , and his keyes in the other , he will tyrannize like a Pope , he will curtall our Creed , and yet enlarge it : I beleeve in the holy Catholike Church , that is , as they interpret it too often , in the Pope ; that must be our onely Creed , and we shall finde that a large one . We must a swear obedience to the Popes Commands , they say , that vow of obedience is implied in their Baptisme , and therefore they name the Trinity but for fashion sake , and do indeed baptize their children in the name of Antichrist . Now if the Popes Commands are in force , and the Commands of God dispensed with , the Commands of the Pope will soon justle out the Commands of God . You know the Pope hath by the b Plenitude of his power struck out the second Commandment , and by the same authority he may when he please , strike out the first Commandment , and by consequent all the rest ; and then he may make a new Preface , and a new Decalogue , if that number will content him , he may say as the c Extravagant saith , that he himself [ is the Lord our God , ] who desires to bring us into the land of Aegypt , the house of bondage ( he should do well to put in that ) where we shall have no other God but the Pope , for he exalts himself above all that is called God ; but we may have as many Images , and Idols as we please , and so take the Name of our God in vain ; we must keep all the Saints dayes , and then we shall not be at leisure to keep the Lords-day ; you know the Popes Agents here in England , about four years ago , did not onely dispense with the people for observing the Lords-day , but enjoyn them to prophane it : you know their Doctrine about Aequivocation , and Fornication ; they do too often count Murther meritorious , a Doctrine which doth well become the mouth of that purple whore , who is drunk with the blood of Saints . St. John hath drawn this Monster to the life ; you may guesse how the Pope will tyrannize by the very picture of the Beast , Revel. 13. 2. No one beast hath ill qualities enough to furnish the Pope , and therefore he borrows something from the Leopard , and something from the Bear , and something from the Lyon , besides what he hath from the Dragon ; this Antichristian Monarch hath all the tyrannizing qualities of three of those Monarchies which the Prophet Daniel hath described ; the Leopard was the type of the Graecian , the Bear of the Persian , the Lyon of the Babylonian Monarchy ; it is observable that he hath the Mouth of a Lyon , a Babylonian mouth , he will plead for Babylon , he will send forth such Edicts as Nebuchadnezzar did , they shall be burnt alive who will not worship the Image which he hath set up : You see he hath the mouth of a Lyon , nay the mouth of a Dragon , for though he pretends that he is the servant of servants , ( and the curse of Cham indeed is a fit title for him ) nay though he say he is Christs Vicar , and hath two horns like a Lambe , yet he speaks like a Dragon , Revel. 13. 11. What say you then , brethren , shall we run into the paw of this Bear , into the mouth of this Lyon , this Dragon , who is as great a tyrant as the Graecians , Persians , Babylonians , put them all together ? nay he comes in the power of the Dragon , of the Devill himself , and therefore he will not onely tyrann●ze as an Emperour , but as a Devill . Deliver thy self , O Sion , from the Babylonian Army , that thou mayest never groan under the iron yoak of Babylonian tyranny . 4. Consider that the men of Europe are most given to admire the Babylonian Beast , and to submit unto him ; All the world , saith St. Iohn , wondred after the Beast , Revel. 13. 3. this was the Europaean world ; take heed ye men of Europe , do not wonder after the Beast , for fear you worship him , for so it follows in the very next verse ; first they wondred , and then they worshipped : be not terrified with the strength and provisions of the Babylonian Army ; if any man be stricken with fear and admiration both at once , and cry out with those admirers , and worshippers of the Beast , Revel. 13. 4. Who is like unto the Beast , who is able to make warre with him ? let him take these following Encouragements , and then he shall see , that there is one that is able to make war with the Beast . 1. My first way of Encouragement is to remove your discouragements , and to affright you out of all your fears ; you are afraid of the threats and rage of the Babylonian Party . I will fright you more , Christ doth out-threaten Antichrist , therefore if you will be affrighted , feare Christ most , the wrath of God , and the effects of his wrath , his punishments , are far more terrible then any that can be inflicted by the Babylonian Army : read the fourteenth Chapter of the Revelation , the ninth and following verses : If any man worship the Beast , and his Image , and receive his mark in his forehead , or in his [ hand , ] observe that , though by his forehead he may seem a Neuter , yet if he have the Mark in his hand , and work closely under-board for Antichrist , that man shall drink of the wine of the wrath of God , which is poured out without mixture , into the cup of his indignation , and ●e shall be tormented with fire and brimstone , in the presence of the holy Angels , and in the presence of the Lamb : And the smoak of their torment ascendeth up for ever and ever , and they have no rest day nor night , who worship the Beaest , and his image , and whosoever receives the mark of his name . What think you now ? have not they who comply with Antichrist , greater discouragements then they that oppose him ? had not a man better adventure up to the very mouth of a Cannon , then be tormented with the fire of He●● , or the wrath of God ? Let the fear of God preserve thee from all false fears . Timor Dei efficit ut caetera non timeantur . Fear not them that kill the body , but fear him who can cast thy soule and body into Hell , yea feare him . Dost thou not beleeve a Resurrection ? why then dost thou fear them that kill the body ? shew me an army that can keep my body from rising , or my soul from ascending , & I will be afraid of them . My second Encouragement is taken from Gods dealing with Babylon of old . I shall not tell you any long stories out of Xenophon , Herodotus , or the rest , about the taking of Babylon , but content my self with what I finde in Scripture . 1. God did dry up Euphrates , a river so deep and swift , that the Babylonians laughed at all the attempts of any enemy that should go about to take their City , and yet Babylon was soon taken , when God did but say to the deep , Be dry , Isai. 44. 27. God did plead the cause of Sion , and dry up the sea of Babylon , and all the springs . Ierem. 51. 36. And will not God plead the cause of his Evangelicall Sion ? will he not dry up the Euphrates , the Sea of Rome , and all her springs ? Yes surely , God doth intend to dry up the Romish Euphrates , Revel. 16. 12. The River is not now so deep , it doth not overflow the banks so far as it hath done of late dayes ; we have gained much ground from the Romish-sea . Let us look to our Banks , and keep what we have gained . 2. God did give up the Babylonians to luxury , drunkennesse , security ; I will make them drunken that they may rejoyce , and sleep a perpetuall sleep , and not awake , saith the Lord , Jerem. 〈◊〉 . 39. The people of Babylon were drunk , and asleep , and left the gates open , Isai. 45. 1. 3. God did break thorow all their Fortifications , and make all those gates , and bars which were fast , flie open , to make way for Cyrus , Isai. 45. 2. 4. God did discover all the hid treasure , and secret wealth of Babylon , Isai. 45. 3. Finally , God did speake terrour to the hearts of the Babylonians , their hands did faint , their hearts did melt , their faces were like a pale trembling flame , which rises now , and anon it falls , and at last goes away in a smoak ; so I understand that place , Isai. 13. 8. Their faces shall be as the faces of the flames . It is certain , that God loves his Evangelicall Sion as well as he loved the Iewish Sion , and he hates the Romish Babylon more then ever he hated the Assyrian Babylon : let us then depend upon the love and power of God , the promises of the Gospel , the wisdom and fidelity of Christ , for the destruction of Romish Babylon . The time will not permit me to speak distinctly of those severall Heads : Yet take a third Encouragement . 3. All the People of God are called upon to deale with this Romish Babylon as she hath dealt with them . Reward her , evē as she rewarded you ; nay higher yet , double unto her double , according to her workes : in the Cup which she hath filled , fill to her double , Revel. ●8 . 6. Babylon was wont to cast out Sion , let Sion now cast out Babylon ; the base sonnes of Babylon banished some precious sonnes of Sion as farre as America , and when they had done , they scoffed at them as if they were Barbarians , because banished into a rude Barbarous Country , they might better have said as Salvian did of old , Barbaros istos fecit nostra barbaries . Come then , let us deale as justly with the Babylonians as they have dealt cruelly with us , let Papists have as little encouragement to stay in England , as strict Protestants have had ; let those men of iron entrailes , and brazen bowels , who are Spaniardized and Italianated , I meane Jesuited , goe live in Spaine or Italy , such Monsters are not fit for our Climate . You are Physitians to the State , and these are Purging times , let all Malignant Humours be purged out of the Ecclesiasticall , and Politique Body . O let the Excrements be expelled , the vitall , and integrall preserved in health and strength . But if there be any who out of simplicity have wondred after the Beast , and are now probably reduced and credibly penitent , such may be spared in hope : yet it will not be amisse to give them a little Physique to prevent a Relapse . 4. Christ is stronger then Antichrist ; Oh let us depend upon his love to his Brethren , his Members , his Church , his Spouse . God will in due time make his enemies know that his Church hath an husband which will maintain her cause , & avenge her quarrell . The effectuall power , and watchfull providence of Iesus Christ , is constantly imployed for his Churches good ; the seven Hornes of the Lamb are stronger then the ten hornes of the Beast . S. Iohn doth describe Christ by the Similitude of a Lambe with seven hornes and seven eyes , to note his power , and providence , Rev , . 5. 6. Though the Beast hath ten horns , yet he wants these seven eyes , these seven spirits . Now the Lambe with seven eyes will discover all the plots , & projects of the enemy , al the Arcana Belli , and Arcana Imperii too . What though the Dragō assist the Beast , be of good comfort , Christ hath overcome the Devil , he hath broke the Serpents Head , and that is the reason that the Politicians wits are so often crackt , and that they delude themselves with such feaverish conceits , and brain-sick inventions . The strength of a City was usually in the gates , and there they commonly sate in Councell , but Christ hath promised that Hell gates , that is , the Power and Policy of Hell , shall never prevaile against his beloved Church . Christ hath this same crackt-braine Serpent in a chaine , he can rebuke him , or trample on him . The three troublers of Sion , the Beast , the false Prophet , and the Devill , shall be all three tormented together in Hell for ever and ever . Rev. 20. 10. And at the battell of the great day of God Almighty the Beast and the false Prophet shall be both taken , and thrown alive into the lake which burns with fire , and brimstone , Rev. 19. 20. So let all thine enemies , all thy implacable and incorrigible enemies perish O Lord . I shall close up this point with the words of the Prophet Jeremiah , Put your selves in aray against Babylon round about , all yee that bend the bow shoot at her , spare no arrowes , for she hath sinned against the Lord — take vengeance upon her , as she hath done doe unto her , Ier. 50. 14 , 15. Hitherto we have considered the Babylonians as gathered into an Army , and I have shewne what encouragements we have to fight against them . I must now looke upon them as gathered into a Church , and shew you what reason wee have to separate from them ; this point is very pertinent to the Text , and times and therefore give me leave to insist upon it . Flee from the Land of the North , saith the Lord in the verse before my Text , Babylon stood North from Ierusalem , and therefore Flee from the Land of the North is as much as if he had said , Flee from Babylon , deliver thy selfe O Zion that dwellest in Babylon , dwell there no longer , but deliver thy selfe by a Separation . The Prophet Ieremy will make the Call full and compleat . Flee out of the midst of Babylon , and deliver every man his soule , be not cut off in her iniquity , for this is the time of the Lords vengeance . ver. 6. yea the vengeance of his temple . ver. 11. Now that we have the same Call from Heaven to depart from Romish Babylon , is most evident , Rev. 18. 4. And I heard another voice from Heaven , saying , Come out of her my people : and that for these two reasons , they are both specified in the Text , the 1t . is , That ye be not partakers of their sinnes , the 2d . That ye receive not of her plagues . 1. Be not Partakers of her sinnes , especially those sinnes which corrupt the worship of God , or faith of Christians , do not joyne with her in that Grand sinne , for which S. Iohn calls her Whore so often , the sinne of Idolatry ; it is such an unreasonable sinne , that a sober and rationall man would be ashamed to be overtaken with , as the Prophet Jeremy observes , Cap. 51. 7. Babylon is a golden Cup in the Lords hand , it hath made all the earth Drunken : the nations have drunken of her wine , therefore the Nations are Mad : drunken and mad , or else they would never commit Idolatry . S. Iohn in like manner points at the Romish Harlot , the great Whore of Babylon , and bids us observe the golden Cup in her hand full of abominations and filthinesse , in the 17. Chapter of the Revel. ver. 4. and those that drink of this amorous Cup , full of enchantments , are bewitched and drunk , or else they would never worship the Beast , and the Devill , as it is plaine they do , Rev. 13. 4. I hope I need not spend time in disswading any here present , from worshipping the Devill and the Beast . 2. Another sinne there is with which the Great whore doth usually poyson her daughters , and her lovers , 't is Heresy , a kind of Catholique Heresy , all the Heretickes almost that ever were , have emptied their back ditches into the Sea of Rome , that receives all the filth of former ages ; but of all their Heresies , there is none more dangerous then that of expecting Iustification , & salvation , for the merit of their own works . Learned Mr Mede observes , that Rome had played the whore a great while before God gave her up to beleeve this lye . But now , saith he , by the just judgment of God , she hath received that Recōpence of her errour which was meet : God for herpertinacious cōtempt of the preaching of the witnesses , hath by giving her up to this Heresy , as it were turned her out of Paradise ( that 's his meaning ) lest she should eate of the tree of life & live for ever . The Papists repeat the Apostles Creed , but they doe not beleeve it in the Apostles meaning . Now it is evident that a new sense doth make a new Creed . But they are not so modest as to content themselves with this grand corruption , though weak delusion , for they have added new Articles of faith to our old Creed , they have composed a Trent-Creed , and they will not admit any man into their Communion , who beleeves the Apostles Creed , unlesse he will beleeve this Trent-Creed . Consider that the private fancies of a domineering Faction were Canonized with a Curse , in the Conventicle of Trent , and inserted into the Creed by Pope Pius the fourth . And Stapleton tells us plainly , that the Trent Councell had power to make a Proposition an Article of faith , Etiamsi non confirmetur ne probabili testimonio Scripturarum . I need not then say any more in this weighty point . For the truth is , our Creed is the Creed of Sion , and theirs the Creed of Babylon , their Creed is Romane , and ours Catholique . The greatest Article in their account , which they adde to the Creed , concerns the Supremacy of the Pope , Subesse Romano Pontifici est de necessitate salutis ; we must build our faith upon the Popes Infallibility , and beleeve that he is the Foundation ▪ the Head , and Husband of the Catholique Church ; we know not how to pardon this blasphemy , or to hold this Head , unlesse we depose Christ , and set up Antichrist , who if he had nothing else to hinder him , but the frailty and corruption of his nature , all the world knowes that he cannot sustaine , quicken , save the Church , and therefore is not the Foundation , Head , or Husband of the Catholique Church , but the Head of the Malignant Church , the Whore that rides the Beast , the great Antichrist , Romes God , and the Devills Vicar . Nay the Pope hath proceeded higher yet , hee hath given us a new Bible too , nay the Popes have given us more then one , wee must take one from Sixtus , and another from Clement , two Bibles which doe not agree with the Originall , or with one another ; the Papists are puzled which of these translations should be received : whether they should adventure to bee cursed by Sixtus , if they receive Clement's translation , or to be cursed by Clement , for receiving Sixtus his translatiō . I am not at leisure to say any thing of the Rhemish translation , or their Notes : I could give you many other reasons why you should separate from Rome , but these may suffice , if you will not Apostatise , and commit folly with her , you cannot possibly communicate with her , unlesse you will build upon a new Foundation , the Popes Infallibility , or the Iesuites Prudentiall Motives ; in a word , you cannot be admitted into the Romane Communion ▪ unlesse you will have a new Bible , a new Creed , a new Religion , a new Head of the Church , that is in plain English ▪ unlesse you 'l pul downe Christ , & set up Antichrist in the Throne of Iesus Christ : & if you yeeld to that , all the plagues in this brooke will light upon you ; I need say no more of the 2d . reason . But stay , if wee should separate from the Antichristian faction , here in England , we may bee guilty of a grievous Schisme , for our separation will bee grounded , as they say , upon the judgement , or rather opinion of a few English Divines in a kinde of Nationall Assembly , and our Antichristian men challenge all the world to give one Precedent for such a separation . I doe this day accept their challenge , and shall answer them in a word . The a African Church made a direct separation from the Church of Rome for an hundred yeares at least , and their separation was grounded upon no other Judgment then the Judgment of a Nationall Assembly in Africa , and occasioned meerely by the usurping pride , and tyranny of the Pope . It is evident that all the Martyrs , which did suffer in the time of that bitter persecution under the Vandals ▪ died in the time of this Separation . If we have more weighty reasons then any that are drawn from the Popes tyranny , we shall be no greater Separatist's then those glorious Martyrs , and those famous Fathers , Augustine , and Fulgentius , for they were Formall Separatists . Baronius was the first man that ever had the face without forehead , or reason , to call this truth into question ; Binius followes him ; Bellarmine saw that he must question ; the most faithfull , and famous editions of the Councells , if he denyed a truth written with a Sunne-beame , and therefore he had so much wit as to cry , Nihil affirmo , in his 2d book de Romano Pontifice , & 25. Chap. It seems the great Cardinall was put to his wits end , when he had beat his braines and turned his books , he durst not deny it , & yet would not affirme it . The Archbishop of Canterbury , though no great friend to thē who separate from Romish corruptions , is so ingenuous as to subscribe to the convincing testimony b of so many unquestionable editions of the Councells , you may read frō p. 172. of his Relation , to the 175. And it is well known how o●ten c Germany hath made a Formall separation from the Antichristian faction . But it will be further objected , That the Assembly which you intend to call , is no Convocation , and therefore it cannot be of so much Authority as a Nationall Assembly . To which I answer , That the Persons whom you have nominated , I except but one [ my self , ] are more learned & judicious , more pious , nay more peaceable , take so many for so many , then the members of the last Convocation . Secondly , You have found by wofull experience , what it is to rely upon such as are the Standing Members of a Convocation , or such as are chosen after the ordinary manner , by persons as corrupt as themselves . St. Hierom hath a kinde of prophesie in his Commentary upon Zephaniah ; That in the dayes of Reformation , idle Bishops should be removed , for God will take away all Names of vain glory out of the Church , the names of Priests , nay the Priests themselves , who did vainely boast of the Episcopall Title , and dignity of Priesthood , but did nothing worthy of that Title or Dignity . Thirdly , In these winnowing-times , when the chaffe is in some measure separated from the wheat , the secrets of many hearts are discovered , and those that are approved are made manifest , the State hath good reason to approve those whom God himself hath approved , by making their fidelity manifest in this Day of tryall , these distinguishing times : but the State hath no reason to trust them to Reform the Church , who have indeed corrupted the Church . Fourthly , It cannot be denied , but that a Church may reform it self , per partes , if the whole will not joyne ; Though Israel play the harlot , yet let not Judah offend : if they will not amend with us , what reason have we to perish with them ? Fifthly , If a State should make choise of men of mean parts , and ordinary gifts to reform the Church , meerly because they have been found faithfull , must these men be contemned for their weaknesse , when they preach none but Catholike Doctrine , and presse men to submit to Primitive Discipline ? No sure , they should rather be respected and encouraged for their faithfulnesse . Sure I am , there is a kinde of Majesty in Truth , and somewhat more then Majesty , to wit * Divinity , in Scripture-truths , and therefore such Truths need not borrow any thing from the speaker , for the single Vote of one that is Orthodox , is to be more respected then the Votes of many hundred learned Heretiks . In the 6th . place , give me leave to use their own Argument , which they commonly urge against the Councell of Trent : they say , That Councell was of no Authority , because it did consist of men that were professed enemies to all that called for Reformation or a free Councell . This reason is alleaged , and magnified by the * Archbishop of Canterbury , and I beleeve it will conclude as roundly against a Convocation , rebus sic stantibus , as it doth against the Councell of Trent : I hope , saith the Archbishop , an Assembly of enemies are no lawfull Councell , and the Decrees of such an Assembly are Omni jure nulla ; give me leave to adde , like the Decrees of the last Convocation . Their last exception against the Assembly is , because you have named some men that are Schismatikes ; their reason is , because they deny subjection to their Bishop or Metropolitan . They shall receive an answer to this objection from Antonius de Dominis , a man Prelaticall enough . It is not Schismaticall , saith he , to deny Jurisdictionall subjection to a Bishop , or Arch-bishop , by reason of some Personall exceptions against him , because such a man may embrace Communion with the Church , and yet separate from the Bishop , or Arch-bishop without breach of charity , if his exceptions against him be just , and necessary . But they will , I know , reply , That some men whom you have chosen , do not onely except against the Person , but the Office of a Prelate . To which I answer , that they themselves do now confesse , that Monarchy is not Jure Divino , because they see it is clearly proved , that Episcopacy is but Iure Humano ; for they are resolved , that Episcopacy shall be at least as high as Monarchy . They acknowledge that there is sufficiency of power to govern in a State , where there is no Monarch ; and why then by the same reason , is there not sufficiency of power to govern in a Church where there is no Bishop , I mean Prelate ? They must not be angry , if we lay Episco●acy as low as they themselves have laid Monarchy . Besides , I would advise them to take heed how they call every man a Schismatike who denies Prelacy to be Iure Divino , lest by that censure they condemn their betters . Our Conclusion then stands firm , You may deliver your selves from the Antichristian faction in this Kingdom , by a just and necessary separation . Be pleased to observe what I say , We have just and necessary cause of separation from the Antichristian faction in this Kingdom ; under which Notion , many will be comprehended who call themselves Protestants ; fo● admit these men are not of the Popish Religion , it is enough that they are of the Popish faction ; they have received the mark of the Beast , if they have not received it in their forehead , yet they have received it in their brain , and in their hand too , for the grand Delinquents do plot for Antichrist , and fight for Antichrist , and that 's more then enough . The Papists have Covenan●ed to protect these Capitall Delinquents , ( in despight of the highest Court of Justice in the Kingdom ) and they again in requitall , must maintain the Catholique Cause , and promote the Antichristian Designe , and therefore these men are of , or belonging to the Antichristian faction . I doubt not but that there is many a man in Italy , nay at Rome , who is not a Papist in his heart , the folly , and villany of the Priests being so notorious as it is , and yet for some Temporall advantages , they receive the mark of the Beast , because no man is permitted to buy or sell ( no nor to keep what he hath bought ) save he that hath the Mark , or the Name of the Beast , or the * number of his Name ; as St. Iohn hath it , Revel. 13. 17. And you know how it is now in England at this very day : Let us not then Complement any longer ; to separate from them with whom we are forbid to communicate , is not Faction , but Religion . I would not be mistaken , I do not go about to seduce you to Brownisme , I am farre enough from that , for I willingly embrace communion with all Reformed Churches , or Congregations ; but you know we must not communicate with any Church , or Congregation in their present errour , though that Congregation be willing to be reformed , and have all things in it which are simply necessary to salvation ; much lesse may we communicate with the Antichristian Faction , or with any company of men who do stubbornly maintain their errours , and reject communion with all men who will not communicate with them , even in their known and palpable errours . Object . But such a separation as this would be exceeding scandalous . To which I answer in the words of Bernard , That the Delinquents indeed are scandalous , and the cause of all the scandall which arises upon the publike reproof of their scandalous sins . I shall close up this point with a word of Caution : Proceed you may to a Separation , but proceed you must not to a peremptory damnation of all that do yet linger in Babylon ; for some may remain there out of the simplicity of their hearts , and they that for the present are enemies , as concerning the Gospel , may be beloved as touching the Election , Rom. 11 ▪ 28. In the sixth of Zechary , and the 6th . I read of some black Horses sent into the North-countrey , that is , against Babylon , but there went out some white Horses after them , to shew that God had still a remnant in Babylon ; and these white Horses , these good Angels , were sent with a message of peace , to invite them to repentance , and bring them home to Sion ; and what by the service of the black Horses , and the ministery of the white , the spirit of the Lord was quieted in the North-countrey , ver. 8. nay in the 14. verse crowns were prepared for some that were yet in Babylon ; Let us then suspend our censures of this or that mans finall estate , though if we consider his present estate , we have no reason at all to communicate with him , but all the reason in the world to separate from him . 3. Deliver your selves from Babylon by a thorow Reformation : Do not wonder that I talk of a Reformation after separation , for you must separate before you can reforme : there is an untoward generation , which will never be reformed ; take St. Peters counsell , Acts 2. 40. Save your selves from that untoward generation , and then reforme ; and consider withall , that you are like to finde a great many men that will be forward enough to separate , and yet unwilling to reforme . Do you think there are no States-men , who love the Mount of Moriah , better then Mount Sion ? they would prefer the State , but no matter for the Church , they care not if it sink and perish ; I could wish that these Secular men , just of Gallio's temper , would consider that when the Iews thought they might preserve their State , if they did curry favour with the Romanes , and reject Christ , God made them slaves to the Romans for rejecting of Christ . 〈◊〉 need not apply . In the 11th . Chap. of our Prophet Zechary , we read of two staves , the staffe of Beauty , and the staffe of Bands , When the people broke Covenant with God , by disobeying the Ordinances of God , and rejecting Christ , then God cut his staffe of Beauty asunder , and broke that Church-Covenant , the externall Covenant which he had made with that people , ver. the tenth , he did unchurch them , deprive them of his Ordinances , which are the strength , the beauty , the glory of a Nation , and therefore are called the staffe of Beauty . Observe a little farther , that when the staffe of Beauty was broken , it was not long ere the staffe of Bands was cut asunder : Then I cut asunder my other staffe , even Bands , ver. 14. Then , When ? Why , when they undervalued the Lord Jesus , they thought him worth but 30. pieces , a goodly price ; read the 12. and 13. verses : Then I cut asunder my other staffe , I broke the brotherhood between Judah and Israel : they were , in a word , deprived of Gods Ordinances , and given up to Civill-wars ▪ the ninth verse of that Chapter doth sufficiently expresse their misery . Then said I , I will not feed you , that that dieth , let it die ; and that that is to be cut off , let it be cut off : and let the rest eat every one the flesh of another . If that be not full enough , read the sixth vers . I will no more pity the inhabitants of the land , saith the Lord : but lo , I will deliver the men every one into his neighbours hand , and into the hand of his King , and they shall smite the land , and out of their hand I will not deliver them . A sad Text . Learn from hence : That when a people are Un-churched , they are undone ; if you desire to preserve the State , be sure to preserve the Church , and if you desire to preserve the Church , O then reform it , and do it suddenly too , for fear the disease grow too strong for Remedies . Beleeve it , that part of England , which adheres to the Babylonish faction , and will not be reformed , that part must be deserted ; there is good ground for it , Jerem. 51. 9. We would have healed Babylon , but she is not healed ; forsake her ; that's plain-English . But what needs a Reformation ? ( say some ) were not our Fathers wise and honest men ? what need we be more wise , or pure then they were ? they lived happily here on earth , in peace and plenty , and they do now triumph gloriously in heaven , what can be desired more ? 1. I answer , Many of our Fathers were honest , and some of them very wise in their generations , considering their light , and their means ; we enjoy their labours , the fruits of their wisdoms , and God be praised , a more glorious light , and therefore no marvaile , if we see some things more clearly then our Fathers did . 2. Again , our Fathers saw many things amisse , which they were not able to reform . 3. Had our Fathers enjoyed the same happy light which shines round about us , and those fair opportunities which God hath let fall from heaven into our lap , there is no question but they would have reformed more in one year , then we have done in two . Parsons observes , that the Parliament of England , in the beginning of Queen Elizabeths reign , rejected the Catholike Doctrin , Popish Doctrins he means , but saith he , they retained something of the Catholike use in the whole government of their Church ; and therefore Mr. Cartwright found fault with them , and shewed them what was yet farther to be reformed : but Scotland , saith Parsons , Holland , Zeland , and some parts of France , followed Mr Cartwrights way ; but Bishop Bancroft was the principall opposer of this faction , he meanes Reformation in England , You see Mr Cartwright did what he could , but Bishop Bancroft and the Babylonian faction were too potent , & contrary to the judgment of Sion , of the Reformed Churches abroad , Bancroft prevailed , for he suggested that this discipline of Sion would not onely overthrow the Babylonish Monarchy , but the English Monarchy also . But it should have been considered , and let it be considered now , 1 That the government of the Church is not a Monarchicall , no Monarch save Christ alone is Head and King of the Church , though every Monarch that 's truly Christian be a King in the Church ; For it is one thing to be a King in the Church , and another to be King over the Church . 2. Every King as a member of the Church , is in an Ecclesiasticall sense subject to the discipline of the Church ; for such a kind of subjection will well consist with his Civill Soveraignty , because it is not a Civill Subjection . Judicious b Camero was a man very tender of pitching upon any conclusion which might be prejudiciall unto Kingly power , and he useth an excellent similitude to illustrate this point : As it is in the cure of the body , so is it in the cure of the Soule ; now a King for the Cure of his body , must patiently yeeld himselfe to his College of Physitians , for though he rule over them as a King , yet he must be ruled by them as a patient . In like manner a wise King will ( and every King ought to ) be perswaded by the College Ecclesiasticall in point of discipline to obey the Rules and orders of Iesus Christ ; for the King in this point doth not obey the College , but Christ himselfe . 3. It is well knowne that Kings and Emperours have beene subjected to Episcopall , and too often enslaved by Prelaticall power . Who knowes not that the Bishop of Millaine c would not admit the Emperour to the Communion till he had repented of that outrage , and bloudshed at Thessalonica , which was occasioned by the Emperours passionate Command ? It is generally confessed , that Ambrose did well in rejecting the Emperour from the Communion , and that the Emperour was no lesse an Emperour , and a farre better man by submitting to a Minister of the Gospell , preaching , and administring some part of the discipline of Iesus Christ . All the world knowes that Babylon grew great at first by claiming an universall Jurisdiction in Spiritualls over the whole Church of God , by vertue of that usurped , and Anti-christian title of * Vniversall Bishop . I have not breath or strength enough to tell you the story of Boniface the third at large , nor am ●at leisure to relate how Pope Hildebrand laid aside the two-edged sword of the Word , & tooke up the two-handed sword of Temporall & Spirituall Jurisdiction ; it is cleare that by the power of these two swords , Babylon was raised to such an height , that the Popes have ever since tyrannized like Babylonian Monarchs , over Kings and Emperours , as if the Pope had been Nebuchadnezzars successour , whose Title is confessed by Daniel to be King of Kings , Dan. 2. 37. Much lesse can I relate what violence hath been used for the oppressing poore Protestants in every corner of the world , by this Beast of Babylon : but give me leave in the name of all the Churches to renew that charge of the Prophet , * The violence done unto me , and to my flesh , be upon Babylon , shal the inhabitant of Zion say , shal Germany say , and France say , and my bloud upon the Chaldeans , shall Jerusalem say , shall Ireland say , nay England , poore England , doth this day joyne in the Charge against all the Antichristian Protestants , ( give me leave to call them so ) who are of the Antichristian faction , and joyne with the popish army , in shedding the bloud of Saints , under the notion of Parliament dogges , and Rebells ; the bloud of England , and Ireland , be upon all them who have shed the precious bloud of Protestants out of a presumptuous and malicious wickednesse . This scruple being removed I shall now proceed , if my voice will hold , to give you some plain Directions for a thorow Reformation : the first Direction is Negative . 1. You must not build Sion with the Materials of Babylon , with any thing that may truely , and properly be said to be fetcht from Babylon ; as old Babylon was not to be built any more , so was there no stone to be taken from thence to build any other place : They shall not take of thee a stone for a corner , nor a stone for foundations , but everlasting desolations shall be upon thee , saith the Lord , Jerem. 51. 26. Beware then how you receive any Principles , any Fundamentals , or Corner-stones from Romish-Babylon , let everlasting desolations dwell upon it . Let us not receive the Babylonian-Creed , the Trent-Creed , nor the Romish-Liturgie ; the Church of God hath a spirit of Prayer , and therefore needs not send to Babylon , to Rome for prayers . The Papists seem to acknowledge , that their Liturgie is corrupt , because they have often pretended , and as some boast , have really made severall Reformations of their Liturgie . You see then , that those men have steeled ▪ their brows with a more then Babylonish impudency , who have been ever and anon altering the English Liturgie for the worse , as if the Missall had been Jure divino , and therefore the Liturgie could never come near enough to the Romane Masse . Beleeve it , if the Faction that is now up in Arms prevail , we shall have that Service book which was prepared for Scotland , or a a worse , some Babylonian-Service , imposed upon us as Divine-service ; and can any man that hath but an English-heart within him , bear such a Cheat ? If we had but the noble valour which dwelt in the Britains of old , whilest they worshipped the Goddesse of b Victory , before they knew Christ , it is impossible but our spirits should rise against such grand Impostures . But I forget you and my self . Be sure that there be no Babylonian gods , no Romish Idols tolerated in England ; let it be no longer counted the piety of the times , to make our Churches houses of temptation , let that prophesie Micah 1. 7. be fulfilled in our dayes : Let the graven Images be beaten to pieces , and the hires thereof burnt with fire , let all the Idols be laid desolate ; for all was gathered of the hire of an Harlot , and they shall return to the hire of an Harlot : You know there is hire taken for both kindes of Harlotry at Rome . Let us have no more Babylonian Ministers , Priests , ( so they would be called ) let us have no more Babylonian Altars , for fear they bring in the Babylonian Sacrifice : You know how many English Martyrs did sacrifice their lives in protesting against the sacrifice in the Masse , and though some black-mouthed Priests of late have called them Foxes-Martyrs , yet I will be bold to call them the Martyrs of the Lord Jesus , and the Martyrs of the Holy Ghost . I must beg time to prove what I say , it is a weighty truth , and we know not how soon we may be called to seal this truth with our dearest blood . The Apostle proves it undeniably , by sundry arguments , in the Epistle to the Hebrews , in the 7. 8. 9. and 10th . Chapters . I will pitch upon the tenth , because there you have the summe of all . There is no other Sacrifice which can take away sin , but the Sacrifice which Jesus Christ himself offered upon the Crosse ; read the tenth verse . By the which will we are sanctified through the offering : of what ? of a wafer-cake ? no , of the body of Iesus Christ : But how often must his body be offered ? once for all , not as often as there is a Masse , but once for all . But who must offer the body of Christ ? why , Christ himself , this Man , verse the 12th . a Masse-Priest cannot offer up the body of Christ , for Christ is both Priest , and Sacrifice . But may not a Masse-Priest offer some other sacrifice for sinnes ? No , there is but one sacrifice for sinne , ver. 12. But this man after he had offered one sacrifice for sinnes , and that one sacrifice is to be but once offered ; the Apostle repeats this , that we might not forget it , this sacrifice was offered once for all , verse 10. once for ever , verse 12. once for all sinnes , once for all times , it is of perpetuall vertue and merit , once for ever : Is not that plain and full ? Oh but Christ is gone to heaven , and we are not yet perfected . Why vain man , Christ hath finished his work , and therefore is gone to heaven , he is sate down , ver. 12. and he hath done his work , or else he would not sit down , he hath not left any part of the Service to be perfected by a Masse-priest , and therefore do not expect to be perfected by any other offering in the Masse , or out of the Masse : read the 14. verse , For by one offering he hath perfected for ever them that are sanctified : Ye are sanctified by that one offering , verse 10. and perfected by it , verse 14. But who is the witnesse of this truth ? why , the Holy Ghost , in the very next verse , the 15th . verse ; Whereof the Holy Ghost also is a witnesse to us . Judge now , whether they that did bear witnesse to this truth , be not Co-martyrs with the Holy Ghost , and therefore Co-heirs with Jesus Christ . You see what reason we have to Protest against that Babylonian sacrifice in the Masse . You have now received the knowledge of this truth , and if you sinne wilfully after you have received the knowledge of the truth , it is principally meant of this truth , there remains no more sacrifice for sinne , because ye have wilfully and maliciously rejected the Onely All-sufficient Sacrifice of Jesus Christ , trusting upon some other Sacrifice , that of the Masse , or the like , and done despite to the Spirit , by a most malignant contempt of the witnesse of the Spirit . What argument can be more prevailing , to perswade us to hold fast the Profession of our Faith , the Protestant Faith , lest we fall from a coldnesse and neutrality in Religion , into a desperate malignity , and unpardonable Apostasie . Away with Babylonish Gestures , Names , and Titles , Rites , and Ceremonies , away with Babylonish Garments too : our professed Babylonians begin now to air the mouldy Copes , they wear the Babylonish Garment that they may have the wedge of gold , and in their own phrase , they dissemble under a Cope , and are , if you will beleeve them , Protestants in their Hear●s . Our Prophet Zechariah will informe you how to deal with these men , Put them into an Ephah , that they may be kept within compasse , within their bounds , by severe discipline , and clap a talent of lead , a weighty censure , upon the mouth of the Ephah , Zech. 5. 8. Let the Ephah be lifted up on high , between heaven and earth , verse 9. that is , let the sentence be so Publike that all may take notice of it , and then let the Ephah be carried away quite out of Sion , and let an house be built for it in the land of Shinar , that is Babylon , ver. the 11th . let their Habitation be there , from whence they drew their Corruption , for there they may settle upon their own Base , their own Lees , their own corrupt Principles . If such as are Notorious , and Incorrigible , were Excommunicated by an Assembly of Divines , and some Civill-punishment inflicted upon such as are within your reach , by an Ordinance of Parliament , the sinne would not be Nationall , men would see and fear , and do no more so wickedly in England . For the sharpest punishments are inflicted onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by way of Prudence , for terrour , and reformation , not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by way of retribution ; for no punishment inflicted by man , can possibly countervail a sin against God . 2. Make Gods Authority your Foundation , build upon it , it is an Impregnable Rock ; though the windes blow , the rain beat , the waves roar and dash themselves into Foame , yet your House wil stand and your Orders can never be disanulled , if built upon the Rock . Make Gods word alone the Rule of Reformation , and keep close to your Rule , and then all your Orders will be acknowledged to be Responsa prudentum , and such as deserve to be Rescripta Principum : this is the way to make your Orders prevail , not onely by your Authority , but by their Own Authority . 3. Pray for the Holy Spirit , for the Spirit gives both Light , and eyes : You will meet with so many new sinnes , new dangers , new temptations , new mercies , new troubles , that you had need beg hard for a spirit of Prayer , that you may be able to make new Prayers every hour , severall Prayers upon severall occasions . Sion must prevail by Prayer , Sion was the Mount of Prayer , there was the house of Prayer ; this is , as they use to call it in some Reformed-Churches , a Prayer-day , but every day must now be a day of prayer , extraordinary prayer , we must spend more time then ordinary in our private devotions . Get ye up to Mount Olivet , and there pray for Mount Sion , joyn heads , and purses , and forces , and prayers together ; Josuah's sword will not prevail without Moses his prayer : Be of good comfort , though your enemies can out-swear you , yet they cannot out-pray you : If they be a thousand thousand strong , and march against you with all their might , Call upon the Name of the Lord , and rest upon your God ; Asa did so , and by the prayer of faith prevailed against a thousand thousand Ethiopians , and three hundred Chariots , 2 Chron. 14. 9 , to the 12th . verse : Oh send to France , and Ireland , and Germany for their experimentall Prayers . 4. Humiliation is an excellent Preparative for Reformation , and there is no duty more pertinent to the Text , and proper , not onely for this day , but for these times : In those dayes , and in that time , saith the Prophet Jeremy the 50. Chap. and the 4. verse ; what times ? what dayes ? why , when the children of Israel shall come out of Babylon , they and the children of Iudah together ; going and weeping , they shall go and seek the Lord their God . Honourable , and Beloved , let us this day seek our God with tears ; if ye would be Princes with God , and have power with him , as Prince Jacob had , you must weep and make supplication in Bethel , the house of God , there God will be found , and there , here he hath spoke with you to day ; read the twelfth of Hoseah , the third and fourth verses . Blessed be our great God , who did put it into your hearts , to draw up a Catalogue of the sins of this Nation : O that you would weep over every sin in that Catalogue , before you sleep . O let us read our sins in those miseries which are come upon us . We have nourished Malignant lusts within us , which rebell against the spirit , and fight against the soul ; we have made sport & past-time with those sins which shed the blood of the Lord Jesus , O let those sins draw tears from us , which drew blood from Christ . We have grieved the holy Spirit , and therefore well may the Spirit refuse to comfort us , who haue grieved him . Well may the God of heaven bathe his sword in our blood , and make the land ●at with our carcasses , for we have forfeited our very Estates , and lives ; we do not deserve one bit of bread , or drop of water ; justly may God feed us with the bread of sorrows , and give us tears to drink . We would not serve God with joyfulnesse , for the abundance of all things , and therefore well might God send us to serve our enemies in the want of all things ; Deut. 28. 47 ▪ 48 ▪ Behold , the heaven is as brasse , and the earth as iron : because we have had a brazen brow , and there is an iron sinew in our necks , we have gone on impudently , and stubbornly in our sinnes : Gods Doctrine hath dropped as the raine , and distilled as the dew , but not as the dew upon the tender herbe ; for our hearts have not been tender , our lives have not been fruitfull , well might our unfruitfulnesse be the cause of the lands barrennesse . We have abused Gods blessings for the maintenance of our pride , luxury , wantonnesse , we have sought against God with his owne blessings , and therefore he hath good reason to disarme us . Oh let us weepe for Ireland & weepe for England , weepe for the King , and weepe for the Parliament : you know that all the Politicians in the Christian world are now beating their braines , and studying how to seduce our beloved King , his Throne is compassed about with snares , and he is even wedded to a Temptation , his very Counsellours are , too many of them , Seducers , or flatterers , like the house of Achzib , a lie to the Kings of Israel , & therefore it is no marvaile if our King be misled . O then let us weepe for our tempted King , for our seduced King ; Be it knowne to all the world that we doe still Reverence both his person , and Authority , and are ready to obey any lawfull Commands which he shall send us in a Legall way . Be it knowne to our enemies , that we weepe for our King , and pray for our King , onely we dare not flatter him , we dare not strengthen that party which doth seduce him , because we doe truly love and honour him . 5. Let us enter into a covenant of Reformation ; this was the stratagem of Sion , when they came out of Babylon ; see whether their case be not ours , you may read it , Neh. 9. 36. and following verses . For the Land which thou gavest our Fathers , to eat the fruit thereof , and the good thereof : behold , we are servants in it , and it yeeldeth much encrease unto the Kings whom thou hast set over us , because of our sins ; also they have dominion over our bodies , and over our Cattell at their pleasure , and we are in great distresse ; And because of all this we make a Sure Covenant , & write it , and our Princes , Levites , & Priests seale unto it ▪ The people of this land have made a generall Covenant by taking the Protestation , but we want such a distinct , and speciall Covenant as this was , you may reade the particular points of the Covenant , Neh. 10. Oh that you would be pleased to make as distinct a Covenant , as you have made a Confession . Let us come to particulars in our Protestation , there will be but little Reformation till this be done , nay there can be no Safe , Rationall , Christian Pacification till this be done : That you may be fully convinced of this truth , be pleased to peruse a book of Christian Pacification , and Reformation , printed about 80 , yeares since , but lately published by judicious , and learned Dr Rivet , you shall finde it at the end of Dr Rivets Animadversions upon Grotius his Annotations on Cassander . In that book you will finde what errours we must protest against , and what points we must stand upon when we come to conclude a Pacification . For , saith that Reverend Author , our enemies know that we shall never have peace if they can seduce us from the Authour of peace , and if they can prevaile with us to let go one truth , they will hope to prevaile with us in due time to let goe all . For when men doe wilfully let fall any truth , God doth usually give them up to beleeve lyes . Thinke sadly of this businesse ; beleeve it , no businesse is of higher concernment , you had need have a Choice Committee of both Houses , and an Assembly of learned , pious , and experienced Divines , to consult about it ; till Articles of agreement are drawne up , it is impossible we should ever agree , and therefore there is no way like this to settle truth and peace at once , and make them greet and kisse each other . Be pleased to take some course that this Covenant may bee Nationall : you know the godly part of a Nation are the Nationall Church . You see a Reason why I do not medle with particulars , that 's not the worke of one man ; onely let us be thus punctual for the present , let us every one in our several places & callings resolve to do all that lyes in our power to Reforme particular Congregations , and our owne particular Persons . First for particular Congregations , you know the great grievance in every parish . Sion dwells with Babylon , with a prophane ignorant multitude who are all borne with a Pope in their belly , and are not yet redeemed from that grosse superstition and vaine Conversation which they received by Tradition from their Fathers . We have a little Temple , and a great Court , as it is , Revel. 11. 12. Give me leave to speake unto you as Jotham spake to the men of Sechem , Iud. 7. 9. Hearken unto me , you Worthies of England , that God may hearken unto you . I beseech you by the tender mercies of God and the bowells of our Lord Iesus Christ , that there may be some course taken to keep back Dogges from snatching away the childrens Bread : my Soul melts within me when I consider that men that are scandalously ignorant & prophane men that have not knowledge enough to discerne the Lords body , or grace enough to Examine , or prepare themselves , are suffered to eat and drinke their own damnation . Oh consider what it is for so many thousands in England to remaine guilty of the body and bloud of the Lord Iesus : can a deluge of our bloud wash away a guilt of so deepe a dye ? You know our chiefest happinesse doth consist in communion with God in Christ , and therefore wee should consider to whom we deliver the seales of this Communion . Why should any that are not yet Saints be admitted to one of the highest priviledges of Saints , Church communion in the highest ? The Sacrament of the Lords Supper is a distinguishing Ordinance , and therefore it is not fit that men should come as promiscuously to the Sacrament as to an Ordinary The Canaanite of old was a thorne in the eyes and sides of Gods people , but in the day of Reformation , the Canaanite was to be turned out of the house of the Lord of hostes , they are the last words of our Prophet Zachary . They who have no union with Christ can have no Communion with him ; they who have not yet tasted of the speciall love of God the Father , the grace of our Lord Iesus Christ , or the communion of the holy Ghost , can have no right to this communion , this Sacrament ; for he can never eat the Body of Christ who hath not the Spirit of Christ , because it is to be spiritually eaten . There were of old * Communicatory letters sent from one Church & Country to another ; and why might there not in perplexed Cases be some Communicatory letters sent from an Ecclesiasticall College to direct poor simple congregations , and doubting Pastors , who should be admitted , and who rejected ? I cannot omit one Caution , which is briefly this , that no man must be excommunicated meerely because it doth not evidently appeare that he is regenerate , because a man may be regenerate , and yet not able to evidence his Regeneration to himself , much lesse to others . In some cases a regenerate man may be secluded for a while , and one that is not known to be unregenerate may be admitted , till his scandalous conversation doth set some black mark , or brand upon him : For some mens sins go before to judgement , and others follow after ; glorious hypocrites , and close Malignants cannot long be hid , 1 Tim. 5. 24 , 25. In the last place , let us make it our saddest businesse to reform our own particular persons . Honourable , and Beloved , are there no sinnes amongst you ? even amongst you ? Quis custodiet ipsos custodes ? Have the Reformers no need of Reformation ? turn your eyes inward , tell me sadly , what do you discover there ? are there no Babylonish Inmates protected there ? such as can never be defended ? are there no unruly passions , no unmortified lusts , no self-ends , or sinister respects , such as beg your priviledge , and enjoy your favour ? These , these are the Brats of Babylon ; O happy , thrice happy shall he be , who takes these Infant-lusts , before they are grown up , and dasheth them against the Rock ; as it is in Ps. 137. ver. 9. This is the proper work of a Fast . What have you done to day ? You have sate here five or six hours , and missed a dinner ; Is this the Fast that God hath chosen ? is this all that he requires of you ? Doth he not command you to humble your souls , to break your hearts , to afflict your spirits , to mortifie your lusts , deny your selves , reform your lives , take up your crosse and follow Christ ? Will you cut off your right hands , and pull out your right eyes ? Will you take Christs yoak upon your necks , his burthen upon your shoulder ? Will you lay down your honours , your estates , your lives at the feet of Jesus Christ ? Will ye live to him , and if he calls you to it , will you die for him ? If you have wrought your hearts to this temper to day , then you have fasted to the Lord . God takes notice of your zeal ; you beat down Crosses , and Images , but take heed you do not leave some idols standing in your own bosomes : Is there no lust of covetousnesse , or lust of uncleannesse , no pride , ambition , envie , malice , enshrined within your hearts ? Down , down , with these . You know there are Idola saeculi , as well as Idolatempl● : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sunt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; all your lusts must be Anathematized , Cursed , that they may , like the fig-tree , after it was cursed , die and wither at their very root . Tell me , is not selfe-love an Idoll ? is it not the great Whore ? is not lust a Beast , a Monster with many heads and horns ? Oh hate this Whore , mortifie selfe-love , and you stab the Beast to the heart , for self-love is the very heart and soul of Originall sinne , it is the last enemy which will be destroyed : it was primum vivens , and it will be ultimum moriens : Come then , let us beat down our bodies , and cry to God to humble our souls , and beat down our corruptions , let not onely Reason Vote down your lusts , but Faith and Zeal pray them down . The precious sons of Sion are most troubled with this same Babylon within , and therefore they do make most frequent and penitent complaints against themselves , and put up most zealous prayers to God , to give them power and victory over their head-strong and stomackfull corruptions : and in their prayers , their faith ever closes with such promises as assure them of grace enough to resist temptations , and mortifie their corruptions ; this is the way to keep a faithfull , penitent , holy , zeaelous , heavenly Fast . This is to fast as our Saviour did , who made it his meat and drink to do the will of his Father . Be pleased to consider that you must not only beat down Babylon , but build up Sion , Sion is built by faith and holinesse : In the first place then , 1. Look to your faith : The walls of Babylon , like the walls of Jericho , are battered down by faith : all the faithfull prisoners in Babylon , whose hearts were sprinkled by the blood of the Covenant , were prisoners of hope , and therefore were sure to be delivered from the bottomlesse-pit , in which there is no water ; for Babylon was a type of Hell . As for thee also by the blood of thy Covenant , I have sent forth thy prisoners out of the pit , wherein is no water , Zechar. 9. 11. Beasts live by sense , Heathens live by reason , Christians must live by faith , they must mortifie their lusts , renounce their merits , rest onely upon Christs perfect obedience , and full satisfaction for their justification ; for we cannot be Constituted righteous but by the obedience of Christ , Rom. 5. 19. In this faith , let us live , in this , let us die . 2. Study Holinesse : Holinesse is the beauty of Sion , for there they were to worship God in the beauty of holinesse , there can be no beauty in our souls , no glory in our Congregations without holinesse . Sion was the Mount of holinesse , Zech. 8. 3. Holinesse is the end of Humane society ; Vtque alios alii de Relligione docerent , Contiguas Pietas jussit habere domos , Certainly this Age is even grown Barbarous , or else Holinesse , which is the end of Humane society , and the life of Christian society , would never be contemned , and despised , as it is now adayes in this wicked generation . O what a base thing is it for a Nation to be ashamed of its glory , and to glory in its shame ! Men think it a base thing for to be holy , and yet God himself is glorious in Holinesse , Exod. 15. 11. Certainly if this Nation would be glorious in Holinesse , Gods right hand would be glorious in power , and dash our enemies to pieces , Exod. 15. 6. Without holinesse we cannot have any intimate acquaintance with God , or good men : We long for Peace , but Peace is a Iewell which God gives to none but those that are of his acquaintance . Iob 22 , 21. Acquaint now thy self with him , and be at Peace , thereby good shall come unto thee . A godly life , is the life of God : those that were strangers to a godly life , are said to be alienated , or estranged from the life of God , Ephes. 4. 18. They then that strike at holinesse , strike at the life of God , and have a kinde of Atheisticall murther in their thoughts , they would lay the Church a bleeding , let out the very heart-blood of Religion , and take away the life of God . If England will not be holy , it cannot be happy , if we continue in our lukewarmnesse , and profanenesse , Wo , wo be unto us , though it go well with Sion , it will go ill with us ; Sion was preserved , even when Ierusalem was destroyed and England may be destroyed for its unthankfulnesse , unfruitfulnesse , heresie , idolatry , lukewarmnesse , and profanenesse , &c. and yet the Church preserved , for the Church is not confined to any place . It concerns us then to be such manner of men , in all holy conversation , 2 Pet. 3. 11. such pilgrims on earth , and citizens of heaven , that it may appear that we seek a better Countrey , an Heavenly , and then God will not be ashamed to be called our God , Heb. 11. 16. But if we go about spirituall duties , with carnall hearts , and worldly mindes , if we lie at catch , waiting for a fair opportunity to return into Egypt , the God of heaven will be ashamed to own us for his people . Heb. 11. 15 , 16. Brethren , if we live in the spirit , let us walk in the spirit , as the Apostle advises , Gal. 5. 25. let us March fair and streight , in rank and file , as the word signifies , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , walk according to the Canon given to Evangelicall Souldiers , Gal. 6. 16. and if we walk according to Rule , this Rule of the new Creature , Verse 15. mortifying our lusts , crucifying our selves to the world , and living unto Christ in righteousnesse and true holinesse , Peace will be upon us , and upon Sion the Israel of God , verse 16. We must not conceive , that we may walk every man according to a Canon of our own devising , this man according to one Canon , and that according to another ; no , it behoves us all {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to walk according to the self same Rule , or Canon , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to minde , savour , relish , the self same thing , to promote the great Design , namely the quickning , and seasoning this Kingdom with the Power of godlinesse ; for we have been a great while sick of a Form of godlinesse , a mortall disease , for it was but a dead Form ; The Lord quicken , and awake us out of our Dead-sleep , for if we content our selves with this Dead-form , we are in danger to be buried in our own ruines . You see we are not afraid to discover our Plots , and truely I am guilty of no other , then what I have this day discovered : I shall employ my utmost strength , consecrate my Totum nil , blow my Rams-horn against Babylon , and study how to build up Sion , that 's all I intend . Honourable , and Beloved , let us as it becomes men of Sion , devote our selves to God , and spend our strength in the Practise of Piety : Let us be better acquainted with our selves , and with our God ; let us learn what sinne , and what grace meanes ; let us be watchfull over our own hearts , with an holy jealousie ; nay let us set a watch before our mouthes . and all our sens●s , nay let us watch over one another , that we may provoke one another unto holinesse , and good works . Let us beseech the God of heaven to kindle gracious desires in our hearts , that we may oppose and conquer all our filthy and unplacable lusts , for our lusts set us all in a Combustion . From whence come wars , but from the lusts of pride , envy , malice , ambition , covetousnesse ? The Lord speak to our consciences , and convince them , to our implacable lusts , and mortifie them , and we shall be all at peace . Beleeve it , we want peace , meerly for want of holinesse : Keep close to the rule of holinesse , and I dare warrant you , you shall ( as Josiah did ) die in Peace , though you are killed in Warre . 3. In the third place , let us study Thankfulnesse : We may well sit down and consider how to be thankfull to our good God , for the dawnings of our deliverance : The sonnes of Sion were very joyfull in the House of thanksgiving , long before their work was finished . Should we not be thankfull for Ireland ? hath not God been the helper of the friendlesse ? hath he not wrought miraculously , even without meanes , above meanes , and against meanes ? And should we not be thankfull for England ? hath not God done wonders enough for our Nation , to stirre up your hearts to enjoyn a solemn●day of Thanksgiving quite thorowout the Kingdom ? Some of our Deliverances have been Nationall ; Oh let the Thanksgiving be Nationall , as well as the Deliverance . You did not long since hear good news from the West , but were you thankfull ? if you were not , why then , sure you may conclude , that the sad news which you lately received from thence , was the just punishment of your unthankfulnesse . The very Heathens will condemn us for our unthankfulnesse ; they never received a considerable victory , but they brought in their Opima spolia Jovi Feretrio . O let us sing unto the Lord , for he hath triumphed gloriously , he is our strength and song , and is become our salvation : He is our God , our fathers God , and we will exalt him : Iehovah is a man of warre , Iehovah is his Name . He hath redeemed us in his mercy , and he will guide us in his strength to his holy Habitation ; The Lord will establish his Sanctuary amongst us , and he shall reign over us , and our posterity for ever and ever . Who is like unto thee , O Iehovah , amongst the mighty ones , who is like unto thee ? glorious in Holinesse , fearfull in Prayses , and doing wonders ? Who is like unto thee , O Ireland ? The Eternall God , who rideth upon the Heavens , is thy refuge , and underneath are his everlasting armes , he shall thrust out the Enemy from before thee , and shall say , Destroy them . O let Ireland be a land of Plenty , let the Heavens drop down their dew , and the fountain of Iacob be upon it . And happy art thou , O England ; who is like unto thee , O people , saved by Iehovah , the shield of thy Help , and the sword of thy Excellency ? thine Enemies shall be found Lyers unto thee ; keep Covenant with thy God , and thou shalt not be Confounded world without end . In the last place let us keep a Charitable Fast to day ; here 's a Bill presented for a Contribution to Maimed Souldiers , I want strength to publish it distinctly and audibly . I beleeve you will easily be perswaded to part with your money to them who have shed their bloud for you ; their bodies have bled already , now let your purses bleed ; And here is an Order which concernes Ireland . Oh let Ireland live in your bosome ! why doe we not fast , three or foure times every weeke , that we may send some provision to the poore Protestants in Ireland ? If our fasting may keepe the most considerable part of that kingdome from starving , are we not bound to Fast ? And forget not the other Churches , they all come under this endearing Title [ thy selfe . ] Deliver thy selfe O Zion : Is not Ireland our selfe ? & Scotland our selfe ? and Bohemia our selfe ? are not all the Reformed Churches our selfe ? plot for them all , & pray for them all , love them & treat with them , & so far as the Scripture will give you leave , conforme to thē in point of Disciplme , that we may all speake the same thing , and be perfectly joyned together in the same minde , and the same Judgment . And the Lord preserve this resolution in the hearts of us , and all his people for ever , that we may all live like Saints , or die like Martyrs . Amen , Allelujah , Amen , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A79477e-200 Dr. Fern his Conscience satisfyed lately printed at Oxford . sect. 2. pag 6. Palingenius . a Nunc belligerantur Episcopi , nec ali●d fere quam belligerantur . Eras. Annot in cap. 3. Luc● . b Mr. Fullers Pro ▪ fane State . 〈◊〉 . 19. See Mr. Alexander Co●k his Dialogue about Pope●oane . Cognomine Anglicus , natione Moguntinus ▪ vide F●sci● temporum ata●● 6. ad An. 854. a 〈…〉 & 〈…〉 b 〈…〉 c 〈…〉 d D●… m●mora●… e De 〈…〉 〈…〉 〈…〉 D 〈…〉 . Ib. ubi supra pag. 199. Hos●iens de Orig. M●nach lib. 6 c. 3. 〈…〉 . Schol G ▪ Naz. d● d●… vit Cer. Archb. Cant. Relat. p. 27. Notes for div A79477e-2520 〈…〉 . 〈…〉 . 〈…〉 . Explication . * Anima est ubi amat , non ubi ani mat , Bernard . Ne● ullum restabit Civitatis vestigi● , pars in arva pars in rudera , mons etiam ●●mus Dei in excelsa ab●bit silvosa , nec non ●erarū lustra vide Ta●no●… in 〈◊〉 . * Rom. 11. 16 , 17. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Theo● . Hist. Eccles. l. 5. 〈◊〉 . 9. I● Ierusalem prim●… fan●…a Ecclesia totius or bis Ecclesias seminavit , ●iero●ym . Co●…n Isa c. 2. 1 , 2 Se● Reverend M. Reynol●s his learned Annotations on psal. 110. from p. 269. to 274. Hiero●olymā Matr●m & Fontem Religionis vocat Teitull . cont. Marcion , lib 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} per orbem ●●rrarum dispersa , ●●yus ●ives sumus , ●uorum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est in ●a l●s Vide Be●… Annot. in c. 4 〈◊〉 Gal. ver. 26. b 1 pet 5. 13●Babylo●is nomen multis plac●●t {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●…fic●te con●usionem in urbe Romana , Ioach , ●amerar . Babylona autem pro●●ie acc●pit 〈◊〉 pro celebit ●lla Assyriae urbe . Annot ●b . Decem reges odio habituros purpuratam meretricem , id est , Romam , Bel. l. 3. de Rom. P●nt . c. 13. Hieronymus cum Romae ad Asellam scripsit in haec verba . Ora autem ut de Babylone a● Hierosolymam regrediar . Cum in Babylone versares & purpuratae Meretricis esse Colonus a●●ure Quiritium v●… v●rem . Hierenym ad Ger●nt . de monogamia . Reasons . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Church takes it , very name from its obedience to Gods cal . Omnes in Ecclesia non sunt ex ecclesiâ . Reas. 2. Reas. 3. Psa●… . 87. 2. 〈◊〉 : Lord loves the gates of Zion more then all the dwellings of Iacob . Reason 4. In temple D●… se det Antichristur , hoc est , Anselmo Interprete , in mentibu● fidelium . Ansel●… in 2 Thes. cap. 2. In templo Dei , id est in ecclesia , qu●● multi de Ecclesia illum recipient , vel secundum August ▪ quod in templo Dei sedeat , id est , principetur . Aquin. in 2 Thes. 2. l●ct . 1. Aug de C●● . D●i lib 20. cap. 19. De●e aute illa quae it a coaluerint regna — cū Agus pugnabunt , victoria tamea tandē penes Agm●m Dominum nostrum futura . Appl●c . Illud dudū factu●… est , ●…que etiamnum fit : Hoc etiam aliquat●… factu●… , sed multō gloriosio●… victorta quandoque impletū●i speramus . Vti Doctissimus Interpret C●…nt 〈◊〉 Apocal . p. 261. 〈◊〉 T●●tu●… ad Martyr . See a little trea●●se which I lately put forth of the Rise , &c. of Socinianisine . Jude v. 3● Jer. 9. 3. Heb. 11. 33 , 34. Quid enim culpatur in bello ? an quia moriuntur quandeque morituri ut dominentur in pace victur●t hoc reprehendere tim●dorum est , non Religiosorū — Alioquin Iohannes cum ad cum baptizandi milites ve●irent dicentes , Et nos quid faciemus 〈◊〉 responderet , Arma abjicite , Militiam Istā de●erite — sed quia s●iebat eos , cum hac militand● facerent , non esse Homicidas , sed ministros legis , & non ultores injuriarum suarum , sed Salutis publicae Defensores , vide August contra Mantch . lib. 22. cap. 74. * Angelus vindemiator adbibitis Sanctis , quorum ad hoc negotium ei praefectura deman data est , betros Bestianos putabit● absci●detque : Eaque putatione sua faciet in Armag●dduntem congregari , &c. Consulas velim eruditi M. Mede Comment. in cap. 1● . Apocal. p. 255. & 265. ubi hac verba legas : Qua multorum manibus peraguntur , Angelo tamen tanquam ●●i gerenda Pr●sidi & Duci pre communi l●quendi more tribuuntur . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈…〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈…〉 . Considerations . In Apoc. 17. appellatur Anti-Christus , meretrix Magna , Sander . De Ant. Demonst 13. The Pope is the whore that rides the Beast , yet St. Iohn doth sometimes call this whore the Beast , Rev. 1 ● verse 11 , 12. 1 〈…〉 . 17. because 〈◊〉 is the head of the 〈◊〉 , that is , of those people & Nation , which are as subject to the Pope a● a poore beast to a mercilesle●● rider . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , scilicet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Non dicit ipsa 〈◊〉 . Be 〈…〉 a est , ut perperam vertit vul●atus interpres , sed ipse , scil. rex . octavus est . Vide Dounam , de A 〈…〉 o lab . 1. cap. 5. sect. 11. p. 57. * Vltimum caput Bestia ( impertum Romanura tenentem sine nomine Imperatotus ) A 〈…〉 istum esse fa●etur Bellarminus lib. 3. de Pontifice c. 15. Consulantur Viegas in Apo. 17. 〈◊〉 . 3. Ribera in Apot. 14. Numb 27. — 20. Ambrosius Ansvertus in Apocalip . lib. 6. Vbi est illa dudum super omma regna exaltata in●lyta Roma , Babylon secunde ? Beatus Rhenanus , Petrarcha , Aventinus , Dantes , Ludovicus Vives in ab 18. Civ Dei . c. 22. Primasius in cap. 16. Apocalip . Roma est quasi secunda Babylon , Aug de G●●● . con● . Manich. lib. 2 c. 1. Hieronym . Epist , ad Eustoch. Paulin. Marcell . Idem in Catal. Script . Eccles in Marco Antichristus j am pridem natus est Romae , & al●ius extolletur in sede Apostolicâ , inquit Ioa 〈…〉 Abbas . Mal o de Antichristo p. 182 , Bellarm. l. 3. de Rom. Pont. cap. 13. Septem urbs alta jugis , toti qua proesidet orbi , Propert. l. 3 eleg. 10. Tertul. adv. Iudaeos . Idem Centra Marcion . l 3. c. 13. Nam septē capitū numerus Romani regni insigne est , ut & decem cormium gestamen — cornibus ( quae solius novissimi capitis sunt , imposita diademata regnū illud sub novissimi capitis vice exhiberi ost c̄dunt . M. Med. Cō . Apocal. p. 182. Per Bestiam c 13. Apoc. de terra ascendentem — omnium concordi sententia designatur Antichristus , Iodoc . Clict in Dam. l. 4. c 27. Antichristū {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} observavit Cyrillus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 〈…〉 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A Cy●●ll● tempore ratio ineunda est , uti de Alexandrinis sermo habetur ; ut i à tempore Bon●fa●i : ter●ii , 〈…〉 , Nu●●us enim Ponti●icum Romanorum universalis Episcopus salutatus erat a●te Boni●●cium 〈◊〉 . 〈…〉 ●●demque a● 〈…〉 Pro●…tium in par●… A●emanni● Po●… ma●● 〈…〉 Mat 〈…〉 intelligas 〈…〉 . a In Baptism● 〈◊〉 t● esse & Im●…tum ●●●ament●… O●eatenti●●●ga Pa●●m 〈…〉 b Capist p 23. B. Papa est quasi D●u● in terr●… , mājor homine & minor De●l , Penitud●nem ●…nens Petasta●… . Vide qu● lus● sat sup●ique blasphem● de Paul● 5. scripsit 〈◊〉 . ●ui●●us ab Al●asar in Apoc. ca● . ad Ioan. Apos● . — qui nu●… Ve●●●●lit p●… Antichristus 〈◊〉 sit se●vus , ●amen adora●… vult ut Deus . Iren●us li●… . 5 ▪ c penultimo . c Credere Dominū Deum nostrum Papam ▪ ●onditorem dictae Decretalis — non sic potuisse 〈◊〉 prout statuit Ha●… I● Gl●ssa 〈◊〉 Ca●…●xtr . Ioan , ●2 de verborum significat c. Cum in●●● . Reform●… Glossae exemplar a●spiciis Grego●… . editum 〈◊〉 illam ( scil De●● ) Vitio Typographo●um omissa●… resti●●●t . Q●…imum ●…vit R●… Episcopu● D●…t Diat ▪ ib de A●… , l. 4. c. 10. p. 311. Encouragements . 2. encourag. . 3. encourag. . 4. encourag. . Ierem. 51. 6. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Topic . Sententia D. Davenant . de Pace procuranda inter Evangel p. 8. En grande & horrendum obstaculum quo Ecclesiae Reformatae non absque summo animi dolore & ●orrore coguntur extra Ecclesiae Romana commumonem manere . En stigma Catholicae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Principale crimen generis humani , summus saeculi reatus , Idolololat●ia . Tertull de Idol . Vide D. D●wnam de Antichrist lib. 3 c. 7. Catalogus error . de Principiis , nec non partibus Theologiae . Haeresis illa magni momenti — de l●stificatione & salute ex Meritis operum speranda — justo Dei judicio in Ecclesiam admissa : ne n●mir●m qui Dei longanimutatem Testiumque praedicationem tamdiu , tamque pertinac●ter co ●empserant — postmodum acciperent de fructu A●ber●● vitae &c. Com Ap●c . p 258. Vide bullam Pai quarti super farmâ lura● . euti professionis fidei . Ego N. firmâ fide credo — omnia & singula quae continent ●rin Symb●lo fide● , quo sancta Romana Ecclesia utitur , viz. Credo in unū Deu? Patre●n : & deinde sequuntur 12 articuli novi Symboli . Articulus duo . lecimus sic se habet . Caetera item omnia a S S T●●● Synodo definita recipio , dā . nata rejicio . Vide Staepl . Relect. cont 4. q. ●● a ●3 . 〈…〉 . Omnes Ecclesi● Evangelic● 〈◊〉 cum 〈◊〉 idol●● f●●di●…●o● Secundarii capit●● sive Fu●●●menti 〈…〉 a● talp●● & ●●spertiliones a●●●ceru●● Dave ▪ ●an●●●s ubi ●up●a ●ap●… quar●o d● Fun●ame●to M●…ste●ial● p. 65. a And this is said to have amounted into a formal Separation from the Church of Rome , & to have continued somewhat more then an hundred years . Archbishop of C●●● . ●elat . p. 172. The church of A●…ck made this separation in a Nationall Councel of their own . Ibid. p. 174. b The edition Anno 1524. by Isidore : an olde ●it●on printed , 1530. P. Crabbe his edition imprinted Anno 1538. the edition of Valentinus Iove●iu● 1555 ▪ of Suriu● 1567. of Nicolinu● 1585. B●… R. Pont. ●…b 2 cap. 25. c Tota fe●e Germa●…ab is ante nostra●…●tatem à sede Roman● d●scessionem fecit Semel 〈…〉 divortium facere cum ●xo●… c●gerent●r Presbyteri ●…terum cum Gregorius septimus Hen ▪ quanto Imperatori infestus Germanos f●lminando vellet ab ipso divelle●e . Omittam recentior● Exempla , qu● per se expendant sani Lect●res Vide Tractatum de vera Pacificatio●●s & Ecclesi● reformand● ratione ab exim●o Theologo ante annos 80. editum . Num po●●●nte simili occasione recusum ope●a D. Riveti . Vide Animadvers. Rive●● in Annot. H. G. c. 15. p. 65. Hieronym , Comment in Soph●●● Au●eret Dominus nominae vanae gloria & admirati●n●●al● , quae versantur in Ecclesia — sed & nomina sacerdotum cum sacerdotibus qui ●●●stra sibi applaudunt in Episcopali nomine & in Presbyter●i dignitate , & non in opere Ed●● . Basil . 1537 p. 251. Hoseah 4. 15. vide Hieronymum in locum . Non deb●● sororis quondā tua in fornicatione exempla sectari , & cum eâ idola ●●lere — & ne as●en●as in Bethaven — quia post ▪ quam auret ibi vituli positi sunt — non domus Dei appellatur , sed domus Idoli — tanquam vacca lascivteus ast●o percita insanivit Israel fornicationis spiritu percussus . Vide Theodoret. Eccles. Hist lib. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Haeretitorum omnium semper intentio fuit , captare gloriam de singularitate Scientia . Bernard , in Cant. Ser. 65. Vitis plebecula quicquid non intelligit plus miratu● . Hieron. Epist ad Nepot . * Dignitatus Scriptura est ipsa divinita●● n●m sive Auctorem , sive Argumentum , sive Interpretem ( Spiritum Sanctum ) spectes , omnia divina sunt , & spirat● divinitatem ▪ vide Mendos . Praefat. in Com. in lib. Regum . * See the Arch-Bishop of Cant. his relation of the Conference . sect. 27. p. 214. Si autem ser●ata u●…tate & charitate negetur alicui Episcopo , vel Metropolitano , vel Primati &c. obedientia s●la , solaque Iurisdictionalis subjectio , non esse vere ac propri● Schisma , quando cum sola persona Pr●l●ti dissensiones & simultates exerceantur . M. Ant. de Dom Rep Ecclesiast . lib. 7. 〈◊〉 . 10. sect. 74. Se● Dr. ●erne . Secundum Honorum vocabula , &c. August . Epist. 19. Audi & aliud testimonium in quo manifestis●ime comprobatur ●und●m esse Episcopum atque Presbyterum . Hieron. Epist. ad Evagrium . Vide Era●mi Annotat. Excellenter tamen Canones duos tantum sacros ordines appellari censent , Diaconatus s●il & Presbyteratus , qui● hos sol os Primitiva Ecclesia legitur habuisse , & de his solis pr●ceptum Apostoli habemus . P. L●●b ▪ lib 4. dist. 24. And when the Master of the Sentences comes to speak of the Quadripertite Order ●e passes this censure . Horum autem discretio à Gentilibus introducta videtur , quod suos Flamines alios simpliciter Flamines , alics Archi●●amines , alios Prothos●amines appellabant . Archiepiscopos & Episcopos Flam●… & Archi ▪ ●●ami●… loco in Anglia institutos ●●isse a Fagano & Derviano à Papa El●utherio in Britanniam miss●● 〈◊〉 probat D. ●sserius vir di●●usi●●im● eruditioni● de Britan. Eccl. primord. . c. 5. ●…d and ●…d Bishop ●●w●ll proves at large that Prelates are not Iure Divino , in h●s defence of the Apology of the Church , ●art 2. p 99 10● , 101. In fronte per professione ; 〈◊〉 manum , per operationem . August de Civ. Dei . lib. 20 c. 9. Inter septem Sacramenta tria sunt in quorum p●re 〈◊〉 tione Character Antichristi●… mi●ur — I● Baptismo q●●dem ●cculte Character impr●r●itur , in q●o tacitum esse dicu●t & implicitum ●●ramentum obediontiae ●●●a Pap● — An ideo baptizan . tur ●omines in Christum ut serviant Antichristo 〈…〉 Down d● Antich l. 〈◊〉 〈◊〉 〈◊〉 p ●42 . * Concerning the number 25. which is the root of 〈◊〉 . the number of the Beast ; Set Mr. Francis P●t●ers Interpretation ; as also of the opposition betweene ●2 . and 2● . Christ had 12. Apostles , Antichrist ●5 . Cardinalls . In England there were at first 25. Bishops , and 3 ▪ Archbishop●… as lear●ed Dr. Vsher shewes Antiqu. Brit. c. 5. There were 25. Abbots in England who ●ad voices in Parliament , as Mr. C●…den ; and Mr. F. Potter Interpretat . c. 24. p. 167. Cum carpuntur vitia , & inde scand●lum oritur , ipse sibi scandali causa est qui fecit quod argui debet , non ille qui argu●t , Hernard Ep. 78. Vide Tarnovium in locum . T●… not the Covenant of Grace , but a covenant which concerned the Administration of the 〈◊〉 mea●● of Grace . Petrus de Alliaco Card. Camerac . Libellum obt●dit in Concil. Constant . de Reformatione Ecelesiae contra opinionem eorum qui putatunt Concilia Generalia minus necessaria esse , quia omnia bene à Patribus nostris ordinata sunt . Fascic . Rerum Expet . p. 28. a Optato Scriptors Africano qu●iam Episcopi di●… {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : sed qui jam aet●te Augustini ad●ovendam ambitionē suam vel altenam , e●m ●ppellationem quidam tra●e●ant — ●n Conc●lio Ca●thag●…ensi , ●llo quo typhus titulo●● est coercitus , etta●… iste Princeps Sa●erdotum damnatur . Et ●aron●o quidem in 〈◊〉 historia factum displicet sed viris sanctis●im●… ratio facti constitit : Et quae sunt dei●…eps ●…uta , quaeque●…e ●●dem●● , Deum ●…lio prae●ui●se , & illos Patr●s ●●iritu f●isse act●s prophetico ▪ manife●●i●●ime argu●●t , &c. Isaac . Casaub. Exercit. 15. b Neque tamen ista inter se pugnant , idē ut imperet Collegio Ecclesiastico & pareat idem : imperat enim qu●…admodum medico imperat Rex , paret ut paret medico . Nam si medicum facientem officium morte m●lct et , nonfaci●t quod decet sap . entem Principem , sed quod faciunt furiosi & in●ani — Rex enim cum Sen●tui Ecclesiasti●o paret non par●t t●i ●bedientia Civili qua Collegium respiciat , sed obedientia Religiosa quae Deum re●…t . ●amero Pralect ▪ de ecclesia , T●mo primo ; Eclit . quart . pag. 25. c Fatetur Bellarminus Antichristum fore ultimum qu● tenebit Romanum Imperium sine nomine Romani Imperat. Bellarm. de miraculis Antichristi , c. 15. Ioannes Constantinopolitanus fuit pracursor Anti-christi , Bonifacius ipsus erat Anti-christus . Down . de Antichristo . l. 2. c 8 sect. 2 p. 130. * Ego autem fidenter dico quod quisqui●se Vniversalē Sacerdotem vocat , vel vocari desiderat , in elatione sua Antichristum procurrit Greg. Ep l. 6. Indictione 15 cap. 194. Epist 30. p ●●8 Edit Parrhis . in aedibus Ioann● Parvi L'an . de grace mil cinq ce●s & dixbuit . Processu temporis Episcopus Constant ▪ universalis Patriarcha , Romanus universalis Papa dictus erat uti Onuphr. Annot. in Platin. Bonifac. 3. Phocam à Bonifacio rogatum statuisse ut Ecclesia Romana esset caput omnium Ecclesia●ū & Magistra . Nam antea Ecclesia Cōstantinopolitam primam sese scribe●at omnium Ecclesiarū Math. Westmonasteriensis Mauritius titulum hunc ●rivolum , Gregori●… stultum v●citarunt . Gregori●… ubi supra . * Jer. 51. verse 35. a Some Offices , Lita●ies , Rosaries , Psalters composed in honour of the Queen of Heaven . b Terram Britan●… ante adventum Christi in uni●● Dei religionem minime consensi●●e , nominatim vero And●asten , sive Andaten , Victoria Deam , Dio Cassi●● , alii Apoll. & Dianam coli consu●visse prodider●n● . Arch. Armac . Brit. Eccl. Ant. c. 1. Per singulos Martyres Iesus condēnatur : si condemnatur Christianus pro hoc tantum quod Christianus est , Christus est qui condemnatur Orig. in Ier. Hom 11. 〈…〉 sol● m●… s●l●nn●a agenda ●●●ce●…us . Epist. ex Regist. Greg●● . 〈◊〉 12. ●● 15. Augustino Epis●op● Anglorum de us● 〈…〉 . ●t super ●…nes qu● in ●uti swit vestibus alients — ●…mplentes templu●● e●us impietate & dolo-induite Christum , induite viscera misericordia — pro mise●●cordi●●ndui●…ur ●…ta●e , pro v●●tutibus vit●u , ( i. ) pro Christo Anti-christo . Hieron. in Soph c. 〈◊〉 . Responsa Prudentum ●●m legis obtinebant apud I●dices , qua postea dictasunt Rescripta Principum . Mic●h 1. 14. * Greg. l. 9. Ep. 61 ▪ vide bella●m . de Ec. les . l. 3 c. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Mihi videtur {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aliquid amplius quàm {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} significate , ●●mpe ●…a inced●re ut certum ordi●… teneas , & quasi lineamnen transilias . Bez● . Annot. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●st ordo in aci● servatus , à fron●● incipi●●● , & p●r succenturiatos a tergo ●ive Substites sigillatim ad extrem●m agm●… porrectus . Jam. 4. 1. Ezra 6. Exod. 1● . Deut. 33. 
A85013	----	A fast sermon preached on innocents day by Thomas Fuller, B.D. Minister of the Savoy. Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A85013 of text R22109 in the English Short Title Catalog (Thomason E86_16). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 52 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85013 Wing F2423 Thomason E86_16 ESTC R22109 99871589 99871589 124001 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85013) Transcribed from: (Early English Books Online ; image set 124001) Images scanned from microfilm: (Thomason Tracts ; 15:E86[16]) A fast sermon preached on innocents day by Thomas Fuller, B.D. Minister of the Savoy. Fuller, Thomas, 1608-1661. [2], 31, [1] p. Printed by L.N. and R.C. for John Williams at the signe of the Crowne in Saint Pauls Church-yard, London : 1642. Annotation on Thomason copy: "Jan. 26". Reproduction of the original in the British Library. eng Bible. -- N.T. -- Matthew V, 9 -- Sermons. Fast-day sermons -- Early works to 1800. Sermons, English -- 17th century. A85013 R22109 (Thomason E86_16). civilwar no A fast sermon preached on innocents day: by Thomas Fuller, B.D. Minister of the Savoy. Fuller, Thomas 1642 9526 2 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-02 TCP Assigned for keying and markup 2007-02 Aptara Keyed and coded from ProQuest page images 2007-03 Pip Willcox Sampled and proofread 2007-03 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A FAST SERMON PREACHED On Innocents day BY THOMAS FVLLER , B. D. Minister of the Savoy . 2 SAM. 2. 26. Then Abner called to Joab , and said , Shall the sword devoure for ever ? knowest thou not that it will be bitternesse in the latter end ? How long shall it be then , yet thou bid the people returne from sollowing their brethren ? LONDON , Printed by L. N. and R. C. for JOHN WILLIAMS at the signe of the Crowne in Saint Pauls Church-yard , 1642. A FAST SERMON PREACHT ON Innocents day . MATTH. 5. 9. Blessed are the Peace-makers . ON this day a Fast and Feast do both justle together ; and the question is , which should take place in our affections . I pray let Solomon , the wisest of Kings and Men , be made Doctor of the Chaire to decide this controversie , Eccles. 7. 2. It is better to go to the house of mourning , then to goe to the house of feasting : for it is the end of all men , and the living will lay it to his heart . Let us therefore dispense with all mirth for this time , and apply our selves to lamentation . 2. Wee reade Ezra 3. 12. that when the foundation of the second Temple was laid by Zerubbabel , the young men shouted for joy : But many of the Priests and Levites , and chiefe of the fathers , who were ancient men , that had seen the first house , when the foundation of this house was laid before their eyes , wept with a loud voice , and many shouted aloud for joy . Thus what if young men be so addicted to their toyes and Christmas sports , that they will not be weaned from them , O let not old men , who are or should be wiser , and therefore more sensible of the sinnes and sorrowes of the State ; let us who are Priests , whose very profession doth date us ancient , be transported with their follies , but mourne whilest they are in their mirth . The French Proverb saith , They that laugh on Friday , shall cry on Sunday . And it may please God of his goodnesse so to bring it to passe , that if we keep a sad Christmas , we may have a merry Lent. 3. This day is called Innocents or Childermas day ; a day which superstitious Papists count unluckie and unfortunate , and therefore thereupon they will begin no matter of moment , as fearing ill successe should befall them . Indeed I could willingly have sent their follies in silence to Hell , lest by being a Confuter , I become a Remembrancer of their vanities : but that this fond conceit must be rooted out of the minds of the ignorant people . Why should not that day be most happy , which in the judgement of charity ( charity which though not starke blind with Bartimeus , with Leah is alwaies tender eyed ) sent so many Saints by Herods cruelty to Heaven , before they had committed any actuall sinne . Well , out of sacred opposition and pious crossing of Popish vanities , let us this day begin , and this day give good handsell of true repentance . To the cloane all things are cleane . To the good all dayes are good : We may say of this day as David of Goliahs sword , 1 Sam. 21. 9. There is none like that , give it me . No day like this day for us to begin our sanctified sorrow , and to hearken to Gods word , Blessed are the Peace-makers . 4. In this and the two next Chapters Christ having a Mountain for his Pulpit , and the whole Law for his text , seeks to clear it from those false glosses ( corrupting the Text ) which the Priests and Pharisees had fastened upon it ; and shewes , that Gods Law was not to be narrowed and confined to the outward act alone , but according to the will of the Law-giver ( the Surveyour that best knew the latitude thereof ) is to bee extended to the very thoughts of the heart , and takes hold of mens wicked inclinations , as breaches thereof , and offences against it . We use to end our Sermons with a Blessing , Christ begins his with the Beatitudes , and of the eight , my Text is neither the last nor the least , Blessed are the Peace-makers . 5. Observe in the words the best worke and the best wages ; the best worke , Peace-makers : the best wages , They are blessed . I begin with the worke , which shall imploy my paines and your attention this day . Now the goodnesse of peace will the better appeare , if we consider the misery of warre . It is said , Gen. 12. 11. And it came to passe when Abraham was come neere to enter into Egypt , that hee said unto Sarai his wife , Behold , now I know that thou art a faire woman to looke upon . Why Now I know thou art a beautifull woman ? Did Abraham live thus long in ignorance of his wives beauty ? Did he now first begin to know her handsomnesse ? Learned Tremelius on the place starts and answers the objection Now , that is , when Abraham came into Egypt , as if he had said , When I see the tawny faces and swarthy complexions of the sun-burnt Egptians , thy face seemeth the fairer , and thy beauty the brighter in mine eyes . I must confesse , I ever prized peace for a pearle ; but we never did or could set the true estimate and value upon it till this interruption and suspension of it . Now we know , being taught by deare experience , that peace is a beautifull blessing : And therefore we will consider warre first in the wickednesse , then in the wofulnesse thereof . 6. First , warre makes a Nation more wicked . Surely , swearing and Sabbath breaking do not advance the keeping of the first Table . And as for the second Table , how hard is it in these distracted times to be practised ? Yea , it is difficult to say the Lords Prayer , the Creed , or ten Commandements : The Lords Prayer for that Petition , And forgive us our trespasses , as wee forgive them that trespasse against us . The Creed for that Article , The Communion of Saints , which doth tye and obliege us to the performance of all Christian offices & charitable duties to those who by the same Christ seekes salvation , and professe the same true Christian Catholike faith with us : The ten Commandements for that precept , Thou shalt not kill : and though men in speculation and schoole distinctions may say , that all these may be easily performed in the time of war ; yet our corrupt nature , which is starke nought in time of peace , is likely to be far worse in warre , and if these times continue , I am afraid wee shall neither say the Lords Prayer , nor beleeve the Creed , nor practise the Commandements . And as hard it will be preparedly and profitably to receive the Sacraments , when wee shall drinke Christs bloud as on to day , and go about to shed our brothers bloud as on to morrow . 7. Secondly , let us consider the wofulnesse of war , and that both in its selfe , and in its attendance : See a Map of war drawne by a holy hand , Psal. 87. 63. The fire consumed their young men , and their maidens were not given to marriage , their Priests fell by the sword , and their widowes made no lamentations . The fire consumed the young men . Wee behold with contentment ripe fruit to drop downe to the ground , but who will not pity greene apples when they are cudgelled downe from the tree . And the maidens were not given in marriage . So that the fairest flowers of virginity were faine to wither on the stalke , whereon they did grow , for want of hands to gather them . The Priests were flaine with the sword ; Sed quid cum Marte Prophetis ? Well then , there they were , though they were none of the best of the Priests , being lewd Hophnee and Phyneus , and there they were killed , for ought I know , if these times hold , Gods best Samuels must goe the same way . And their widowes made no lamentation . You will say , the more unnaturall women they : O no , they made no lamentation , either because their griefe was above lamenting , such as onely could be managed with silence and amazement , or else because they were so taken up with deploring the publike calamity , they could spare no time for private persons to bemoane their particular losses . 8. But warre is not so terrible in it self , as in its attendants ; first the Plague which brings up the reare of war : the Plague , I say , which formerly used to be an extraordinary embassador in this Citie of London , to denounce Gods anger against it , but is of late grown a constant legier , and for these many late yeares hath never been clearly removed from us : surely some great unrepented sin lyes on this City , that this constant punishment doth visit us , which will be more terrible when it shall be extended over the whole Realme . 9. Secondly , Famine , a waiter in Ordinary on Warre . Truly it may seeme a riddle , and yet it is most true , that Warre makes both lesse meat , and fewer mouthes : First , because in time of war none dare attend husbandry , wherewith Solomon saith , The King himself is maintained . Secondly , because Souldiers spoile more out of prodigality , then they spend out of necessity : When our Saviour multiplied loaves and fishes , there were those appointed who tooke up the twelve baskets of fragments ; but , alas , no such care is taken in souldiers festivals . Hitherto indeed wee have had plenty enough , and as yet in this City are not sensible of any want . But you know next Pharaohs full eares came Pharaohs blasted ears , next Pharaohs fat kine came Pharaohs lean kine ; & I pray God poor people for this years store be not next year starved . 10. Thirdly , wilde beasts , see Gods foure cardinall punishments reckoned up , Ezech. 14. 21. For thus saith the Lord God , for much more when I send my foure sore judgements upon Jerusalem : the sword , and the famine , and the noysome beast , and the pestilence to cut from it man and beast . Some perchance wil say , that there is more danger of wilde beasts in our Iland , which is invironed with water . Truely there need no other wilde beasts then our selves , who are Lions , Beares , Boares , Wolves , and Tygers one to another . And though as yet wee were never plagued with wilde beasts , yet wee know not how soone God may hisse for them over , and for our new and strange sins , cause new and strange punishments . Now conceive a City as bigge as your thoughts can imagine , and fancy the Sword marching in at the East-gate , and the Plague comming in at the West-gate , and Famine entring in at the North-gate , and wilde beasts passing in at the South-gate , and all meeting together in the Market-place , and then tell me how quickly will your voluminous Citie be abridged to a poor pittance . 11. But hitherto wee have only spoken of the miseries of War in generall , but the worst is still behind , for we are afflicted with Civill war , many warres have done wofully , but this surmounteth them all . In Civill war nothing can bee expected but a ruine and desolaion . What said Mordecai to Hesther , Hesther 4. 13. Think not with thy selfe that thou shalt escape in the Kings house more then all the Jewes . So let none in what house soever , in the Kings House , or House of Lords , or House of Commons , or strongest Castles , or walled Towns , or fenced Cities , flatter themselves with a fond conceit of their safety , for if Civill warres continue long , they must expect as well as others to bee devoured , yea , none can promise great Persons so much happinesse as to bee last undone : For , for ought any knowes , it may come their turnes to be the first , as being the fairest markes to invite envy and malice against them . Meane time poore Ireland , which as the man in the vision cryed to Saint Paul , Come over into Macedonia and helpe us , which hath so long , so often , so earnestly intreated , implored , importuned our assistants , must be lost of course . The Protestants there which have long swom against the tide till their armes are weary , must at last of necessity even give themselves over to bee drowned : That Harpe , which when it was well tuned , made so good musicke , must now and hereafter for ever bee hung upon the willowes , a sad and sorrowfull tree , and our distraction will hasten their finall destruction . We reade , Deut. 28. 56. That in a great Famine the eye of the mother shall be evill towards her son and towards her daughter , shee shall grudge every morsell of meat which goes besides her owne mouth , preferring nature before naturall affection . If these times doe continue , London will grudge London-derry her daughter , and England Mother generally of Ireland ( as a Colony deduced from it ) will grieve to part with the least meat , money and munition to it . 12 But all these Mischiefes are nothing in respect of the last , namely the scandal and dishonour which hereby will redound to the Protestant religion , whereof a true Christian ought to be more tender and sensible , then of any worldly losse whatsoever : Tell it not in Gath , nor publish it in Ascalon , lest the daughters of the Philistims rejoyce , lest the daughters of the uncircumcised triumph . O what musick doth our discord make to the Romish adversaries . We reade , Genes . 13. 7. And there was a strife between the heard-men of Abrahams cattel , and the heard-men of Lots cattell , and the Cananite , and the Perizite dwelled then in the Land . And Abraham said unto Lot , Let there be no strife , I pray thee , betweene my &c. Wherein observe , that the Canaanites and Perizites being there in the Land , is mentioned as a motive with Abraham to make him make the speedier accommodation with Lot , lest the true religion and service of God should suffer in the censure of Pagans by their discords , being Uncle and Nephew , ingaged in a brawle by their servants dissention . How many Canaanites and Perezites behold our bloudy differences , and clap their hands to see us wring ours , yea , insult and rejoyce to see us sheath our swords in one anothers bowels ; wee used formerly to taske the Papists of cruelty to Protestants ; but hereafter , as Abner said to Asahel , 2 Sam. 2. 22. How then shall I hold up my face to Joab thy brother : So how shall we looke in the face , from this day forwards , of our Romish adversaries . Tell them no more of their cruelty to the Protestants at Hedlebergh , of their cruelty to Protestants of Magdenberge , of their cruelty to the Protestants at Rochel ; for if these wars continue , wee are likely not onely to equall , but to out-doe these cruelties one to another ; so that discharging this accusation of bloudinesse against them , it will rebound and recoile in our own faces . Put all these together , that warre makes a Land more wicked , makes a Land more wofull , is bad in it selfe , is worse in its traine , destroyes Christian people , and disgraces Christian profession , and then will all have just cause to say as it is in my Text , Blessed are the Peace-makers . 13. If any object that peace also hath her mischiefes which attend thereupon ; for it brings plenty , and plenty brings pride , and pride brings plagues upon it : peace makes men pampered , and with Jessurun to kick against God . War indeed brings cleannesse of teeth , whilest peace brings fulnesse of bread , which is as bad and worse , making men presumptuously to rebell against God . The answer is easie , woes may come from peace , but they must come from warre ; miseries arise from the very use of warre , which come but from the abuse of peace , being essentiall to warre , but accidentall to peace , inherent alwaies in the one , adherent too often to the other : in a word , in war calamities proceed from the thing it selfe , in peace from men , abusing it . 14. Object . But peace without truth is rather poyson then a cordiall : O let us not be like the thirsty traveller , who so long longs for water , that at last he drinkes mud and water together , not only without distinction or distaste , but even with delight : O let us not with Sampson so dote on the Dalilah of peace , as to get her love to betray truth , wherein our strength lyes . Some perchance would propound peace unto us , but on such servile conditions as Naash the Ammonite offered a truce to the men of Jabesh-Gilead , 1 Sam. 11. 2. On this condition will I make a covenant with you , that I may thrust out all your right eyes , and lay it for a reproacb upon all Israel . And so if we will give in truth to boot , and put out our owne eyes into the bargaine ; forfeit the true faith and knowledge of God , with the purity of his service , then perchance a peace may be proffered us ; but as Peter said to Simon Magus , Act. 8. 20. Thy mony perish with thee , so let such a hellish peace perish with those that seek to promote it . 15. In the answering of this objection , give me leave as Peter said , Act. 2. 29. Men and brethren , let me freely speake unto you of the Patriarch David ; so let me boldly and fully speak in answer to the objection : If leave be denied mee : I know whence my commission is derived , I am an Embassadour for the God of Heaven if I speake what is false , I must answer for it ; if truth , it will answer for me . And what I have to say , I will divide into foure Propositions . 16. Prop. 1. Cursed be hee that seekes to divide Peace from Truth . I must confesse I was never bred upon Mount Ebal , neither did ever my tongue take delight in cursing . The rather , because we may observe Deut. 27. 12. that the most eminent Tribes from wch the Princely & Priestly men descended , Levi , Iudah , Ephraim , & Benjamin , took their station in Mount Gerasin , to shew , that Magistrates & Ministers are principally to inure their mouths to blessing . And yet for those that feek to sever peace from truth , I cannot refrain my self , but must say , Cursed be they in the city , and cursed be they in the field , cursed be they in their basket and in their store , cursed be they in the fruit of their body , and in the fruit of their land , in the increase of their kine , and in the stock of their sheep , cursed shall they be when they come in , and cursed shall they be when they go out . 17. Pro. 2. Before this warre began , wee had in England truth in all essentiall to salvation . Wee had all necessary and important truths truly compiled in our 39. Articles . We had the word of God truly preacht ( I could wish it had been more frequently and generally ) the Sacraments duly administred , which two put together doth constitute a true Church . S. Paul , 1 Cor. 15. 18. being to prove the resurrection of the dead , presseth the Corinthians with this among other Arguments , Then they also which are fallen asleep in Christ are perished . Putting them a most uncharitable absurdity , that in case the dead arise not againe , they must be bound to confess , that all the Saints formerly deceased were perished . And surely , such as deny that England before this warre began had all essentiall truth to salvation , must of necessity split themselves on the same uncharitable rocke , and passe a sentence of condemnation on all those which dyed in our Church before these two yeares last past . 18 3. Pro. Many errors in Doctrine and innovation in discipline , did creepe fast into our Church . Arminian positions , Tenents , reason to Gods grace , invaded the truth of the Word in many places . One Ceremony begat another , there being no bounds in will-worship , wherewith one may sooner be wearied then satisfied . The inventors of new Ceremonies endeavouring to supply in number what their conceits wanted in solidity ; and God knowes before this time where they had been if they had not been stopt . 19 4. Pro. The best and onely way to purge these errors out , is in a faire and peaceable way ; for the sword cannot discerne betwixt error and falshood , it may have two edges , but hath never an eye . Let there on Gods blessing be a Synode of truely grave , pious , and learned Divines ; and let them both fairely dispute , and fully decide , what 's true , what 's false ; what Ceremonies are to be retained , what to be rejected ; and let civill authortie stampe their command upon it , to be generally received under what penaltie their descretion shall think fitting . But as long as Warre lasts , no hope of any such agreement ; this must be a worke for Peace to performe . So then under the notion of Peace , hitherto we have and hereafter doe intend such a Peace , as when it comes we hope will restore truth unto us , in all the accidentall and ornamentall parts thereof ; and adde it to that truth in essentialls to salvation , which we enjoyed before this Warre began , and in this sence I will boldly pronounce blessed be the Peace-makers . 20 Come we now to consider what be the hindrances of Peace : these hindrances are either generall or particular . The generall hindrance is this : The many nationall sinnes of our kingdome being not repented of ; I say of our kingdome , not of one Army alone . Thinke not that the Kings Army is like Sodome , not ten righteous men in it , ( no not if righteous Lot himselfe be put into the number ) and the other Army like Syon consisting all of Saints . No , there be drunkards on both sides , and swearers on both sides , and whoremungers on both sides , pious on both sides , and prophane on both sides , like Jeremies figges , those that are good are very good , and those that are bad are very bad in both parties . I never knew nor heard of an Army all of Saints , save the holy Army of Martyrs , and those you know were dead first , for the last breath they sent forth proclaimed them to be Martyrs . But it is not the sinnes of the Armies alone , but the sinnes of the whole kingdome which breake off our hopes of Peace , our Nation is generally sinfull . The City complaines of the ambition and prodigality of the Courtiers , the Courtiers complaine of the pride and covetousnesse of Citizens , the Laity complaine of the lazinesse and state-medling of the Clergy , the Clergie complaine of the hard dealing and sacriledge of the Laity , the Rich complaine of the murmuring and ingratitude of the Poor , the Poor complaine of the oppression and extortion of the Rich : Thus every one is more ready to throw durt in anothers face then to wash his owne cleane . And in all these though malice may set the varnish , sure truth doth lay the ground-worke . 21 Of particular hindrances , in the first place we may ranke the Romish Recusants , Is not the hand of Joab with thee in all this , was Davids question 2. Sam. 14. 19. but is not the hand may we all say of Jesvites in these distractions . Many times from my youth up have they fought against me may England now say , yea many times from my youth up have they vexed me , but have not prevailed against me . At last , the Popish party perceived that the strength of England consisted in the unity thereof . ( Sampson is halfe conquered when it is knowne where his strength doth lye ) and that it was impossible to conquer English Protestants , but by English Protestants . Is this your spite and malice O you Romish adversaries , because you could not overcome us with Spanish Armadoes , nor blowe us up with Gunpowder treasons , nor undoe us with Irish Rebellions , to set our selves against our selves , first to divide us , then to destroy us . Well , God knowes what may come to passe . It may be when we have drunke the top of this bitter cup , the dregs may be for your share , and we may all be made friends for your utter ruine and destruction . 22 Next , the Papists the Schismatickes are the hendrances of our Peace . These know their kingdome cannot be established but by Warre , as assured that the wisdome of the State is such , as will blast their designes when matters are setled . I have heard ( when a childe ) of a Lawlesse Church , sure these if they might have their will , would have a Lawlesse Church and a Gospellesse too ; and yet they as falsly as fondly conceive that the State gives approbation and connivance to them . We read Psalm . 50. 21. where Gods spirit reckons up many sinnes which the wicked had committed , that God saith ; These things hast thou done , and I kept silence ; thou thoughtest that I was altogether such a one as thy selfe : but I will reprove thee , and set them in order before thine eyes . In which place of Scripture three things are considerable . First , God is said to keep silence when he doth not presently and visibly punish offenders , Psal. 35. 22. O Lord keep not silence , and so Psal. 83. 1. Keep not thou silence O God . God , for reasons best known to himselfe , and for some known to us , namely , to make wicked men swel and break with a Timpany of good successe for the time , does not outwardly expresse the dislike of their bad courses , in inflictine a suddain and sensible puuishment upon them . Secondly , observe the false Logick & bad inference of wicked men ▪ who who conceive that God is altogether such an one as themselves , yea make accessary and confederate with them because silent , therefore consenting : Qui tacet satis laudat . Thirdly , see time wil come when in time best known to himselfe he will publikely reprove them , and shew not onely his free dissent but full displeasure . Thus Schismatickes improve themselves upon the clemency & long suffering of our State . Because they are taken up with matters of higher concernment , and are not at leasure to stoope to their punishment , as imployed in businesse of more present and pressing importance ; Separatists and Sectaries conceive that they favour , what they doe not punish . But time will come when to the glory of God and their own honour , though slowly , surely they will visit their offences , and as the Psalmist saith ; Set their sinnes in order before them ; who have beene the partiall cause of the disorder and confusion of this kingdome . 23 Thirdly , those are enemies to Peace , whose beeing meerely consisteth by Warre and discention . Indeed the truly noble English spirits , desire a forraigne Foe for a marke for their Bullets ; but many there be rather turbulent then valiant , who as Demetrius by this craft they get their gaine , desire a perpetuity of Warre for their possession . We read in Plutarch of one Demades who by profession was a maker of Coffins , and he was banished out of the City of Athens for wishing that hee might have good trading ; that wise Sare truly interpreting the language of his wish , as desiring some epidemicall disease ; his private profit being inconsistant with the publike flourashing of the Common-wealth . So those people who are undone , and cannot live but by undoing of others , certainly wish no good to our Church and Kingdome , but must needs be State Barrettors to keep the sore alwayes raw , betwixt Prince and people . 24 Let us now come to see the meanes , wherby private persons may and must endeavour the obtaining of peace ; The first is prayer , pray for the peace of Jerusalem ; let every one in that prayer which he useth in his Family , or private devotions , build a roome more and inlarge it , to pray for peace in our Israell . 25 Secondly , let us petition for peace , not only to the God in Heaven , but to the Gods on earth ; first to his Majestie , but alas there is a great gulfe between us & him fixed , so that they which would passe from hence to him cannot , neither can they passe to us that would come from thence . The sins of our Realm are amounted to such a height that we deserve this and worse punishment . Next , let us petition to the High and Honourable Court of Parliament , next under God and the King the hope and help of our happinesse , Let none say it is presumption to petition them , as undertaking to tell them of what they are ignorant , or to put them in remembrance of what they may forget , for herein we apply our selfe to them , in immitation of our accesse to God , and surely their greatnesse cannot and their goodnesse will not be displeased in our compliance and conformity to such an Architype . True it is that God , Matthew 6. 8. Our Father knoweth what things we have need of before we aske him , and yet it is his will and pleasure to be sought too by our prayer . And so no doubt that High and Honourable Court , though that they know fulwell that peace is that we stand in need of yet they take delight in our duty , yea expect our service herin to petition for peace , that so our begging of peace , may in effect be a modest & mannerly expression of an harty thanks for their long and constant endeavours herein . Wherefore what Tertullus said flatteringly to Felex , we may say truly and feelingly to them ; seeing that very worthy deeds are done to this Nation by their providence , we accept alwaies , and in all places with all thankfulnes . Notwithstanding I pray you , that you of your Clemency would heare us a few words . And let us in all Humility , not directing but beseeching them , without a tumultuous thought , most peacable and pathetically begge of them and sue unto them to continue their care in advancing a seasonable and happy accomodation , that so the blessing pronounced in my text may lie both upon them and theirs Blessed are the Peacemakers : 26 Thirdly , we must be content soundly to pay for peace , we read Exod. 38. 8. And he made the Lever of Brasse and the foot of it of Brasse , of the Looking-glasses of the Women assembling , which assembled at the door of the Tabernacle of the congregation . It seemeth that the backsids of their Looking-glasses were made of brasse , which commonly with us are made of wood , and they consigned them over for Gods service ; and good reason too , for formerly they had given their eraerings for the making of a Calfe ; Justly therefore now they did pennance for their pride , as counting it Honour enough , that that wherein they looked their owne faces , should make the foot of Gods Leaver . But what should not people give to buy a true peace and a peace with Truth ? O how many yeeres purchase is it worth ? let us not thinke much , to give all our superfluities , but to give fome of our necessaries , for the advancing and obtaining of it . 27 Fourthly , let us banish out of our mouthes all words and phrases of contempt and reproach , ( I could instance in the word , but that it is beneath the Majesty of a Pulpit ) which the malice of men hath minted and fastned on opposite parties ; O let us have no other Christian name , then the name of Christians , or other surname then Christian Protestants , neither answering to , nor calling others by any term of disgrace . 28 Fifthly , let us with a speedy , serious and generall repentance , remove the crying sinnes of our Kingdome , which as long as they last , wil bane all peace amongst us . I say speedy , least the physick come too late for the disease ; serious , least the tent be too short for the wound ; generall , least the plaster be too narrow for the sore . Suppose that the Sea should breake forth in this Land , as such a thing may come to passe , The Lord is King , saith David , let the earth rejoyce yea let the multitude of of the Isle he glad thereatr , Psal. 97. 1. And good reason hath the Iles to be glad , as more particularly concerned , for if the water were not countermanded by Gods Prerogative Royall , it would speedily recover its naturall place above the earth . But suppose the Sea should break into the Land , it is not the endeavours of a private man can stop it ; what if he goes downe with a faggot on his backe , and a matrock on his shoulder , and a spade in his hand , his desire is more commendable then his discretion , it being more likely the Sea would swallow him then he stop the mouth thereof . No , the whole Country must come in , children must bring earth in their hats , women in their aprons , men with handbarrowes , wheelbarrowes , carts , carres , waines , waggons , all must worke least all be destroyed . I rather instance in this expression of the irruption of the Sea , because I finde Gods anger so compared in holy writ , 1 Chron. 14. 11. David said , God hath broken in upon mine enemies like the breaking forth of waters . So when a generall deluge and inundation of Gods anger seaseth upon a whole Kingdome , it cannot be stopt by the private endeavours of some few , but it must be an universall work , by a generall repentance ; all must raise bankes to bound it . Till this be done , I am afraid we shall have no peace , and to speak plainly I am afraid we are not yet ripe for Gods mercy , as Gideon Judg. 7. 4. had too many men for God to give victory to : so we are too proud hitherto for God to give peace too , many of us are Humiliati , but few of us are Humiles . Many by these warres brought loe , but few made loely , so that we are proud in our poverty , and as the unjust Steward said , to beg I am ashamed , so we are too stout thogh halfe starved on the bended knees of our soules , with true repentance , to crave pardon of God for our sinnes , which till it be done , we may discourse of peace and superficially desire it but never truely care for it , or can comfortably receive it . 29 And indeed wee may take forcible motives from our owne miseries , to endeavour peace by all possible meanes ; for look upon the complexion of the warre , and doth it not look of a most strange and different hue from other warres . The wars of Germany ( which give me leave to say if we had pittied by the proxie of a true Simpathy , we had never so soon suffered them in our owne person ) were far lighter affliction then ours . In Germany people when hunted with warre took covert in their fenced Citties . But here in England we have no guard against wars blow , but lye open to plundering and destruction . Germany was a great Continent bearing six hundred miles square , so that whilst one part thereof was mowed downe with warre , the other enjoying peace , might grow up in the meane time . But little England ( great onely in her miseries , severed by the Sea from other Countries , and by devisions parted from het selfe ) is a morsell which civill warre will quickly devoure . Thirdy , in Germany commanly they lay in Garrison in winter and fought in sommer ; we read 2 Sam. 6. 1 And it came to passe at the time when Kings goe forth to battell . This all Comments generally expound of the spring time ; But alas if we in our woes were Antipodes to all others , our miseries begin when others end , in the winter time . Pray ( saith out Saviour ) that your flight be not in the winter , nor on the Sabboth-day : winter fights woful fights , Sabboth wars sorrowful warres , and yet such are these in our Kingdome . Lastly , in Germany Papists did fight against Protestants , where as our intestine wars , are against those that professe the same Religion . 30 It hath been a great curse of God upon us , to make a constant misunderstanding betwixt our King and his Parliament ; whilest both professe to levell at the same end . I cannot compare their case better than to the example of Ruben and Judah , Gen. 37. There Ruben desired and endeavoured to preserve the life of his brother Joseph , and Judah desired and endeavour to preserve the life of his brother Joseph ; and yet these two imbracing different meanes , did not onely crosse and thwart , but even ruine and destroy the desires of each other ; for Ruben moved and obtained that Joseph might not be killed , vers. 22. And Ruben said unto them , shed no blood , but cast him into this Pit that is in the wildernesse , and lay no hand upon him ; that he might rid him out of their hands , to deliver him to his Father againe . Judah also desired the same , but being not privie to Rubens intents , and to avoid the cruelty of the rest of his Brethren , propounded and effected , that Joseph might be sold to the Medianitish Merchants , meetly so to preserve his life ; and thereby he did unravell all the web of Rubins designes , and frustrated his endeavours . Thus when God will have a people punished for their sinnes , hee will not onely suffer but cause mistakes without mending , and misprisions without rectifying , to happen betwixt brethren who meane and really intend the same thing ; so that they speake the same matter in effect , and yet , be Barbarians one to another , as either not or not right understanding what they say each to other . Thus the maintaining of the Protestant Religion in the purity thereof ; the vindicating of the lawfull Prerogative of the King ; the ascertaining of the just rights and priviledges of the Parliament ; the defending of the dues and properties of the Subject are pleaded and pretended on both sides , as the ultimate ends they aime at . Well , as our Saviour said to the blinde man , Mat. 9. 29. according to your faith be it unto you : so , according to the sincerity and integrity of their hearts whom God knowes means most seriously , be it unto them ; we wish them good victory in the name of the Lord : and yet even herein a friendly peace were as much better then victory it selfe , as the end is better then the means ; for , blessed are the Peace-makers . 31 Objections . But may some say , though we doe never so much desire peace , we shall not obtaine that blessing , which is pronounced in my text , for the Peacemakers are to be blessed . And it is to be feared , that our breaches are too wide to be cured , and Gods justice must have reparation upon us . 32 By Peace-makers , Peace-endeavourers are to be understood , not only the effectours of Peace , but even the Affectours of Peace shal be blessed . Rom. 12. 18. If it he possible , as much as in you lyeth live peaceably with all men . God out of his goodnesse , measures mens reward , not by their successe but desires , 2 Cor. 8. 12. For if there be first a willing minde , it is accepted according to that a man hath , and not according to that he hath not . 33 And yet I am not out of heart , but that there is hope of Peace , and that as yet our sinnes are not sweld so high , but that there is mercy with God for our nation . First , my hope is founded on the multitude of good people in this land , which assault and batter Heaven with the importunity of their prayers . We read of Ptolomeus Philodelphus , King of Egipt that he caused the Bible to be translated by seventy Interpreters , which seventy were severally disposed of in seventy severall Cels , unknown each to other ; and yet they did so well agree in their several translations , that there was no considerable difference betwixt them , in rendering the text ; an argument that they were acted with one and the same spirit . Surely it comforts me when I call to minde , what shall I say , seventy , nay seven times seventy , yea seaventy hundred , yea seventy thousand , which are peaceable in Israel , which on the bended knees of their souls , daily pray to God for peace . These though they know not the faces , no not the names one of another , nay , have neither seen nor shall see one another till they meet together in happinesse in Heaven ; yet they unite their votes and centre their suffrages in the same thing , that God would restore Peace unto us , who no doubt in his due time will heare their prayers . 34 The second thing that comforts mee , is , when I looke on Gods proceedings hitherto in our Kingdome , his judgements seeme to be judgements rather of expostulation then of exterpation : we read Exod. 4. 24. that God being angry with Moses for not circumcising his Sonnes ; It came to passe by the way in the Iane that the Lord met him , and sought to kill him . Sought to kill him ? strange : did God seeke to kill him , and not kill him ? Speake Lord , speake to the Fire , and it shall with flashes consume him ; to the Ayre , and with pestilent vapours it shall choake him ; to the Water , and with deluges it shall over-whelme him ; to the Earth , and with yawning chops it shall devoure him . Well , the meaning is this , God sought to kill him , that is , in some outward visible manner whereof Moses was apprehensive God manifested his displeasure against him , that so Moses might both have notice and leisure to divert his anger , with removing the cause thereof . He that saith to us , Seeke and yee shall finde , doth himselfe seeke and not finde ; and good reason too , for he sought with an intent not to finde . Thus I may say , that for these last foure yeeres God hath still sought to destroy the Kingdome of England , manifesting an unwillingnesse to doe it , if in any reasonable time we would compound with him by serious repentance . Thus the loving Father shakes the rod over his wanton childe , not with an intent to beat him , but to make him begge pardon ; and such hitherto hath beene Gods dealing with our Nation , that he even courts and woes us to repentance , as loath to punish us , if wee would understand the signes of his anger , before it breake out upon us . 35 But if all faile , yet those that are Peace-makers in their desires , doe enter a caveat in the Court of heaven ; That if warres doe ensue , yet for their part they have laboured against it . If a man slaine were found in the field , and it not knowne who slew him , God provided Deut. 21. 7. That the Elders of the next City should wash their hands in the blood of an Heifer , and say , Our hands have not shed this blood , neither have our eyes seen it , be mercifull , O Lord , unto thy people Israel whom thou hast redeemed , and lay not innocent blood unto thy people of Israels charge , and the blood shal be forgiven them . So this one day will be a comfort to the consciences of godly minded men , that they may appeale to the God of heaven , how they have prayed heartily for peace , have petitioned humbly for Peace , have been contented to pay deerly for peace , and to their powers have endevoured to refraine themselves from sinnes , the breakers of peace ; and therefore they trust that Christian English Protestant blood , which shall be shed , which hath beene and hereafter may be shed in these wofull warres , shall never be visited on their score or laid to their charge . 36 But if all faile , and if we must be involved in a finall desolation , then let us goe to the Assurance Office of our soules , and have peace of conscience with God in our Saviour . It was wont to be said A mans house is his Castle , but if this Castle of late hath proved unable to secure any , let them make their conscience their castle , if beaten from all our parapets and outworkes , let us retire to this strength for our defence ; It may seem , be it spoken with all reverence , a blunt expression of the holy spirit , Luk. 12. 4. Be not afraid of them that kill the body , and that have no more that they can doe . Yea , but one may say they may kil me with torment and with torture , make me drop out my life by degrees ; why the totall some of their malice , is but to kill the body , and then they have no more that they can do . But they may forbid my body Christian buriall ; herein they do not do but suffer , for the living wil be more troubled then the dead , if thy corps be not committed to earth so that this in effect is just nothing . Then let Drums beat , and Trumpets sound , and Banners be displaid ; let swords clash , and pikes push , and bullets flye , and Cannons roare ; warre doe thy worst , Death doe thy worst , Devill doe thy worst , their souls shal be happy that sleep in the Lord , for they rest from their labours . However , if it be possible , and if so great mercy be stored up in God for us , we would rather have peace in this world ; and on the promoters therof let the blessing in the light and rest , Blessed are the Peacemakers . 37 And now as I began with the mention of the Fast , so to conclude with the same , let us keep this day of humiliation holy to the Lord . Some perchance may make this but a mock-fast , and fast for some private and sinester ends , but every one that will may make it a true fast to himself , therin to be grieved for the misery of Gods Saints . God complaines , Amos the sixt , of the gluttonie of the Israelites , wherein wee finde the compleat Character of an Epicure , making wantons of his five Sences , entertaining their eyes with bedsteads of Ivory , verse 4. curious to behold for the milk-whitenesse thereof ; pleasing their feeling , they stretch themselves on Couches ; courting their eares , they chant to the Violl , ver. 5. contenting their taste , and making that sence a Pander both to gluttony and drunkennesse , they eate the fat of Lambes , and drinke Wine in boules , verse 6. delighting their smell , and annoynt themselves with the chiefe oyntments ; and then concludes all with this sharpe close , but they are not grieved for the affliction of Joseph . Wherein the Prophet alludes to the story of Joseph , Gene. 37. 24. who was put into a pit without water ( except such as flowed from his eyes ) where he must either dye for want of meat , or dye for being meat to wilde Beasts ; and yet in the meane time his Brethren , though they saw the anguish of his soul , Gene. 42. 21. ( made visible and transparent through the windowes of his weeping eyes , bended knees , begging tongue , folded hands ) did most barbarously sit down to eate ; I dare boldly say they said no grace with a good heart , either before meate or after . 38 Just such is the cruelty of many of us , ( who professe Christianity ) to our Brethren in the Countrey , because as yet the City of London is as the Land of Goshen , being light when all the rest is darkned with miseries , they lay not to heart the afflictons of Joseph , which our Countrey-men do suffer . Where is the man that sounds a retreat to his soul when he feeles it marching to fast in myrth , who abates a dish of his Table out of principles of Conscience , though perchance many doe out of reasons of thrift ; and I am affraid all shortly must doe out of necessitie . Well , if we be not the more penitent , it may come to passe , that that sad dance which hath beene led all over the Kingdome will come to us to this City at last , and God grant we pay not the Musique for all the rest . 39 Remember Vriah who kept a Campe in the Court , and would not enjoy those pleasures the marriage bed reached unto him . Thinke of Mephibosheth lame but loyall , who went not out with David in his person , but attended him with his affections , and during the Kings absence , dressed not his feet , ( enough to gangrene them ) as not caring for his owne feet , whilest his Soveraignes head was in danger . Seriously consider Nehemiah , who sympathized with the calamities of Jerusalem , which sadded his countenance even in the presence of the King . Two things onely can make a Courtier sad , sicknesse ( which cannot be dissembled ) and his Princes displeasure . Nehemiah had neither of these , he was in perfect health , and he stood rectus in curia , right in his Soveraignes esteeme , as appeares , Nehemiah 2. 2. by the Kings favourable and familiar questioning him , why is thy countenance sad , seeing thou art not sicke ? So then , it was nothing else but the impression of the suffering of Gods Saints , which clouded the brightnesse of his countenance with sadnesse . And God grant we having the same cause , we may have the same compassion with him . Amen . Errata . Page 2. read , not us who are Priests : p. 13. line 3. r. ●treason to Gods grace : l. 14. r. betwixt truth and errour : p. 28. l. 27. r. but they may forbid my body christian buriall . FINIS . Notes, typically marginal, from the original text Notes for div A85013e-130 1. Acts 24. 3. 
A85371	----	Jacob raised: or, The means of making a nation happy both in spiritual and temporal priviledges. Presented in a sermon preached before the Right Honorable House of Peeres in the Abby Church at Westminster, at the late solemne monthly fast, Decemb. 30. 1646. / By Willam [sic] Goode, B.D. and Pastor of Denton in Norfolk. Published by order of the House of Peeres. Goode, William, b. 1599 or 1600. This text is an enriched version of the TCP digital transcription A85371 of text R201278 in the English Short Title Catalog (Thomason E369_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 89 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85371 Wing G1094 Thomason E369_3 ESTC R201278 99861801 99861801 113946 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85371) Transcribed from: (Early English Books Online ; image set 113946) Images scanned from microfilm: (Thomason Tracts ; 59:E369[3]) Jacob raised: or, The means of making a nation happy both in spiritual and temporal priviledges. Presented in a sermon preached before the Right Honorable House of Peeres in the Abby Church at Westminster, at the late solemne monthly fast, Decemb. 30. 1646. / By Willam [sic] Goode, B.D. and Pastor of Denton in Norfolk. Published by order of the House of Peeres. Goode, William, b. 1599 or 1600. [8], 29, [3] p. Printed by T.R. and E.M. for Nath. Webb and Will. Grantham at the sign of the Grey-hound in Pauls Church-yard., London, : 1647. With a preliminary order to print. "List of Parliament sermons appended"--McAlpin Catalogue. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Amos VII, 5 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A85371 R201278 (Thomason E369_3). civilwar no Jacob raised: or, The means of making a nation happy both in spiritual and temporal priviledges.: Presented in a sermon preached before the Goode, William 1647 15843 17 20 0 0 0 0 23 C The rate of 23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Jonathan Blaney Sampled and proofread 2007-11 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Jovis 31. Decembr . 1646. ORdered by the Lords in Parliament Assembled , That this House gives thanks to Mr. Goode , one of the Assembly of Divines , for his great paines taken in his Sermon preached the last Fast before the Lords of Parliament in the Abby Church Westminster : And he is hereby desired to print and publish the same , which is to be printed only by authority under his own hand . John Browne Cler. Parliamen . I do appoint Nathanaell Webb and William Grantham to print my Sermon . William Goode . JACOB RAISED : OR , The means of making a Nation happy both in spiritual and temporal Priviledges . Presented in A SERMON Preached before the Right Honorable House of PEERES in the Abby Church at Westminster , at the late Solemne Monthly Fast , Decemb. 30. 1646. By Willam Goode B. D. and Pastor of Denton in Norfolk . Published by Order of the House of Peeres . Psal. 68. 1. Let God arise , and let his enemies be scattered . Ezek. 36. 11. I will do better to you then at your beginnings . 1 Chron. 22. 19. Now set your heart and soul to seek the Lord your God , arise therefore and build yee the Sanctuary of the Lord God . London , Printed by T. R. and E. M. for Nath. Webb and Will. Grantham at the sign of the Grey-hound in Pauls Church-yard . 1647. TO THE RIGHT HONOURABLE The House of PEERES Assembled in PARLIAMENT . Right Honorable , AS the goodnesse of God , that hitherto hath afforded a miraculous preservation to the Parliament of England , and hath never failed to give in mercifull Deliverances in time of need , and to make many admirable returnes of Prayer , doth manifest that God is with you in your pious endeavours for the settling of Truth and Peace : So is it evident that our sinnes do with-hold good things from us , that notwithstanding the Balm that is in Gilead , and the Physitians there , yet we are not healed . The Sword is not sheathed , the Pestilence not ceased , and Famine a Plague worse then these , begins to threaten us . Ignorance , Prophanesse , Heresies , get ground in many places of the Land ; and hence such as are enemies to Peace and Reformation , encourage themselves with hope to see the time when they shall cause your work to cease , and bring us back again to Egypt . It therefore highly concernes all of all conditions , to examine what their iniquities are , that put a stop to the current of Gods Mercies towards us ; and when they have stoned the Achans in their owne bosome , to mourn for the sinnes of others , and to wrestle with God for pardon , and such a spirit of repentance as may fit the Land for those high and excellent Mercies , both for soul and body , which hitherto have been the object both of our prayers and hopes . Now as no meanes of cure are successefull further then Gods owne power and blessing have a concurrence with them ; so the onely way to procure Gods assistance , is , to make such application to him as may most strongly engage him to be with you in all your endeavours . And seeing God doth all things for his owne glorie , to advance such waies as will make the name of God most glorious in the Land , must needs be the greatest engagement you can make of God . Some few directions for this purpose by your Lordships command I presented to your eares ; and now by the same command present them to your eyes . The chief whereof was this , the advancement of Gospel-truth , and the power of godlinesse . The Psalmist tels us . In Jury is God well known , his name is great in Israel : Where God is best known , he is most glorified ; God is rightly made known only by his own truth revealed in his Word ▪ and as this is more or lesse defended , propagated , and obedience thereunto yeelded ; so is ▪ God more or lesse honoured by any Nation , and their spirituall and temporall priviledges more or lesse enlarged . Basill and Ambrose say of the Echineis or Remora a little fish , that if it joyn it self to a Ship under sayle , it will make it stand still and quiet , though driven with the greatest tempests . Like this Echineis to a Ship , is Religion to a State , which while your Lordships have endeavoured to reforme and establish , you have been preserved in safety , while so many dreadfull stormes have blown from one end of the Land unto another . God therefore having trusted you in a speciall manner with the guarding of his Truth and Ordinances , let it be your greatest care to preserve and propagate these in their power and purity ; And then you may commit both your own and the Kingdoms safetie with confidence unto Gods keeping . And whatsoever storms shall be raised against you , and such as be with you in the Cause of God , he will quiet them in his appointed time , and give a prevailing command to all your enemies , saying , Destroy not the Cluster , for there is a blessing in it , Isaiah 65. 8. Thus may your Honours not only be Physitians to heal our Land , but make plentifull provisions for your own happinesse to eternity : whereas otherwise those great talents of honour , authority and wealth , which God hath entrusted you with , will be but the improvement of your everlasting misery . Alcibiades bragging of his great possessions , Socrates to abate his pride , fetched him a Map of the World , and desired him to show him where his possessions lay , but there he could not find them ; All Athens in that being but a point . Remember , that what ever possessions great men have here , yet Not many wise , not many rich , not many mighty , shall have inheritances in heaven . As therefore God hath done great things for you , so do you great things for God . Let your authority be the bulwark of the innocent , the axe to cut downe prophanesse , injustice and oppression in the Land : Let Ireland be releived , and such at home as the Publike service hath made Widows or Orphants , or necessitous , be succoured . Let those little Sisters that have no breasts , be provided for all the Kingdom over ; Let grace and holinesse be seen in their own colours in your lives and examples , that your copies which are seen and read of all men , may make them in love with godlinesse , that , when God shall divest you of your great possessions here , he may invest you with a glorious inheritance among the Saints in his own Kingdom for ever , which that he may do , is the prayer of Your Lordships humble servant in the Lord WILLIAM GOODE . A Sermon Preached before the Right Honourable House of LORDS at their late Solemn Monthly Fast , Decemb. 30. 1646. Amos 7. 5. last words . By whom shall JACOB arise ? for he is small . THe great miseries which this Prophet saw were coming upon the people of Israel , and those desolating judgements which he had a commission to denounce against them , were the cause of this mournfull question in my text . He Prophecied in the time of Jeroboam the Second , who was the Son of Joash , 2 King. 14. 24. In his reign Israel had some restauration in regard of their outward estate , but he being a wicked King , walking in the wayes of Jeroboam who made Israel to sin : the Peoples sins grew to so great a height ; as they were ripe for judgement , and therefore God sent this Prophet to mind them of those breaches and desolations which were speedily to come upon them , without their mature repentance . And in the Nine first verses of this Chapter , declares a most sad vision which he had concerning their future condition . Verse 1. He saw an army of Grashoppers or Locusts , a kind of green worm that should devour all their grasse , and so bring a degree of scarcity upon them . Verse 4. He saw a Fire , by which God would contend with them , which should devour the great deep , and eat up a part : Calvin reades it not a part , but the whole possession which the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will bear , that is all that the Locusts had left . This Fire is conceived to be a great drought , when the violent heat of the Sunne beames shall peirce the deepest of the earth below the roots of Corn or Trees , and so make a perfect famine . Verse 8. He saw a Plumb line , which was a certain measure of time taken by God , beyond which he would not spare this people , as the text saith , I will not passe by them any more , I will inevitably bring my judgements in their full current ; as it followeth verse 9. Now while the people were under the two former judgements , there was some hope of recovery ; yet their sins were so great , and they so obstinate in them , and God in his wrath resolved to bring them so low , as the Prophet being deeply affected with the sense of their calamity , and yet at a stand how they should compasse any deliverance , complains to God and saith , By whom shall Jacob arise ? for he is small . For Explication of these words , we must understand , First , that , By Jacob , is meant the ten Tribes cheifly ; yet Judah is not excluded , because Amos prophesied to them also , Amos 2. 5. Secondly Small . By this is meant the afflicted and lowe estate of this people in regard of their Temporals , under the forenamed judgements , and likewise in regard of their Spirituals . Verse 9. The Sanctuary of Israel shall be laid wast , and I will send a fumine , and not of bread , but of the word of the Lord , Amos 8. 11. Thirdly , By whom shall Jacob arise ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies to arise , to stand , to establish ; but here by the most it is taken transitively and signifies to raise ; and then t is read , Who shall raise Jacob ? And if we read it so , the sense is still the same : who shall raise , deliver , restore Jacob , and make him happy in the enjoyment of Temporal and Spiritual priviledges ? The Text thus explained , affords us these Two Propositions : First , That Gods people may be brought so lowe , in regard of Temporal and Spiritual priviledges , as no meanes may be visible , or if visible , for the present not effectuall for their restauration . Amos makes it a question , because he could not see , by whom Jacob should be raised . The Second Proposition is this , When there is no meanes visible , or if visible , not effectuall for our recovery , then we ought to apply our selves to God to work deliverance for us . Amos though he could see no means whereby Jacob should be raised , yet he prayes Verse 3. O Lord pardon , and Verse 5. O Lord cease , and asketh God this question , By whom &c. Of these Propositions in order , and first of the First , That Gods people &c. Such was their condition in the beginning of Jeroboams reign , 2 King. 14. 26. The Lord saw the affliction of Israel that it was very bitter , for there was none shut up , nor any left , nor any helper in Israel . In Jehorams time , 2 King. 6. 28. they were so low with famine that They that did feed delicately , were desolate in the streets ; they that were brought up in scarlet , did embrace the dunghill . This was the state of Gods people in Aegypt , in the Wildernesse , in the Babylonish Captivity , and under the Romish servitude . This was Job his case , Job 1. when estate , and friends , and reputation , and health were all taken from him . This was Davids case with Akish King of Gath , 1 Sam. 21 , and in Ziglag , 1 Sam. 30. 6. when his wives were taken prisoners , his substance plundered , and the City ready to stone him . And as this is the condition sometimes of Gods people in regard of their Temporal , so of their Spiritual priviledges : when the Worship of God is generally corrupted , his Truths despised , and his Ordinances polluted and contemned . Thus it was in Ahabs time , when there was a generall face of Idolatry , and such a persecution of the Ministers of God by those that had the highest authority , as Obadiah was forced to hide an hundred of the Prophets of the Lord by fifty in a cave , 1 King. 18. 4. And Elijah complained , They have forsaken thy Covenant , and thrown down thine Altars ; and for such as did visibly worship God truely , he saith , I even I am left alone , and they seeke my life also : 1 King. 19. 10. The Reasons of this dispensation of God , are , First , To take us off from Idolizing meanes , or resting upon creature helps for deliverance , and that we may both expect this from himself , and give him the praise of it , when we have it . We naturally are not willing to come to God , as long as we have any means to go unto ; and therefore God removes these , or makes them ineffectual to relieve us ; and increaseth our affliction , to bring us to trust in him , and to seek for restauration at his hand . Hos. 5. 13. Ephraim and Judah sent first to Ahab and King Jareb ; then God turned their Moth into a Lion , and saith , I will go away and teare , and none shall rescue , untill they seek my face . In their affliction they will seek me early . God will have the honour that is due unto him , which is , to be trusted as the adequate cause of all our deliverances ; according to that , Psal. 62. 8. Trust in God at all times : And that , Jer. 3. 23. In vain is salvation looked for from the hills , or from the multitude of mountains ; for God is the salvation of Israel . Secondly , for the glory of his Justice . When God threatens only , and doth not strike , or if his strokes be lesse then his threatnings hold out , we are apt to think our sins are not so great , or not so provoking , as they are , or else that God is not just in punishing . Jer. 16. 10. When the people heard of great judgements , they cryed out , What is our iniquity ? What is our sin ? And Psal. 50. 21. I held my tongue , and thou thoughtest that I was altogether such a one as thou art . As Dionysius , that robbed a Temple , and when he had done , went to sea , and had a prosperous voyage , and he said , Surely the gods are in love with sacriledge . God therefore , to clear his justice , sometimes severely punisheth and brings low his own people , that it may appeare how he hateth sin , though in those whom he loveth best . Amos 3. 2. You only have I known of all the families of the earth , and therefore I will punish you for all your iniquities . If David make the enemies of God to blaspheme , the sword shall never depart from his house , 2 Sam. 12. 14. He continueth and increaseth his judgements , untill his people confesse both the hainousnesse of their sins , and his justice in their affliction , Hoseah 5. 14. Thirdly , for the glory of his Mercy . Extremity of pain makes us prize a little ease ; and extremity of want , to admire a little plenty . In time of prosperity , we make little account of rich mercies ; and no mercies are so great then , as will draw us to any considerable thankfulnesse . Then we do by Mercies , as men do by Rivers ; these bring us up the choisest commodities both of our own and other Nations , and we return by them again our dung and garbage , and such things as are noysome to our selves and others : But whenever we are deprived of those we account but ordinary mercies , we learn to value them at a high rate . Darius being vanquished by Alexander , and in his flight being in extremity of thirst , drank water out of a puddle that was mixed with much blood of slain souldiers , and said it was the sweetest drink that ever he tasted in his life . And the Prodigal , Luk. 15. that regarded not all the dainties of his fathers house , while he was in it ; when he was brought to live upon husks , and was ready to perish for hunger , did highly prize the dry bread he remembred to be amongst his fathers plenty . And as we learn by our wants to prize mercies , so to give God the glory of all our supplies ; As Mariners at sea , when they are overtaken with such a storm as breaks all their tackling , and makes all their anchors come home , and drives their ship which way it pleaseth ; If then they be carried into a safe harbour , must needs give all the praise to God . Hence it is that God usually either prevents us with his blessings , and gives them before we have used any means for them ; or else if he set us to seek them , le ts us see all our endeavours too weak to accomplish them , till his apparent hand of providence bring them in ; that so when we receive them , we may say with David : Not unto us , O Lord , not unto us ; but unto thy name do we give all the praise . Fourthly , for the manifestation of the power and excellency of that Grace which he gives unto his children . The preciousnesse and stability of Faith , the beauty of Patience , and sincerity of Obedience , are never so much seen as in the deepest conflicts with the greatest troubles . The Devil did accuse Job of hypocrisie , Job 1. 8. 11. That he served God only for wealth and outward prosperity : But when all those miseries were brought upon him for his trial , which amounted to the losse of all his comforts , he confuted the Devils accusation , and his faith , obedience and patience appeared invincible . It made Elijah his faith glorious , when in contestation with Baals Priests , 1 King. 18. 38. he not only trusted God to send fire from heaven to consume his offering ; but to consume it then , when he had powred 4 barrels of water upon it , and filled the trench with water . So , the graces of the Saints then become glorious , when they continue to act highly for God , in the midst of the deepest waters of affliction . Iustin Martyr acknowledged his conversion from being a Philosopher to become a Christian , was occasioned by the invincible faith and courage that he saw in the Martyrs , under all the torments they were put to suffer . Abrahams faith , Davids thankfulnesse , Moses meeknesse , Calebs integrity , Pauls zeal , Ioshua's courage , had never been so perspicuous , nor had God ever had so much honour by their graces , if he had not put them upon those hard encounters and conflicts which he did . Thus you see the truth of this Point cleared . God for his own glory suffers his people many times to be so small , as they can find no means effectual for their recovery . And so I come to application . And the first Use of this point is , That if the people of God , who are as dear to him as the apple of his eye , may sometimes be under such troubles and miseries as seem inextricable ; How inevitable and intolerable shall those miseries be , which God shall make to be the portion of the wicked ? Here is just matter of trembling for all wicked men : If the anger of God against such as he intends for ever to make blessed , may be so great , as to bring them under such wants and straits as they can see no way out of : What will be the fruit of his fiery indignation against such as are his enemies , appointed to drink the dregs of his wrath for ever . If so great judgements begin at the house of God , 1 Pet. 4. 17. what shall be the end of them that obey not the Gospel ? If Stone , and Gout , and Strangury , and Sword , and Famine , and Pestilence , the worst of plagues this world hath , may fall upon the Righteous ; what unconceiveable torments must those be , which God reserves for the punishment of the Wicked ? What little cause have wicked men to joy in all their worldly pleasures and contentments , when it is their certain portion to suffer the worst of miseries to eternity ? Who would rejoyce to eat of the most exquisite banquet that can be made , if he knew , that when the reckoning came in , nothing would pay the shot but his own blood ? Wicked men may escape those , common miseries of Poverty , or disgrace , or sword or pestilence , which Gods children here sometimes endure ; yet shall they never escape those unspeakable plagues which shall be the just reward of impenitent sinners . As Elijah saith , He that escapes the sword of Hazael , shall Jehu slay ; and he that escapes the sword of Jehu , shall Elisha slay . Elisha his sword , it was his prophesie of those judgements that at length should inevitably fall upon the wicked ; who though they may escape the sword of men here , yet they shall never escape the sword of Gods eternal wrath hereafter . A second use we should make of this , is seriously to examine , and repent of those sinnes , that cause God thus to make his own people small . But of this afterward more seasonably , in the second Proposition . Thirdly , If such may be the state of Gods people , to be very low and small , whom yet God intends to deliver , and to preserve to his own heavenly kingdome : Then let us learn to take patiently Gods dispensations towards us in these times . Though Ireland remain yet in a most sad , and almost forlorn condition ; though at home the Sword be not sheathed , nor the Pestilence ceased , and new fears of famine ( a yet greater judgement ) arise upon us ; Though our dangers yet be great , because of our intestine divisions , and the unwearied plots of our enemies ; and which is worst of all , Reformation of Religion with a hedge about it , is not yet perfected ; but Prophanesse , Heresies and Blasphemies , in many places , abound more then ever : Yet let us not murmure . To be kept long in the wildernesse , hath been the condition of Gods people before us : Let us wait upon God with patience , and thankfulnesse , improving studiously those means for recovery He hath blest us with , untill the Lord be pleased to raise us out of these present troubles and dangers , and accomplish for us those rich mercies which we desire , and hope for . Patience is a quiet silent frame of soule under troubles , submiting to God without murmuring , or declining any work God sets us about . And to encourage and perswade us to this Patience , take these brief Considerations . First , They that wait for Gods salvation , with a free and full submission to his will , and bearing of his indignation , manifested in those crosses and afflictions which he brings upon them for their sins , or tryall , shall never fail of such an issue as shall conduce most to their true and eternal happinesse , Jer. 30. 18. Secondly . The more patient we are under cure , the sooner we shall be healed : nothing more hinders the cure of wounds then the distempered strugling and unquietnesse of the Patient . When David in his flight from Absolon came to this degree of submission unto God , 2 Sam. 15. 26. Here I am , let him do unto me what seemeth good in his eyes , David quickly got the victory over Absolon and all that rose up in that rebellion with him . When Hezekiah came to this , after God had threatned that all his treasures and jewels should be taken away , and his sons become Eunuches to the King of Babylon , as to say , Isaiah 39. 8. Good is the word of the Lord , God presently respited the judgement , and let Peace and Truth be in his dayes . We could not but expect to meet with great and long troubles , by the strongest oppositions that men or devils can stir up against us , because we endeavour to carry Reformation to the highest pitch . Psal. 2. 1 , 2. When Christ sets up his kingdome , the heathen rage , and the people imagine a vain thing . The Kings of the earth set themselves , and the Rulers take counsell against the Lord , and against his Anointed . When the Jewes began to build the Wall of Jerusalem , Sanballet , and Tobias , and the Arabians &c. they all conspired together to go and fight against Jerusalem , Nehem. 4. 8. When they began to build the Temple , their enemies hired Counsellors and wrote Letters against them unto Cyrus King of Persia , Ezra 4. 5. and designed their ruine . Evill men will strive for their lusts as for their lives , and therefore will struggle much against that Reformation that will either curb their extravagancies , or expose them to much disgrace and scorn , even amongst their inferiours . And not only evill men , but Satan will muster up all his forces for opposition , when he sees his kingdom going down . As Jaylers when they see their prisoners ready to break out , they will then thrust them into the Dungeon , and double their irons : So Satan when he discernes the Liberty and Purity of the Gospel is like to take his prisoners from him , he will shakle them with all troubles and miseries he can get commission to bring upon them . Fourthly . All our troubles are much lesse then our deservings . God might have stub'd us up , when he went about to prune us . God might have turned us into dust as he did Sodome and Gomorrah , seeing our sins are greater then theirs could be , that never abused Gospel-mercy as we have done , and surely it is only the Lords mercy we are not consumed . In the midst of our judgements God hath remembred mercy , and by many miraculous deliverances in our greatest streits hath let us see that he would not give us up to be a prey to the teeth of our enemies : and still we we have balm in Gilead and physitians there , though our sins exceedingly obstruct our perfect healing . Fifthly . God useth by long afflictions many times to prepare us for great mercies . Joseph was a great while in the hands of strangers and afterward in prison , before he became ruler of Aegypt . Israel were instructed with the Rod forty yeares in the wildernesse , before they were made possessors of the land that flowed with milk and hony : and afterward were humbled with seventy yeares Captivity before they enjoyed the glory of the second Temple . And Antichrist must reign and afflict the Saints a thousand years before the glorious times of the Church . A field that is to be sowen with curious seed , that is all over-grown with briars and thorns , will take a long time in stulbing and preparing . And stones that are to be placed in a curious building will take a long time in hewing and squaring . Sixthly . We still go on to continue and multiply our sins ; now to have gods judgements removed , before we be amended , were the greatest judgement of all . For God thus not to be angry , were the greatest anger of all . For the Chyrurgion to pull off his salves , and to leave dressing the wounds of his Patient before he were healed , were to leave him desperate of any cure at all . God doth not afflict willingly , neither doth he take any delight in the troubles of his own people , and therefore sure we are not yet fit for those mercies we desire , or else God would not continue to multiply his judgements upon us . Now better had we be content with any cure , then to be suffered to go on still in our sins . There is nothing so much bitternesse in those rods that drive us unto God , as in those sins by which we are separated from God . Kingdoms are well bought , whatever price we give for them , saith a Heathen . Whatever pressures we undergo , the purchase will be happy , if the Kingdom of Jesus Christ , for the comfort of us and our posterity , may be at length advanced among us . Seventhly , We may be patient , because our troubles shall neither be greater , nor longer , then makes for Gods glory , and our good . One of the sharpest and longest miseries that befell Israel , was the Babylonish captivity ; and yet God saith of that , I have sent them into Chaldea for their good , Jer. 24. 5. Affliction is measured out only by God himself ; neither men nor devils can touch one hair of our heads , without licence first sued out from God . Affliction springs not out of the dust , Job 5. 6. Is there any evil in the city , that I have not done ? saith God . Now God knowes , our strength is not the strength of stones , nor our flesh the flesh of brasse , Job 6. 12. And therefore God doth afflict his people in measure , Isa. 27. 7. God , that is our Physitian to mixe the potion of our adversity for us , is our Father as well as our Physitian , and he is the tenderest Father in the world ; and therefore he will neither keep us longer in Physick , nor put any more Ingredients of bitternes in it , than will be for our health ; but will let us see at length , All things shall work together for our good , Rom. 8. 28. Absolon sent twice to Joab to come and speak with him , and he would not ; at length he sent his servants to set Joabs corn on fire , and so compelled him to come unto him , 2 Sam. 14. 30. When gentle means will not prevaile , God surprizeth our greatest comforts , and draws our afflictions to a greater height and length , that he may compell us to come to him , and draw out our soules in prayer with that fervencie and constancie , that he may hear and deliver us , Isa. 26. 16. Eighthly , Wharever the afflictions of Gods people are , yet their condition is most comfortable of any other in the world : and that appears in three things : 1. They may be filii sub ira , children under wrath ; but not filii irae , sons of wrath : For nothing shall separate them from the love of Christ , Not tribulation , nor distresse , nor persecution , nor famine , nor sword , Rom. 8. 35. The Righteous are like mount Sion , that shall never be removed . But that shall ever be made good to them , 1 Pet. 1. 5. They shall be kept by the power of God unto salvation . 2. Whatever they want in the world , yet they ever enjoy the best comforts , such as issue from the speciall love and favour of God in Christ Jesus ; Pardon of sin , peace of conscience , and joy of believing , which is unspeakable and glorious , 1 Pet. 1. 8. These are better then any comforts of the world . When all the Stars in the Firmament shine , it is but Night ; but the shining of one Sun makes it Day : Gods favour makes it Day , when all the Creature-contentments enjoyed together , make but a Night of comfort . And hence it was that Habacuck said : Although the Fig-tree shall not blossome , neither shall fruit be in the vines , the labour of the Olive shall fail , and the Fields yield no meat ; the Flock shall be cut off from the fold , and there shall be no Heard in the stall : Yet will I rejoyce in the Lord , I will joy in the God of my salvation , Hab. 3. 17 , 18. 3. The more bitternesse they meet with here , the more sweetnesse to eternity : Such may be our afflictions , as may cause us to pay the debt of Death the sooner ; yet this shall be our advantage , We shall hereby sooner rest from our labours , and be in possession of perfect blessednesse , the reward of Gods Free-grace . And therefore every godly man may say of his Persecutors , as Socrates of Anitus and Melitus , They may kill me , but they cannot hurt me . The time will come , when I shall be the happier for all my trials . As Sampson , when he went down to the vineyards of Timnath , he slew a Lion , a work of labour and danger ; but when he returned again weary and faint , he found honey in the dead Lion , to refresh and comfort him . The undergoing of sore afflictions , is like the killing of a Lion , but when we return by death , we shall find honey in the dead Lion , much sweeter consolations for all the sorrows our afflictions have brought upon us . Augustine having a friend that suffered much by slander , he comforted him with this : He that willingly adds to thy defamation here , doth unwillingly adde to thy eternal glory hereafter . As St. Paul tels us , 2 Cor. 4. 17. Our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . Thus much of the first Proposition : I come now to the second . When there is no meanes visible , or if visible , not effectual for our recovery ; then we ought to apply our selves to God , to work deliverance for us . So Amos here : All effectual means of recovery for this people lying out of sight , he enquires of God how their restauration shall be compassed , and seeks to him to raise them . Thus Jehosaphat , 2 Chron. 20. 12. When that great army of Moabites and Ammonites came against Jerusalem , which he thought himself no way able to resist , he saith , We know not what to do , but our eyes are upon thee . And he , and all the inhabitants of Judah , set themselves to seek the Lord . When the Prodigal , Luk. 15. had no means left of supply , but was ready to starve , he then resolves , I will go to my father . Thus the Prophet Hoseah directs the people in distresse , Hos. 5. 13. when God had said , He would teare , and none should deliver : when Ahab and King Jared could afford no help : Come ( saith the Prophet ) let us return unto the Lord , he hath torne , and he will heale . The Reasons of this Point are : First , Because Gods people are never so small , but God can raise them . Is there any thing too hard for the Lord ? Gen. 18. 14. Though no salvation can be had from the hills , or from the multitude of the mountains , yet the Lord is the salvation of Israel , Jer. 3. 23. God is the Lord of hosts , and all the creatures in the world are but souldiers in that army which he commands ; and therefore there is no power raised against his people can be so great , but he is able presently to suppresse it . He can command an army of Stars to vanquish his peoples enemies , as he did Sisera and his host , Judg. 5. Or an army of Fire to defend them , as he did for Elisha , 2 King. 6. 17. If they be in want of necessary food , if the heavens be like brasse , and the earth like iron , yet he can rain down bread upon them , as he did upon Israel . He can instantly turn the greatest famine into plenty , as in Samaria , when one day the women did eat their children for want of bread , the very next day two measures of Barley were sold for a shekel , 2 King. 7. 18. Secondly , Because God hath made many comfortable promises to a people in such a condition , to invite them to seek his help . Psal. 50. 15. Call upon me in the day of thy trouble , and I will deliver thee . Psal. 34. 19. Many are the troubles of the righteous , but the Lord delivereth them out of all , Jer. 30. 17. Alas , for that day is great , so as none is like unto it , even the day of Jacobs troubles , but he shall be saved out of it . But it may be objected , What if God have decreed to bring desolating and destroying judgements upon a people , Zeph. 2. 3. can any application to God divert those ? Whatever God decreeth against a Nation , where he hath a People , yet four things God will not fail to give to his own children that rightly seek his favour : 1. Spiritual peace with himself . Let him take hold of my strength , that he may make peace with me , and he shall make peace with me . 2. Spiritual support under troubles . God is faithfull , who will not suffer you to be tempted above that ye are able , 1 Cor. 10. 13. When thou passest thorow the waters , I will be with thee ; and thorow the rivers , they shall not overflow thee ; and thorow the fire , thou shalt not be burnt , Isa. 43. 2. They that wait upon the Lord , shall renew their strength , they shall run and not be weary , they shall walk and not be faint , Isa. 40. 31. 3. Sanctification of their troubles . God chasteneth us for our profit , that we might be partakers of his holinesse , Heb. 12. 10. and that we might not be condemned with the world , 1 Cor. 11. 32. 4. God will give such an issue as shall be most for their happinesse . Lam. 3. 26. It is good for a man to wait quietly for the salvation of the Lord : For they that wait for him shal be blessed , Jer. 30. 18. Thirdly ; Because no condition makes the Righteous so despicable , but that still they are most dear unto God : these are always his Jewels , Mal. 3. 17. and he that toucheth them , toucheth the apple of his eye , Zach. 2. 8. God never quits his relations to his people , He is alwayes their friend , their father , their husband , and his compassions are more tender then the compassions of a mother , Isa. 49. 23. And as parents are most compassionate over their children when they are in distresse , that though they will correct them in their health , yet they will hug and cocker them in their sicknes : So God is then most tenderly affected towards his people , when their burdens are the heaviest . Is Ephraim my dear son ? is he a pleasant child ? For since I spake against him , I remember him earnestly still , my bowels are troubled for him , I will have mercy upon him , Ier. 31. 20. Gods Children may at all times go with confidence unto God , but much more then when their streits and calamities are such as none but God can deliver them ; and when evill men seeke most of all to crush and destroy ▪ them . Fourthly . Because no unworthinesse of ours can hinder Gods mercy to us . Many will say , If I had not been so great a sinner ; If I had not thus and thus provoked God ; I could have some encouragement to seek unto him : but this can be no just bar to our seeking unto God for mercy , who freely loved us when we were enemies . That answers all objections which you have , Ezek. 36. 22. I do not this ô house of Israel for your sakes , but for mine own names sake . God for his own names sake , for Christs sake , can and will shew mercy to his people though they be never so unworthy . Nationall mercies are the fruites of free grace , not of free will . Fifthly . Because it is our duty to compassionate our brethrens troubles , 2 Cor. 12. 26. and then especially , when their calamities are at the highest , should we most earnestly seeke God for them . It falls out many times that some of Gods people are like Gideons Fleece , dry , when all the rest are wet ; enjoy variety of blessings when thousands of others want them : but then they must not forget the afflictions of Ioseph , but ply the throne of grace for their redresse . Lam. 1. 12. Where the Church complaines , Was there ever sorrow like my sorrow : There is reproved the want of compassion towards her , saying , Have ye no regard all ye that passe by ? When Daniel foresaw the great miseries the Jewes were to suffer , by the cruelty of Antiochus , he fasted and mourned many dayes together , Dan. 10. 2 , 3. When Nehemiah heard by Hanani the Prophet of the great affliction and reproach of the Jewes that escaped the Captivity , he sat down and wept certain dayes and prayed unto the God of heaven for their deliverance , Nehemiah 1. 4. And when Hester knew the Decree of Ahashuerus was sealed for the destruction of the Jewes in all his Provinces , she fasted and prayed and adventured her honour , and life , and all , for their preservation , Hester 4. 16. Sixthly . Because all the felicity of a Nation , depends upon the Churches welfare . Gospel Truth revealing Jesus Christ , and conveying his graces , and priviledges unto a people , is that tree of life without which no Nation can become a Paradise . While the Jewes neglected the building of the Temple , they prospered not . There was much sowing and little reaping , the corn was rotten under the clods , and all their earnings as wages put into a broken bag , Hag. 1. 6. But assoon as the foundation of the Temple was laid , God saith , From this day will I blesse you , Hag. 2. 19 , 20. Gospel Truth , and the Ordinances of Jesus Christ are the Churches Treasures , and upon the Restauration , Preservation , and Propagation of these being the meanes of godlinesse , depends both our Spiritual and Temporal happinesse ; Godlinesse having the promises of the life that now is , and of that which is to come , 1 Tim. 4. 8. And therefore the smaller any people are made , by their sins , and Gods judgements upon them , in regard of Church Priviledges ; The greater necessity lies upon them , to make the most earnest Application unto God for their Restauration . And thus much for the Proof of the Doctrine . I come now to Application . If when all meanes seeme uneffectuall for the recovery or deliverance of a people , we ought then to apply our selves unto God , that by his Power and Wisdom , and goodnesse he may work and perfect deliverances for us : Let this be our direction what to do in this present condition we are in . The Children are come to the birth , and there is not strength to bring forth . We looked for healing , but behold troubles , and feares , and dangers are still upon us , from the sword , the pestilence , the famine . The Nation is very little reformed , or Religion propagated : But notwithstanding all our glorious deliverances , and the meanes that hath been used for the purging , and settling of Religion in the power and purity of it , We are yet very Small , and if God by his power and goodnesse prevent not , may yet be smaller , by reason of the increase of Divisions , Ignorance , Prophanesse and Errors destructive to the power of godlinesse . And many other Nationall sinnes amongst us . There is therefore now no way left us , but to lie in more with God , and to labour more strongly then ever to engage God for us , that he may heale and raise , and establish us in a comfortable condition both in regard of our Spiritual and Temporal priviledges . As the Woman with the bloud issue , that had spent all upon Physitians , went at last to Christ and he healed her ; so ought we to do , though we have as yet found no meanes effectuall to raise and settle us in a happy condition , yet God can do it , who is able to do above all that we can ask or think , Eph. 3. 20. But how shall we engage God for us ? How shall we apply our selves to him that we may prevail with him ? I Answer this may be done 3. wayes . First , By removing impediments that hinder our prevailing . Secondly , By advancing such things as will make Gods name great in the land . Thirdly , By the right performance of such duties , as make our power great with God . First by removing impediments of our prevailing . What these are , we may see Isaiah 59. 2. 11. Your iniquities have separated betwixt you and your God , and your sins have hide his face from you that he will not hear . We look for salvation , but it is far from us , for our transgressions are multiplyed , our sins testifie against us , and our transgressions are with us . Our sins are multiplied , we have new sins , our sins are with us . Both our old and new sins are continued ; and these be the impediments of Gods assistance , and our healing ; While we continue our diseases , God will continue his medicins : while we hold up our sins , God will hold up his judgements , or else remove them in his wrath , and afflict us no more , which is worst of all . Your own Consciences , and your observations of others are the best Kalanders , to find out both your own and others , old and new sins : But I shall endeavour to hint some of them to you . The sins of great ones were formerly Luxury , Idlenesse , slighting of religion , Oppression : The sins of all sorts of people , Pride , Coveteousnesse , Contentious , Sabbath-breaking , Lying , Swearing , Drunkennesse , Ignorance , Sleighting of the Gospel , Formality in Religion , with many others ; And are not these sins with us ? Besides these we have new sins such as help to make and keep us small . I shall insist upon some of the chief : 1. Breach of Covenant : And what judgement doth not this bring ? You may see , Lev. 26. where God saith , He will revenge the quarrel of his Covenant , What a magazine of Judgements follow ? and particularly the sorest of judgements , Famine is made thepunishment of this sin . 2 Sam. 21. Three years famine did Israel undergo , because Saul flew the Gibeonites contrary to the Covenant that Ioshua made with them , though they were of those that God had appointed to destruction , and the Covenant they obtained of Ioshua was by false suggestions . Ier. 34. 17. Because the masters proclaimed not liberty to their servants to be free according to their Covenant : therefore , saith God , Behold I proclaim a liberty for you , to the sword , to the famine , and to the pestilence . 2. Want of compassion to those that are in misery . How little have we mourned for the long afflictions of Germany , the bloody massacres of Ireland ? for the poverty and wants of many Families among our selves , who have been exhausted , and lost their dearest friends , for their affection to Religion and the Publike safety ? How many thousands in Ireland yet cry for pity and relief ? and whether this hath been afforded to the uttermost of our ability , they best know that have the inspection of the high affairs of the Kingdom . Now want of compassion is a sin that brings a Nation low . Amos 6. 6. They lie upon beds of Ivory , they eat the Lambs out of the flock , and the Calves out of the midst of the stals , they drink wine in bowles ; But are not grieved for the afflictions of Joseph : Therefore shall they go captive with the first that go captive . 3. Want of execution of Justice . If complaints of this kind be true , now this is a desolating sin . Amos 8. 4. 6. 8. Ye swallow up the needy , and make the poor of the land to fail : Shall not the land tremble for this ? It shall rise up wholly as a flood , it shal be cast out and drowned as by the flood of Egypt . Their Princes are rebellious and companions of theeves , every one loveth gifts , they do not judge the fatherlesse , nor doth the cause of the widow come before them : Therefore I will be avenged of mine adversaries . 4. Unnecessary and unbrotherly divisions and oppositions one against another , and these carried on daily to a greater height ; Manasseh against Ephraim , and Ephraim against Manasseh , and both against Judah . Division among brethren , is a sin that makes a Nation small , and no sin is so fatal to it as this is . A Kingdome divided against it self cannot stand . They had in Rome a Shield in their Capitol , and it was said to be the Fate of that City , that whoever could get that shield , should likewise conquer the City . Like this shield is Vnity of Brethren ; If our enemies can take this shield from us , it will be no hard matter for them to conquer the Nation . You may see both the description and doom of a divided people , Jer. 13. 13. I will fill all the inhabitants of this land , even the Kings , the Priests , and the Prophets , and all the inhabitants of Jerusalem with drunkennesse , and I will dash them one against another ; I will not pity nor spare , but will destroy them . 5. New corruptions in Religion , and resisting of Reformation ▪ It may be said now , as in the time of Hezekiah , 2 Chron. 20. 33. The high places were not taken away , for the people had not prepared their hearts unto the God of their fathers . Many strange Errors , Heresies and Blasphemies increase amongst us , which may be all seen in their colours , in those Books that are written against them . Now these are sins that make a Nation small , Hos. 7. 1. 13. When I would have healed Israel , then the iniquity of Ephraim was discovered . Destruction unto them , v. 13. Because I would have purged thee , and thou wouldst not be purged , I will cause my fury to rest upon thee , Ezek. 24 13. Now to aggravate both our old and new sins to the height , we have added obstinacie and hardnesse of heart , such as no Age hath been guilty of greater ; if we consider the great Light , the powerfull Ordinances , the humbling Judgements , the miraculous Deliverances , and the choice Mercies which we have had . To be impenitent under such sins , and under such powerfull means , and such strong obligations to Repentance , how should this but bring and keep us low ? or how hardly shall we prevail with God , while these sins cry against us ? Be exhorted then to break off these , and all your sinnes , by Repentance : This is the duty of every one , this day ; and further , to mourn for the sins of the Land , and with all possible earnestnes to sue unto God for the pardon of them . Endeavour likewise to raise the practise of the contrary vertues , both in your selves and others . Much power to effect this , Right honorable Lords , lies in your hands , and hereby you may raise the Nation . First then , raise your Covenant ; First labour to keep it strictly your selves , and then to propagate it . It was piety in Ezra , to compell all the Jews to swear to the Covenant , Ezra 10. It was zeal in Josiah , to make all Israel stand to the Covenant , and to serve the Lord , 2 Chron. 34. 23 , 33. And it will be no lesse in you . How much Covenanting exalteth a Nation , we may learn by the times of Moses , Joshua , Asa , Hezekiah , Josiah , Ezra : And if we wanted these examples , we might learn by our own experience . 2. Raise your Compassions . Let every one mourn in secret , and contribute their best assistance by their Prayers , or other abilities ▪ for the relief of poor distressed Ireland , and Thousands besides who lie under many wants and sorrows in these times : but especially let this be done by those that have the disposing of the Publique treasury and strength of the Kingdom . This is the way to raise the Nation . The liberal man deviseth liberal things , and by liberal things shall ye stand , Isa. 32. 8. The merciful man shal find mercy . Break the bands of wickednesse , and let the oppressed go free , Relieve the fatherlesse and widow , and such as have wasted themselves for your support ; and then shall your light break out like the day , Isa. 58. 6 , 7 , 8. 3. Raise the Execution of Justice in every place of the Kingdom , and this will raise the Nation . Run to and fro through the City , and see if ye can find a man that executeth judgement , and I will pardon it , Jer. 5. 1. If ye will throughly execute Judgement betwixt a man and his neighbour , and not oppresse the stranger , the fatherlesse , nor the widow , then will I cause you to dwell in this Land which I gave unto your fathers . Fourthly . Raise Religion , and that will raise the Nation : propagate and preserve the truth of the Gospel and that will preserve you . Buy the Truth and sell it not , Prov. 23. 23. Let no ingagement in the world ever cause you to desert the Truth . Truth is too great a price to give for any purchase in the world . Jeroboam purchased a kingdom by the sale of Truth , he strengthened himself in it , by setting up the Calves at Dan and Bethel ; but the want of Truth proved at length the losse of both himself and his kingdom . The saving knowledge of Jesus Christ revealed in Gospel Truth , is the root on which growes all our happinesse for soul and body . If you observe the History of the Jewish Church from one end of it to another , you will find their happy and prosperous times were still under such governours as purged and maintained religion in the Purity of it , Chron. 2. 17. And their afflicted and broken times were still when Truth was corrupted by Idolatry , or lost by ignorance . Israel for a long season was without a preaching Preist and without the Law , and in those times there was no peace to him that came in , nor to him that went out , but great vexations upon all the inhabitants of the countries , 2 Chron. 15. 3. 5. Truth is in a double danger , and both these must be provided against , if Truth be secured . First , it is in danger of open violence , in respect of those that would burn it out of the world , by fire and persecution , as the Papists . And Secondly , it is in danger of back doores to be all let run out into Heresies , and Errors that are destructive to the power of godlinesse . Some deal by Truth as Alexander threatned he would do by the River Ganges , which was , that he would cut so many Channels in it , as it should loose both name and glory ▪ It is the Devils policy , that when he cannot murder Truth by violence , yet he would bring it into a mortall consumption by Errors and corruptions . Do therefore neither suffer Truth to be forced , or Faith betrayed out of your hands . Contend earnestly for the Truth , that was once delivered to the Saints , Jude 3. Be valiant for , be invincibly resolved to maintain the Truth , and to perfect the Reformation of Religion throughout the Kingdom ; and to rivet this resolution , take but these two arguments ; First , That in Rom. 1. 20. The Gospel is the power of God unto salvation : Upon the enjoying , beleiving , and obeying of Gospel-truth , depends all the happinesse of your souls , and the souls of your posterity . Secondly , That in Psal. 128. 5. I will blesse thee out of Zion : The certainty and sanctification of all temporary blessings comes out of Zion , in particular where the truth of the Gospel is upheld and obeyed , it gives first , The greatest strength and security to a nation that can be , Rev. ● 10. Because thou hast kept the word of my patience , therefore ▪ I will keep thee in the hour of temptation . Salvation will God appoint for walls and bulwarks to that righteous nation that keeps the Truth . As Caesar said once to the master of a Ship that was afraid in a storme , Fear nothing , thou carriest Caesar ; So may I say , Let that Nation fear nothing that upholds and advanceth true Religion . Jehosaphet advanced the true knowledge and worship of God , and God strengthened the kingdom in his hand , 2 Chron. 17 , 5. 2. Propagation of Truth brings Peace . The fear of the Lord fell upon all the kingdoms that were round about Judah , and they made no war against Jehosaphat , 2 Chron. 17. 10. 3. Riches . Jehosaphat had riches and honours in abundance ▪ 2 Chron. 17. 5. And in the glorious times of the Church , God promiseth , For brasse I will bring gold , and for iron I will bring silver ; and for wood , brasse , and for stone , iron , Isa. 60. 17. 4. Victory . The nation and kingdome that will not serve thee , shall perish . Violence shall no more be heard in thy land , wasting nor destruction within thy borders ; but thou shalt call thy wals Salvation , Isa. 60. 12. 18. 5. Glory . The Lord shall arise upon thee , and his glory shal be seen upon thee : the glory of Lebanon shall come unto thee , to beautifie the place of my Sanctuary . I will make the place of my feet glorious Isa. 60. 2. 13. 5. Raise the Unity of brethren , and this will raise the Nation . The Motto upon our Coyn may be our instruction , Concord makes small things great . The Apostles were exceeding earnest in perswading to Unity in Judgement . In the first 5 Chapters of the Acts of the Apostles , this Precept is five times repeated : Be of one minde . But that place is very emphatical , 1 Cor. 1. 10. Now I beseech you brethren , by the name of our Lord Jesus Christ , that ye all speak the same things , and that there be no divisions among you ; but that ye be perfectly joyned together in the same Minde , and in the same Judgement . Contrary winds will never bring our ship to the harbour : Nor can any thing so perswade our enemies , that we are building a Babel that must down again , as the confusion of our Languages . Gods people are a Cluster with a blessing in it , Isa. 65. 8. The way to preserve the Blessing , is , not to destroy the Cluster . But how should the Unity of brethren be maintained ? I answer , 2 wayes : 1. Let them joyn their strength against all Heresies and Blasphemies and Errors that are destructive to the Power of godlines : these are the works of the flesh , which all that are godly ought to set themselves against . And which , it is the Magistrates duty by his power with Civil censures to restrain . 2. For lesser differences in Judgement , which may fall out among godly men , and are not destructive to the peace of the Church , nor hinder the propagation of the power of godlinesse , let them be covered and healed by love . Luther saith of these differences , * they are to be burnt with the fire of love . As Constantine , when some Bishops brought him books of their private quarrels , to read , He took them and threw them into the fire and burnt them , and so ended the controversie . Pride and selvishnesse are the cause of most of our divisions , and might easily be cured with love and humility , which we have infinite reason to labour for . The Apostle tels us of the danger of divisions , Gal. 5. 15. If ye bite and devoure one another , take heed ye be not consumed one of another . But this is not all our danger : There is nothing in probability in the world , that can so certainly make the plot of the Jesuites to take , in making us become a prey unto our enemies , as our own contentions . Let us not have lesse wisedome then those two Heathens , Aristides and Themistocles , that when they were to go together to negotiate the affairs of their country , to a city of their Enemies , could lay down all the difference betwixt themselves . Either we are not brethren , or else we should ask our selves this question , Why should we contend ? Let all that are godly lay this to heart in time , that we may have that unity in affection , that we may live together as Brethren , and the Power of godlinesse may be carried on in the Land , and our united strength may be imployed for defence against the adversaries of Peace and Truth . The second direction how to prevaile with God to raise the Nation , is , To advance those things that will make the name of God great in the Land : If we would have God to honour us with his blessings , we must study how to honour him by making his Name glorious . There be 5 meanes , whereby the knowledge and service of God , and consequently his glory , be principally promoted : 1. Good Magistrates , that will use their authority for the suppression of vice and prophanesse , and the encouragement of such as are godly . When God will enlarge the priviledges of his Church , he will give Kings to be nursing fathers , and Queens to be nursing mothers unto it , Isa. 49. 23. and Isa. 60. 3. Kings shal be thy brightnesse . And ver. 16. Thou shalt suck the breasts of Kings . Whence we may take notice how great enemies they are to Religion and the glory of God , that would divest Christian Magistrates of their power to command and strengthen Ecclesiastical Reformation ; or make it none of their duty to advance the knowledge and the true worship and service of God , and to crush prophanesse , and restrain and purge out such corruptions in Religion as are destructive to it , by their Civil sanctions . 2. The Ordinances of Iesus Christ . The administration of the Word , and Sacraments , and Prayer , &c. By these God doth dispence his Grace unto his servants , whereby they are enabled to believe and to walk according to the rule of Holinesse , and to do good works , whereby they glorifie their Father which is in heaven , and make his Name great . In all the places where I shall record my Name , there I will meet you , and I will blesse you , Exod. 20. 24. God communicateth all his spiritual blessings in holy Ordinances : These are the Throne , out of which issue the seven Spirits , Rev. 4. 5. In this mountain shall the Lord of hosts make a feast of fat things to all people , Isa. 25. 6. In a feast are plenty , dainties , and varieties : So in Gods ordinances , not only a beginning , but a supply and increase of the choicest gifts and spiritual abilities to glorifie God , are communicated . 3. Able and godly Ministers , for the preaching of the Gospel , and dispencing of the mysteries of Christ , are choise instruments of making Gods name great in a Kingdom . God doth use these as Co , workers with himself , for the planting and watering of grace in the hearts of his children , 1 Cor. 3. 6. 9. For this cause they are called sometimes Fathers that beget us through the Gospel unto Christ , 1 Cor. 4. 15. sometimes Nurses or Pastors , that feed us with the milk of the Gospel , 1 Cor. 3. 2. Sometimes Stewards , that faithfully dispence the rich treasures of Jesus Christ unto all such as belong unto the election of God . 4. Order , or Government , according to the Word of GOD . If the holinesse of any people make the Name of God great , that is called upon them : If it be the honour of the husband-man , that his vineyard brings forth fruit which is amiable and usefull ; Then it must needs be much for his honour also , that this vineyard and these fruits be preserved from waste or corruption . Now , Government , it is the hedge of Gods vineyard : A hedge is used , as for separation , to divide a Vineyard from common and open places ; so for defence , to prevent it from the incursion of such as would pluck and destroy the fruits of it . Censures are Gods Pruning-knife , to lop off the dead boughs , that his trees may beare more of that fruit that he delights in : They are Gods medicine , to drive out that leven that would sowre the whole lump of his people , 1 Cor. 5. ● . 5. 7. 5. The Saints . These are the magazines of Grace and Holines , and therefore no people in the world make the name of God so great and glorious as these do ; nor doth God make any Nation so great and happy as that where his own people receive entertainment . When Israel were the only visible professors of truth and holinesse , Moses saith , Deut. 4. 7. Is there any Nation so great , who hath God so nigh unto them , as the Lord our God is in all things that we call upon him for ? Iustin Martyr cals the Saints the Supporters of the world . It is no paradox to tell you , That you may thank the Saints for your Wives , your Children , your Estates , your Honours , and all the comforts you enjoy ; because when once the number of the Elect is compleat , all that remains in the world shall be burnt with fire . Gods chosen people are called , A blessing in the midst of the land , Isa. 19. 24. and they are such a blessing as preserves all other blessings where they are . There is no such fortification can be made to any Nation , as the Christian entertainment of the Saints : for whose preservation , God will destroy both Kings and Kingdoms , Isa. 43. 3. 4. I gave Egypt for thy ransome ; since thou wast precious in mine eyes , thou hast been honourable , and I have loved thee : therefore will I give Men for thee , and People for thy life . When God intended to make Jerusalem victorious and prosperous , then he saith , The Governours of Iudah shall say in their hearts , The inhabitants of Ierusalem shall be my strength in the Lord of Hosts their God , Zach. 12. 5. The strength and blessings of God which make a Nation both secure and happy , are not so certainly brought in by any meanes in the world as by the prayers of his Saints to whom he saith , Concerning the workes of my hands command ye me , Isaiah 45. 11. according to that of Saint Iames , Iam. 5. 16. The effectuall fervent prayer of a righteous man availeth much . Now if these be the principall meanes to raise a Nation , and make it great , because they make the name of God great , from whom all blessings come , and who delights to make that people great , who most of all endeavour to make his name glorious : Let us learn from hence what to make the matter of our most earnest and constant prayers to God , namely , First ▪ That he would continue and increase the number of godly and zealous Magistrates , according to that direction of Saint Paul , 1 Tim. 2. 1 , 2. I exhort therefore , that first of all supplications , Mayers , intercessions , and giving of thanks be made for all men , for Kings , and for all that are in authority , that we may lead a quiet and a peaceable life , in all godlinesse and honesty . Secondly , That the holy Ordinances of Jesus Christ may be kept from contempt , and propagated in their power and purity all the Kingdom over . Thirdly , That the faithfull Ministers of the Gospel may have protection and just encouragement in their work , by the continuance and supply of an honorable maintenance in all the places of the land ; and that the Universities may be purged , and that God would thrust sorth so many more faithfull labourers into his vinyard that the saving light of the Gospel may be carried into all the dark places of the land . Fourthly , That a government warranted by the Word of God may be settled and perfected . Fifthly , That all that are truly godly , may be cherished and have that entertainment in the land , that God may raise and bless the Kingdom for their sakes . Now these meanes , Right Honorable Lords , which others can only further by their prayers , you are able to advance by your authority and power : Let it be therefore your care , to act as godly and zealous Magistrates in proving all your advantages which you have above other men , in advancing these meanes which may raise the Nation . First , Improve your Authority : You have the power with others of making and disannulling Lawes ; you have the power of rewards and punishments , which are the great wheeles upon which the generality of the world are turned this way or that way . Secondly , Improve your examples : The Ordinances of God were never so esteemed and frequented , as when the godly Kings of Israel accounted it their happines to enjoy them and be present at them : witnesse that Passeover appointed by Josiah , 2. Chron. 35. 18. Like to which was no Passeover kept in Israel from the dayes of Samuel the Prophet . More may follow the light by one Sunne then by a thousand stars . Thirdly , Improve your merits : Toward the relief of the Saints , or the encouragement of godly Ministers , one of you may do more then a thousand others . Fourthly , Improve your opportunities : God hath now made you so great , and brought your adversaries so low , as there is nothing to be done for the House of God but you may do it . Philip King of Macedon thought himself not so much engaged to his gods that he had a son by his wife Olympia , as that he had him then when he might have Aristotle to instruct him in those Sciences that might afterwards make him glorious in the world . It addes much to the greatnesse of your opportunities , that you have not only many thousands to joyn their prayers to your endeavours , but many in their severall Sphears are ready to contribute their best assistance for the furthering of all means that may conduce to the carrying on of true Religion and the power of godlinesse . Consider , I beseech you , all the advantages yee have before others , are so many obligations above others to be faithfull in the Work of the Lord ; you are but stewards ( no more then other men ) of what you have , and you must give an account : now he that hath his talent great , and his work small , will make but a sad reckoning when God shall render to every man according to his works . Euchrytes being asked whether he would be Craesus or Socrates ? He answered , he would be Craesus living , and Socrates dying : but this cannot be , great men that will dye happily must live piously . The Aethiopians anciently used to chuse the greatest men of stature to be their Kings , because they would have them outwardly as well as inwardly accomplished for government * God hath made you outwardly great ; labour you to be inwardly holy , that so the work of raising this Nation by settling Peace and Truth may prosper in your hands , that you may not only be happy in your own persons , but in after times ; be like Jehojada who was honoured because he had done good in Israel : and likewise receive a rich blessing upon your posterity . Thirdly , A Third Direction how to prevaile with God to raise a Nation , is , the right doing of those duties , which may make our power great with God . I shall only speak of Three of these , and that in a word , because the time gives me warning to be very brief , and these are Fasting , Prayer , and Reformation . God hath made large promises unto these ; yet we use them , and obtain not the promises , and the reason is that which Hoseah gives , Hos. 6. 4. Your goodnesse is like the morning cloud , and as the early dew it goeth away . Our Fastings and Prayers they want that soul , and substance , and sincerity that God requires in them : we put off God with the shels of Duties , and therefore in some things God gives us but the shadowes of mercies . Let us raise our Duties , and God will raise his blessings . First then raise your Fasts ; and that , First , In their End . Let your main end in Fasting be to get your sins pardoned and your souls purged , and the Land clensed of all abominations , that God may have more glory by your selves and others . All our Fasting is in vain , if God may truely say to us as he said to the Jewes , Zach. 7. 5. When ye fasted these seventy yeares , did ye at all fast unto me ? God accepts no such Fasts as are chiefly out of fear or custome . 2. In your Humiliation . Isaiah 58. 5. Is this the Fast that I have chosen , to bow down thy head like a bull rush ? Be throughly sensible of your own vilenesse , yet be fully submissive to Gods pleasure under his corrections , Levit. 26. 41. Be truely and deeply afflicted in spirit for all your own sins , and for both the sins and miseries of others in the Kingdom , and for Gods displeasure against us . It is in vain to put sackcloth upon our loyns , and none upon our hearts , Psal. 51. 18. God owneth not dry Fasts , he cals for Fasting and Weeping , Joel 2. 13. Vessels that are brim full , if you do but stir them , they will run over . But all the sins and miseries of three Kingdoms can scarce pump a teare or a sigh from many of our hearts . Take heed of continuing in such Fasts ; for if God cannot draw tears , he will draw blood from our hearts , when there shall be no remedy . Soul-affecting Fasts are raising Fasts , and no other . Secondly , Raise your Prayers . Acceptable prayer will raise a Nation out of the dust , Psal. 102. 14. 17. 1. Raise your Fervencie . Jam. 5. 16. Fervencie prevaileth much . Jacob wrestled and prevailed with God , Hos. 12. 4. God hath long cryed to us , and we are not awakened sufficiently ; And let us not think that lesse then our strongest cries will awaken God to rise up for us . God deals with us , as mothers with their children ; while they only whimper , they are not much regarded : but if they begin to cry in earnest , and will not be quiet , then presently they take them and give them suck . 2. Raise your Faith . Faith is the strength of Prayer ; nothing layes hold on God without this . Let us lean with confidence upon Gods strength and goodnesse , according to his promises ; and then nothing is so difficult but God will effect it for us in the best season . Psal. 34. 10. The wals of Jericho fell down by faith . Psal. 22. 4. Our fathers trusted in thee , they trusted in thee , and thou didst deliver them . Thirdly , Raise your Reformation , and this will raise the Nation . Amend your wayes throughly , Jer. 7. 5. True Reformation will make your Fasts prevailing Fasts . They turned every man from his evil way , and God saw their works , and repented of the evil he said he would do unto them , and did it not , Jonah 3. 9 , 10. It will make our Prayers prevailing Prayers , Isa. 5. 16. Strive to grow and increase in Holinesse . If you would have England to be the Mount of Happinesse , you must make it first , as Judah was , the Mount of Holinesse , Zach. 8. 3. New wine must be put into new bottles . The way to enjoy great mercies for soule and body , is to get such a degree of Holinesse as will enable you to improve the choicest Mercies to Gods glory . Raise therefore your Holinesse , First , Above Formality . Let it be visible in your conversations , that ye have not only a form , but the power of Faith , and Love , and other graces of the Spirit . 2. Above Partiality . Allow your selves no Sin , but universally make conscience of every Duty , as Zachary and Elizabeth , walking in all the commandements of God . 3. Above Lukewarmnesse , or the lowest forme of Christians . Be holy as He is holy that hath called you , 1 Pet. 1. 15. Labour to reach the highest step of holinesse . You are raised to great hopes , you have the choicest means of Holinesse ; Judgements to purge you , Mercies to draw you , Ordinances to edifie you : Walk therefore as becommeth a people of such hopes , of such helps : Let every Lust in you be like the house of Saul , that grew weaker and weaker ; and every Grace like the house of David , that grew stronger and stronger , Perfecting Holinesse in the fear of God : That so God may prevent our fears , and remove our judgements , and raise us to that height in temporal and spiritual priviledges , that those promises may be made good to us , Jer. 3. 17. The time shall come that they shall call Jerusalem the throne of the Lord , and all Nations shall be gathered unto it . And Isa. 27. 6. He shall cause them that come of Jacob , to take root ; Israel shall blassome and bud , and fill the face of the world with fruit . FINIS . A Continuation of the Catalogue of Sermons preached upon the Dayes of Publique Humiliation , before the Right honorable house of Lords . From Jan. 28. 1645. to Decemb 30. 1646. A Continuation of the Catalogue of Sermons preached upon the dayes of Publique Humiliation , before the Honorable House of Commons . From Jan. 14 , 1645. to Decemb. 30 , 1646. Both Houses and the Assembly kept a special day of Humiliation , to seek GOD for Direction about Church-Government . Jan. 28. 1645. Mr. Gasper Hicks , Hos. 5. 15. Mr. Dan. Evance , 1 Sam. 2. 30. Feb. 25. Mr. Andrew Perne . Mr. Will. Jenkin , Hag. 1. 2. Mar. 25. Mr. Robert Harris . Mr. Tho. Case , Exod. 5. 22 , 23. April 29 Mr. Thomas Foord . Mr. Reuben Easthrop . May 27. Mr. Francis Tailor , Gen. 35. 1. Mr. Nicholas Proffet . June 24. Mr. Robert Johnson . Mr. Charles Herle . July 29. Mr. Samuel Bolton . Mr. Simeon Ash . Octo. 28 Mr. Stephen Marshal , Ps. 8. 2. Mr. Will. Bridge , Zeph. 2. 3. Nov. 25. Mr. Will. Price , Ezra 9. 6 , 7 , 8. Mr. John Ward . An extraordinary Fast , for removing the judgement of Rain and Waters . Dec. 9. Mr. Charles Herle . Mr. Francis Roberts , Ps. 51. 17. Dec. 30. Mr. William Goode , Amos 7. 5. Mr. Tho. Horton , Num. 32. 23. Jan. 14. Mr. Stephen Marshal . M. J. Whitaker , 2 Chr. 26. 15 , 16 Jan. 28. Mr. Jos. Caryl , Jam. 4. 8. 1 part Mr. Rich. Vines , Ja. 4. 8. last p. Feb. 25. Mr. T. Goodwin , Ps. 105. 14. 15. Mr. Anth. Burgess , Num. 11. 12 Mar. 25. Mr. Sam. Bolton , Mat. 1. 21. Mr. Fran. Cheynel , Gen. 18. 19 Apr. 29. Mr. James Nalton , Jer. 13. 27. Mr. John Owen , Acts 16. 11. May 27. Mr. Rich. Heyrick , Hest. 4. 16. Mr. Iohn Ward . June 24 Dr. Peter Smith . Mr. William Spurstowe . July 29. Mr. Ioseph Caryl . Mr. Ieremiah Whitaker . Aug. 25. Mr. Daniel Cawdrey . Mr. Jer. Burroughs , Mat. 5. 6. Sept. 30 Mr. Joseph Symonds . Mr. Herbert Palmer , Isa. 58. 12 Oct. 28. Mr. John Maynard , Phil. 3 21. Mr. Nic. Lockier , Isa. 53. 10. Nov. 25 Mr. William Del , Heb. 9. 10. Mr. Christopher Love . An extraordinary Fast , for removing the judgement of Rain and Waters . Dec. 9. Mr. Jeremiah Whitaker . Mr. John Ward . Dec. 30. Mr. St. Marshal , 1 Chr. 12. 32. Mr. M. Newcomen , Heb. 4. 13. Reader , Be pleased to take notice , Those whose Texts are not quoted , are not yet printed . A Continuation of the Sermons preached upon the Dayes of Publique Thanks-giving , before both or either Houses of PARLIAMENT . From April 2. 1646. To Novemb. 5. 1646. April 2. For the good successe of the Parliaments Army in the West , especially in Cornwal , and disbanding of the Kings Horse there : Mr. Ioseph Caryl , Psal. 118. 17. Mr. Hugh Peters , Psal. 31. 23. May 12. For the regaining and taking 12 severall Garrisons , viz. Excester , Barnstaple , &c. Before the Lords , Master Daniel Gawdrey . Master Richard Ley. Before the Commons , Mr. Samuel Torshel , Deut. 16. 20. Mr. Charles Herle . July 21. For the Surrender of Oxford , &c. Before the Commons , Mr. Henry Wilkinson , Numb. 23. 23. Mr. Walter Cradock , 1 John , 1. 3 , 4. Sept. 8. For the Surrender of Worcester , &c. Before the Commons , Mr. Obadiah Sedgwick . Mr. Thomas Goodwin . Nov. 5. For the Deliverance from the Powder-Treason . Before the Lords , Mr. Obadiah Sedgwick Before the Commons , Mr. William Strong Ezra 9. 13 , 14. Before the Lord Mayor , &c. at Pauls , Mr. Nathanael Hardy , Psal. 9. 16. FINIS . Notes, typically marginal, from the original text Notes for div A85371e-710 1. Propos. 1. Reason . 2. Reason . 3. Reason . Darium illum quem Alexander magnus bis acie superavit , cum ex fuga defessus aquam lutulentam & cadaveribus inquinatam biberet ; dixisse serunt , se nunquam in vita bibisse iucundius . Osor . de instit. regis , l. 4. 4. Reason . Application . Vse 2. Vse 3. 1. Consid. 2. Consid. 3. Consid. 4. Consid. 5. Consid. 6. Consid. Imperia , q●ovis preti● constant , bene . 7. Consid. 8. Consid. Interficere me possunt , nocere mihi non possunt . Qui volens addidit infamiae tuae , nolens addidit mercedi tuae . 2. . Propos. 1. Reason . 2. Reason . Object . Answ . 3. Reason . 4. Reason . 5. Reason . ● . Reason . Vse of Direction . 1. Breach of Covenant . Want of compassion . Want of execution of justice . Divisions . Corruptions in Religion . Mr. Baily , in his Disswasive from Error , 1. & 2. Part. Concordia parvae res crescunt ▪ Acts 1. 14. 2. 1. 46. 4. 32. 5. 12. * Ignecharitatis funt ●●m●●rende . Constantinus in synodo Niceno , libellos accipiens querelarum plenos , quos ei de privatis injuriis obtulerunt Episcopi , cos ne legendos quidem sibi esse putavit , sed continud flammis tradidit . Ruffin l. 1. c. 2. Socrat l. 1. c. 5. 2. Direct . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Craesus vivens Socrates moriens . * Aethiopes olim qui supra Aegyptum habitabant eum regem eligebant qui proceritate corporis ●nteiret Osor . de instit. regis lib. 4. 3. Direction . 
A85443	----	Zerubbabels encouragement to finish the temple. A sermon preached before the honourable House of Commons, at their late solemne fast, Apr. 27. 1642. By Tho. Goodwin, B.D. Published by order from that House. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A85443 of text R1423 in the English Short Title Catalog (Thomason E147_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 109 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85443 Wing G1268 Thomason E147_13 ESTC R1423 99859632 99859632 111727 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85443) Transcribed from: (Early English Books Online ; image set 111727) Images scanned from microfilm: (Thomason Tracts ; 26:E147[13]) Zerubbabels encouragement to finish the temple. A sermon preached before the honourable House of Commons, at their late solemne fast, Apr. 27. 1642. By Tho. Goodwin, B.D. Published by order from that House. Goodwin, Thomas, 1600-1680. England and Wales. Parliament. House of Commons. [4], 59, [1] p. Printed for R. Dawlman, London : 1642. Running title reads: A sermon preached at the late fast before the Commons House of Parliament. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Zechariah IV, 6-9 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. Sermons, English -- 17th century. A85443 R1423 (Thomason E147_13). civilwar no Zerubbabels encouragement to finish the temple.: A sermon preached before the honourable House of Commons, at their late solemne fast, Apr. Goodwin, Thomas 1642 20140 1 10 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion ZERVBBABELS ENCOVRAGEMENT TO Finish the Temple . A SERMON Preached before the Honourable House of COMMONS , at their late Solemne Fast , Apr. 27. 1642. By THO. GOODWIN , B. D. Published by Order from that House . REVEL. 11. 4. These are the two Olive Trees , and the two Candlesticks standing before the God of the earth , &c. LONDON , Printed for R. DAWLMAN . 1642. TO THE HONORABLE HOVSE OF COMMONS , Assembled in PARLIAMENT . YOur Command giving me the opportunity , I took the boldnesse to urge and encourage you to Church-Reformation , ( which is the maine scope of this Sermon ) a subject which otherwise ( and in all other Auditories ) I have beene silent in , and am no whit sorry for it : For I account it the most fit and happy season to utter things of this nature unto Authority it selfe , ( although the people likewise are to know their duty . ) My comfort is , that what I have spoken herein , I have ( for the generall ) ( and I have spoken but generalls ) long beleeved , and have therefore spoken . You were pleased so far to owne me , as to betrust me with this Service , to be Gods mouth in publique unto you ; and also this Sermon of mine , as to command the publishing of it . Wherefore as in propriety it is now become yours , more then mine , or all the worlds : So let it be in the use of it . If it shall adde the least strengthening to your resolutions , to keepe this purpose for ever in the thoughts of your hearts , I have what I aimed at . Goe on , ( worthy Fathers , and Elders of this people ) and prosper in , yea by this work ; without which , nothing that you doe will prosper . — But the rest I shall speak to God for you . Let me be known to you by no other thing then this , To be one , whose greatest desires , and constant prayers are , and have been , and utmost endeavours ( in my spheare ) shall be for the making up the divisions of the Church in these distracted times with love of Truth and Peace : And therein ( to use Davids words ) am Wholly at your commandment , Tho : Goodwin . ZECH. 4. VER. 6 , 7 , 8 , 9. Ver. 6. Then he answered and spake unto me , saying , This is the word of the Lord unto Zerubbabel , saying , Not by might , nor by power , but by my spirit , saith the Lord of hosts . 7. Who art thou , O great mountaine ? before Zerubbabel thou shalt become a plaine , and he shall bring forth the head stone thereof with shoutings , crying , Grace , grace unto it . 8. Moreover , the word of the Lord came unto mee , saying , 9. The hands of Zerubbabel have laid the foundation of this house , his hands shall also finish it ; and thou shalt know that the Lord of hosts hath sent me unto you . THese words are part of the interpretation of a stately Vision of a Candlestick , and two Olive trees standing thereby , and pouring Oyle into it , made to the Prophet Zechariah , in the 2. and 3. verses ; & the scope and matter both of that Vision , and of this Interpretation , is to encourage Zerubbabel their Prince , and with him the Priests and Elders of the Jewes , to finish the building , and make compleat the ornaments of the Temple , whereof the foundation had many yeeres before been laid , but was left imperfect , and was left dis-furnished . And this his scope is plainly and without a Parable held forth in the 9. ver. The hands of Zerubbabel have laid the foundation of this house , his hands shall also finish it . And indeed , to stir him and them up unto this perfecting Gods house , unto which work they had been too backward , ( as appeares by Hag. 1 , 2 , 3 , and 4. verses , The people say , The time is not come that the Lords house should be built ) was the principall end why God sent unto them no lesse then two Prophets , Haggai and Zachary , as two extraordinary Ambassadours from heaven , on purpose to put them on upon it , ( for the finishing of the Temple is a businesse of that moment as is worth two Prophets at any time . ) And this appeares not onely by both their Prophecies , but also by the story , Ezra 5. 1 , 2. THEN the Prophet Haggai and Zachariah prophecyed unto the Jews that were in Judah , in the name of the God of Israel . — [ Then ] rose up Zerubbabel and Jeshua , and began to build the house of God which is at Jerusalem , and with them were the Prophets of God , helping them . That same particle , or circumstance of time , [ Then , ) doth refer us to the story of those times , recorded in the book of Ezra , as that which is necessary for the full understanding of their two prophecies ; what is recorded there , being the occasion of them ; but more especially for the understanding of this piece of our Prophet Zachary his Prophecie , which I have read unto you , which wholly concernes the finishing of the Temple . I must necessarily therefore , as a preparative Introduction to the exposition of these words , set you downe in , and give you a prospect of those times , and the occurrences thereof , which were the occasion of these words here , [ Who art thou O great mountaine ? &c. ] And if Zachary himselfe , a Prophet , and that lived in those times , knew not at the first the meaning of the Vision in this Chapter , ver. 5. ( Knowest thou what these be ? And I said , No my Lord ) much lesse shall we be able to know the interpretation thereof , and how fitted to this vision , nor what this mountaine here is , &c. without being pre-possest of the knowledge of this story , which in briefe is this : The Babilonian Monarchy ( Romes Type ) had trod downe the holy City , and laid waste the Temple and worship of God for seventy yeares ; which being expired , the Jews had liberty and authority from the first Persian King , Cyrus , to build the Temple , and restore Gods worship , according to their Law . This is the summe of the first and second Chapters of Ezra . In the third Chapter you have an Altar set up , Sacrifices renewed , Feasts kept , and the foundation of the Temple laid , ( which was as true a Type of that great Reformation from under Popery . ) But after this work had been begun , and fairely carryed on in all the Fundamentals of it , there started up a company of Samaritans , that were adversaries to the Jewes , ( as we read , Chap. 4. ) Samaritans they were , as appears by ver. 10. They were the Nations seated in the City of Samaria , brought thither , ver. 2. in the roome of the ten Tribes . A generation of men , who were not heathens in their profession , for they professed the same Religion with the Jewes . So they alledge for , and arrogate to themselves in the afore-said verse , [ We seeke your God as you doe , and we sacrifice unto him , and have done so long , from the dayes of Esar Haddon , who brought us up hither : ] And yet they were not true Jews neither , nor perfectly of the same Religion , but of a mungrell and mixt kind betweene the Religion of the Heathen and of the Jews , intermingling Heathenish Idolatries with Jewish worship . So 2 Kings 17. ver. 33. and 41. compared , it is said , These Nations feared the Lord , and served their graven Images after the manner of the Nations . Yea , they expected the same Messiah that the Jews did ; I know that the Messiah commeth , who is called Christ , ( saith the woman of Samaria ) and he will tell us all things , John 4. 25. Now these Samaritans were Adversaries to the Jews , ( as they are called , ver. 1. ) and so unto their Temple , and the finishing of it : And yet at first they were but under-hand adversaries , for they friendly offer to build with them , [ Let us build with you , ver. 2. ] but so as with an intent to have defiled and spoiled the work . Zerubbabel and those other builders refusing them , they grew thereupon enraged , and openly professed their opposition ; both weakning and discouraging the hands of the people : and also when they could not altogether hinder it , then they troubled them ( all they could ) in building , thus ver. 4. And they ceased not here , but further , they incensed , and made the Court against them , ( they growing potent there ) both by hiring counsellours against them , ver. 5. and also by insinuating to those mighty Persian Kings , such suggestions as they knew would take with Monarchs , mis-representing these Jews unto them , as of a rebellious spirit , opposite to Kings and Monarchie ; calling Jerusalem that rebellious and bad City , so ver. 12. hurtfull unto Kings and Provinces , and that had of old time moved sedition , so ver. 15. ( for even thus old is this scandall ) and that therefore these Jews must be kept under : For if this City be builded , and the walls set up , & they once but get strength , then they will not pay toll , tribute , and custome , but withdraw their allegeance , so ver. 13. But on the contrary , for themselves , they professe that they are their faithfull servants , v. 11. and that which made them speak , was onely a tendernesse of the Kings honour ; so ver. 14. Now because we have maintenance from the Kings palace , ( had their dependance wholly upon them ) and it was not meet for us to see the Kings dishonour ; therefore have we certified the King . And by these their flatteries and mis-representations they raised up so great a mountain of opposition , ( as it is here called ) that they frustrated the Jews good purpose of perfecting the building , ( as the words are , ver. 5. ) And though they could not prevaile so farre as to throw downe the foundation laid ; yet they made them to cease building any further by force and power , so ver. 23. And thus the work did cease , during all the dayes of Cyrus , and the raigne of one or two Kings more , even untill the second yeare of Darius , ver. 5. and 24. and THEN it was that these Prophets , Haggai and Zechariah , did prophecie unto the Jews , as it follows in the very next words , Chap. 5. 1 , 2. then when they had thus been overtopt by so potent a faction for many years , and with opposition wearied out , then it was that God stirred up our Zachary to put spirits into them to revive the work again , and among other visions gave him this , ( which is in this 4. Chapter ) of all the most eminent , to strengthen them thereunto . And so I have brought you to Zachary againe , and unto the words of my Text ; And now you shall see how necessary this story was to interpret this his Prophecie , for which simply I have related it . The words are ( as was said ) the interpretation of a Vision ; take in both : Let us therefore first view the Vision , and secondly , this the Angels Interpretation of it , which are the two parts into which this whole Chapter is resolved . The Vision is made up of two things : First , a glorious Candlestick all of gold , with a bowle or cesterne upon the top of it , and with seveu shafts , with seven lamps at the ends thereof , all lighted . And secondly , that these Lamps might have a perpetuall supply of Oyle , without any accessary way of humane help , there are presented ( as growing by the Candlestick ) two fresh and green Olive trees on each side thereof , ver. 3. which doe [ empty out of themselves ] golden oyle , ver. 12. that is , did naturally drop and distill it into that bowl , and the two pipes thereof , to feed the lamps continually . A Vision so cleare and full of light to set forth the work then to be done by the Jews , that the Angel wonders , that at the first sight the Prophet should not understand it . First , this Candlestick thus lighted , betokened the full perfecting and finishing the Temple , and restoring the worship of God within it , unto its full perfection of beauty and brightnesse , ( as the Psalmist speaks . ) And so the Angel interprets it , This is the word of the Lord , ver. 6. that is , this Hieroglyphique contains this word and mind of God in it , that maugre all opposition , Zerubbabel should bring forth the head or top stone that should finish the Temple , so ver. 7. and 9. Secondly , the two Olive trees betokened two eminent rankes and sorts of persons that should give their assistance to this work : First , Zerubbabel their Prince , and the Elders of the people with him . Secondly , Jeshua the High-Priest , and the other Priests with him . And of both these the Rabby Doctours have long agoe expounded it . And accordingly , both in the story Ezra 5. 2. and in these two Prophets , we still find mention both of Zerubbabel and Jeshua , as the Builders of this house : Yet so , as collectivè under Zerubbabel , the Elders , and under Jeshua , the other Priests are to be understood as included and intended . And therefore in the 3. Chap. of this Prophecie , ver. 8. when Jeshua is spoken to , the other Priests his fellowes are spoken to together with him , Heare O Jeshua , thou and [ thy fellowes ] that sit before thee : And in like manner when Zerubbabel is here spoken to in the Text , to build the Temple , the Elders his fellowes are intended in him : And accordingly Ezra 6. 14. it is said , that The Elders of the Jewes builded and finished the Temple . And so these taken together , are the two Olive trees . Now concerning the first part of this Vision , namely , the Candlestick , with all its Lamps lighted , you may aske how this should come to be a fit Hieroglyphique to betoken this work of finishing and perfecting the Temple ? I answer , thus : The Candlestick was one of the chiefe Utensils and Ornaments of the Temple , and therefore is still first mentioned , as in Exod. 25. 31. and in the 9. to the Heb. ver. 2. where all the sacred houshold stuffe of the Inner Temple are specified , the Candlestick as being chiefe is ranked first , [ wherein was the Candlestick , and the Table , and the Shew-bread ; ] and therefore is here most aptly put for the bringing in all the rest into the Temple ; and of all those other best and aptliest served to represent the finishing thereof : for whilst the Temple remained uncovered with a roofe , there was no bringing in the Candlestick , as lighted ; and till then there needed no light to be brought into it , it being sub dio , under open ayre : But when the House it selfe should once be reared , according to the patterne , without the Candlestick and its light , it would have beene full of darknesse , ( as some affirme , which I will not now dispute : ) For however , the bringing in the Candlestick argued not onely the compleatnesse of the edifice , and building it selfe , but also by a Synecdoche , the introducing all sorts of ordinances that were appointed for the adorning of it . An Altar would not so evidently or necessarily have supposed the Temple perfected ; for Ezra 3. 3. an Altar was set up , when yet not so much as the foundation of the Temple was laid , ver. 6. But a Candlestick , and that lighted too , supposes the house built and compleatly furnished . And therefore under the Gospel their whole Church state , and that as in the Primitive times , under their full perfection , is set forth by seven golden candlesticks , so Revel. 1. 13. which ver. ult. are interpreted to be the seven Churches of Asia . The difference is , that here is but one candlestick , because the Church of the Jews was nationall , and but one ; but there are seven , for the Churches under the Gospel are many . And for that other part of the Vision , the representing Zerubbabel and Jeshua by two Olive trees , and those planted in Gods Court , so neere the Candlestick , is no new or strange thing : For David being the Ruler of the Jews , and a nursing Father to the Church , compares himselfe to a greene Olive tree in the house of God , Psal. 52. 8. and the pillars of the doores of the Temple , and the Cherubims therein being made of that wood . The allusion is lesse remote . And these emptyed golden oyle , that is , their estates and paines for the finishing this costly work ; and likewise because it was done in sincerity of heart , therefore it is called golden , or pure oyle . And further , seeing it was made the duty of every Jew to bring pure oyle olive beaten , to cause the lamps to burn continually , as Lev. 24. 2. hence therefore to compare the eminent persons , the Magistrates and Priests of that Church , to Olive trees themselves , that for the first lighting of the candlestick did naturally afford it , was every way most elegant . And they are called sons of oyle , ver. 14. as being fruitfull , and affording plenty of it . Thus Esay 5. 1. a fruitfull hill , and a fertile soile , is in the Originall ( as here ) called A son of oyle . And thus much for the Vision . Now for the interpretation of it in the words of the Text ; as it explaines the mind of the Vision , so it addes all encouragements unto them , to set upon this work : First , by assuring them that that mountaine of opposition ( which you heard in the story was raised up against it ) should be made a plaine before them : namely , that Samaritan faction which was backt by many of the people of the land , Ezra 4. 4. A Mountaine is a similitude frequent in Scripture , to note out high and potent opposition , lying in the way of Gods proceedings . Prepare ye the way of the Lord ; every mountaine shall be brought low , Luke 3. 5. And so the Poets doe expresse their fained war of the Giants against the Gods , by heaping up mountaine upon mountaine . And secondly , whereas their doubting hearts might aske , How this was possible , it being so great , and so rooted a mountaine , with such foundations ; where are the spades , the meanes that should remove it ? The Angel answers , Not by might , ( or , as in the Originall , an Army or multitude ) nor by power , ( of authority ) that was in any humane fore-sight as yet like to countenance it ) but by my Spirit ; and he that sayes it , is the Lord of Hoasts . By his Spirit , meaning both the holy Ghost , enclining and strengthening their hearts , yea turning those of their opposites thereunto : And by Spirit also meaning many concurrent acts of Providence , which should fall in to the effecting of it : For there is said to be a spirit of life in the wheeles of Providence , which moves them , Ezek. 1. 20. Not but that God did use the power and authority of the Persian Monarchy ; for Ezra 6. 8. Darius reverst the former Decree , and made a new one for the building of the house . But because that God by his Spirit and owne immediate hand brought about the power of that State to countenance it : Therefore it is said to be not by power , but by the Spirit ; and for this he used not an Armie , as it is in the margent ; there was no sword drawne , the state stood as it did , but [ by my Sprit ] sayes the Lord of Hosts ; that so it might appeare , that although Zerubbabels hand was in it , yet that God would bring it so to passe , that nothing should be ascribed to them , but the glory of all unto God himselfe . Which is the third thing in this speech of the Angel here ; that when the house should be finished , signified by Zerubbabels bringing forth the head stone thereof , ( as Master builders use to doe the first and last stone ) they should with many shoutings and acclamations of joy , cry , Grace , Grace unto it ; that is , magnifie Gods meere free grace , and acknowledge this to have been the work of it alone ; and it was marvailovs in their eyes . Thus much for the Exposition of the words : I shall now raise some Observations out of them . Out of the recited storie , and what is here said in the 9. verse , which doth put Jeshua upon finishing the Temple ; The first Observation is this , That God carryes on the building of the second Temple after the comming out of Babylon , ( which was a type of the Reformation of our Churches ) not all at once , but by degrees . The first Temple under the Old Testament was at once erected perfect , so by Solomon ; And the Tabernacle before him , by Moses , was quickly finished , according to the patterne of the Mount , Exod. 40. 43. but this second Temple after the Captivity received degrees of rearing of it . And thus in the New Testament , those Primitive Churches were set up perfect ( as for matter of rules ) by the holy Apostles . And so it was meet they should be , because the Patterne was but once to be given , in the model of them . But Antichristianisme having laid that Temple desolate , and defiled Gods worship in all the parts of it ; and those Ages wherein it should be restored , wanting Apostles immediately inspired , hence the restauration of them becomes a work of time : The holy Ghost Age after Age gradually revealing pieces of the platforme of it ; the Spirit by degrees consuming and dispelling the darknesse that Antichristianisme had brought in , by light shining clearer and clearer to the perfect day , which is the brightnesse of Christs comming , as 2 Thes. 2. 8. Compare we for this the type , the building of this second Temple here , with this Anti-type under the Gospel . These Jews when first they were come out of Babylon , and gathered to Mount Sion , ( which was holy ground , where they might sacrifice ) they erected an Altar onely , Ezra 3. and that in haste , ( the feare of the people of the Countrey being upon them , verse 3. ) and so a poore and meane one , and ( as it is thought ) but of earth , as in the law of Moses direction was given , before the Tabernacle was reared ; and accordingly of this here it is said , [ As it is written in the law of Moses , ] ver. 2. They now began the world , anew , and offered burnt Sacrifices upon Mount Sion , kept a few Feasts ; But ( sayes the 6. ver. ) the foundation of the Temple was not yet laid : Then in the 8. ver. it is said , that the foundation of the Temple was laid , but left imperfect : But many yeares after , and after the succession of two or three Kings , the Temple is said to be finished , Chap. 6. 15. Come we now to the Antitype , the times of Reformation from under Popery : In the story of which like graduall proceedings might easily be observed out of Ecclesiasticall story , if it would not be too long to make such narrations : I will rather take it as it is briefly & at once presented by the holy Ghost himselfe in that great Prophecie of the New Testament , and the succeeding times therof , the Booke of the Revelation . In the 13. Chapter throughout , you have the Beast of Rome in one entire view presented in his height , and as possessing all the European world as worshippers of him : And then in the 14. and following Chapters you oppositely have Christ and those that followed him , & the story of their separation from , and the severall degrees of winning ground upon that Beast , in the like entire view laid forth before you . In the 1. v. the Lambe appeares with his company nakedly standing upon Mount Sion , without the mention of any Temple as yet built ore their heads , even such as these Jewes condition was when they came first to Sion . Some Ordinances they had ; they harping with their harps , ver. 2. and sung as it were a new song , uttering something differing from the doctrine of those times , but so confusedly , as no man could learne that song , v. 3. & they in a great part kept themselves virgins , and from being defiled with the fornications of the whore : And these are said to be the first-fruits to God , ver. 4. that is , the first beginnings of a dislike of Popery . But then by degrees the Lamb sends out three Angels , to make a more open separation from Rome ; the later of which rises still higher then the former . The first , ver. 6. onely preacheth the everlasting Gospel , that is , salvation by Christ alone , and calleth upon men to feare and worship God alone who made heaven and earth , and not to worship Saints and Angels : ( thus the Waldenses did . ) But then ver. 8. an Age or two after that , there follow others who proclaime with open mouth , and tell Rome to her face that she is the whore of Babylon : ( thus Wickliff and Hus. ) And then ver. 9. after these follows a third Angel , who proceeds further , and preaches that all those that will cleave unto her doctrine and superstitions , shall drink of the wrath of God for ever : and so urge a separation from her , upon paine of damnation . And then at the 14. ver. you have the Son of man crowned , the Lambe having overcome the Kings , to professe and countenance the Protestant Religion with their authority : And then ver. 15. you have mention of a Temple , Churches being in all these Northerne parts publiquely erected by their allowance and commandement ; as the Jewes did build the Temple by the Decree of Cyrus . And Chap. 15. the pourers out of the vials doe come all forth of the Temple , ver. 6. And if we consult the 11. Cap. ( the maine occurrences of which are evidently contemporary , and doe summe up the story of the same time with the Vials , as by comparing the one with the other , late Interpreters have observed . This Book running over two entire Prophecies of all times , ( each of them ) whereof the first ends at the end of Cha. 11. ) Now in that Chapter ( which therefore containes the story of the last times ) there are three editions of that Temple plainly intimated . The first , supposed to be already standing when the Vision is given ; but imperfect in this , that it hath too great an outward Court of an ignorant and profane multitude laid to it . And therefore John , bearing the person of the godly of that age , is stirred up to set upon a second Reformation of it , and is bidden to measure that Temple , Altar , and worshippers anew , and to cast out that outward Court that had defiled it . And then ver. 19. there is a third edition of an Holy of Holies , for therein the Arke is said to be seene ; now the Ark stood onely in the Holy of Holies : noting out a more perfect Church at last then all the former had beene . A manifest allusion this is unto those three parts of Solomons Temple , the outward Court , the inward Temple , and the Holy of Holies . Thus much perhaps might more clearly have been discovered in the story of the Reformation ; but I judged it would better and more briefly be done in this the Prophecie of it . Use . Let no Church therefore think it selfe perfect , and needing nothing , ( as bragging Laodicea did ) especially when it hath but that first foundation which it had when it came newly out of Babylon ; and more especially in matters of worship and discipline . It is no dishonour unto those Reformers , to say , that they fully finished not this work ; as it was not unto Zerubbabel here , that hee perfected not the Temple at first . Blessed men ! It is evident they purposed more then they did or could effect , because the peoples hearts were not [ as yet ] prepared , as the phrase is , 2 Chron. 20. 33. In our very Common-Prayer book there is an [ Untill ] the said discipline may be restored , which argueth they aimed at more . And besides , They were not Apostles , to whom nothing might be added , as Gal. 2. 6. And God raising up the Tabernacle that was falne downe , not by immediate inspiration , ( as at first by the Apostles ) but by his Spirit , renewing and begetting light in an ordinary way : Hence therefore the Churches comming out of the darknesse of Popery , must needs recover that fulnesse and perfection of light ( which the Apostolicall times had ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by piece-meals and degrees . As for the great things of the Gospel , matters of Faith , or Doctrine , they had so happy a hand therein , that there is to be found little , if any Hay or stubble therein : But in matters of Order , which concerne Worship and Discipline , ( for so the Apostle distinguisheth , Colos. 2. 5. [ Faith and Order ] let it be enquired into , whether they were so exact therein . Although this must be said , that God did take care for all Fundamentall Ordinances of his worship ; and it is a bitter errour , and full of cruelty , to say , Wee have had no Churches , no Ministers , no Sacraments , but Antichristianall . Gods first and chiefe care was , to build up his Church mysticall , to make men Saints , and he hath made glorious ones in their personall walkings with him : and to that end he made a plentifull provision in matters of faith , even from the very first . It fell out in this case , as in a new Plantation ; which if men were to make in another world , and so to begin the world anew , their first care would be to provide necessaries for their subsistence as they are men ; to have corn for bread , cattle for meat , and the like : But matters of Order & Government they think of afterwards , and often fall into the right , by seeing their errors by degrees . Think not much therefore , that men call for ( as most men doe ) a reformation of some things amisse in matters of worship & discipline , or an addition of some things ; perhaps a Candlestick , or some other utensil or ordinance of Church-worship is found wanting . You will wonder , that all along during the raigne of those good Kings , both David , Solomon , ( who yet gave the patterne of , and also built the Temple ) and those other Reformers among the Kings of Judah , there should something have been omitted about the Feast of Tabernacles , untill their comming out of the Babylonish Captivity : Yet wee find it was so , as appeares by Nehem. 8. 16. and 17. verses , The people went forth , and made themselves boothes , every one upon the roofe of his house , and in their Courts , and in the Courts of Gods house , and in the streets ; [ and since the dayes of Ieshua the son of Nun , untill that day , the Children of Israel had not done so . ] This feast was kept ( as is thought ) by Solomon , 2 Chron. 7. 8. and by these same Jews , Ezra 3. 4. yet not in this manner , according unto the Law , and therefore at the 14. ver. of that of Nchemiah , it is said , They found it written in the Law , that the children of Israel should dwell in boothes ; which before that they had not done , although they might have kept that Feast . But now they had learned by a sad experience to keepe it aright , with dwelling in boothes , by having been lately strangers out of their owne land ; to signifie which and to professe themselves strangers , was the intent of that Feast , and that rite of it , the dwelling in boothes . And this reason is intimated in the 17. verse , All the congregation [ that were come againe out of the Captivity , ] made boothes , &c. They did reade also every day out of the Law , ver. 19. which before , when that Feast was celebrated , they had not done . A second Observation , That in the greatest businesses which most concerne the good of Gods Church , and his own glory , he oft-times suffers Mountains of opposition to lye in the way of them : So here , in the way to the building and perfecting his Church . To give another instance of it , and that the highest . The Salvation of the sons of men , whom he had chosen before all worlds , is a businesse which of all other he most mindeth and effectually intendeth , but doth he bring it about without rubs ? Never such Mountains lay in the way of any businesse . Adam he sins , and in him , all those whom God meant to save , whereby the way to their salvation was quite blockt up : Mountaines of Sins make a Separation betweene him and them , Isai. 59. 2. and not all the power of men and Angels can any whit move , much lesse remove them , no more then strawes can move a mountain . But then comes the Son of God , who throwes and buries all these mountains in the bottome of the sea . And when Christ had thus removed the guilt of sinne , and would come into mens hearts to apply his death , there lie as high mountains in his way to us , as before lay in ours unto him . Luke 3. 5. Prepare ye the way of the Lord , make his paths straight ; [ every mountaine shall be brought low . ] There are high things , and strong holds , 2 Cor. 10. 4. that exalt themselves against the knowledge of Christ : but all these shall be brought low , and shall be made a plaine . And as this is found true in the salvation of the Church by Christ , so in its preservation and growth . There is almost no mercy , but some mountain or other lies in the way of it . And the reason of this dispensation of Gods , is , both that his hand and power in bringing things to passe , for his Church , may be seene and acknowledged , and that his enemies may be confounded : I put both these reasons in one , because we finde them mentioned together in one place , Nehem. 6. 16. In which Chapter you may reade of the great opposition made in building the City , as here the Temple ; which yet when God had carryed on , It came to passe , ( sayes that 16. ver. ) that when all their enemies heard thereof , and all that were about them saw these things , [ they wene much cast downe in their owne eyes , ] ( there is one part of the reason ) for they perceived that [ this work was wrought by our God , ] there is the other part . First , Gods power appeares , in carrying things through much opposition . If there were a full concurrencie of all second causes , and a generall suffrage of them , his voice would then be lost and swallowed up among that crowd ; but when there is a great canvas , ( as in Colledges we call it ) then the power of his casting voyce appeares . Thus why is God said to bring Israel out of Egypt with a strong hand , Exod. 13. 30. but because it was carryed on through much opposition ? There lay no lesse then ten mountains in the way of it ; Pharaohs heart was hardned ten times , which God did on purpose to shew his power , Exod. 9. 6. Secondly , he doth it , to confound his enemies the more , which usually goes together with doing good unto his Church : He renders vengeance to his adversaries , and is ncercifull to his Land , both at once , Deut. 32. 43. He often suffers them to have the ball on their foot , till they come to the very goale , and yet then to misse the game : That so wherein they dealt proudly , he might shew himselfe above them , which is Jethroes reason , Exod. 18. 9. This Observation but in generall : More particularly , a third Observation is this : That Temple-work especially useth to meet with opposition . You shall finde the building and the finishing of this Temple in all the degrees of it , to have had many contentions against it , all along accompanying it . Thus , when first that Altar was set up , Ezra 3. 3. it is said , that feare was upon them , because of the people of those countryes . Againe , when the foundation was laid , what interruption that met with , you heard before , out of the 4. Chapter . And lastly , when they came to finish it , Chap. 5. 2. at ver. 3. their enemies came and questioned them for it , Who hath commanded you to build this house ? &c. and the devill was in it , in a pure opposition to the Temple ; for they had suffered them to build their owne houses , as appears Hag. 2. 4. and never stirred against them ; but onely now when they began to build the Temple . Thus in the New Testament , [ Aedificabo Ecclesiam , ] [ I will build my Church , ] hath and will alwayes have the gates ( or the power ) of hell following it to oppose it . I could demonstrate it all along out of that story also ; but it would be too long . The Reasons of it are , First , there is nothing more contrary to Satan , then the setting up of Gods worship , and the purifying and compleating of it . And therefore whilst the devill is god of this world , and hath any power therein , he will be sure to raise a head against that of all things else . So far as there are any aberrations in worship , Satan is set up : And so far as the worship of God is perfected , God is set up , and Satan falls as lightning , Revel. 3. 9. false worshippers are called the Synagogue of Satan . Secondly , there is nothing more contrary to flesh and bloud . When Paul came to set up Euangelicall and Spirituall worship , ( which is called a Reformation , Heb. 9. 10. ) he met with opposition every where ; and that from such who were worshippers also . There is a naturall and blind devotion in men , that is most opposite to spirituall worship . Therefore Acts 13. 15. [ Devout ] women raised up a persecution against Paul . And men are addicted to their old Customes , and what they were brought up in . Thus it is said of the Jews , though godly , that many thousands of them opposed Paul , out of their zeale to the Law they were brought up in . Acts 21. 20. Many thousands of the Jews which beleeve , are all Zealous of the Law : And thereupon at ver. 27. we reade that they stirred up the people , crying out , ver. 28. Men of Israel , help ; This is the man that teacheth every where against the people , and this place , ( namely , the Temple , and the Ceremoniall worship of it . ) The Use of both these Points together , is , Not to be discouraged in , or think the worse of any businesse that is for God , because of difficulties and interruptions . In the 4. of Nehem. when the Jews went to build the walls of the City , the enemies mockt them , and said , What will these feeble Jewes doe ? but still ver. 6. the people they went on , for they had a mind to work : which when their enemies heard of , they then set upon them with open force of armes , ver. 8. Yet neverthelesse , We ( sayes he ) made our prayer to God , and set a watch day and night ; they doubled their care and paines , and wrought both night and day , and did not put off their clothes , ver. 21. And when Nehemiah heard that the enemy threatned to kill him , on purpose to dishearten him ) yet Chap. 6. he would not flee , ver. 11. neither was he at all disheartned , as knowing it was a sin to be afraid , ver. 13. There is no mountaine of opposition so great , that can stand before Zerubbabel , ( or Gods people ) especially when he goes about to finish the Temple . ( I might have made two Observations of it , but I put them both together . ) You see how contemptuously he here speaks , of the opposition made ; [ Who art thou , O great mountaine ? ] though great in their owne eyes , yet as nothing in his : He speaks as a Giant unto a Pigmee , Who art thou ? I will name one place more , suitable to this allusion , Esay 41. 14 , 15. Feare not , thou worme Jacob : I will help thee , saith the Lord . Behold , I will make thee a new sharp threshing instrument having teeth : thou shalt thresh [ the mountaines , ] and beat them small , and thou shalt make the hils as chaffe . He supposeth in these his expressions , the Church to be in the lowest , weakest , and most contemptible condition that might be ; a [ worme ] which no man feares , for it cannot doe the least hurt , and which no man loves ; yea , thinks it no cruelty or oppression to tread upon , and kill . On the other side , he speaks of the enemies , all that might argue greatnesse , strength , and exaltation : he calls them [ Mountaines , ] and [ Hils : ] And what an unequall match is this , for Wormes to be set upon Mountaines to overthrow them ? Yet , sayes God , I will take this worme , ( for it must be his power must doe it ) and make it as a new sharp threshing instrument with teeth , ( with which kind of instrument those Eastern Countries did use to mash in pieces their rougher and harder fodder for their cattle ) which shall thresh these mountains even as small as chaffe , which is scattered with the wind , as ver. 16. This is the Metaphor ; the plaine song you have in the 11. and 12. verses , Behold , all they that are incenst against thee shall perish , and those that contended with thee , be as a thing of nought . But this is especially found true when Gods people goe about to build the Temple ; no mountaine then can stand to hinder them : There stood in the way of laying the foundation of this Temple , the greatest mountaine that was then ( and well-night that hath been since ) upon the earth , the Babylonish Monarchy ; by the power of which these Jews were detained captives , and they would never have let them goe : And therefore Esay 57. 14. this phrase is used , Cast ye up , cast ye up , take the stumbling block out of the way of my people . And more expresly , Jer. 51. 25. the Prophet calls Babel a destroying mountaine , I am against thee , oh destroying mountaine : and for strength of scituation he compares it to a mountaine seated upon a rock , which is a farther addition of sortification to it . Yet sayes God , I will stretch out my hand upon thee , and rowle thee downe from the rocks , and make thee a burnt mountaine , so as they shall not take from thee a stone for a corner , or for foundations : ver. 26. Whereas thou didst unbuild Hierusalem and my Temple , I will unbuild thee , so as not somuch as a stone of thee shall serve for any other building , but my Sion shall be built again . For to what end was this mountaine thus removed ? even that poore Hierusalem and Gods Temple there might bee built againe . Thus Isai. 44. last , and the 45. 1. and 2. verses compared , Thus saith the Lord of Cyrus , He is my shepheard , and shall performe all my pleasure ; even saying to Jerusalem , Thou shalt be built , and to the Temple , Thy foundation shall be laid . Cyrus and his Armie were the workmen whom God hired to cast up ( as Esays phrase is ) or throw down ( as Jeremies ) this rubbish that lay in his peoples way , & of their building this Temple . And all the victories that Cyrus obtained , and hidden treasures that through spoiles he acquired , were all that Jerusalem might be built : So it follows in the 45. Chap. 1 , 2 , 3 , and 4. verses , and so on , Thus saith the Lord to Cyrus , whose right hand I have strengthened to subdue Nations before me , and I will loose the loines of Kings : Hee was to overcome other Nations and Kings , before he could come at Babylon : as Croesus , that rich King of Lydia , &c. And God threw down all afore him . I will goe before thee ; I will break in pieces the gates of brasse , and cut in sunder the bars of iron , ( all difficulties flew ope , and nothing could stand in his way ) and I will give thee the treasures of darknesse , the hidden riches of secret places . And why did God doe all this for him ? For Jacob my servants sake , and Israel mine elect . For ( otherwise ) sayes God of this Cyrus ) thou hast not known me , so ver. 4. All this which God did for him , was , that he might performe Gods pleasure , saying to Jerusalem , Be built , and to the Temple , Thy foundation shall be laid , as you had it out of the last ver. of the foregoing Chapter . And then again , when the foundation thereof was thus happily laid , there stood ( as you see in the Text ) another Mountaine in the way to the finishing and perfecting of it , namely , this Samaritan Faction , who gained the power of that Persian Monarchy to be against it : ( of which Mountain the Prophet here in like manner sayes , that it should be made a Plaine . ) And if the Persian Monarch Dartus had not come off too as he did , EZra 6. from the 1. ver. to the end of the Chap. God would have served him , as he had done Babylon . Be ye wise therefore now , O Kings , and instructed O ye Judges of the Earth . The Reason of all this lies but in three words which God hath spoken once , yea twice , [ Aedificabo Ecclesiā meam ] [ I will build my Church , ] which have more force in them , then all the created power of Heaven , Earth , or Hell . He had said it in the Old Testament ( as you heard ) Isai. 44. 28. saying to Hierusalem , Thou shalt be built , and to the Temple , Thy foundation shall be laid . And Christ said it over again in the New Testament , Mat. 16. 18. I will build my Church : He speakes of that Church under the New Testament , which in future ages was to come . And what follows ? [ The Gates of Hell shall not prevaile against it . ] You heard before in the Old Testament , that the Brasse Gates were opened to make way for the building of that Temple , Isai. 45. 2. But here in the New Testament , there are stronger Gates then of Brasse : here are the Gates of Hell : which yet Christ ( like another Sampson ) flings off their hinges . As whilst the Devill is god of the world , [ Aedificabo Ecclesiam meam ] shall be sure to be hindered , if he can : so whilst Christ is King of this world , and hath all power committed to him , both in heaven and earth , most certainly , the Gates of Hell shall never prevaile against it . It is this same [ Aedificabo Ecclesiam meam , ] [ I will build my Church , ] that hath made all the stirre in the world . I remember in the yeare 1619. or 20. ( or thereabouts ) when the Wars in Germany began , it was reported , that a great Brasse Image of the Apostle Peter , ( which had that pretended claime , by which Rome would hold her Keyes , fairely embossed upon a Roll that hung downe upon the Image , in these wordst [ Tu es Petrus , & super hanc petram aedificabo Ecclesiam : & tibi dabo Claves , &c. ] [ Thou art Peter , and upon this Rock I will build my Church : and I will give to thee the Keyes , &c. ) standing ( as I take it ) in S. Peters Church at Rome ; there was a great & massie stone fell downe upon it , and so shattered it to pieces , that not a letter of all that sentence ( whereon Rome founds her claime ) was left whole , so as to be read , saving this one piece of that sentence , [ aedificabo Ecclesiam meam ] [ I will build my Church , ] which was left faire and entire . That Promise [ I will build my Church ] is the Magna Charta , yea , the Prima Charta , the Great and First Charter of the Saints in the New Testament ; those words in the 16. of Mat. being the first that Christ uttered about it ; and so , contain within them , all lesser Promises of all sorts , that follow , that concerne the building of his Church , or any piece of it . Now all that concerne the Building of his Church , are reducible unto these two heads : First , the preservation and enlarging of his Church Mysticall , and of his Saints on earth ; and thus considering them personally , although they should be scattered each from other : or secondly , the Building up his Church , as gathered in Assemblies to hold forth his publique worship in the world , as that place forementioned , is apparently to be understood by the next words : For he speakes of the Keyes in the following verse ; whereby are meant all Media cultus , all Ordinances of worship , whereby his Church is built . So then this Reason taken from [ aedificabo Ecclesiam ] branches it selfe into two Parts ; The first is taken from his love to his Church Mysticall , on his Saints simply considered as such : The second is from his interest in his owne worship : for which he loves his Churches that are the Seat of it , more then all the world . 1. His Love to his Church Mysticall is such , that no Mountain of opposition can stand before it , to hinder the enlargement & building of it up . This Reason you have Isai. 43. 3 , 4. I gave Egypt for thy ransome , Ethiopia and Seba for thee , since thou wast precious in my sight , thou hast been honourable , [ and I have loved thee : ] therefore will I give Men for thee , and People for thy life . It is put upon this Reason , Quia amavi te , because I have loved thee ; and that , more then all the world . Or if you will have it exprest in the language of this similitude here in the Text , Mountains shall depart , and Hills be removed , but my kindnesse shall not depart from thee , sayes God , Isai. 54. 10. It is such a kind of speech as that of Christs : Heaven and earth shall passe away , but not a tittle of my word , &c. 2. His love to his Churches holding forth his Name and worship in the world , is such , as nothing shall withstand the repairing and perfecting of them , and of that his worship and every parcell of it . If God had not such Assemblies in the world , he should have no worship . Therefore these Churches are called the Ground and Pillar of Truth , both where it growes , and where it is held forth ; 1 Tim. 3. 15. he there speakes of Church assemblies , as wherein Timothy was to learne how as an Euangelist to behave himselfe , in the ordering and governing of them , as you have it in the words immediately fore-going , Th●● thou mightest know how to behave thy selfe in the House of God , &c. And the truth is , that that building of the House of God , of which only Zachary here gives us occasion to speak , was but the compleating all the ordinances of worship . It was not so much the building up the Nation of the Jews that was here directly intended ; but the building of their Temple , the seat of worship , and introducing the Candlestick , &c. And their Assemblings there to worship according to Gods owne prescription , was more to him , and is so still , then what ever else was or is done in the world . In the 87. Psal. ver. 2. The Lord loves the gates of Sion more then all the dwellings of Jacob . The gates of Sion were the gates of the Temple that stood upon mount Sion , set open for the Jews to worship in ; and these he loves more then other Societies , or Assemblings , though of Jacob , and this more then them All , take them all together ; whether civill in their Cities and families , or religious in their Synagogues ; where they were capable but of some few , not of all the Ordinances that were in the Temple . And the reason of this his love is , the great concernment that his publique worship is of unto him . God hath but three things deare unto him in this world , his Saints , his Worship , and his Truth ; and it is hard to say , which of these is dearest unto him ; they are mutuò sibi fines . God therefore ordained Saints to be in the world , that he might be worshipt ; and reciprocally appointed these Ordinances of worship as meanes to build up his Saints . In the Commandements ( the Epitome of the Old Testament ) the institutions of Gods worship have the second place : The second Commandment is wholly spent thereon ; and therein how jealous doth God professe himselfe of any aberration or swerving from his own rules ? now jealousie ( you know ) proceeds from the deepest love . Yea the third and fourth Commandements are taken up about it also ; the one about the manner , that his Name ( for so his worship is called , Micah 4. the 5. ver. compared with ver. 2. and 3. ) might not be taken in vaine ; the other about the time . And then in the Lords Prayer , ( which is the Epitome of the New Testament ) in the second Petition ( if not the first ) the worship and government of his Church comes in ; for his Worship is his Name , ( as was said ) and we desire that to be Hallowed : & nothing is more properly Christs visible Kingdome here , then the right administration of Ordinances in his Church , which doe set him up as King of Saints . To this purpose I shall open that in the 15. of the Revelation , where when the Saints had got a Temple over their heads , ver. 6. ( as was before hinted ) then they call for a true and right worshipping of Christ , and this because he was King of Saints : They sing , Great and marvellous are thy works , Lord God Almighty ; just and true are thy wayes , thou King of Saints . Who shall not feare thee , O Lord , and glorifie thy Name ? for thou onely art holy : and all nations shall come and worship before thee , &c. There are three paires , or conjugata , which harmoniously answer one to another : First , here is a double title and Kingdome given unto Christ , 1 [ Lord Almighty , ] 2 [ King of Saints : ] or ( if you will ) He is King of Nations , and King of Saints : 1 King of Nations , for so in that parallel place , Jerem. 10. 7. ( from whence these words here uttered are evidently taken , and therefore it is quoted in the margent ) he is called ; & so is all one with that expression here , [ Lord God Almighty , ] unto which 2 they adde this other , Thou King of Saints : And so these two are distinct , and both His titles . Then secondly , here is a double duty sutably due unto him according to these his titles , to fear him , and to worship him , both which are expressed by this generall , to glorifie his Name . Thirdly , here is a double declaration of the justnesse of these titles , & the ground that calls for both these duties , his great and marvellous works in the world declaring him to be Lord God Almighty , or King of Nations , and therefore Feare is due unto him , ( and accordingly in Jeremy we onely read , Who would not feare thee , O King of Nations ? ) and then there are his just and true wayes , declaring him to be King of Saints , ( which these here in their song adde unto that of Jeremy ) and this calls for Worship from us unto him : Who shall not worship thee , O King of Saints ? for true and righteous are thy wayes and judgements . In fine , here is Christs supremacie acknowledged both in matters Civill and Ecclesiasticall , in his government of the world , and of his Church . And as he is knowne to be King of Nations by his works of Providence abroad in the world , so to be King of Saints , by those true and righteous wayes wherein his Churches are to walk . And a parallel place unto this latter , ( as that of Jeremy was unto the former ) is that in Psal. 68. 24. where the Psalmist speaking of this worship of Christ , sayes , They have seene thy goings , O God , even the [ goings ] of my [ King ] in the [ Sanctuary . ] Mark it ; the goings he speaks of are restrained to his goings in the Sanctuary ; and spoken of him also as the Churches King , [ My King . ] And so the words are the very same in sense , that they in the Temple here doe utter , [ Just and true are thy wayes , thou King of Saints . ] And the Psalmist evidently speaks of his waies of worship in the Church , as appeares by the very next words , ver. 25. The singers went before , the players on instruments followed after , &c. expressing the worship of him in his Church in the language of the Old Testament , and he as their King in the midst of them , going in his greatest state . And yet more clearly , ver. 26. Blesse ye God in the congregations . Yea and all this proves to be New Testament too , and a prophecie thereof , though uttered in the phrase of and in a prophecy of the Old. For what is said in the 18. ver. before of this their King , is by the Apostle in Ephes. 4. 8. applyed unto Christs Ascension : Thou hast Ascended up on high , thou hast led Captivity captive , and hast received gifts for men , namely , the gifts for building of his Church , and directing of his worship under the New Testament , as it is expounded by the Apostle in the following verses . And therefore that which I have even now cited out of that Psal. ver. 24 , 25 , 26 , &c. is to be understood as meant of the worship of the Gospell in the congregations thereof , erected after Christs Ascension . I shall adde but this , These waies are called just and true , in opposition to wayes invented by men , which on the contrary are unrighteous and false ; Psal. 119. 104. Through thy precepts I get understanding , therefore I hate every false way . There is certainly a right Rule , or way chalked out for every administration in Gods Sanctuary , if we could finde it out . To illustrate all this by a similitude from other Kings . Two thinges manifest a King to be a King , & shew forth the glory of his Majesty : 1. His power and rule abroad throughout all his Dominions : 2. The observance , the worship , and State ceremonies that are at Court ; and these shew him to be King as much as the former . This we may see in Solomon , whose Royalty and Majesty was held forth thereby , as much as by his power , 2 Chron. 9. 4. When the Queene of Sheba had seene the house that he had built , the meate of his Table , the attendance of his Ministers , and their apparel , and his ascent by which he went up into the house of the Lord , it was said , there was no more spirit in her . And in the 17. & 19. verses , He made a Throne for the glory of his Majesty , the like whereof was not made in any Kingdome . Now Christs Court on earth are his Churches , which are called Gods House , Heb. 10. 21. and 25. compared . And there his throne is set up , as in the Temple of old . In all the Visions of God , as sitting on a throne made unto the Prophets , that throne is presented as in the Temple : So Esay 6. 1. I saw the Lord sitting upon a Throne , high and lifted up , and his traine filled the Temple . The Temple was therefore called the place where Gods honour dwels , Psal. 26. 8. that is , his Court : as some of our Kings houses are called Honours . And thus in the New Testament , in the representation of the Church on earth as worshipping him , Rev. 4. 8 , 9 , and 10. verses : This Church hath a Throne in the midst of it , and God sits thereon , ver. 5 , 6 , 7. So that indeed , there is nothing doth more exalt and glorifie God then his publique worship , and the government of his Church purely and rightly administred . 1 Chron. 16. 29. Give unto the Lord the [ glory ] due unto his Name , [ worship ] the Lord in the beauty of holinesse . These two are joyned together . ( The like you have Psal. 29. 2. ) And it is part of that song which David made when he brought back the Arke , and so set up Gods worship . And further , in Esay 60. 7. it is called the house of his glory ; and that Chapter is a Prophecie of the Gospel , ver. 5. Now if the worship of God , and the government of his house , and every ordinance thereof tend so much to his glory , and set him up as King ; then how much is he engaged to perfect it ? He will fully shew himselfe to be King of Saints in his worship , as well as King of Nations in his works . And therefore as his work is said to be perfect , Deut. 32. 4. so he will in the end make his worship perfect , ( I speak for the outward administration of it ) even the perfection of beauty , ( as the Psalmist calls it , Psal. 50. 2. ) which it cannot be styled , whilst any part is wanting , or misplaced : or ( to conclude this reason in the language of the Metaphor in the Text ) God is not like the foolish builder , that will begin to lay the foundation of his Church , and not fully perfect and finish it . The first Use shall be an extract of the first Branch of this Doctrine . Let Gods people therefore know their strength ; Though their enemies be as mountaines , yet in a cause of God and his Church , let them not be affrighted at them , Deut. 7. 21. yea let them despise them all , as the phrase is , Esay 37. 22. When Rabshekah brought a threatning Ambassage from the King of Assyria , with this Preface unto it , Thus saith the great King , the King of Assyria , ( Esay 36. 4. ) where are they among all the gods of the countries , that have delivered their land out of my hand ? &c. In answer to this , what doth good Hezekiah , through the Prophets encouragement , returne againe , but this , The Virgin , the daughter of Sion hath despised thee , Esay 37. 22. Although she be but a virgin , yet she hath a Champion who is in love with her , that will take her part , and fight her quarrell . The people of God are weak in themselves , but they have a strong Captaine ; so Christ declares himselfe to be unto them , Josh. 5. 14. As the Captaine of the Lords Hoast am I come . And if a Lyon be the Captaine , though the Armie consists but of Harts and Sheep ; yet they will be too hard for the wolves that come against them . It is the comparison the Scripture useth , Esa. 31. 4. Like as the Lion and the young Lion roaring on his prey , when a multitude of shepheards are called forth against him ; so shall the Lord of Hoasts come downe to fight for mount Sion , and for the hill thereof . And then how still and quiet is the enemie and avenger ! Jesus Christ was borne , as to be a King , so a Conquerour ; and we may style him King Jesus the Conquerour ; so Rev. 6. 2. He went forth conquering , and to conquer . If God will throw downe all mountains of opposition , that hinder the perfecting of his Church : Then get up your Faith and resolution , for this great worke of reforming the Church , and forecast not what opposition you are like to encounter with , get but your hearts filled with Faith , and you will be able to say , ( as Zerubbabel here ) Who art thou , O great Mountaine ? It was long ere Zerubbabel could be brought to believe , or to resolve to doe it , the discouragements were so great : the greater mountaine of the two was the unbeliefe in his owne heart ; but when he once did resolve to set upon the worke , he found all those mountains to vanish before him . To speake still in the language of the metaphor here , Have but as much faith as a grain of mustard-seed , and you may say to this mountain , Be removed into the sea , and it shall be removed : Hezekiah was a great Reformer , he removed the high places , and brake the Images , and cut downe the Groves , and brake in pieces the Brazen Serpent , 2 Kings 18. 4. and then withall it is added in the following words , He trusted in the Lord God of Israel , ver. 5. They that will reforme a Church or State , must trust more in God in doing it , then in any work else . Is a word of Caution : For if the worship of God and every part of it doth so much concerne Gods glory , ( as hath been shewed in the Reason of this Doctrine ) then take heed how you meddle with it . Be sure you set the service of the house of the Lord in its right order , ( as the phrase is of Hezekiahs Reformation , 2 Chron. 29. 35. ) and that according to cleare light from the word of truth . Know and consider , that you meddle with edged tooles , when you take this work in hand . Which I speak , not to discourage you from it ; but to make you wary in , and attentive to it , more then all the works you ever did set your hands and hearts unto . It was a good and a religious purpose in David to bring back the Arke ; and for the substance of the duty , he was right in it ; he mistook but in the order : he set it upon a cart , when as the Priests shoulders should have carryed it . Himselfe thus speaks of it , We sought not God after the due order , ( that is , Gods Institution ) 1 Chro. 15. 30. And when it was like to fall , ( God confuting thereby their errour ) Uzzah did but touch it to keep it up , ( and that too was done out of a good zeale ) God smote him for it ; though God himselfe acknowledgeth it to have been but an error , or rashnesse in him , even when hee smote him , 2 Sam. 6. 7. The anger of the Lord was kindled against Uzzah , and God smote him for his [ errour . ] But yet it was an errour about the Arke , ( Gods worship , ) and a small one there is dangerous . But you will then say , We had best not meddle with it at all , but let it alone , and leave it as it is . It is true , that David himselfe in his feare had just the same thoughts , 1 Chron. 13. 12. David was afraid of God that day , How ( sayes he ) shall I bring the Ark of God home to me ? If men be stricken thus for touching of it , God be mercifull to me , ( thought he ) let it rather remaine where it is . So David brought not the Ark home to himselfe , but carryed it aside into the house of Obed Edom , ver. 13. But God did soon confute him of this his error also ; for the 14. ver. tels us , that The Lord blessed the house of Obed Edom , and all that he had . And then David began to bethink himselfe , surely if it brings a blessing upon the house of Obed Edom , it will doe the like on mine too . And then we reade in the 13. Chap. He prepared a place for it , and brought it home ; and he being by this breach made , put upon searching into the Word , found that the Levites onely ought to carry it , and that because they did it not at the first , the Lord therefore made a breach upon them , ver. 30. Now above all all observe , that when he amended that errour , and brought it home , he was blest , and blest indeede : For no sooner did hee thinke of building a house for it , but God promised to establish his house for ever . 2 Sam. 7. 11. And reade the 18. Chapter , and you shall see how all his enemies upon this were subdued afore him . And then of his sonne Solomon , God sayes in the 13. ver. He shall build an house for my name , and I will establish the Throne of his Kingdome for ever : His own house and the Kingdome were established together by it . Thus likewise when this second Temple was to be finished , God provokes them to it by this , [ From this time will I blesse you , ] Hag. 2. 19. And as he blessed them , so he will blesse you , and your families , and the Kingdome . To instance in some particulars , ( which have been in your hearts also , as that purpose was in Davids ) together with encouragements out of the Scriptures suited thereunto . You have declared your godly resolution to be ( to expresse it in your own words ) to use your utmost endeavours to establish learned and preaching Ministers , with a good and sufficient maintenance throughout the whole Kingdome , wherein many dark corners are miserably destitute of the means of salvation ; which project tendeth to enlarge Christs mysticall Church . From this time God will blesse you ; ( look for it ) and establish the Kingdome by it . The Scripture for your encouragemēt holds forth an example of just the like practice of one of the best Kings , and of that same blessing following upon it , which is in all your aims , 2 Chron. 17. 7 , 8 , 9 , 10. Jehoshaphat in the third yeare of his raigne sent to his Princes , to teach ( that is , to countenance the teaching of the Word ) in the Cities of Judah , and with them the Levites and Priests , and they taught in Judah , and had the Book of the Law of the Lord with them , and went throughout all the Cities of Judah , and taught the people . Here is the same practice that you have resolved upon ; & the successe is answerable to your hearts desires : For ver. 10. it followes , And the feare of the Lord fell upon all the Kingdomes of the Lands that were round about Judah ; & they made no warre against Iehoshaphat . This will secure the Land , as much as that posture of Warre you intend . You have also issued out an Order for the purging out divers Innovations in & about the worship of God , for the abolishing of all Crucifixes , scandalous pictures , &c. and other the like superstitions . Go on to establish it ; you will establish the Kingdome by it . Not to quote the book of Kings and Chronicles , which is abundant in such examples ; we have an instance more ancient of the like blessing of God upon the like practice , Gen. 35. Jacob reformed his family of all their strange Gods , and all their eare-rings , ver. 2. & 4. and the successe was , that the terrour of God was upon all the Cities round about them , ver. 5. You have likewise declared , that you intend a due and necessary Reformation of the Government and Liturgie of the Church , &c. you will finde the like blessing to be upon this also , in the Warre you have undertaken against the Popish Irish Rebels . When Abijah King of Judah was to fight with Jeroboam King of Israel , that had perverted the worship of the Lord , see how he pleades the cause against them and his Armie ; Ye have cast out the Priests of the Lord , but as for us the Lord is our God , and we have not forsaken him , and the Priests which minister unto the Lord are the Sons of Aaron ; that is , such as by Gods owne appointment were to governe the Church , and to minister afore the Lord : And they burne unto the Lord every morning and every evening , burnt Sacrifices , and sweete incense ; the shew-bread also set they in order upon the pure Table , and the Candlestick of gold with the Lamps thereof : We keepe the charge of the Lord our God , but you have forsaken him , and behold , God himselfe is with us for our Captain , but you shall not prosper , &c. ver. 9 , 10 , 11 , & 12. and the issue of all this is recorded ; ver. 16 , & 17. God smote Jeroboam , and all Israel before Abijah and Judah , and the Children of Israel fled before Judah , and Abijah and his people slew them with a great slaughter , so that the children of Israel were brought under at that time . But on the contrary , If you falter in the matter of Religion and Worship , know , that from that time God will curse you , as he did Jeroboam and Israel with him ; who when he had set up the calves , to hold the people to him , God threatens his house to take it away , as a man take away dung untill it be all gone , 1 King. 14. 10. And as for Israel and the state of that Kingdome , he threatneth to smite it as a Reede is shaken with the water , ver. 15. Whereas you may stand as a Rock in the waters , and all alterations and turnings of the streame would but dash and breake themselves upon you , you all that while abiding firme & immoved ; you will then become as a reede in the waters , tossed up and downe , with contrary motions of feares and troubles , as the streame carryes you this way or that way , even as that state of Israel from that time was but fluctuating , and at best , unstable as waters with variety of governments and Governours , the streame of the people sometimes turning one way , sometimes another , ( as in the story appeares ; ) and in the end , God sayes that he will root up Israel out of this good Land , and pluck up this Reede even by the roots , when it hath beene tost a while up and downe . So it follows there . I will end this Caution with two Rules . First , be sure you establish nothing but what you have full , cleare , and generall light for . Secondly , condemne nothing , and suffer nothing to stand condemned , in which , you in your consciences are doubtfull , there may be a truth : For if you should build the least Hay and Stubble , you will not onely suffer losse , but lay a foundation of a new rent and division in the age to come . For there is a Spirit mentioned in the Text , even the Holy Ghost , who will not rest working in mens spirits , till the whole building be rightly framed according to the pattern in every piece of it . And what ever is amisse , and not according to his minde , the light of his fire will both discover it and burne it up , which leads me to the 5. Observation , which is this : That God carryes on the work of finishing his Temple , [ not by power nor might , but by his Spirit . ] By Spirit he meaneth the holy Ghost , by a more immediate hand stirring up mens spirits unto this work ; turning and convincing them of the truth , and of their duty towards it ; and likewise by coincident acts of Providence , so apparently wheeling about to the effecting of it , that though might and power be brought to concur in it , yet so as his hand alone shall be seene and acknowledged in it . And thus his [ Spirit ] here is manifestly interpreted in the 10. ver. where it is said , that as all should see the Plummet in the hand of Zerubbabel , ( the instrument of building it ) so they should perceive those seven eyes of the Lord , which run to and fro through the whole earth : ( that is , his eyes of Providence , called seven , because of their perfection ) these to have so guided and managed all the affairs thereof , that all the rayes and beames of Providence issuing from those eyes , might be seene to meet in the accomplishment of this , as their ultimate aime and scope . Now these seven eyes , Rev. 5. 6. are called the seven Spirits of God , sent forth into all the earth : And Rev. 1. 4. are plainly interpreted to be the holy Ghost in his various workings , for Grace and Peace is there wished from the seven Spirits . Thus much for the explication of it . Now that the building of the Temple is thus more immediately carryed on by the working of the holy Ghost , you may reade it all along in all the story of the building of this Temple in the Old Testament , as likewise in that of the New . First , the laying the Foundation of this Temple , it was done indeed by the power and might of Cyrus ; but yet Ezra 1. and 2. it is added , The Lord stirred up the spirit of Cyrus ; and how , but by a meere act of fore-sight or providence afore-hand about it ? God had an hundred yeers before his birth , by his Spirit written a Prophecie of him , and that by name , Esay 44. ult. which these Jews shewing him , Gods Spirit stirred up his spirit thereby ; for in his Proclamation himself sayes , The Lord hath charged me to build him an house at Jerusalem , so ver. 2. of Ezra 1. And when he had thus given leave to the Jews to goe and build it , yet still it was a great matter of self-denyall to them , to leave their houses and gardens which they had built and planted at Babylon , Jer. 29. 5. Therefore it is further added in the 5. ver. of that 1. of Ezra , Then rose up the chiefe of the Fathers , and the Priests and Levites , with all them whose [ spirit God had raised up ] to build the house of the Lord . And then again , when it came to this second work , the Finishing of it , they were exceeding backward to it ; but God sent Two Prophets , who convinced them of their duty ; and therefore Hag. 1. 14. it is expresly and on purpose put in , that The [ Lord stirred up the spirit ] of Zerubbabel , and the spirit of Jeshuah , and the spirit of all the remnant of the people , and they came and did work in the house of the Lord their God . And againe , whereas the Persian Kings had made Decrees against the building of it , ( which was the greatest impediment of all the rest ) God brought Darius his heart at last off to it , and that by so unexpected a way , as made all the people joyfull : So it is expresly said , EZra 6. 22. They kept the feast of unleavened bread with joy ; for the Lord had made them joyfull , and had turned the heart of the King of Assyria unto them , to strengthen their hands in the work of the house of God . Yea and his heart was so much stirred in it , that he not onely makes a Decree for it , ver. 8. but likewise against all those that should oppose it , under a capitall punishment , ver. 11. yea , he curseth all that should put to their hand to alter it , ver. 12. so that the enemies that before opposed it , were now constrained to further it , ver. 13. All this was done , ( as you see ) Not by power , nor by might , but by Gods Spirit . Thus much for this instance in the Text out of the Old Testament . See the like in Gods building his Church in the New ; Both in setting up his Church in the world at first , when Heathenisme backt with the power of the Romane Empire stood in the way of it ; and likewise in raising it up againe , when Antichrist had throwne it downe . For the first , ( the Erecting of it ) Did he use might , or power , or an Armie ( as it is varied in the margent ) to conquer the world by ? No such matter : He chooseth twelve or thirteene men , whereof the most were poore fisher-men ; and he sends them not all together in one troop neither , but dispersed apart into severall parts of the world , some taking one Country to conquer , some another : The most ridiculous course in appearance , for such a designe , that could be imagined . Yet ( as Revel. 6. 2. ) Christ in these went forth conquering , and to conquer , and took nothing with him but his Bow , ( as it is there ) and his Arrowes , ( as it is Psal. 45. 5. ) the preaching of the Gospel , even the foolishnesse of preaching , ( as the Apostle calls it ) yet hereby the people fell so under him , ( as the Psalmists phrase there is ) that in three hundred yeares that whole Empire was turned Christian , and Heathenish worship throwne downe ; and this you see not by power , nor by might , but by his Spirit . But then again Antichrist steps up , the Beast of Rome , and after Him all the world wondered , ( that is , the European world , ) Revel. 13. 3. saying , Who is like unto the Beast ? who is able to make warre with him ? ver. 4. But at the 14. Chap. a Lambe encounters him , and but with a handfull in comparison , out from among whom he sends a few emisaries , to preach the everlasting Gospell to every Nation , tongue , and kindred : ver. 6 , &c. and in the end he wins all the Northerne Kingdomes , to embrace that Gospell , and will stil goe on to conquer and winne ground , so that in the 15. Chap. and 2. ver. we reade of a perfect victory over the Beast : And whereas before it had beene said of his Holinesse the Pope , Who is like unto the Beast ? Now it is said , ver. 4. Who shall not feare thee , O Lord ? for thou [ onely art holy . ] And whereas afore All the world wondred after the Beast , and worshipped him ; the world is now so altered , that it is said , All Nations shall come & worship before THEE , in the same 4. v. And now the wonder is as much , how all this is brought about : Not by power , nor by might , but by his Spirit . So it is expresly said , 2 Thes. 2. 8. speaking of this man of sin , he sayes , Whom the Lord shall consume with the [ Spirit of his mouth : ] that is , by his Spirit , in the preaching of the Gospel , and working in the hearts of men , and overcomming Kingdomes unto Christ and his Church : So we reade Revel. 17. 4. The Lambe shall overcome the Kings that made war with him , and yet not by power , but by his Spirit . The Reason of this is , because the building of Gods Church is his owne businesse , in a more speciall manner , more then any other ; therefore he will be sure to doe it himselfe , and more immediately be seene in it . As it is said of Christ Personall , ( the Tabernacle of his humane nature ) Heb. 9. 12. that it was not made with hands , that is to say , not of this building , ( as the Apostle there speaks ) that is , It was not framed by the power of nature , as other men are , but by the Spirit : So it is true of Christ mysticall , his Body , and the Tabernacle of his Church . It is not of the ordinary make that other societies of men ( whether Families or Kingdomes ) are of ; it is not made with hands , ( with humane wisdome or power , as they are ) that is to say , is not of this building . Thus Heb. 3. 4. Every house ( sayes the Apostle ) is built by some man ; That is , All Kingdomes , Families , and Societies , God in an ordinary providence leaves to men to build in their owne way ; but ( sayes he ) He that built all things , is God . Which is spoken of Gods building his Church , ( which is his house ) and all things appertaining unto it , as is evident both by the fore-going words , ver. 3. He that built the house ( the Apostle speaking of Christ , who is God ) hath more honour then the house : And also by those words that follow after , Moses was faithfull in all his house , ( namely , in the building of that house then ) as a servant : but Christ as a Son over his owne house , ( now ) whose house are we . The reason why thus himselfe by his Spirit builds it , is held forth in that one world , It is his [ owne ] house : and therefore he will over-see the doing this himself , and will doe it so , that none shall share in the glory with him , although he useth them . First Use , is , that which is made of it in the 10. verse , namely that in matters which concern the building of the Church , we should learne to despise the day of small things : The Prophet speakes it by way of reproofe , Who hath despised the day of small things ? Because the beginnings of this worke then were but small , and there was little appearance in humane fore-sight to effect it : Therefore , who almost was there that did not despise it , and despaire of it ? Remember that there is a Spirit in the Text , and no man knowes how far he may carry on the smallest beginnings , which he layes as the foundation of his greatest works , that his owne immediate hand may the more appeare . The Kingdome of heaven was at first but as a graine of mustard-seed , ( sayes Christ ) the least of all seeds ; but when it is growne , it is the greatest of hearbs , and becomes a tree , Mat. 13. 32. In the 2. of Dan. ver. 34 , & 45. there is mention made of a stone that was cut out of the Mountain without hands ; which expression is used not onely to shew the Divine power that accompanied it , but to intimate , that it was at first but some little stone , which without hands dropt out , or was blowne downe from the Mountaine ; for if it had beene a great one , it must then have had hands to cut and hew it out , and to throw it downe . And yet loe this little stone became a mountaine , and filled the whole earth , as it there follows . A Second Use is , that which is in the Text , that when you see any thing done for Gods Church beyond the reach of humane wisdome and fore-sight , that you would fall downe and cry ( as they are taught here ver. 7. ) Grace , Grace unto it : You are not to cry up Zerubbabel , Zerubbabel , that is , any meanes or instrument whatever , whether King or Parliament , much lesse this man , or that man , but to exalt the free grace of God , the worke of which alone it is and hath beene . One word more unto Zerubbabel , the Text cals for it ; This is the word of the Lord unto Zerubbabel . From which let the Observation be this : That this worke of finishing the Temple , lies first and chiefly upon Zerubbabel , and his Elders to take care of : That is , upon Prince and Elders . And though Jeshuah and his fellowes the Priests are intended , ( as being the one of those Olive trees formerly mentioned ) yet Zerubbabel and the Magistrates are onely spoken to . All such motions should come first from You ; it is Your duty to be the he-goats of the flock to lead on all the rest , as the Prophet EZekiel speaks : Thus EZra 1. 5. Then rose up the chiefe of the Fathers of Judah and Benjamin , to build the house of the Lord : It had otherwise never been done to purpose . So in the building of the Temple at first , the motion came first into Davids heart ; 1 Chro. 29. 3. I have ( sayes he ) set my affection to the house of God : And then , ver. 6. The chiefe of the Fathers and Princes of the house of Israel , they follow ; and then fell in the people , and they rejoyced and offered willingly , so ver. 13. You should commend unto the people what is good and right . Let us bring back the Ark of our God unto us , ( said David , 1 Chron. 13. 3. ) and no sooner had he commended it unto them , but ( as it followes , ver. 4. ) all the congregation said , they would doe so , for the thing was right in the eyes of all the people . And the reason why this is your more especiall duty , is , because God hath honoured Princes and Magistrates above , and set them over others : And as those who honour God , God will honour ; so those whom God hath honoured , he expects should honour him ; and you cannot doe it better then this way : For how much his honour is concerned in his worship , you heard before . Let the honour of it move you : Take the renowned men in Scripture , and their greatest glory hath been to be builders of Gods house . It is mentioned as Moses his highest honour , Heb. 3. 2 , 3 , 4. And David ( though a King already ) accounts this a greater honour then his Crowne . So 1 Chron. 29. 14. Who am I , ( sayes he ) and what is my people , that we should offer so willingly ? He speaks it of offering towards the building of the Temple . And in the New Testament it is the Apostles honour , that they were Master-builders ; yea it is made Christs highest honour , Heb. 3. 3. This man was accounted worthy of more glory then Moses ; in as much as he who hath builded the house , hath more honour then the house . So far as you are capable of it , and have power to doe it , be in this conformed unto him . The Prize of this honour is set before you , and you have the first offer of it . An opportunity such as these last hundred yeeres wellnigh have not afforded the like to it . This Parliament seemes to have been called by God , for such a time as this ; and if you will not doe it , God will doe it without you : As he said that Deliverance , so ( say I ) Reformation will arise some other way ; God hath a Spirit here in the Text , that will worke it out in mens hearts , if power and might should not : And That will be little to your honour , as Deborah said to Barak . In the 5. of Micah , ver. 7. The remnant of Jacob is said to be as a dew from the Lord , and as the showers upon the grasse , [ that tarrieth not for man , nor waiteth for the sons of men . ] The Prophet useth two similitudes , to shew both that the multiplication and growth of the Church depend not upon man ; first , for their propagation , and their being multiplyed , he compares them unto the dew which is engendred and distilled from Heaven immediately . Therefore Psal. 110. 3. New converts added unto the Church are compared unto the Dew , and Gods begetting of them unto the womb of the morning , when over-night , the earth was dry . Again , the growth and maintaining of them he compares unto the sprouting up of herbs and grasse in wildernesses where man comes not , & so their springing tarrieth not for man , nor waiteth for the sons of men , for them to come with watering pots to nourish them , ( as herbs in gardens do ) but these have showers from heaven that give the encrease : I the Lord ( speaking of this Vineyard ) doe keepe it , I will water it every moment , Esay 27. 3. The Conclusion . NOw for a Conclusion , and winding up of all . Is this Word of the Lord spoken to you , in a way of generall Application onely , such as similitudinary examples ( which in some things hold a likenesse ) use to have , ( All things happening in the Old Testament for examples , and are written for our admonition , upon whom the ends of the world are come , as the Apostle speaks , 1 Cor. 10. 11 ? ) Or is there not some more speciall word that applyes this Vision of the Candlestick & Olive Trees , as Prophetique Types of the like work of finishing the Temple , to fall out under the times of the Gospel , when the Church is come out of Popery ? That Babylon was the Prophetique Type of Rome , you all know where to find that ; it is in the 17. and 18. of the Rev. and so applyed by the holy Ghost . And that the foundation of this Temple was the type of our first Reformation when we came out from Babylon , was in the first Observation shewn you , out of Chap. 14. and 15. And that the Samaritans are by the holy Ghost made the type of those that shall in any Age corrupt the worship of God , by mingling Idolatrous or Popish superstitions , as our Innovators have done ; we meet with the application thereof , by the holy Ghost himselfe , unto some living in the best of Churches under the Gospel , namely , that of Philadelphia , Revel. 3. 9. who say they are Jews , and are not ; Behold , ( sayes God ) I will make them to come and worship before thy feet , and to know that I have loved thee , ( as speaking unto that Church . ) Now whereas the holy Ghost describing them to be such as say they are Jews , but are not , it is in a Periphrasis of speech all one , as to say they are Samaritans . Josephus tels us , that when the Jews were in a prosperous estate , the Samaritans would then say that they were Jews ; and that fore-mentioned place , the 4. of EZra , manifestly implyes as much ; for they there plead , We worship God as you doe , &c. And although wee passe not this judgement on mens persons , yet we may speak of causes and things as the Scripture hath done before us . Now as certaine it is , that those Gods Magistrates , who under the times of the Gospel , especially in these last dayes , have and shall assist the Reformation of the Churches from under those Samaritan superstitions , intermingled with their worship , and shall afford their countenance and aid to the finishing and perfecting the Temple , they are typisied out by the Olive trees here , ( which were then , Zerubbabel their chief Governour , and his Elders : ) And accordingly we find as expresse an application of it by the holy Ghost himselfe , as Prophetically intended herein . Thus in the same booke of the Revel. ( in which Prophecie of the New Testament , the Holy Ghost borrows all the elegancies and flowers in the story of the Old , thereby to set out the story of the New in succeeding ages ) in the 11. Chap. ver. 4. the Holy Ghost describes the Two Witnesses , that should oppose the Beast and his party in all ( and especially the later ) ages , saying , [ These are the two Olive trees , and the two Candlesticks standing before the God of the Earth . ] Where by the Candlesticks are meant the Churches ( as was shewn before ) and by the two Olive Trees the eminent Magistrates and Ministers that supply Oyle , for the maintaining of these Churches light and glory now , as Zerubbabel and Jeshua the Priests did then . Yea the Holy Ghost deciphers them not only by the very same Hieroglyphique that is presented here in Zachary , but also he useth the very same words which we find there in the interpretation of the Vision , [ standing before the God of the earth . ] And further , this vision of the Candlestick , & those two Olive Trees in Zachary , did signifie , as was shewne , not so much ( if at all ) the first laying of the foundation of the Temple , which had beene done many yeares before , but was eminently ( if not onely to hold forth that worke of finishing , and compleating it , which remained then to be done ; and to stirre them up thereunto was that vision as there given . Therefore answerably now , the full analogie of the type must principally fall upon , not so much the first Reformation , or laying the foundation of the Churches Reformation ; as upon a second work of the perfecting and finishing of them : And accordingly , as Zerubbabel there in Zachary is seene with a Plummet in his hand , ver. 10. to measure out what remained unfinished for the building of the Temple , so here in the 1. ver. of the 11. of the Revel. John hath a Reed given him , ( he representing the godly of those ages ) and is bidden to measure the Temple of God , and the Altar , and the Worshippers , and this as supposing a Temple to have beene already built , onely having too vast and great an Outward Court laid to it , ver. 2. And although the computation of the whole time of Antichrists raigne , is there mentioned and annexed to these occurences ; yet but to this end to shew how that time allotted him to raigne should end & expire , and so in that to shew what passages should fall out in the Church , towards the expiration of it , as a warning & signall of it , ( whereof these are the chiefe ) for Chap. before , ver. 6. the Angel that gives that Prophecie in the 11. sweares that time should be no longer : ( that is , the Beasts time : ) but untill the dayes of the seventh Trumpet which were shortly then approaching : for immediately after these occurrences rehearsed wee find that that seventh Trumpet sounds , ver. 15. of that 11. Chap. But then you will say , There is mentioned after this an overcomming and killing of these witnesses by a warre of the Beast , even his last war against the Saints , whereby he shall throw downe there Candlesticks , and cut downe these Olive trees ; And if so , where then is all the encouragement which you have given ? I dare not 〈◊〉 , that this killing is as yet to come ; it is the greatest controversie in this Book , whether it be past or no ; But however , supposing it not yet past , to take off discouragements from thence , First , for the time of it , we know it not how long , it may be a good while unto it , and in the meane time we may yet enjoy a summer of the Gospel , and an harvest of a better Reformation , a little time of which ( if it were to be bought ) were worth a world . Secondly , If you attentively observe it , you shall finde that killing expressed by an allusion unto Christs being crucified at last , and then their rising againe like his rising againe with an earthquake , and ascending into Heaven , as these are said to doe , ver. 11 , 12 , 13. Now with what doth Christ comfort himselfe before he was to dye ? Destroy this Temple , ( sayes he ) and in three dayes I will raise it up againe : With the same may you be encouraged also , ( though you supposed it yet to come . ) It is but a Destruite hoc Templum , a destroying of that you are about to repaire , this Temple , and but for three dayes and an halfe , no longer , for After three dayes and an halfe , ( as it is twice said , in the 9. and 11. verses ) God will reare it up againe , and that with advantage , making a better edition of it , even an Holy of Holies , in which the Arke is seene , ( as ver. 19. ) in comparison of the former . Yea , and further , ( as some think ) this killing shall be but a Civill death , that is , of them as witnesses onely ; not a naturall death , as men : ( For how else are their bodies said to lye dead for three yeeres and an halfe ? ) And so the same persons shall rise again and enjoy the fruit of their former labours , and ascend into a greater glory . And thirdly , suppose this should come upon you , even when you are about to finish your work , ( as the 7. ver. hath it , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) when these Olive trees are about to finish or [ perfect ] their testimony , ( as some doe read it ) yet let not even this cause you any whit to forbeare this work : Christ knew he was to be crucified , yet he casts the money changers out of the Temple ; and so do you : Purge and Reforme the Temple , though you die for it , in the doing of it . It is worth the observing , that though it was told good King Josiah in the beginning of his raigne , that God would bring evill upon Hierusalem , because of their Apostasie in Manassehs time , and he knew that all he could doe in reforming should not quench Gods wrath , 2 Kin. 16. 17. yet he reformed with all his might , and therein there was no King before him , that was like unto him , ver. 23 , 25. Doe you your duty , and serve your generation , ( as David is said to doe . ) Be strong , and let not your hands be weake , for your worke shall be rewarded , as it is in 2 Chron. 15. 7. I conclude all with that speech unto this whole State , which David used to Solomon , concerning the building of the Temple in his dayes , 1 Chron. 28. 20 , 21. Be strong and of good courage , [ and doe it ; ] Feare not , nor be dismayed , for the Lord God will be with thee , he will not faile thee , nor forsake thee , untill thou hast finished all the worke for the service of the house of the Lord . And behold , the courses of the Priests and the Levites shall be with thee , for all the service of the house of God , also the Princes and the people will be wholly at thy Commandment . FINIS . Die Mercurii 27. Aprilis , 1642. IT is this day ordered by the House of Commons , That no man shall Print the Sermons preached at the last Fast day before the House of Commons by Mr Goodwin & M. Carol , besides themselves , for the space of these two moneths , without the particular licence and approbation of the said House of Commons . H. ELSYNGE , Cler. Parl. D. Com. These are to give notice , that I appoint R. Dawlman to Print my Sermon . Tho : Goodwin . Notes, typically marginal, from the original text Notes for div A85443e-340 An Introduction to the Exposition of the words . The Exposition of the words , and Vision . In the Vision , two parts . 1. The Candlesticks , what . 2. Two Olive trees , who . How fitly the Candlestick lighted , signified the perfecting the Temple . How fitly the Elders and the Priests are resembled by two Olive trees . In the interpretation of the Vision , three things . The Samaritans opposition , why called a Mountain . What by Spirit . 1. Obser. 2. Obser. Reas. 3. Obser. Reas. 1. Reas. 2. Use . 4. Obser. Reas. Two Branches of this reason : 1. His love to his Saints . 2. Gods love to his worship . How much Gods glory is concerned in setting right his publique worship , and the government of his Church . Use 1. Use 2. Use 3. 5. Obser. Reas. Use 1. 
A85485	----	The progresse of divine providence, set out in a sermon preached in the Abbey Church of Westminster before the house of Peers, on the 24th of September, 1645. being the day of their monethly fast. / By William Gouge, one of the members of the Assembly. Gouge, William, 1578-1653. This text is an enriched version of the TCP digital transcription A85485 of text R200284 in the English Short Title Catalog (Thomason E302_25). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 97 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85485 Wing G1393 Thomason E302_25 ESTC R200284 99861090 99861090 113218 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85485) Transcribed from: (Early English Books Online ; image set 113218) Images scanned from microfilm: (Thomason Tracts ; 50:E302[25]) The progresse of divine providence, set out in a sermon preached in the Abbey Church of Westminster before the house of Peers, on the 24th of September, 1645. being the day of their monethly fast. / By William Gouge, one of the members of the Assembly. Gouge, William, 1578-1653. [8], 40 p. Printed by G.M. for Ioshua Kirton next Goldsmiths-hall in Foster-lane, London, : MDCXLV. [1645] Order to print on verso of first leaf. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Ezekiel XXXVI, 11 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A85485 R200284 (Thomason E302_25). civilwar no The progresse of divine providence,: set out in a sermon preached in the Abbey Church of Westminster before the house of Peers, on the 24th Gouge, William 1645 16759 14 110 0 0 0 0 74 D The rate of 74 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE PROGRESSE OF Divine Providence , SET OVT IN A SERMON PREACHED In the Abbey Church of Westminster before the house of PEERS , on the 24th of September , 1645. being the day of their Monethly FAST . By William Gouge , one of the MEMBERS of the ASSEMBLY . ECCLES. 7. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Inest omni utenti ratione naturaliter appetere potiora . Bem . de diligendo Deo. LONDON , Printed by G. M. for Ioshua Kirton next Goldsmiths-hall in Foster-lane , MDCXLV . Die Veneris 26. Sept. 1645. IT is this day ordered by the Lords in Parliament assembled , That M. Doctour Gouge , who preached on Wednesday last before the Lords of Parliament in the Abbey Church , Westminster , it being the day of the publike Fast , is hereby thanked for his great pains he took in his said Sermon , and desired to print and publish the same , which is to be done only by authority under his hand . Iohn Brown , Cleric . Parliamentorum . I Appoint Joshua Kirton to print my Sermon , and none else . William Gouge , TO THE RIGHT HONOVRABLE House of PEERS Assembled in PARLIAMENT . RIGHT HONOURABLE , AS in sundry other ages and places , so in this age and place wherein we now live , hath my Text been verified : and that within the compasse of these last five years ; in every of which God hath done better unto us then at our beginnings : and we have great and just cause to hope that he will yet continue to doe better and better . It was an especial evidence of Gods good providence , that the great Counsel of England was called at that time , that it was called . The State of Church and Common-wealth was so farre out of order , and the disorder in both so backed , as , without a Parliament , it would not , it could not ( in mans apprehensions ) have been redressed . The Reformation that was then intended by that Parliament , being by some envious eyes espied , a dissolution thereof was procured . But that , and other former dissolutions of Parliaments ( necessity forcing another Parliament soon after to be called ) occasioned an Act to prevent inconveniencies , which may happen by the untimely Adjourning , Proroguing , or dissolving of this present Parliament . What better thing ( rebus sic stantibus ut tunc & nunc ) could have happened to this State ? The good consequencies , that have happened thereupon , are evident demonstrations of Gods minde , still to do better and better for us . It would exceed the proportion of a Dedicatory Epistle , to reckon up the particular instances of the Divine Providence , encreasing time after time for the better unto us , and that by vertue of this present Parliament : they are so clear and evident , as none , but such as take notice of nothing , can be ignorant of them : and none , but envious and malignant spirits , can conceal or pervert them . When might the good Providence of God have been better discerned , in protecting the persons , upholding the spirits , directing the counsels , and prospering the endeavours of such as were assembled in a Parliament , then in this ? When might the like Providence of God have been better discerned in stirring up mens mindes , encouraging their spirits , enabling their bodies , and preserving their persons for maintaining a cause , then in this cause that is now maintained by the Parliament ? Of them who with a single eye behold the footsteps of the Lord in the Counsels of our Parliament , it may justly be said , They have seen thy goings , O God , the goings of my God , my King . Have not our Armies had successe beyond expectation , even to admiration ? What a stop hath been set to Superstition ? How good a progresse hath been made in Reformation ? And may we not yet hope that God will doe better unto us then at our beginnings ? Gods promise is the ground of hope : and my Text sheweth that God hath promised as much . Goe on , Right Honourable , and put forth your utmost endeavours , for bringing on those better things that yet remain . Where their is Hope , there endeavours use to be most earnest : For Hope stirreth up mens spirits to set upon great things . Though the full accomplishment of the remaining better things should be reserved to a future age , yet it becomes us , to be as earnest in prosecuting them , according to the ability and opportunity that God doth give us , as if we our selves were sure , while we live , to have the fruition of them . Experience sheweth that to be true , which of old was said of the provident husbandman , that he planteth trees which may be usefull in an other age . But I hope that God will let you see and enjoy the fruit of your Counsels , and of our desires . This shall be the continuall prayer of Your Honours humble Servant and Oratour , William Gouge . THE PROGRESSE OF GODS Providence . EZEK. 36. 11. I will doe better unto you then at your beginnings . AMong other evidences of Gods speciall providence , and care over his Church , this is an especiall one , that he ever afforded unto it sufficient means to instruct it in his will , and to direct it in the way to happinesse . When , at the beginning he made man , he did not only write his law in his heart , but also revealed means of standing in his happy estate , or falling from the same . Instance the two Sacraments in Paradise , the tree of life , and the tree of knowledge of good and evil . When men encreased into a Family , God ordained the first-born , both to be a Governour , and also an Instructour of the Family . When the Church multiplied into a Nation , God set apart the twelfth part thereof , namely one Tribe of twelve , to be ordinary Ministers therein . These he distinguished into Priests and Levites . When that Politie ended , be ordained Pastors and Teachers to be ordinary Ministers in his Church , to the end of the world . Of old in extraordinary times , and upon extraordinary occasions , God endued men with an extraordinary spirit , who were stiled Prophets ; such an one was Ezekiel , to whom , I suppose , more extrordinary visions and revelations were made known , then to any other . He was raised up in most corrupt and said times , even when God was forced to doe his work , his strange work , and to bring to passe his act , his strange act . He prophesied in Babylon , whither he was carried captive , when the Babylonians first entred into Jerusalem , and took away many of the sacred and precious vessels of the Temple ; together with a great part of the treasures of that house , and of the King and Princes , and carried them , together with Jehoiakim the King , and many of the Princes , Priests and people into Babylon , There he also continued after that the said Babylonians had again entred into the said City , broke down the walls thereof , burnt the house of God , and all the houses in the City , and carried away the remainder of the vessels of the said Temple , and of the treasures therein , together with Zedekiah another King , and the remainder of Princes , Priests and people . About the same time Jeremiah was raised up to bea Prophet among that remnant of Judah , which was left in Judaea . They both prophesied the same things for substance , though they were far distant in place , and so ratified each others prophecies . As other Prophets , so this our Prophet had to doe with two sorts of people , impious and pious . The impious were openly prophane , and impenitently obstinate , or covertly hypocriticall and deceitfull . The pious were righteous , upright and humble . In which respect his prophecies were of a mixed kinde . In regard of the former sort , he had such a spirit as was given to Boanerges , sonnes of thunder , to denounce Gods terrible judgements against them ; in regard of the later , he had such a spirit as was given to Barnabas a sonne of consolation , to pronounce sweet promises . Hereby the obstinate were the more terrified and kept down ; the humble and penitent were supported . The spirit of consolation did sweetly breathe forth in this Chapter , out of which I have taken my text . It is full of very comfortable promises . In the beginning of it , he pointeth at the insultations of enemies against the Church of God in their troubles : with which weak spirits use much to be perplexed . The Lord therefore to keep their spirits from fainting , by this his Prophet maketh known before hand the good which he intended unto them . Many particular promises are set down , both before and after my text ; but the summe of them all is couched in these words , I will doe better unto you then at your beginnings . The Hebrew is so excellent in compounding words , as it compriseth the ten words of my text in two , which are these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} word for word , I will doe good above your beginnings . The first word compriseth under it all the blessings which God intended for his Church , not of Jews only , but of Gentiles also , and that from time to time ; even from their return out of captivity , till the comming of Christ ; not in the flesh only , but in glory also . The later word noting out a comparison between times and times , hath relation to all the former ages of the Church , even unto those very times of their great troubles . The main scope of all is , to set out The Progresse of Divine Providence . This is done by five particulars . 1. The Authour or fountain . He is not expressed in the text , but clearly intimated : for the verb is of the first person : besides the copulative particle [ and ] doth intend the same person that is mentioned before , thus , I will multiply , I will settle , and will doe ; that is , and I will doe . In the seventh verse the person intended is plainly expressed to be the Lord God . And in the next clause after my text , the Lord Jehovah is expressed . For where this word LORD is set down in four Capitall letters , it sets out Jehovah . 2. The Act whereby the foresaid providence is exercised , Doe good . The word is in the third active conjugation of the Hebrew tongue , called Hiphil , which signifieth an efficiency . 3. The encrease of that providence , in this note of comparison {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} above , or more then . Our English compriseth the act , and the encrease thereof under this word better : for better sets out more good , or greater good . 4. The parties to whom that good is intended , Vnto you . I must confesse that the parties are not expressed in the Originall , but yet implied under this copulative particle [ And : ] which sheweth that this promise is made to the same parties to whom the former were made ; and they are thus expressed , I will multiply upon you , and I will settle you , so here , I will doe better unto you . Besides , the affix after the later word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} your , sheweth what parties are here intended . They are in one word stiled Israel , under which is comprised the Church of God . 5. The times , which are the later times ; for this promise is made in opposition to former times , expressed under this word beginnings . These five points afford five usefull instructions . 1. The Lord is the fountain of all good . I may well say all , for the indefinite particle good , intendeth as much . Besides all the particular good things promised , before and after my text , are applied to this Authour the LORD . So other good things also in other places . Pertinently to this purpose saith an Apostle , Every good gift , and every perfect gift is from above , and commeth down from the Father of lights . 2. God causeth his goodnesse to flow forth . He is , not only a full fountain , but an open and over-flowing fountain . David speaking to the Lord of his goodnesse , thus saith , Thou art good , and doest good . 3. Gods goodnesse ever increaseth . It 's like the waters that came down from the Lords Sanctuary , and increased from ankle-deep , to knee deep ; from knee-deep , to middle-deep ; from middle-deep , to an impassible river . In this respect , this word of comparison , better , useth to be added to the good things which God provideth in later ages . I intend to exemplifie this in sundry particulars hereafter . 4. The Church is the proper object of Gods goodnesse . Israel , to whom this promise was made , is put for the Church of God . This is further evidenced by that great difference which is made between Jacob and Esau , thus expressed , I loved Jacob , and I hated Esau . This the Apostle applieth to Gods chosen children on the one side , and all the other , on the otherside . Thus there is an especially put upon Gods mercy in relation to the members of the Church ; for he is said to be the Saviour of all men , especially of those that believe . 5. The best things are reserved for the last times . The beginnings here mentioned , comprising all former ages and times , the great encrease of goodnesse here intended , must needs be referred to the later times . This , a Prophet thus expresseth , It shall come to passe in the last daies , that the mountain of the Lords house shall be established in the top of the mountains , and shall be exalted above the hils , &c. Time will not suffer me distinctly and fully to handle all these points ; neither indeed is it needfull ; for the last compriseth all the other under it : which will the better appear , if we do somewhat more largely expresse it , thus ; The Lord hath provided his better things for the later times of his Church . Here have we , 1. The Person that is the fountain of goodnes expressed , the Lord . 2. The Act of goodnes flowing from him , in this word , provided . 3. This comparison , better things , declareth the Increase of his goodnesse . 4. The mention of his Church sheweth the proper Object , or parties to whom his goodnes is extended . 5. The times are here expresly set down , in these words , later times . Thus , in handling this Doctrine , God hath provided his better things for the later times of his Church , all the former will be handled ; and the proofs alleadged for this , will prove all the rest . My purpose therefore is to insist upon the last Doctrine . You heard it before , hear it again , God hath provided his better things for the later times of his Church . Well observe the particular good things , which God hath provided for the Christian Church , which is the Church of the later times , and you shall finde them stiled , better . The Testament given to the Christian Church is a better Testament . It is made by the Sonne of God , Immanuel , God with us , and ratified by his death , wherein an eternall inheritance is bequeathed unto us . Was there ever such a testament before ? 2. The Covenant made between God and his Church in these later times , is a better Covenant . Give me here leave , because mention is made both of a Testament and a Covenant , to shew you the difference between them . 1. A Covenant is an agreement between two : a Testament is the declaration of the will of one . 2. The two between whom a Covenant passeth must be both living : a Testament receiveth force by the death of him that made it . 3. A Covenant is ratified by the mutuall consent of both parties : a Testament , by the will only of him that made it . 4. A Covenant useth to be made upon conditions on both parts : a Testament is made upon the meer favour and grace of the testatour . Now the Covenant made with Christians is better then the two former Covenant : both called old , because they are both in such respects nulled . The first was a Covenant of works made with man in his entire estate : which by his fall he made impossible for man to keep . But this Covenant giveth ability to keep it with much alacrity . 2. There was a Covenant indeed of grace made with the Church before Christ exhibited ; but set out in such obscure promises and prophecies , and dark types and shadows , as it was needfull in time to be abolished : but the new Covenant made with the Christian Church , is so clearly and plainly revealed , as it may well in that respect also be called better . 3. The Promises now made , are better Promises : most of the Promises before Christ exhibited were of temporall good things : I will not deny , but that spirituall and celestiall good things were prefigured under them ; but now spirituall and heavenly good things , are more expressely , perspicuously and plentifully promised to the Church . 4. The hope that now we have , is a better hope , Promises are the ground of hope . The better the promises , the better must hope needs be : and that in those respects wherein the Promises are better . Christians may more immediately , directly and steadily , hope for all spirituall and heavenly blessings , then they that lived before Christ could . 5. The sacrifice that now we have , is better then the former sacrifices . He that considereth the difference between the bodies of unreasonable creatures , & the body of Christ the Sonne of God , cannot but know , that there is an infinite excellency in this sacrifice over and above those : If any thing under the Gospel may justly be stiled , better , then the like under the Law , surely this sacrifice may most of all be stiled better then those . 6. The blood of Christ , in regard of the crie of it , is stiled better . It is said to speak better things then that of Abel : because Abels blood cried for vengeance ; Christs , for pardon . Christ when he was upon the crosse , where he shed his blood , thus cried , Father , forigive them . Yea further Christs blood is better then that blood which was shed on the Altars under the Law : For it is not possible that the blood of buls and goats should take away sins : but the blood of Jesus Christ cleanseth us from all sin . 7. To insist upon no more particulars , the Apostle under this indefinite phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , some better thing , compriseth all those good things , which in comparison of the Church of the Jewes are bestowed on the Christian Church . For thus he saith , God hath provided some better thing for us , that they without us should not be made perfect . In such a respect , as Gospel-blessings are called better , they are also called new , as A new Covenant , a new Testament , a new Hierusalem , a new Heaven and earth , a new name , a new commandement , a new way , a new heart , a new spirit , and a new song . These and other like things are called new , in opposition to old things , which decaid and vanished away : so as there was a necessity of new things to succeed in their room . These new things shall never wax old : they are new , not only in their beginning , but also in their perpetuall continuance ; They shall ever be fresh and flourishing , like Aarons rod which budded , and bloomed blossomes , and yeelded Almonds : and so alwayes continued , even as long as the Arke of the testimony , before which it was set , remained . The new Covenant and the new Testament are the same , which were before stiled better , and in such like respects called new . Of them therefore I shall need to say no more then what hath been said . The rest that follow are these . 1. A new Jerusalem . The old Jerusalem was of senseles corruptible materialls . The new Jerusalem is of lively stones , a spirituall house : It is stiled the City of God , in regard of the excellency thereof , ( for excellent things , in Canaans language , are said to be things of God ) and in regard of that care which God taketh of it , and delight which he takes to be in it . The old Jerusalem was but a type and figure of this . 2. New Heavens , and a new Earth : Hereby is meant a new face of a Church , farre more glorious in the spirituality of it , then the former before Christ . The phrase is hyperbolicall : it is used to set forth not only a renovation of the Church , but such a renovation as should put the world as it were into a new forme and frame ; insomuch as he that should attentively look upon it , might say , Behold new Heavens and a new Earth . If it be objected , that an Apostle , speaking of the times of the Gospel , saith , We looke for new Heavens and a new Earth , and thereby intends the glory of the world to come . I answer , that excellent matters are some times spoken of in their inchoation and progresse , and sometimes in their perfection and consummation : so as the new Heavens and the new Earth , in their beginning and increase , may be under the Gospell , and in their consummation and perfection , after the day of judgement . 3. A new name . This Christ stileth , his name , ( Rev. 3. 12. ) This name is to be a sonne of God : For as many as received him , to them he gave power to become the sonnes of God . Of old , they were called children of Israel ; now , Christians : yea the Apostle giveth the name Christ to the mysticall body of Christ , consisting of many Saints , ( 1 Cor. 12. 12. ) 4. A new Commandement . Another kinde of Commandement then that which was written in tables of stone . For that exacted an impossibility , ( Rom. 8. 3. ) by reason of the weaknesse and corruption of our flesh : But the New Commandement is written in the fleshly tables of our heart , whereby ability is given unto us cherefully and acceptably to performe the same . 5. A new way . This is also called a living way , which Christ by his flesh hath consecrated for us . For Christ himselfe , having with his own bloud entred into the most holy place , hath thereby made full satisfaction for all our sins ( which causes the way to Heaven to be impassible , ) and made the way easy for us to walke in . Thus is he the way , the truth and the life : the only true way that leadeth us unto life . 6. A new heart . This is opposed to a mans naturall heart , which is stiled an heart of stone , in that it is so obdurate , that it will sooner ( like a stone ) be broken all to pieces , and utterly confounded with Gods judgements , then yield to him and his word . This new heart , is not only freed from that obstinacy , but also made flexible and pliable to the Word of God , and worke of his spirit , and thereupon called an heart of flesh . 7. A new spirit . This also is opposed to a mans naturall spirit , which in all things resisteth the good Spirit of God . Such a spirit the Jewes of old had , of whom Stephen , the first Martyr for Christ , thus speaketh , Ye do alwayes resist the holy Ghost : as your fathers did , so do ye . But this new spirit readily and willingly yeeldeth to every good motion of the Spirit of God . 8. A new song . A song which shall sound forth , ( as the Prophet expounds himselfe ) Gods praises from the end of the earth , by reason of the Gospel , whose sound , as the sound of the heavens , hath gone forth thorow all the earth : The sum and substance of this new song was sung out by an heavenly quire at the birth of Christ . It was this : Glory to God in the highest , and on earth peace , good will towards men . Finally , to insist on no more particulars , there is a promise made , of making all things new . If any shall thinke that this is meant of the world to come : let him consider how expressely the Apostle applyes it to the time of the Gospell ; saying of that time , Behold , all things are become new , 2 Cor. 5. 17. Thus we see how this promise of Gods doing better for his Church in the later times , is evidenced by sundry particulars , of better , and new things . Yet further , as if ordinary words and usuall comparisons were not sufficient to set forth the great increase of Gods providence , the Prophets use very transcendent , and hyperbolicall expressions , to set it out the more to the life , and that according to our capacity . To which purpose this increase of Gods Providence is thus expressed : For brasse I will bring gold , and for iron I will bring silver , and for wood brasse , and for stones iron : Hereby he sheweth , that as wood is better then common stones , and iron better then wood , and brasse better then iron , and silver better then brasse , and gold better then silver , so much better , yea infinitely more , are the good things of these later times , better then the good things of former times . Yet further is this increase thus heightened , ( Isa. 30. 26. ) The light of the Moone shall be as the light of the Sun , and the light of the Sun shall be seven fold , as the light of seven dayes . Who knowes not how great a difference there is , between the two lights of the Moone and the Sun ? to make the light of the Moone as great as of the Sun , must needs be a wonderfull great increase . And because there can be no greater light then the light of the Sun , he multiplieth that light to the number of perfection , saying , The light of the Sun shall be seven fold , as the light of seven dayes . And to shew that no comparisons are sufficient to set out the increase of Gods goodnes to the full : it is further said , The Sun shall be no more thy light by day , neither for brightnes shall the Moone give light unto thee : But the Lord shall be unto thee an everlasting light , and thy God thy glory , Isa. 60. 19. If we take a view of the increase of Gods good Providence , generation after generation , even from the beginning of the world to the end thereof , it will yet more clearely appeare , that as Gods goodnes hath ever increased more and more , so the greatest increase thereof hath been in later times , and so the better things reserved for us , and others who have lived therein . For the clearer exemplification hereof , we will account the whole continuance of the world , together with the world to come , as one great week : And distinguish the whole course thereof , from the creation to the day of judgement , into six long dayes , the seventh , being an eternall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a keeping a Sabbath , or rest after the day of judgement . The six forementioned dayes may thus be distinguished . The first from Adam to Noah : Wherein , besides Gods goodnes in creating the world , was manifested that great evidence of mercy , in promising a Redeemer to free man from his miserable bondage under Satan , whereinto he had implunged himself ; the words of the promise are these ; It shall bruise thy head , and thou shalt bruise his heele . By this relative particle It , the seed of the woman , the Lord Jesus Christ is meant . The words being spoken to Satan under the serpent , by thy head , is meant Satan , and all his power : by bruising , an utter subduing of the same . The next words , Thou shalt bruise his heele , set forth Satans attempts against the mysticall body of Christ and his annoying of the same in many respects : But so as the heele only the externall condition of the foresaid body , not the head , the soule of it , can be crushed . This was a very gracious promise , and a great good . The second day lasted from Noah to Abraham : wherein the Church had that memorable type of Gods preserving it out of that common deluge which destroyed the whole world besides . This type was the Arke . This the Apostle calls , in relation to Baptisme , a like figure . For it did lively set forth to the Church such a preservation and deliverance from sinne and destruction , as Baptisme doth . In this respect a more expresse evidence of Gods goodnes was given in this day , then in the former . The third day was from Abraham to David , wherein that precious and expresse promise of blessing all Nations in Abrahams seed , was made : wherein also Israel was brought out of the Egyptian bondage , ( a type of the redemption of the Church from her spiritual bondage under sinne and Satan . ) In this day the Tabernacle , with the many other types of Christ , his offices and benefits to his Church were first ordained , and Israel setled in the land of Canaan , a type of their heavenly rest . Thus did this third day farre exceed the former in glory . The fourth was from David to the carrying of Israel into captivity . Herein a royall government was given to Gods people ( a type of Christs royall Kingdome . ) Herein most of the extraordinary Prophets ( speciall types of Christs propheticall office ) were raised up : and most cleare prophecies made of the better things to come in the Christian Church . Herein also Solomons Temple was built , and sundry new and more glorious types of Christ were made , then in the Tabernacle . So much therefore as this Temple of Solomon excelled the Tabernacle of Moses , and the Cherubins , Tables , Altars , Pillars , and all manner of sacred instruments in the Temple , surpassed them that were in the Tabernacle : so much more did Gods goodnesse in this day exceed the goodnesse of former dayes . The fifth day was from Israels going into captivity to Christs ascension into Heaven . This day , for the greatest part thereof , was indeed a dismall day . Yet the delivering of Israel out of the Babylonish captivity , was a more cleare and full type of our redemption by Christ , then any former deliverance : whereupon it is said , It shall no more be said , The Lord liveth that brought the children of Israel up out of the land of Egypt : but the Lord liveth that brought up the children of Israel from the lands of the North , and from all the land whither he had driven them . The re-edifying of the Temple , was also a principall type of Christs resurrection : and of this Temple it is said , The glory of this later house , shall be greater then of the former : so as these added much to the glory of this day . But in that the Lord Christ was in the evening of this day actually exhibited : and the things accomplished , which were perfigured by the legall types , and fore-told by the ancient Prophets , the goodnesse of God manifested in this day , farre exceeded that which was in former dayes . In this respect it is said of John the Baptist , who saw and made known that promised Messiah , and was the first that directly pointed him out , saying , Behold the Lambe of God : Of him it is said , among them that are borne of women , there hath not risen a greater . This was the surpassing glory of the fifth day . The sixth was from Christs ascension into Heaven , to his second comming unto judgement . This is the day of the cleare and full revelation of all the glorious mysteries that were hidden from the beginning of the world till then . This is the day wherein all the forementioned new things , and better things were conferred upon the Christian Church . In this day , as better things shall not be given , so better things cannot be expected while the world lasteth . This is the day whereof we may say , This is the day which the Lord hath made : we will rejoyce and be glad in it . Thus from this exemplification of the increase of Gods goodnesse in the severall ages of the world , we may well inferre , that God hath provided better things for the later times . Questionlesse , God thus ordereth his good providence upon just and weighty reasons : and though his counsell be unsearchable , and his waies past finding out , in regard of the full latitude of them , yet hath he left some footsteps ; wherein and whereby we may observe some grounds of his wise proceedings therein . Among others , I suppose , these may be some . 1. That the extent of his goodnesse may be more distinctly considered , more clearly discerned , and more transcendently admired . Gods governing of his Church in the world by his providence , is ordered in such a manner , as his prudence in creating the world was manifested . In that first great work , he still put off the better things to the later daies . He could , if it had pleased him , have created all the things that he did create , at once . Had he at once said , Let there be light , firmament , waters , earth , all manner of trees , and herbs bearing seed , Sunne , Moon and Stars , fowls , fishes , beasts and man , they had instantly been all ; but voluntarily and purposely he took up six daies in creating them , and in each day made severall and distinct creatures , but ever the better , for the reason before specified . This will evidently appear by an induction of particulars , which follow in order . 1. The light which he created in the first day , was indeed a glorious creature . But either it was the element of fire ( for no where else we read of creating fire ) or else it was some other light , which was of use but for three daies : for in the fourth day those lights were made , which have hitherto continued , and shall continue to the worlds end . So as either this light was annihilated , when those were made , or else it was setled in the body of the Sun . 2. In the second day the firmament or air was made , and called heaven : then also were the seas and earth made . If we mark the Text , we shall finde that the blessing of the second daies work is not expressed , till the seas and earth were made , Genes . 1. 10. These three , air , water , earth , are the three elements , of which all bodies are compounded . These are more excellent then the fore-said light , in regard of their continuall use . 3. In the third day all the grasse and herb yeelding seed , and the tree yeelding fruit after his kinde were made . These being vegitable creatures , by reason of that life which is in them , excelled the former . 4. In the fourth day the host of heaven was made . This daies work in the glory and immutability of it , and in the constant perpetuall motion , running most swiftly round about the world every day , without wasting or wearinesse , excelled all that went before . 5. In the fift day all the fowl of heaven , and fish in the sea were created . These having life and sense in them , and voluntarily moving from place to place , surpassed the very host of heaven . 6. In the sixth day , besides other creatures living on the earth , Man was made : Man , in the image of God . This was Gods master-piece , and reserved unto the last working day . By this distinct encrease of Gods goodnesse , God comes the more to be admired , and his wisdom , power and other excellencies the better discerned . The like course therefore God took in his providence . 2. God provides better things for the later times , to make those better things to be the more earnestly desired and longed for , before they come : and to be the more highly prized , and the better esteemed , after they are exhibited . It is said , That many Prophets and righteous men desired to see and hear the things which were seen and heard in Christs daies , which were the last daies . It is also said , that the Prophets searched diligently , what , or what manner of time the Spirit of Christ which was in them did signifie , when it testified before hand the sufferings of Christ , and the glorie that should follow . Certainly the putting off the great blessing of the exhibition of Christ to the later times , made it to be the more desired , and the better esteemed . When he was exhibited , the Angel that brought the first tidings thereof , thus expresseth it , Behold , I bring you good tidings of great joy , which shall be to all people . And the blessed Virgin , so soon as she conceived him in her womb , thus breaks out , My soul doth magnifie the Lord , and my spirit hath rejoyced in God my Saviour . And good old Zacharie , when the fore-runner of Christ was born , thus in great joy breaks out , Blessed be the Lord God of Israel , &c. And another good old man , having embraced Christ , when he was but a little infant , sweetly sings forth this Swan-like song , Lord now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation . Their long expectation of Christ thus affected them , when at length their longing was satisfied . 3. God put off his best things to the last times , because in his unsearchable wisdom he ordained , that his Sonne should be sent into the world in the later age thereof ; that thereby he might be known to be the best of Gods gifts , and to excell all other gifts , that were before conferred upon the Church . He is said to be sent forth when the fullnesse of time was come . The Church had been as a breeding woman . She began first to conceive , when God made the promise of the womans seed . She grew bigger and bigger through many other promises , prophecies , types and figures , whereby her hope in the Messiah was nourished . At the fullnesse of time she travelled , and brought forth this long expected man-childe . The better things , which were now brought to passe in this fullnesse of time , added much to the honour of him that was then born : then was the fulnesse of Gods grace and goodnesse manifested : so as this God thus ordered even for the honour of his Son . Hitherto of the Doctrinall part of my Text . It is time to come to the Application thereof . The Uses of Gods providence in reserving better things to the later times , are of manifold and singular Use . For , 1. It affords a Demonstration of the detestablenesse of the Romish religion , which hath directly perverted the fore-mentioned course of Gods providence to his Church . For , where God provides better for the later times , they make these later times to be farre the worse . As they handle the matter , their Church under the Gospel is many waies in a worse case then the state of the Church was under the Law . Among many other instances I will note only four . 1. Their publike reading of Gods Word , administring the Sacraments , praying and performing other divine services in an unknown tongue , make the mysteries of the Gospel lesse intelligible , more obscure , and every way lesse edifying then all the rites , types and shadows under the Law did . Except ye utter by the tongue words easie to be understood , how shall it be known what is spoken ? for ye shall speak into the air , saith the Apostle . And again , If I know not the meaning of the voice , I shall be unto him that speaketh a Barbarian , and he that speaketh shall be a Barbarian unto me . 2. Their unbloudy Sacrifice ( as they stile it ) of a feigned transubstantiated body , is farre worse then if they had such Sacrifices of beasts and fowls , as were under the Law . Those sacrifices , at that time , did set out the vertue of Christs death , and nourish their faith and hope in the benefits thereof . But the fore-said Popish sacrifice would take away the vertue and efficacy of Christs sacrifice , if it could be taken away . For I demand , whether the sacrifice that they pretend to offer up , be the very same , that Christ himself offered upon the crosse . If they say , the same , what need is there that it should be offered up again ? Was not Christs once offering of it up sufficient ? The Apostle doth assuredly intend as much by his frequent mention of this word once , which is exclusively to be taken : once for all , and not to be reiterated . If it be another sacrifice , then the sacrifice of Christ was not perfect . For hereby the Apostle proveth the Priesthood of the Law to be unperfect ; because another was to succeed in the room of it . Whereas some say , that their offering up of the body of Christ , is but by way of application ; that seems to contradict their own position ; for they teach that the fore-mentioned transubstantiated body , offered up by a Priest , is a true , reall , propitiatory sacrifice for the quick and dead . Besides , the end of Christs intercession , and the vertue thereof is made void by that which is avouched of the applicatory vertue of their sacrifice . For the continuall application of Christs own sacrifice , is the end of Christs intercession . They think to evade all these absurdities by a distinction betwixt a bloody and unbloody sacrifice , saying , that the sacrifice which Christ himself offered up was a bloudy sacrifice , but that which they offer up , unbloody . To this distinction I answer . 1. It 's without any warrant or ground from Scripture . 2. It being applied , according to their position , to one and the same thing ( for they say that the body of Christ , which their Priest offereth up , is the very same that Christ offered upon the crosse ) it implieth contradictory terms , namely , that the same thing should be bloody and unbloody . 3. According to their own position , their sacrifice cannot be unbloody : for they hold that the wine is transubstantiated into blood , as well as the bread into a body , and both make one sacrifice . How can that be unbloody , which consists of bloud ? Yea , of blood poured out , as their wine is into the chalice , and out of the chalice into the Priests mouth . 4. If it be unbloody , it hath no vertue for the taking away of sin : For without shedding of blood is no remission . 3. The third instance of their making the state of the Christian Church worse then of the Jewish , is their unwarrantable and inhumane penance ( which oft they enjoyn to their penitents , for satisfaction ) and other barbarous courses , whereunto they perswademen upon pretence of merit and perfection . They have in these cases some whom they stile Eremites , who live in remote places from all society , and feed upon such fruit , roots , and other things that the earth bringeth forth , lodging in Caves , Dens or Cellars , digged out of the ground . Others they call Anchorites , who live enclosed betwixt walls , and on the Sabbath receive their sustenance for the whole week . Others they either enjoy , or perswade to whip their naked backs with scourges of cords , wyers , and sharp rundals , till the blood run down , and skin and flesh be torn from their backs . Others must lie in shirts of hair cloth . Others go bare foot and bare legged to such and such shrines . Others undertake long pilgrimages to remote lands ; nay , they stick not to send a Queen to Tiburn upon penance . Did the Law ever impose such hard tasks upon any that were under the pedagogy thereof ? 4. The last instance that I will give of putting an heavier yoke upon the necks of Christians , then the Law did upon the Jews , shall be the innumerable , unwarrantable , and intolerable rites , which on meer humane inventions are obtruded upon their people . These must needs be heavier burdens then the rites of the Law , in three respects especially . 1. In that they lie as dead things on mens shoulders , which make them the heavier . The life of rites in Gods service , consisteth in divine institution , and warrantable signification . But Popish rites are neither instituted of God , nor have any warrantable signification , whereupon he that useth them may rest . The rites of the Law had both their institution and signification from God . 2. There is no set stint of them . For mans inventions are endlesse . They have no set and certain rule to be ordered and moderated by . But God set down a distinct number of rites to the Jews , whereunto there was no need to adde any other . 3. When all is done that can be done about the foresaid Popish rites , they can give no sound satisfaction to the conscience . If the doers thereof should plead them before God , what other answer could they receive , but this , Who hath required this at your hand ? Or thus , In vain they worship me , &c. Much more might be said in manifesting the wrong , which in this kinde our Adversaries doe to the Christian Church , and in manifesting the blindenesse of those , that suffer themselves to beled with such blinde guides . Blessed be God that hath delivered us out of that worse then Egyptian darknesse . The progresse of Gods providence unto the better , gives us information in their folly , who on too great admiration of those externall glorious types , which were under the Law , doe wish the continuance of them still : as such a Temple as Solomon built , such Cherubims , such Altars , such Tables , such Candle-sticks , such Lavers , such Priestly vestments , and other such vessels and instruments , as were precious in their matter , being of pure and fine brasse , silver , gold , fine linnen , silk , skarlet , pearls , precious stones , and very curious in their workmanship , and glorious to the sight . Herein they manifest their folly , in that they doe not understand nor discern the excellency of those spirituall and coelestiall things which God hath now provided for his Church : whereof those externall and earthly , though seemingly glorious types , were but shadows and figures ; herein they shew themselves like to our first Parents , who were deceived with the fair shew and pleasant taste of the forbidden fruit . Some , whom we may well stile Jewish Christians , so farre manifest their folly in this kinde , as they doe not only wish those former times , but also actually conform themselves to that servile pedagogy . For what fish , fowl and beast were then forbidden , they still hold unlawfull to be eaten , though God hath forbidden us to call that unclean which he hath cleansed , and reckons abstaining from meats , which God hath created to be received , among doctrines of devils . The last day also of the week they still keep for their Sabbath , though the first day of the week , in memorial of Christs resurrection , be expresly set down in the new Testament , for Christians holy assembling together . Too near to these doe they come , who though they do not tie themselves to the very same rites and ordinances , whereto the Jews were bound , yet tread too near upon their heels , and too apishly imitate them : and that in matters about divine Service : as in fair embroidered Copes , and other Ministers-vestments ; in high standing Altars ; in low cringings and bowings ; in turning to the East , as they to the Temple , when they pray ; in variety of musicall instruments and artificiall anthems ; in multitude of holy daies , with the like ; whereof even this Church stood formerly too guilty . These Jewish Christians doe both justifie the poor blinde Jews , who yet retain as many of the Mosaicall Ceremonies as they can ( in that Christians have a greater light , the light of the Gospel , to discover unto them the abrogation of that Law , together with the reason thereof ) and also doe harden their hearts , and make them bold in cleaving to their Law , when they see such as professe themselves Christians , come so near there unto . 3. Gods encreasing goodnesse may give some satisfaction to such as make question of Church Governours , proper and peculiar to the Church . Of such I demand , whether it be a good , usefull , and needfull thing , for the Church to have Governours of its own ; and secondly , whether the Church of the Iews had such Governours , or no . Surely , me thinks neither of these should be denied . Have not families , schools of learning , Colledges , Universities , Cities , Towns , all manner of Corporations , Companies and Societies , Governours proper and peculiar to themselves : besides the publike Magistrates , who are also over them ? Is it not by experience found , that such proper and peculiar Governours are needfull and usefull , and so good in their severall sphears ? And shall the best Society on earth , the militant Church , be without Ecclesiasticall Governours , proper and peculiar to it ? I suppose none will deny , but that the Church of Israel had such Governours : instance their Priests and Levites . In Iehoshaphats time there is an expresse distinction made betwixt Ecclesiasticall and Civill Governours under these two phrases , matter of the Lord , and matters of the King . If Church-Governours were an evidence of Gods good Providence under the Law , surely his Providence in this kinde , would not be more scantie to the Church under the Gospel : for he hath promised to doe better then at her beginnings . A change of Governours there may be , and that for the better ; but an utter abolishing of all Governours , proper and peculiar to the Church , cannot be to the better . We expressely reade that God hath set in his Church , among other good functions , Governments . If it be said , that under that word , Governments , civill Magistrates are understood : I answer , that first this phrase , God hath set in the Church , and then the other particulars , among which Governments are reckoned , being all proper and peculiar to the Church , admit not such an interpretation thereof . To them which aske where any mention is made of a ruling Elder , I alleadge these words of an Apostle , ( 1 Tim. 5. 17. ) The Elders that rule well , &c. Apply them as you please , to Ministers or others : there are ruling Elders . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} twice used by an Apostle , ( Heb. 13. 7 , 17. ) and translated by our last and best Translators of the Bible , them that have rule , sheweth , that Ministers of the Gospel are Church-Governours : for Christians are required to obey them . And that Ministers are there meant , is evident by these phrases , They have spoken unto you the word of God , and they watch for your soules . To shew that this kinde of Government doth not intrench upon the authority of the civill Magistrate , let the difference betwixt them be well observed , and that in these three particulars . 1. Civill Magistrates command in their owne name , or in the name of a superiour civill Magistrate , thus , I charge you in the name of the King . But Church-Governours , in the name of Christ . 2. Civill Magistrates require obedience to themselves , Church-Governours , to Christ . 3. Civill Magistrates presse on their subjects their own Lawes , as Statutes and Ordinances made by themselves . Church-Governours , the Ordinances of Christ . 4 , The progresse of Gods Providence to the better , is a great aggravation of the ungracious and ungratefull disposition of many people , if not of most , whom God hath reserved to these later times . God hath graciously done better for them , and they deale worse with God . Such are , 1. They who remaine blinde and ignorant under the cleare light of the Gospel . A wonder it is , that there should be so little knowledge , where there is so plentifull means of knowledge . Note an Apostles doom of such , If our Gospel be hid , it is hid to them that are lost , whose eyes the God of the world hath blinded . 2. They who are unstable , and carryed about with every winde of doctrine , notwithstanding the evident demonstration of the truth now made known unto us . The Apostle resembles them to children , whereas for the time we ought to be as grown strong men . 3. Such as are ever weak in faith , full of doubts and fears . Oft doth Christ check his Disciples for this . Such come farre short in strength of faith , of those who lived before these better times . Witnesse that catalogue of believers which the Apostle maketh , Heb. 11. 4. Such as take advantage , from the abundance of Gods mercy , to exceed in sinne . In the Apostles time , upon this gracious extent of grace to great sinners , Where sin abounded grace did much more abound ; some made this impious and unjust inference , let us continue in sinne , that grace may abound . These make sinne the proper procuring cause of Gods grace , which is every way free : only God takes occasion from the misery whereinto sin implungeth man , to extend mercy unto him : and that abundance of sinne may not hinder the current of his grace , he causeth it to abound . Besides , they who inferre the fore-said unjust consequence , apply that to sins future , which is spoken of sins past ; and extend that to obstinate and impenitent sinners , which is intended to such as groan under the burden of their sins . 5. Such as from the comfortable Doctrine of Election to life , inferre that they shall assuredly be saved , though they live never so lewdly : not considering that they who are ordained to the end , are ordained to the means that bring to that end . 6. Such as from Gods wisdom in bringing good out of evil , take occasion to do evil , upon this pretence , that good may come . The Apostle most justly makes this inference upon theirs , whose damnation is just : implying thereby , that damnation is their due , and that most justly . 7. Such as upon Gods pardoning a sinner , whensoever he repents , put off their repentance : not considering that men have not power to repent when they will : so as such may never repent , and never be pardoned . 8. Such as from that liberty wherewith Christ hath made us free , imagine that they are freed from all obedience to the morall Law : whereas that liberty is only from the rigour of the Law , which bindes to a perfect fullfilling thereof in every part , point and degree of it , and from the curse thereof . 9. Such as deny the morality of the Christian Sabbath , and profane it with all manner of sports , because the ancient day is changed by vertue of Christs resurrection . All these and other like them turn the grace of God into lasciviousnesse ; that is , into all kinde of licentious living . An Apostle gives this verdict of them , They were of old ordained to condemnation . 10. All that having escaped the pollutions of the world , through the knowledge of the Lord and Saviour Jesus Christ , are again entangled therein , and overcome , and willfully sinne , after they have received the knowledge of the truth . In a word , all apostates from the true faith , deal most ungraciously and ungratefully with God . I may well use Moses his exprobration against them , Do yee thus requite the Lord , O foolish people and unwise ? The fore-mentioned Gospel-sins , and others like unto them , doe much grieve the good Spirit of God , and they that commit them go far in treading under foot the Sonne of God , and counting the blood of the Covenant wherewith they were sanctified an unholy thing . By the means of grace they are exalted unto heaven : but by their abuse thereof they are brought down unto hell . So as the woe denounced against those , among whom Christ much conversed , may be applied to these . The inference which the Apostle maketh upon Gospel-sinners , cannot but terrifie such as heed it , it is this , He that despised Moses Law died without mercy . Of how much sorer punishment , suppose yee , shall he be thought worthy , who hath treden under foot the Sonne of God ? &c. But from these Uses of errour and terrour , I proceed to Uses of another kinde . 5. Much consolation may be gathered by faithfull ones , from the continuall encrease of Gods providence , in such sad , doubtfull , dangerous daies , as these our daies are . For we may with confidence expect better things . The daies wherein the Prophet first uttered this prophecy were worse daies then ours are ; and to comfort the faithfull that then lived , and such others as should from age to age live after them , he revealed this promise . There are more particular promises concerning a future glory of the Christian Church , set down by the Prophets in the old Testament , and by Christ and his Apostles in the new , especially in the book of the Revelation , then we have either heard of , or seen in our daies to be accomplished . The glorious City described , Revel. 21. 10 , &c. is by many judicious Divines taken for a type of a spirituall , glorious estate of the Church of Christ under the Gospel yet to come , and that before his last comming to judgement . I passe by all conceits of our later Chiliasts or Millenaries , ( whom in English we may call Thousandaries ) who imagine , that Christ shall personally come down from heaven , in that nature in which after his resurrection he ascended into heaven , and raign here a thousand years with his Saints . The certainty of this I leave to be proved by them who are the broachers thereof . But this is most certain , that there are yet better things to come then have been since the first calling of the Gentiles . Among other better things to come , the recalling of the Jews is most clearly and plentifully fore told by the Prophets . Many apply sundry prophecies that tend that way , to the delivery of the Jews from the Babylonish Captivity ; and others , to the spirituall Israel , consisting of Gentiles . But assuredly such prophecies as fore-tell the re-uniting of Judah and Ephraim together , have especiall reference to the fore-said recalling of the Jews : as that Parable , whereof this our Prophet maketh mention , about joyning two sticks , on the one whereof was written , For Judah , and for the children of Israel his companions : and on the other , For Joseph the stick of Ephraim , and for all the house of Israel his companions . That Parable the Prophet thus applieth , I will make them one Nation , and one King shall be King to them all , &c. But if any shall question this and other prophecies of the ancient Prophets . The Apostle Paul hath so expresly fore-told a recalling of the Jews , and thereupon , a bringing in a fullness of the Gentiles , as no question can be made thereof : and he doth after such a manner expresse these , as apparently declareth a future glory of the Christian Church . Some particular expressions of his in the 11. to the Romans , are these . 1. Vers . 11. Having propounded this Question concerning the Jews , Have they stumbled , that they should fall ? ( namely , totally and finally , never to be raised again . ) He gives this answer , God forbid . Whereby he implieth , that assuredly they shall be raised again , that is , they shall be made a visible Church of Christ , and submit themselves to his ordinances . 2. Vers . 12. This supposition , If the fall of them be riches of the world , and the diminishing of them the riches of the Gentiles : how much more their fullnesse ? By their fullnesse , he meaneth their bringing them in to the Church of Christ , consisting of Gentiles , and thereby making that Church full , when both Gentiles and Jews shall be joyned together . 3. Vers . 15. This Question ( What shall the receiving of them be but life from the dead ? ) doth take it for grant , that they shall be received , and taken into the Church of Christ ; and that this restauration of theirs will be as a new glorious resurrection . 4. Vers . 23. It is said , They also shall be graffed in ; namely , into the body of the Christian Church ; and a proof thereof is taken from Gods omnipotency , For God is able to graff them in again . 5. Vers . 24. This emphaticall Interrogation , How much more shall these , which be the naturall branches , he graffed into their own Olive-tree ? doth put it out of all question , that the Jews shall again be brought to be of the true Church , which is the Olive-tree here intended . 6. Vers . 25. This restrictive particle , In part ( blindenesse in part is happened unto Israel ) doth import , that they shall not be finally blinded , but that at length they shall come to have their eyes so opened , as they shall know and believe in Jesus Christ . This is further manifested by expressing the period of this limitation , thus , Vntill the fulnesse of the Gentiles be come in . 7. Verse 26. This generall phrase ; All Israel shall be saved , sheweth , that there is a time to come , when not only two or three , or a few Jews here and there thorowout the Christian Church ( as have been in all ages thereof ) but the whole Nation shall be called . 8. Vers . 31. This phrase , Through your mercy they also may obtain mercy ; sheweth , that God purposely suffered them sometime to abide in unbelief , that when they should be brought to believe , this grace and honour might appear to arise from Gods meer mercy and free grace . The words following in the next verse doe shew as much : They are these , For God hath concluded them all in unbelief , that he might have mercy upon all . Thus we see that there is a calling of the Jews to come , and that their calling shall be as a resurrection from the dead , as an incision of many more branches into a glorious tree , that it shall be an universall , conspicuous calling of a whole Nation , wherein the freenesse and largenesse of Gods grace and mercy shall be evidently manifested . At which time there shall be also such a number of Gentiles brought in , as may well be called the fulnesse of the Gentiles , vers. 25. This certainly shall be a most glorious condition of the Christian Church , and this is yet to come : therefore God will yet doe better things for us . In expectation whereof we may comfort our selves , though for a while thick clouds of troubles doe over-spread the face of the Church , and somewhat eclipse the glorious brightnesse thereof . Yea further , we may expect better things then yet we doe enjoy , upon the fore-mentioned progresse of Gods good providence , before that glorious calling of the Jews be accomplished . For the Jews , after this promise made , before the first comming of the Messiah , and calling of the Gentiles , had conferred upon them many better things then before . They were brought out of Captivity to their own Land . A second Temple was built . The Law was restored unto them by Ezra , and many other blessings . So after Christs first comming , the Gospel was preached in many Nations , multitudes of Churches were erected and established , the Gospel confirmed by many undaunted Martyrs . Yea , after much persecution , the Church had great rest and liberty in Constantines , and other Christian Emperours times . And though that rest and liberty were in time exceedingly abused , by the ambition of Prelates , which at length brought it to the height of Papacy , yet God by a Reformation in these later times , shewed that he was mindefull of this his promise , and did better things for her then before . This may further be exemplified by Gods doing better for us here in England then at our beginnings . For as the thick dark cloud of Antichristianisme over-spread the skie of the whole Christian Church for many years together , so did it clean keep away the bright shining of the Gospel from England . But it pleased God almost three hundred years agoe , in the raign of Edward the third , to raise up John Wickliff , a Professour at Oxford , to hold out the light of the Gospel , so as many in those daies were much enlightned thereby . Among other principles wherein he instructed the people , these were some . 1. The Eucharist , after consecration , is not the very body of Christ , but figuratively . 2. The Church of Rome is not the head of all Churches , more then any Church is . Nor hath Peter any more power given of Christ , then any other Apostle hath . 3. The Pope of rome hath no more in the keyes of the Church , then any other within the order of Priesthood . 4. The Gospel is a rule sufficient of it self to rule the life of every Christian man here , without any other rule . 5. All other rules , under whose observances divers religious persons be governed , doe adde no more perfection to the Gospel , then doth the white colour to the wall . These and other like positions wrought so effectually upon the hearts of noble and mean persons , as this may be accounted a good beginning , wherein many rejoyced ; but no publike reformation was wrought thereupon . About an hundred and fifty years after , the Lord did better then at that beginning . For he stirred up both King and Parliament to goe further in suppressing Popery , and advancing the Gospel . Witnesse that Act of Parliament , in Henry the eight his dayes , whereby the Popes usurped authority in England was taken away ; and liberty given to the King to reform abuses crept into the Church . The King , by vertue thereof , sent out injunctions for removing images , reading the holy Scriptures , and performing all divine Service in English : preaching Gods Word , Catechising children , and observing other duties of piety : so as the Gospel began to shine forth somewhat brightly in England . Only it was much obscured by an other Act of Parliament , even in that Kings time , which established Transubstantiation , communion in one kinde , private Masses , Auricular confession , Vowes of chastity and prohibiting Priests marriages . 3. About seven yeares after , that King being dead , and his Sonne , King Edward the sixth , a childe of nine yeares old , ( yet another Iosiah ) set on the throne , God did better for England then before . For the foresaid Act ( commonly called the scourge with six strings ) was repealed : and a more thorow reformation established . But even then , many of the peoples hearts so lingred after Romish superstition , as the Israelites did after the high places , in the raigne of Asa , Iehoshaphat and other good Kings : so as this goodly reformation continued but six yeares ; For God tooke away that good young King . After whose death a popish bloody Queen utterly defaced the foresaid Reformation , and brought in that darke cloud of Popery , which overshadowed this whole Land . 4. God being mindefull of his goodnes to his Church , within five yeares after raised up blessed Queen Elizabeth , in whose raigne that darke cloud of Popery was more thorowly dispelled then ever before : and Religion , in regard of the truth and soundnesse of doctrine was restored to as full an integrity , as ever it was in the Christian Church since the Apostles time . A grave , learned and judicious out-landish Divine giveth this testimony of Queen Elizabeth , that under her that was granted to her Kingdome , which he knew not whether it were given to any other Kingdome or no , namely , an intire profession of the pure and sincere doctrine of the Gospel . More learned and stout Champions , were in her raigne raised up to maintaine the same faith , then ever before in this Kingdome . 5. There is yet another reformation now begun in this Land , which being added to the former , evidently demonstrates that God doth intend better things then at our beginnings . This is the Reformation of the Discipline and Government of the Church : concerning which the foresaid judicious Divine thus saith , If to the profession of true Doctrine , a full reformation of Ecclesiasticall Discipline be also added , surely I see not what England can more desire . If any shall object , that in many respects the state of our Church hath growne worse and worse . I answer , that by reason of our sluggishnesse , want of zeal , and unworthy walking of that light which . God graciously afforded , clouds of errour and superstition gathered together : as by the negligence and wickednesse of the Israelites , the Canaanites were not utterly destroyed , but proved to be snares and traps unto them , and scourges in their sides , and thornes in their eyes . Yet God did time after time remove those impediments , and cause the light of his Gospel more and more brightly to shine forth . Why then may not we yet looke for better things then at the beginning of our Reformation , and hope that as then the Doctrine of the Gospel was restored to the purity of it : so the Government also of the Church be restored to its purity . Comfort your selves in these sad times with this hope . 6. Gods reserving his better things to the later times , ministreth unto us , who have been reserved unto these later times , much matter of gratulation . The least of us , which live in this Kingdome of God ( stiled , for the celestiall excellency thereof , the Kingdome of Heaven ) The least of us , I say , is greater then he of whom it is said , Among them that are borne of women , there hath not risen a greater . Had we lived in the ancient former times , and believed the promises of things exhibited in these times , how should we have enquired and searched after them ? The Prophets so did . How should we have desired to see them ? Many Prophets and Kings so did . How should we have rejoyced to see this day ? Abraham so did . Now that we are reserved to live in this time , to hear , see and enjoy these better things , should not our hearts be filled with praises , and our mouths opened to utter the same ? God hath made an abundant recompence unto us , who live in these later dayes , for putting off our time of living in this world so long . It is to our unspeakable advantage and benefit ; and shall not God have the praise thereof ? True believers now have greater cause then old Zachary had to sing and say , Blessed be the Lord God of Israel , for he hath visited and redeemed his people . Yea , then old Simeon had to say , Lord , now lettest thou thy servant depart in peace , for mine eyes have seen thy salvation . These old men saw but the Sunne-rising of the Gospel . We see it shining forth in the full brightnesse thereof . Should not we then be thankfull , even for the times wherein we live ? Well may I , from the fore-mentioned Doctrine , raise an Exhortation of worthy walking , that is , of carrying our selves answerably to this good Providence of God , in reserving us to the enjoying of better things . This worthy walking in generall is much pressed in Scripture , We charge you that you would walke worthy of God , who hath called you to his Kingdome and Glory . We cease not to desire that you might walke worthy of the Lord unto all pleasing . I beseech ye that ye walke worthy of the vocation wherewith ye are called . This word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , worthy , doth not intend any merit , but a meer meetnesse ; no condignity , but a congruity and correspondency to that whereunto it is referred . This is evident by that phrase which the Baptist useth , where he exhorteth to bring forth fruits worthy repentance , which our last and best Translators thus turne , Fruits meet for repentance . And in the margin thus , Fruits answerable to amendment of life . If in that place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , worthy , should be taken for any matter of desert , it might be thus translated , Fruits which deserve repentance , that is , such as are to be repented of . And what are those fruits , thinke ye ? surely evil , such as those whereof the Apostle thus saith , What fruit had you then of those things , whereof you are now ashamed ? For the end of those things is death . A catalogue of them is reckoned up , Gal. 5. 19 , 20 , 21. But the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifieth to poise : and the Metaphor is taken from things equally poised : there being the like weight in each balance , they stand even . Thus when mans inward disposition , and outward conversation is answerable to Gods gracious dispensation , it is in Scripture dialect called a worthy walking . Hereby therefore it i● intended , that we who live in these later times , and enjoy the better things which God hath provided for his Church , should more abound in knowledge , be more strengthened in faith , be more established in hope , be more enlarged in our hearts with a zeal of Gods glory , be more conformable in our lives to his holy will , be more charitable to such as stand in need , be more diligent and faithfull in imploying and improving our talent , more patient under crosses , more ready and forward to suffer for the name of Christ , and to seale up our holy profession , even with our blood , if we be called thereunto . It is not enough for us to be followers of them , who through faith and patience inherit the promises ; but we must strive to outstrip them . As we have more meanes of grace , so we must more abound in the measure of all Christian graces . The forementioned worthy walking intends thus much . But may some say , Is this possible ? Can the best of us now come neere to Abraham , other Patriarks and Prophets , in knowledge , faith , parience and other like graces ? I answer first , that indeed some had the Spirit in such an extraordinary manner and measure bestowed on them , as they might excell such as live under the Gospel . But the comparison is not so much betwixt person and person , as betwixt body and body . So as the point intended is , that Gods people in these times should excell his people in those times . Againe , though in some particular extraordinary gifts and revelations , some of them excelled , yet in a full and distinct knowledge of all the mysteries of the Gospel , and in other graces , we may and ought to excell them . If you be perswaded to the foresaid worthy walking , I will make bold to set before you a direction , whereby you may be much helped thereunto . In generall it is this , that in every of the foresaid dayes of the great weeke of the world , you observe the most eminent persons recorded in the sacred Scripture , and the most excellent graces for which they are commended , and thereby be stirred up to an holy emulation . This that ye may the better doe , I will endeavour to set before you ( as the Apostle doth , Heb. 11. ) some of the prime paterns , in every day . 1. In the first day note especially Abel , Enosh and Enoch . Abel so ordered his offering , as his person and offering was accepted . His faith occasioned it . Enosh gathered assemblies together to worship God , and frequented the same . Enoch in all that he did had his eye on God , to approve himself unto God . 2. In the second day observe Noah , Japhet , Shem , Melchisedech . Noah shined as a bright light in a dark and wicked world . Japhet with his brother Shem , covered his Fathers infirmity . Melchisedech blessed God for Abrams victory , and encouraged his souldiers . 3. In the third day very many are set before us , as the three great Patriarks : who all with much patience passed thorow many trials , and long lived , and died in the faith of those Promises , which after their daies were to be accomplished . Joseph in an impious and idolatrous Land kept his integrity . Caleb was a man of an invincible spirit in Gods cause , Joshua also with his houshold would serve the Lord , though none else did it . How carefull were the Iudges to draw the people from idolatry , and to keep them close to God ? Ruth , after she had been instructed in the true Religion , went from her own Countrey , with a poore Mother in Law , to the true Church . 4. In the fourth day we have excellent paterns of singular Governours , as David , Solomon , Iehoshaphat , Hezekiah , Iosiah and others , who made it their main end , and put forth their utmost power to advance Gods glory , settle and restore true Religion and peace , and procure good to their people . In that day also , there were multitudes of faithfull Prophets , who held close to Gods Word , and would not falsifie it for fear or favour . Such were Elijah , Elisha , Micaiah , Isaiah , Ieremiah , &c. 5. In the fifth day there were worthy restorers and reformers of Religion , builders up of the house of God , and redressers of grievances in State , and preservers of Gods people from pernitious plots of Adversaries . Such were Zerobabel , Iehoshua , Ezra , Nehemiah , Mordecai , Esther , &c. 6. In the beginning of the sixt day , there were painfull and faithfull preachers of the Gospel , zealous and pious professours of the true faith : mercifull and charitable brethren : constant and couragious Martyrs . These being reserved to the beginning of the last day , wherein the better things were exhibited , answerably carried themselves , and were in many respects better then such as lived before them . Should not we then who live in the later part of the last day ( to which better things are reserved then in the former part ) endeavour to be better then all the former ? What a shame is it to us to be so ignorant , so superstitious , so doubtfull , so fearfull , so cold and backward to good , so impatient , so discontent , so worldly , so wicked , as many of us are ? If the men of Nineveh , and Queen of the South shall rise up in judgement against the Jews , who lived in Christs time : much more shall such as lived either in the beginning of this last day , or in other daies before it , rise up in judgement against us . I will conclude this point , and my Sermon too , with that inference which an Apostle makes upon a like ground , in these words , Wherefore seeing we also are compassed about with so great a cloud of witnesses , let us lay aside every weight , and the sin which doth so easily beset us , and let us runne with patience the race that is set before us . FINIS . Notes, typically marginal, from the original text Notes for div A85485e-360 Psal. 68 : 24. Cum aliqua spes subest , vehementiores vires apparere assolent . Aug. de quant . animae . c. 22. Spes ad majora audenda sese erigit . Greg. M in Iob 4 l. 5 c. 29. Notes for div A85485e-890 Gods care in affording instructors to his Church . Sundry kindes of instructors . 1. God himself , Gen. 2. 9. 2. First-born . Gen. 4. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 18. 19. 3 Priests and Levites . Num. 3. 12. 4. Pastours and Teachers . Ephes 4. 11. 5. Extraordinary Prophets . When and where Ezekiel prophesied . Isa. 28. 23. Jeremias & Ezekiel immimente caprivitate vaticinium exercuerunts sed alter eorum in terra Iuda , alter in Babylonia . Hier Conm : in Jer. Prophet . ●…1 . With what kinde of persons Prophets had to doe . Different spirits of Prophets . Mark 3. 17. Act. 4. 36. The summe of the Chapter . The scope of the text . The parts thereof . Observ. 1. Jam. 1. 17. Observ. 2. Zech. 11. 1. Psalm 119. 68. Observ. 3. Observ. 4. Mal. 1. 2 , 3. Rom. 9. 13. 1 Tim. 4. Observ. 5. Isa. 2. 2. Particular things stiled better . 1. Better Testament . Heb. 7. 22. Heb. 9. 15. 2. Better Covenant . Heb. 8. 6. Difference betwixt Covevenant and Testament . Heb. 9. 17. Two old Covenants . Rom. 8. 3. 3 Better promises . Heb. 8. 6. 4 Better hope . Heb. 7. 19. 4 Better sacrifice Heb. 9. 23. 6 Better blood . Heb. 12. 24. Luke 2 34. Heb. 10. 4. 1 Iohn 1 7. All Gospel things better . Heb. 11. 40. Gospel-things new . In what respect new . Heb. 8. 13. Numb. 17. 8. &c. Heb. 9. 4. 1. New Jerusalem . Rev. 3. 12. 1 Pet. 2. 5. 2. New Heavens and a new Earth . Isa. 65. 17. Non dixit alios caelos & aliā , terran videbi . mus , sed antiquos in melius commutatos . Hier. Com. in Isa. 65. 2 Pet. 3. 13. How we still look for new heavens and a new earth . Principium innovationis in praesentiseculo ▪ perfecta consummataque novitas nondum . Hier. Com. in Ephes. l. 2. 3 A new name . Isa. 62. 2. Joh. 1. 12. Act. 11. 26. 4. A new Commandement . Ioh. 13. 34. 5 A new way . Heb. 10. 20. Ioh. 14. 6. 6. A new heart . Ezek. 36. 26. Ezek. 11. 15. 7. A new spirit . Act. 7. 51. 8. A new song . Isa. 42. 10 Rom. 10 18. Luk. 2. 14. All things new . Rev. 21. 5. Hyperboles doe set out the increase of Gods goodnes . Isa. 60. 17. Luna fulgebit , ut sol , &c. non significat interitum pristinorum , sed commutationem in mell us . Hier. Com. in Isa. ●… l. 18. The continuance of this world divided into six dayes . 1. Gen. 3. 15. Gen. 6. 18. 1 Pet. 3. 21. Beza transsere . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} correspondens exem lar . Vide annotat ejus majores in hunc locum Suidas , ait {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sumi prosimilitudine . 3. 4. 5. Ier. 16. 14 , 15. Hag. 2. 9. Ioh. 1. 29 , 36. Mat. 11. 11. 6. Psal. 118. 24. Reasons of Gods increasing goodnesse . 1 Extent of goodnesse better discerned . Gods works better & better . The first daies work . The second daies work . Aben Ezra aliique referunt maria & terram ad e●undum diem , eò quod post quā illa creata fuerunt dictum sit v. 10. Vidit Deus quod bonū esset . The third daies work . The fourth daies work . The fifth daies work . The sixth daies work . 2 Better things put off , to make them more desired and esteemed . Mat. 13. 17. 1 Peter 1. 11. Luke 2. 10. Luke 2. 46 , 47. Luke ● . 68. Luke 2. 29. 3 Best things put off to the last daies for Christs honour Gal. 4. 4. Gen. 3. 25. Uses of Gods encreasing goodnesse . 1 Popery makes the last daies worst . 1 An unknown tongue lesse understood than types . Bellarm. de effect . Sacr. l. 2. c. 31. Rhem. Annot. on 1 Cor. 14. 2 Popish sacrifice worse then legall . Concil. Trid. Decret 10. c. 2. Bellarm. de Miss. l. 1. c. 5. & 12. & l. 2. c. 7. Heb. 7. 27. and 9. 26 , 28 and 10. 10. Heb. 7. 11 , &c. Heb. 9. 22. 3 Popish penance more heavie then legall . Alij degentes in remotis & abditu locis singuli singulas cellas veluti sepulchro , inhabitant , &c. Annonam totius bebdomadae Sabbato accipiunt , ac omnimode humanae consolationis expertes , &c Alij antris , speluncis , parietibus se includunt , &c. Sune etiam quisqualores solitudinum requarūt , bestiale ferarū consortium non pertimescunt , &c. Otho . Frisingins . l 1. cap. 35. 4 Popish ceremonies more burdensome then legall . Bellarm : de effect : Sacr : c 31. Rhem. Annot : on Gal. 4. § 1. 2 , 3. Isa. 1. 12. Mat. 15. 9. 2 To wish the Jewish glorious times argues folly . Genesis 3. 6. Jewish Christians . Acts 10. 15. 1 Tim: 4. 1 , 3. Acts 20. 7. 1 Cor. 16. 1● Apish imitation of the Jews . 3 It is worse to have no Church-governours , then such as the Jews had . 2 Chron. 19. 11. 1 Cor. 12. 28. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} both in sacred Scriptures and other authours signifieth a Governour . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( Mica 5. 2. ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Dominator , is stile {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 1. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is also opposed to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , him that serveth , Luk. 22. 26 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Qui imperat voluptatibus . Islo a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plutaron . Difference betwixt Magistrates and Church-Governours . 4. Aggravation of Gospel-sins . Gospel-sins . 1. Ignorance . 2 Cor. 4. 4. 2. Unsetlednes . Ephes 4. 14. Heb. 5. 12. 3. Doubtings . Jam. 5. 6 , 7. Mat. 8. 36. — 14. 31. 4. Abuse of Grace . Causa pro non causa . Objectum pro non objecto . Subjecum pro nos subjecto . 5 Perverting Election . Ephes. 1. 4. 6 Doing evil on pretence of good . Rom. 3. 8. 7 Delay of repetnance . 8 Misapplying liberty . Gal. 3. 10. — 13. Rom. 8. 1. 9 Prophaning the Sabbath . Jude v. 4. 10 Apostacie . 2 Pet. 2. 20. Heb. 10. 26. Deut. 32. 6. Heb. 10. 29. Mat. 11. 21 , &c. Heb. ●… . 8 , 29. 5. Gods reserving better things to later times makes us expect better in bad . The Jews to be recalled . Ezek. 37. 16 , &c. The better things given to Jews . Better things to Christians . Light held forth by Wickliff . Wickliffs articles . Popes supremacie cast down . The scourge with six strings . A better Reformation . 2 Chron. 15. 17. — 20. 33. Q. Many . The doctrine of the Gospel restored to the purity thereof . Tihi , Regina , tu●sque populis , quod haud scio , an cuiquam nostra tempestate regno per te datum est , pura videlicet ac fincerae Evangelij . doctrinae integra professio . B●za in Epist. Ded. Reginae Eliza. Ad quam si plenam quosque ecclesiasticae disciplinae instaurationem adjunxeris , lane non video quid a●…p●…us Anglia ipsa possità te flagi . tare . Ibi● . Rubs which hinder the Progres of Providence . Joshua 23. 13. 6. Gods increasing goodnes , requires greater thankfulnes . Mat. 11. 11. 1 Pet. 1. 10. Luk. 10. 24. John 8 56. Luk. 1. 68. 〈◊〉 2. 2● 7 Worthy walking . 1 Thes. 2. 12. Col. 1. 10. Ephes. 4. 1. Mat. 3. 8. Rom. 6. 21. Heb. 6. 12. How Christians are to excell the ancient Jewes . How Christians walk worthy . Genesis 4. 4 , Heb. 11. 4. Genesis 4 26. Genesis 5. 24. Genesis 6. 9 , 11 Genesis ● . 23. Genesis 14 , 18 , 20 Heb. 11. 13. Genesis 42. 18 Namb. 14. 24. Joshua 24. 15. Judges . 2. 16 , &c. Ruth 3. 16. Mat. 12. 41 , 42. Hab. 12. 1. 
A85505	----	Things now-a-doing: or, The chvrches travaile of the child of reformation now-a-bearing. In a sermon preached before the honourable House of Commons, at their solemne fast, Iuly 31. 1644. By Stanley Gower, sometimes Rector of Brompton-Brian in the County of Hereford, now Preacher of Gods Word at Martins Ludgate, London: and one of the Reverend Assembly of Divines. Published by order of the said House. Gower, Stanley. This text is an enriched version of the TCP digital transcription A85505 of text R2879 in the English Short Title Catalog (Thomason E3_25). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 77 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85505 Wing G1462 Thomason E3_25 ESTC R2879 99872211 99872211 124636 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85505) Transcribed from: (Early English Books Online ; image set 124636) Images scanned from microfilm: (Thomason Tracts ; 1:E3[25]) Things now-a-doing: or, The chvrches travaile of the child of reformation now-a-bearing. In a sermon preached before the honourable House of Commons, at their solemne fast, Iuly 31. 1644. By Stanley Gower, sometimes Rector of Brompton-Brian in the County of Hereford, now Preacher of Gods Word at Martins Ludgate, London: and one of the Reverend Assembly of Divines. Published by order of the said House. Gower, Stanley. [8], 26, [6] p. Printed by G. M. for Philemon Stephens at the signe of the Golden-Lyon in Pauls Church-yard, London : 1644. reproduction of the original in the British Library. eng Bible. -- O.T. -- Daniel XII, 10 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. Great Britain -- History -- Puritan Revolution, 1642-1660. A85505 R2879 (Thomason E3_25). civilwar no Things now-a-doing: or, The chvrches travaile of the child of reformation now-a-bearing.: In a sermon preached before the honourable House Gower, Stanley. 1644 13343 139 45 0 0 0 0 138 F The rate of 138 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THINGS Now-a-doing : OR , THE CHVRCHES TRAVAILE Of the Child of Reformation now-a-bearing . IN A SERMON Preached before the Honourable House of Commons , at their solemne Fast , Iuly 31. 1644. By Stanley Gower , sometimes Rector of Brompton-Brian in the County of Hereford , now Preacher of Gods Word at Martins Ludgate , London : And one of the Reverend Assembly of Divines . MATTH. 24. 21 , 23 , 24 , 25. V. 21. Then shall be great tribulation , such as was not since the beginning of the world to this time , no nor ever shall be . V. 23. Then if any shall say to you , Lo , here is Christ , or there : beleeve it not . V. 24. For there shall arise false Christs , and false Prophets , &c. V. 25. Behold I have told you before . Published by Order of the said House . LONDON , Printed by G. M. for Philemon Stephens at the signe of the Golden-Lyon in Pauls Church-yard , 1644. TO THE HONOVRABLE HOVSE OF COMMONS Now assembled in PARLIAMENT . Right Honourable ; DAniels Prophecie concernes the Jewes in Hypothesi , the whole Church of God in Thesi , for no Scripture is of private interpretation , saith S. Peter , and These things hapned to them as ensamples , saith S. Paul . To them it speaketh two things ; 1. Their Calamities under the foure great Monarchies now almost at an end . 2. Their Consolation afterwards , and now approaching . To us it speaketh two things more ; 1. Our Hope , living in dayes of trouble , but withall , of delivery ; it is not a Tympany , but a Child , that the Churches of the Saints goe withall , if they stick long in the place of birth , it is because they are foolish ; but at length a safe deliverance is promised , the man-child of Reformation shall be borne , and Heaven and earth shall cry grace grace unto it . 2. Our Help , ( for hope deferred maketh the heart sick , ) in this booke two ways it is afforded . First , From the History of it , See here how the Church , though it be a little and but a despised flock , yet is it of that esteeme with God , that for the Churches sake he wheeles about all the Monarchies of the world ; the Persian shall dash in peeces the Babylonian , the Greekes the Persian , the Romanes the Grecian , and the God of Heaven the Romane Empire and them all , and set up the Kingdome of Iesus Christ , that stone cut cut without hands , which shall become a great mountaine and fill the whole earth . Secondly , From the Prophesie of it , not Humane , but Divine , that sacred Calendar , and great Almanack of Prophesie : the foure Kingdomes of Daniel , are not only , an Historicall , but a Propheticall Chronologie of times , measured from the beginning of the Jewes captivity till all the Kingdomes of the world should become the Kingdome of our Lord and his Christ ; a course of time , during which , the Church and Nation of the Iewes should carry the veile upon their hearts , but afterwards should turne to God , and be raised up from the death of sinne ; are turne so strange , a delivery so great , that it is resembled to a resurrection from the grave . To this great Calendar of times the Apostles in the new Testament relate , when they call the times of the fourth Kingdome , the last times , and the latter times of that Kingdome , the latter times ; ( viz. ) the latter part of that last Kingdome ( as saith a learned Interpreter : ) Goe we then to this Propheticall Calendar , we have the Romane Monarchy almost at an end , and concerning the Iewes , ( whose comming in succeedeth their going out ) two things foretold . The finall end of the Turkish Empire ( as learned men conceive ) the only obstacle to those Kings of the East as the Iewes are call'd , and the last defence of the Beast ; whose beginning , was about the yeare 1300. and the addition of 350. ( which is the time , times , halfe a time ) doth bring that Turkish tyranny to an end , in the yeare 1650. The beginning of their gratious delivery , this shall be after a two-fold epoche . 1. The taking away of the daily sacrifice , which was wickedly done by Antiochus , long before , but de jure by our Lord Iesus Christ his death , destroying all other sacrifices by the sacrifice of himselfe , the fulnesse of all their shadowes , and defacto by Titus Vespasian , who tooke away the place of sacrificing , when he destroyed the Temple . 2. The setting up of the abhomination of desolation , ( or which maketh desolate ) this was wickedly attempted by the Iewes in the dayes of Iulian the Apostate ; he in contempt of Christ gave licence to the Iewes to build their Temple , and renew their Iewish worship , hereupon they tooke up every stone of the old foundation , but before they laid any new one , they were dispersed by a speciall hand of God . A fearfull earthquake in the night destroyed all their work● , a sudden fire consumed all their tooles , and themselves so dispersed that from that time the Iewish superstitions did for ever cease . Cyril Bishop of Ierusalem , who admonished them of this Prophesie of Daniel , but after no disswasion could prevaile , he openly professed , that now the time was come which our Lord fore-told , that there should not be left one stone upon another . Now understand we this to be the epoche , Iulians reign fell out in the yeare 360. to which adde 1290. they make up 1650. the very time formerly designed for the finishing of the Iewes dispersion . These things being so , I knew not ( Right Honourable ) a Text speaking more to You , Vs , Our times , then what I preached on , and by your Authority have exposed now to more publike view . To you it speakes by way of Caution , that no spot , nor blot , nor shrinking back be found amongst you , that are repairers of our breaches , and restorers of pathes to dwell in . To us it speakes by way of Crisis , it discovers the temper of the sick body of both Church and State under you our great and ( under God ) only Phisitian , your physick stirs the humours ; makes some better , some worse . To our times it speakes by way of comfort , they are troublesome , but trying times , and after triall , there shall be delivery to those that are purified , made white , and tried , but destruction to those that doe and will doe wickedly , true wisedome and understanding is hid from them , and reveal'd to the godly wise . Let then a bloody crew fight on , and fill up their measure , and let a foolish people refuse to assist you as they ought , the Lord himself hath said the word , to you as to Cyrus . He is my shepheard , and shall performe all my pleasure , even saying to Ierusalem , Thou shalt be built , and of the Temple , Thy foundation shall be laid : and to them , the Lord will throw downe his haile upon them that stand against Reformation , and rend their hearts with indignation and blasphemy ; he will goe an end with his worke , though they sweare and storme , till he have utterly consumed them from the face of the earth . Perfect is the work of God , and ( as the Lord spake concerning Eli ) when he begins , he will also make an end . Thus craving your pardon , and ( which is more ) your acceptance , as you have my faith , so shall you have my prayers , that what Caesar once said of Rome , He found it brick , but left it marble , may much more Honourably be said of you , you found our Church and State Atheisticall , Prelaticall , you leave the beames of our house Cedar , and our galleries firre ; famous for durablenesse , acceptable for sweetnesse ; by laying in the walls of the Church such solid and eternall truths of God as may hold out instead of Socinianisme , Arminianisme , and many moe ; and by setting up such Worship , and Discipline , and Governement , as may keepe off wind and weather , that Gods people may walke hand in hand together , as in galleries of firre . Your Honours , both at the throne of grace , and in the worke of Christ ▪ STANLEY GOWER ▪ Things Now-a-doing . DAN. 12. 10. Many shall be purified and made white , and tried ; but the wicked shall doe wickedly ; and none of the wicked shall understand , but the wise shall understand . YOu heard in the morning ( Right Honourable and the rest dearely beloved in the Lord Jesus ) God by Ieremy counselling to amend your wayes and your doings ; Heare now God promising by Daniel that many shall be amended , and this promise illustrated by the contrary , but the wicked shall doe wickedly : be as attentive I beseech you to God promising , as unto God perswading . These words stand in the nature of a Parenthesis , the verses before and after , cohere well enough without them ; the former , as Daniels question , v. 8. what shall be the end of these things ? the latter , as the Angels answer thereunto . v. 11. From the time that the daily sacrifice shall be taken away , and the abomination that maketh desolate set up , there shall be a thousand two hundred , and ninety dayes . My text comes in betweene , as a propheticall prognostick of that time Daniel would so faine know , ver. 8. and the Angel somewhat obscurely calculates , ver. 11. Some copies insert the word [ Interim , ] and reade , Complures interim ; meane time many , &c. which show the verse to be dependent : and indeed we must consider a little , the time , and scope , ere we can bring home the prophecie , and I shall give you both very briefely . The Time fore-told , is , the call of the Iewes , [ thy people ] sayes ver. 1. for Daniel was a Iew , not second son to David by Abigail , of whom you reade long before , but a Prophet of the Princely tribe of Iudah , and ( if we may credit * Iosephus ) of the blood Royall also . He is elsewhere spoken of as a very excellent man , but we must here looke upon him as withall , pen-man of the Holy Ghost , and that of a very choice peece , the Iewish story . Solomon beloved of God , ( called therefore Iedidia● ) son of David King of Israel , writes the Churches Epithalamia , and Love-songs : S. Iohn , the blessed Evangelist , beloved Disciple , and amongst the 12. Apostles , paralell to Ioseph amongst the 12. Patriarchs ; as Evangelist writes his Gospell , as Apostle , his Epistles , and as Prophet , his Revelation to the Churches . And this our Daniel , eminent with men , whose wisedome grew into a proverbe : — Thou art wiser then Daniel : ) powerfull for men , and greatly beloved of God , writes the history of the Iewish Church ( then the only people of God , and as yet beloved for their fathers sa●e ) in the six first Chapters , and their prophesie in the six latter Chapters , as some have made the distribution of this Booke : or ( as others , ) their troubles under the foure great Monarchies , to this twelfth Chapter ; and their deliverance under the fifth perpetuall Monarchy which the stone cut out without hands shall set up ( as Christ is called in this booke ) in this twelfth Chapter . King Solomon admires , the rise of the Gentile Church in his song ▪ and admires after that , the rise of another Church , which he calls a Shulamite , alluding to Shalom , the ancient name of Ierusalem , the mother City of the Iewes , looking forth as the morning , because that Church shall rise out of the Easterne Countries ; that her nut should be crackt , the shell which was over her kernell , the veile which was over her heart should be taken away , and that she should be as a flourishing Vine and budding Pomgranate , bringing forth wholesome fruit to refresh God and man , is matter of admiration , and no lesse indeed than a resurrection from the dead , to which it is resembled in this Chapter , and elsewhere . S. Paul would not have us ignorant of this mistery : That we might not be so , we have a two-fold assurance of it in this booke ; One , by dreame of Nebuchadnezzar , as we see at large in the second Chapter : The other by vision of Daniel himselfe , in the seventh Chapter : of both which I may say as Ioseph of Pharaohs two dreames , It is doubled twi●e , because the thing is established by God , and God will shortly bring it to passe ▪ How soone , let him that hath understanding count from the verse following , where there are two 〈…〉 s , 1. From the taking away of the daily sacrifices ; that was when Ierusalem was destroyed , the place of sacrificing ; 2. From the setting up of the abomination of desolation ; which is supposed by good Authours , to be in the dayes of Iulian the Apostate , ●360 . yeares after Christ , or thereabouts ▪ Cyrill of Ierusalem observing how they had taken up every stone of the old foundation , and were dispersed ere they layed a new one as they had thought , said , the words of our Saviour , ( There shall not be left a stone upon a stone , ) was then fulfilled : and if so , then the time comes out in the yeare 1650. as appeares to any that shall adde 1290. to 360. Then shall the Turkish power be broken also , as appeares from another account , ver. 7. and then shall Hallelujahs ring for the marriage of the bride , the Lambs wife ; and before these things come to passe , Rome shall be destroyed , whose last scene is now acting , and her ruine at hand , and the things that shall come upon her make hast . This is the Time , and it is a desireable Time . The scope now of Daniel in this Chapter , is to comfort the hearts of Gods people , against the troubles , and trials of that time , by giving them two prognosticks of this great deliverance . ( viz. ) The Troubles , ver. 1. of that Time . The Trials , ver. 10. of that Time . The Troubles of that time shall be such , as never was since there was a Nation even to that same time , &c. The Trials of that time shall be such , as makes godly men better , wicked men worse : For so saith my text ▪ Many shall be purified , made white , tried , but the wicked shall doe wickedly , &c. And now ( Right Honourable ) if a word fitly spoken , be as apples of gold , with pictures of silver , then these words begg your acceptance , as being , not only profitable ( for so they are at all times , being the words of the Holy Ghost ) but also seasonable , for so they are at this time , they are our very Crisis . 1. The Times alike ; purifying , whitening , trying times . 2. The Persons alike ; some wicked , some wise . 3. The Properties alike ; they act accordingly , none of the wicked understand , but the wise doe understand ; So that I may say of my text , as our Saviour Christ did of his , taken out of another Prophet , This day is this Scripture fulfilled in your eares . We reade , that the same day that the Lord thundred and rained , the people greatly feared the Lord . This day God thunders many wayes , and in my text he also lightens , God grant the effect may be answerable ; So much for the Time . Scope . I come now to the text : Many shall be purified , &c. It is propheticall ; and in such , we consider The Credit of the Prophet . Prophesie it selfe . The Credit of the Prophet , is not only this , that he was an excellent man ( as we have shewed ) but that he was also the Holy Ghosts pen-man . Wicked Porphyry , enemy to Christian Religion , makes him little better than an impostor , and affirmes this booke was an History , writ by some prophetick-wise , that lived in or after the dayes of Antiochus Epiphanes ; but the Septrogint have translated this booke into Greeke , 100. yeares before that Antiochus ▪ and Iosephus tells , how Iaddus an high-Priest , shewed . Alexander the Great , that Prophesie in this booke , which fore-told of a King of Graecia that should destroy the Persian Monarchy , in confidence whereof Alexander proceeded to that warre ; and this was at least 60. yeares before Antiochus , as Chronologers compute : Some Robbins dreame , that the booke was writ by the wisemen of the great Synagogue , who were in the time of Ezra : but how came it then that Daniel is so oft named in the booke , and that the Title of the booke in Hebrew , is , The booke of Daniel ? But both the one , and the other are confuted by our Saviour Christ , which determines it both to Daniel , and that he was a Prophet , and bids us ( by the way ) when we reade , consider , the words of Daniel the Prophet , in the verse next following my text . And therefore this booke is not to be placed amongst those Scriptures which they call Holy writings , but amongst those they call Prophets . The Prophesie it selfe of these words , is ( you see ) of great siding , and each side acting accordingly , something before the time of the Iewes conversion ; In which consider two different Subjects , Wicked . Wise . Predicates . Different in Effects , Many shall be purified , made white , tried , but the wicked shall doe wickedly . Degree , None of the wicked shall understand ; but the wise shall understand . Now if the least filing of gold is pretious , then of Truth ; yet shall I but name some severals , and insist only ( according to my time and your patience ) upon one Proposition . I might observe then , 1. Godly men are wise , and wicked men are soules . This appeares from the opposition of subjects . Wicked . Wise . It should be either Wicked . Godly . or Foolish . Wise . By rendring therefore as opposite to wicked , wise ; it shewes that wicked are not wise ; and by tearming those that are not wicked , wise ; it imports , that the wise are not the wicked , but the godly ▪ indeed the word used for wise , is applied to godly Teachers , ver , 2. but when it is opposed ( as here ) to wicked , it signifieth , not teachers only , but others too . Receive it therefore for a divine maxime ( I pray you ) That piety is the best pollicie , and godly men are in the Holy Ghosts judgement the wisest men . 2. There are many godly wise . If many shall be purifide , made white , and tryed , then ( God be thanked , and the Lord encrease the number of them ) there are many such : and not only many , but many great men too ; the word in the Originall signifies both many , and great ; many in number , and great in condition ; as when it is said ; Many are the troubles of the righteous : that is to say , many in number , great in nature : It is indeed rare to have great men good , a little goodnesse stands for a great summe amongst great men : but yet it is no singular thing , there are many such : be not ashamed therefore , you that are great , to be , and to be thought to be , godly . 3. Best may mend , and shall be mended . They shall be purifide , made white , and tried , that their drosse may be purged : The Lord hath his ●laile to thresh out their chaffe , his water and sope to make them white , and his fire to melt and try them ; and therfore they are proud , not perfect , that think they have sound an Hercules pillar to write a ne plus ultra upon . 4. Wicked men doe , and shall doe wickedly . 5. The reason why they doe so , is , because none of the wicked shall understand . 6. The godly wise shall understand when none of the wicked shall . Now none of these severals I can insist upon , what of them my time and your patience will permit me to speake of , I shall graspe in this one Proposition , that containes the summe of the verse . That the same times , and troubles in them , which make godly wise men better , make wicked men worse . And I will not speake so much of Times , which comes in more properly in the verse following ; as of troubles in those times , these are hinted in the words , purified , made white , and tried . My method for the doctrinall part , shall be to shew , 1. What tribulations they are by which God doth purifie , make white , and try his people . 2. How they are by these purified , made white , and tried . 3. What is the reason that they have such different effects upon the godly , and the wicked . For the first : They are not all of one sort , nor size . Here there are three sorts , lighter sprincklings , in allusion to Iewish purifyings ; heavier rubbings , in allusion to Iewish cleansings ; and sharpest trials , in allusion to Iewish trials . The Apostle else-where reduceth them to two : Inward fightings , outward feares : but it matters not so much what they are , as whereto they serve , for they are but a meanes to an end , their bettering ; and therefore as we say of meanes , so much as will serve ; so doth the Lord proportion the tribulation to the good of his people , so much and no more , as will serve to purifie , m●ke white , ●●● try them . For the second ; I will shew you , how the Lord by these , doth 1. Purifie . 2. Make White . 3. Try them . The Iews had their purification , so have Christians . There is Christs Blood , Heb. 9. 14. Word , Ioh. 15. 3. Spirit , Mat. 3. But I am no● speaking of these , which doe directly , and properly tend thereto ; but of afflictions , which by accident serve to that end : as you may see , Isa. 4. 4. By these now Gods people are purified 2. wayes . First , From sin committed , both originall sin , and actuall ; For originall ▪ Solomon tells us , Folly is bound up in the heart , and the rod of correction drives it away : And for actuall , Isaiah sheweth , that by correction , the iniquity of Jacob shall be purged , and this is all the fruite , to take away his sin : Secondly , From sinne to be committed . I meane to prevent your sinning for time to come : Tribulations are not only medicines , but also antidotes : God in this doth as wise States-men , when they see a man busying himselfe much with matters of state at home , prying into things concerne him not , they send such into the warres abroad : so doth God , send tribulations to exercise his people , and keepe them pure , least they fall soule : thus did he with S. Paul , he had his thorne , least he should be exalted , &c. and thus they are purified both in heart and lift , to cu●e sin past , and prevent sin to come . Againe , by these they are made white ; so Dan. 11. 35. And some of them of understanding shall fall to try them , and to purge , and to make them white , even to the time of the end . It is not enough to be pure , which renders a man holy to God , but to be bright and white before men : Inward purity makes no great shew before men unlesse whitenesse and unspottednesse doe accompany it ; now there are two wayes that God will have his people white , as well as pure at this time . First , From their own — other mens sins . You ( Right Honourable ) have confessed justly , that the guilt of Idolatry and blood lay upon our fore-fathers ; I may say of these , as of the iniquity of P●or , we are not cleansed from it to this day . Manassehs sins lay heavy upon the Land in good Iosiahs dayes ; God will have our Land made white from these . Secondly , From their own-suspected sinnes . Two sinnes the enemies of our peace suspect in you and falsely charge upon you , ( give me leave to speake plainly ) Disloyalty to our Soveraigne , from which your Declarations , and proceedings may acquit you ; and Sacriledge against our God , from which the world expects how you will acquit your selves ; certainely when God hath purified you , he will make you white , as he did David against S●ul , even by his own confession ; and Ioseph against his Mistris : nay as he hath done you already in many things , and what remaines you have in promise , for the cause is before the Lord , who will give a perfect lot : Hee hath said , Commit thy way unto the Lord , trust also in him , and he shall bring it to passe . And he shall bring forth thy righteousnesse as the light , and thy judgement as the noone day . Thus the Lord will by tribulation , both purifie them in heart and life , and whiten them from the spot of other mens sinnes , and their own suspected sins . Thirdly , By these , both times and troubles , they are tried : The Iewes had not only their sprincklings and washings , but also their water of jealousie , and other meanes by which they were tried ; so hath God his troubles , not only to rid his people of sinne , and to render them spotlesse before men , but also to try them ; Gods trials are of two sorts , some for humiliation , then he leaves them to know all that is in their heart , as he did Hezekiah : others for confirmation , then he assists them , as he did Abraham . By these tribulations God trieth his peoples Sincerity . Graces . First , He trieth their sincerity , if they will stick to a good cause without defection , and goe on in a good course without deflection . Certainely , these times and troubles make the same discovery of men as former did ; then there were some confessors , some Martyrs , others Traditors , that in time of tribulation went away . Errors must be , that they that are approved may be knowne : and doctrines and practises of liberty must be , that well rooted and grounded Christians may be distinguished from children , tossed to and fro , and carried about with every wind of doctrine by the sleight of men , and cunning craftinesse , whereby they lie in waite to deceive . Tribulations are like great winds , which fasten trees well rooted , but throw downe the rest ; There have been and daily are many both in Church and State thus tryed ▪ some Darius-like , labour earnestly to the going downe of the Sun , and then they goe back . It was great triall a while agoe , what men would set themselves against the Prelates and their proceedings , how men would fortifie their spirits against their summons , Courts , Censures , imprisonments and sore oppressions : God hath delivered us thence , and after these , brings more publike and universall trials , how men will stand in and for the publike , who be the Calebs and Ioshuahs that will goe on to the accomplishment of reformation , against the Anakims , and who will lust after the flesh pots of Egypt ; who will waite upon God , and goe when he bids , and stay when he stayes ; and who will goe their own way , as they then did ; we are just thereabouts now ▪ and if any fall off , we are told before hand , it is the issue of their insincerity . They went out from us , but they were not of us : for if they had been of us , they would no doubt have continued with us : but they went out that they might be made manifest that they were not all of us . Secondly , He trieth their graces : He that hath any grace may now know what he hath ; I will instance in three ; First , He trieth their Love , how fast they are gl●wed to God and his cause , that no affliction can part them , whether they are as willing to be turned into a prison for his sake , as into their own habitation ; Love is of this nature : Many waters cannot quench Love , neither can the floods drowne it . Secondly , He trieth their Faith : Our Saviour Christ is still upon this with his Disciples ; O ye of little Faith ! Had men Stephens eyes to see a Iosus in the Heavens , when stones were ●●ying about their eares ▪ or a Moses eyes , to see the recompence of reward ; did they by faith see Gods attributes put forth for their helpe , they would not stagger what side to take to , nor what to doe , but would readily answer as those Heroes : O King we are not carefull to answer thee in this matter : If it be so ; our God whom we serve , is able to deliver us from the burning fiery furnace , and he will deliver us out of thy hand O King , but if not , be it knowne to thee O King , that we will not serve thy gods , nor worship thy graven images which thou hast set up : All the graces which grow among thornes and thistles , attending upon faith , meeknesse , patience , &c. will now be tried and discovered . Thirdly , He trieth their Love to one another , what sympathy they have to those that suffer with them , or for them : You have Ministers , the Country wants them ; hither come the godly and faithfull of the land , that have suffered the losse of all : God tries now , what hast you will make ( Right Honourable ) to settle the businesse of Ordination , and releeve those Churches that for the present are as sheep without a sheapheard : and how you will imploy those that are faithfull in the land about you , as David did . Thus you have seene how they are by these purified , made white , and tried . Now remaines the third and last thing proposed , ( viz. ) what is the reason , and whence it is , that these times and troubles have such different effects and operations upon the godly wise , and upon the wicked , and those three that are in my text shall serve . I will adde no more . First , This comes to passe from the diversity of subjects on whom they light , ( viz. ) godly , and wicked . Afflictions as Physick make better or worse ; they are resembled to a fanne , the godly are the Lords wheate , purified by it , but the wicked are as the chaffe , blowne away , nor is there any thing to be seen amongst them , but Apostasies , abusing Gods truth , and what not ? Jesus Christ compares tribulation to the Sun ; the same Sun which warmes and perfecteth good-seed , scorcheth that which hath not depth of earth , depth of root , and enough of moisture , as that which was sowne upon high way , stony , and thorny ground had not . It is in the Prophet compared to water and fire ; now as things are which are cast into water and fire , so is the operation : cast gold into the water , it keeps its yellow shine , cast it into the fire , it becomes brighter ; cast earth into water , it turns it into mudd , cast it into the fire , it crumbleth to dust ; cast hay into the fire , it gives a blaze , and turns to smoake and ashes ; cast it into water , it rots it presently ; The Apostle tells us ; the day shall declare every mans work of what sort it is . Tribulation is such a day ; it presseth every godly man , and out comes their grace ; it presseth the wicked , and out comes their wickednesse ; as dunghils , the more they are raked , the more they stinke ; whereas the godly , are as the spices , which bruised cast forth a sweeter savour : the Eagle tries her young ones by the Sun , God tries and differences godly from the wicked by afflictions ; wicked men are as the wood of the vine , good for nothing but the fire ; godly are such as are still on the mending hand . Secondly , This comes to passe from the different adjunct or priviledge , godly wise men , have every thing ( and so afflictions ) sanctified to them , wicked men have every thing accursed to them . The Prophesie here , you see , is by way of promise to the one , they shall be purified , &c. by way of judgement to the other , the wicked shall doe wickedly . The charter of the Christian is large , All things , even death it selfe , is yours , and you are Christs : godly men have as cursed hearts as any wicked men ; but being in Christ they are sanctified , and have grace to be improved and bettered ; therefore all runs passive ; purified , made white , tried : and the Prophet Malachy tells you how ; He ( that is to say , the Angel of the Covenant , Christ ) shall sit a refiner and purifier , &c. to compose the fire ( for though sinne merit trouble , man or Devill be instruments of the trouble , yet God is the chiefe agent ) and to order it for the good of the mettall he casts into the fire , to encrease the flame one while , when they are not purified ▪ and to quench it another while , when they are : but afflictions are not so to wicked men ; Christ is a swift witnesse against them ; they are given up , and being so , must needs doe wickedly . Thirdly , This comes to passe from the different cause ; None of the wicked understand , but the wise understand . There is a three-fold wisedome and understanding of heavenly things , and they are distinguished by three words : The wisedome of the art , the best of all Philosophy , the feare of the Lord , which is the beginning of wisedome : The wisedome of the teacher , the Lord , none teacheth like him : And the wisedome of the scholler , who is made wise to salvation . Now wicked men have none of these , at least they have not them all , but the godly wise have : wicked men either have no light , they consule not with Gods word , and then how should they understand ▪ They have rejected the wisedome of the Lord , and what wisedome is in them ? or they have no understanding , no eyes opened , no grace infused , and so they judge amisse of things that differ ; or their eyes are not well disposed , they have misguided judgements , something or other makes them mistake . Aske them concerning the warres in Germany , Scotland , England ; they call evill good , and good evill . Thus you see the Reasons . Now remaines only the practicall part , having done with the Doctrinall ; the point you see is proved , there rests the Application . And though this might be manifold , I will not trouble you with any more then three ; It serveth therefore for Instruction . It serveth therefore for Exhortation . It serveth therefore for Consolation . This may in the first place give satisfaction to three great scruples which trouble many . First , It shewes the reason why godly persons are afflicted , and wicked prosper . Though it pleases God sometimes to blesse his people with peace , and to give them rest against their enemies round about them ▪ yet for the most part in the ordinary way of his dispensations , many are the troubles of the righteous ▪ and for the wicked , they are active and strong , and no ●ands in their death : When Iacob is ●o●sed to and fro , Esau is at rest in mount S●ir , encreased in riches and power : when S●●l is on the throne , David is hunted as a partridge : when Mordecai is at the gate , Haman is in favour in the Court ; and when the Co●●tiers are at the banquent of wine , the Citie 〈◊〉 is perplexed upon this crosse dispensation ariseth a dangerous temptation , which drives many backe , some sometimes to deny a Providence ; not onely are Gods Children lyable to these temptations in consideration of the trouble of the Righteous , and prosperitie of the wicked , but when God is in a way of mercy , if there be any stay in the course of Justice , any delay of deliverance , they are ready to be troubled . Is God just ? Is God mercifull ? why stand things at a stay ? Now 〈◊〉 text resolves this scruple ; T is that the godly may be purified , made white , tryed ; and it is againe , that wicked men may doe wickedly , and may fill up the measure of their sinne : thus doe even those that stumble at this , at last resolve themselves 〈◊〉 and certainly when God hath accomplished his worke , it shall be otherwise . Secondly , it shewes the reason why it is so troublesome a time now more than at other times . We were quiet , why are we now so distempered ? It is because this is a time of Reformation : as the Lord told Rebecah , when she went to enquire of him concerning the struggling in her wombe ▪ Why am I this ? He saith , Two ●●●i●ns are in thy ●●●be●● and two manner of people shall be separated from thy bowels , &c. God is now about to purge his ●●oore , and never was there a time of Reformation which differ●●ced good and bad , but it was a time of troubles ▪ when the Jewes came out of Egypt into Cannan the five Bookes of Moses tell you their troubles : when out of captivity , ere they got up their City and Temple , 〈◊〉 and N●●●●●●h tell you what trouble : and when they shall come out of Judaisme , ver. 1. of this Chapt. tels you it shall be a time of trouble such as never was since it was a nation to that time : When the Gentile Church came out of the Heathen persecutions , Revel. 12. tels you what troubles ; and when they shall come out of the Antichristian persecution , the same book tels you of their severall sorts of troubles : whilst we made brick for Prelates , and suffered the Egyptian taske-masters to lay on us all their burdens , we did not resist unto bloud , as now we doe since we have cast them off : and whilst Satan keepes possession all things are at peace , but when the stronger then he comes to bind him , he rents and teares . What working against Christs comming in the flesh , from Abel to the birth of Christ ? what attempts against the Prophets , Apostles , and Ministers of Christ that offered and preached the Redemption wrought by Christ ? and what resisting of the Holy Ghost comming to apply the grace so offered ? therfore stand not amazed at our troubles now , Christ is about a great work of Reformation , and therefore there will be opposition , Ierusalem is to be built , both wals , and streets , in troublous times . Thirdly , it showes the reason why the Lord stands so farre off in trouble : this was alwayes a great affliction to the godly in times of trouble , not so much that they were troubled , as that the Lord stood farre off from their cry , and from the voyce of their rearing . We fast and pray , and yet we are not delivered ; why is it thus ? why ? it is , because the godly need yet more purifying , and the wicked must yet doe more wickedly , for that they neither doe nor can understand . View each of these distinctly . First , it is , because none of the wicked will understand ; they might else take notice of Gods avenging hand ; every stroake proclaimes him a sin-revenging God , and of Gods protecting hand , the bush burneth , and is not consumed . Religion , Lawes , and Liberty , have as Candles under water , strangely been preserved . Their project was by oppression to keepe them downe , the oppressours now are oppressed ; they would keepe off Parliaments , or breake them if they could not serve themselves of them ; there is now a standing Parliament to plague them , they would bring in first Rebels to helpe them , and imploy bloudy Papists , now three Kingdomes are in one Covenant , and their ships are broken at Ezi●●-G●ber ; the Lord hath every where said to them ; Associate your selves , and ye shall be broken in pieces : and give eare , O ye of farre Countries : gird your selves , and ye shall be broken in pieces : gird your selves , and ye shall be broken in pieces , Take counsell together , and it shall come to nought : speake the word , and it shall not stand . And he hath said to us , Feare not their feare , nor be afraid ; Sanctifie the Lord of hosts himselfe , and let him be your feare , and let him be your dread ▪ and he shall be for a sanctuary , &c. but the wicked will not understand any thing at all : three wayes is this expressed here , if we marke it strictly . First , they will doe wickedly ; that is to say , they will goe on in ●inne securely ; so elsewhere . Let favour be shewed to the wicked , yet will he not learne righteousnesse : in the land of uprightnesse , will he deale unjustly , &c. Salomon saith , The prudent man seeth the evill , and hydeth himselfe ; but the simple passeth on , and is punished ; so did the old world , so did old and new Babylon ; so shall it be also in the dayes of the Son of man . Wicked men are as ignorant and blind as those Philistines ▪ If he goe up the way of his own coast to Bethshemesh , then he hath done u● this evill , but if not , then we shall know it was but some chance that happened to us . They neither see the hand of God that smites them , nor their owne desert that provokes the Lord thus to smite them . Strangers devoure his strength , but he seeth it not , yea , gray haires are here and there upon him , but he knoweth it not , as saith the Prophet . Secondly , they will be more wicked for the trouble , this is not ordinary with all wicked men ( some like Ahab will be humbled for the time ) but with the wicked of our times , we are here foretold it will be so ; and Saint Iohn in the Revelation speaking of Antichristian enemies , all along their going downe , tels us the same , that they will breake forth to further wickednesse , even to blasphemie against the Name of God , and looke at Reformation as rebellion . It was a brand upon Ahaz , that when he was in distresse on every hand , yet in his distresse he did trespasse yet more against the Lord . And a concomitant of their destruction in Esay , They shall fret themselves , and curse their King , and their God . And it is foretold concerning these last times , that , Wicked men and seducers shall wa●● worse and worse , deceiving , and being deceived : and we see all this made good upon the men of this generation ; the more God plagues them , the more they sinne . Thirdly , They will not understand ; i. to repent , and give glory to God , to give him the glory of his Soveraignty , in whose hands all troubles are , to inflict , order and remove them ; the glory of his truth and justice , to acknowledge the justice and truth of God by reason of their doings which have procured all these plagues to themselves , as the godly doe . Thou art just in all that is brought upon us , for thou hast done right , but we have done wickedly , they contrarily keepe wickednesse sweet within their mouth ; and the glory of his mercy , that they are not consumed . Surely the sins before reformation , in reformation , since reformation , and now most of all that men hate to be further reformed , might make men tremble : but this is one of their plagues , that they cannot see , they cannot repent . This is now one reason why the Lord stands so far off ; wicked men will doe wickedly , and not understand , and therefore more plagues must come , that they that will not see , may be made to see . There is another reason , and that is , because godly wise men are not so purified , made white and tried , as they shall be ; and indeed there is more cause to feare this than the other ; God can soone take order with the wicked , were but his people as they should be ; I will therefore abruptly breake off here the use of Instruction , and fall into the second use of Exhortation . This serves in the second place therefore for Exhortation , that you would be purified , made white , tried ; let not our deliverance , and the deliverance of Gods Church , stay , and be deferred for want of this . And here ( Right Honourable ) suffer the words of exhortation patiently . I shall borrow the benefit of the * mornings preface to speake unto you plainely . We rejoyce in the authority we have from you , besides the encouragement to seeke the Lord by fasting and prayer , but you had need call the land to one fast more , to Ezras , to seeke of God a right way , to know why we are not delivered . God we are sure is a God that heares prayer , especially extraordinary prayer ; but are we purified , made white , tryed ? Ioshuah fasted , but the Lord told him that was not the thing , Israel had sinned , that must be done away ere God would helpe them . It is not for me to charge any fault upon you the great assembly of the Gods ; but give me leave to set the great God before you as your patterne , and thereby charge your selves ; in his Name : only let me exhort you to these three things . First , Be purified . Me thinks the Lord calls upon you that are the repairers of our breaches , and restorers of pathes to dwell in , as sometimes to Ierusalem , Will you not be made cleane ? when shall it once be ? I am not able to charge impurity upon you , but God can , and your own consciences may helpe you to find it out : This only let me say unto you , that an ordinary purity will not serve your turnes ( though it is wont to be said , a little holinesse goes for a great deale amongst our Nobles and Gentry ) You are great men and wise ; the Worthies of the Land , think I pray you what a disgrace a But puts upon you , such a But I meane as was on Naaman , Now Naaman Captaine of the hoste of the King of Syria , was a great man with his master , and honourable , because by him the Lord had given deliverance unto Syria : He was also a mighty man in valour , but he was a leper . As you stand for your selves and for us , so give us leave to beseech you to a double purity , one for your own sakes , another for ours ; and because in this second consideration you move in a high spheare , I beseech you patterne your purity by his whom you represent : no lesse holinesse must you aime at , than to be holy as he is holy ; me thinks if every second cause works so much more strongly as it is united to its first cause , then you that represent one Kingdome at the least , and are ( as I said ) the great assembly of Gods , should be so much more pure and holy as you are neerer to God than others both in name and office : You are engaged in an Honourable cause , and you have as Honourable a call thereunto , now as in both you would prosper , purifie your hearts , your hands , your houses , remember the Lord will be sanctified in all those that draw neare him . Secondly , Be made white as well as pure . I cannot ( againe ) but the world doth , bespo● your innocency : now doe you as the Lord : he cleares his righteous dealing before the Sun ; doe not you let any spot lie upon your proceedings . I will instance only in three of your graces . Be made white in your Truth , by executing your ordinances , that you may not only say but doe . Be made white againe in your Iustice , upon delinquents , that what you seeke , when it is put into your hands we may see you execute ; The very Heathens call'd Iustice the daughter of Iupiter married to him , and sitting close by his side , &c. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the Lord sayes , what a doe is here with fasting , execute true judgement , &c. else you fast not to him ; looke into the prisons if this fasting day be not a feasting day , and if they mock not God with something else than religious fasting on their Friday . Be made white once more in your Zeale , and sincerity to reforme the house of God by denying your selves and giving up thereto that which may make it glorious . It was a good observation of an Honourable Member of your society , upon the Teares of Germany , that their deliverance was not like to be yet , because in the catalogue of all their sinnes then made in a Sermon , the chiefe sinne was not named , Sabbath-breaking , whereof that Country was notorlously guilty . Truly , I am sorry that in so excellent an Ordin 〈…〉 for Repentance , Sacriledge is not mentioned , whereof this Land hath been too much guilty , unlesse by you it be purged from it , which we all expect . You well heard in the morning , there is great necessity of speeding the businesse of Ordination , now before you ; but let me adde thereto , that the ministery you shall ordaine , will be rendered very contemptible and vile before all the people , unlesse you take care they be not disabled for want of Maintenance , nor discouraged for want of Authority ; the former they are in danger to be by Impropriations , the latter , by Patrons . I plead not for authority civill , but sacred , not Prelaticall , but pious and Ministeriall ; that they may not be afraid to tell the people their transgressions , and the house of Iacob their sins . Lastly , Be tryed ; and be faithfull when you are tried ; some you have had , more you may have ; shrinke not , stand to it and you shall have the Crowne of life . The time prevents me , therefore I will conclude with a word of the thirduse , which is of Consolation . Be you thus faithfull , and three things may sustaine your spirits against all discouragements . First , You shall be sure to prevaile ; for looke upon ver. 1. It is not a Timpany , but a Delivery these times fore-tell , and what an Honour will it be to you , to be midwives to the birth of such a child of reformation , as Heaven and earth shall cry grace , grace unto it ? sore troubles you have had , and may have ; but a woman in travell hath sorrow because her houre is come , but as soone as she is delivered of the child , shee remembreth no more the anguish for joy that a man is borne into the world . To encourage you hereto , consider the wickednesse of the enemy ( if you be purified ) doth assure you , they shall not prevaile ; they make lies their refuge , and under falshood hide themselves , you know what God saith he will doe with such a people : They blaspheme God which hath power over the plagues , and repent not to give him glory ; therefore they lie under the vials of his wrath ; you may write upon it , they shall never prosper . Secondly , You may live to see this delivery , as he saith , who shall live when God doth this ? that shall you I am confident , if the calculation be true , which hath been given of the time in the verse next following my text ; it s not twice so long as you have sitten already in Parliament , ere Rome be destroyed ; and therefore could I be heard over all our Militia , I should wish them not feare employment if these wars be ended , which many are too loath to finish soone enough , least as Demetrius said in another case , their craft should faile : For this ended , a more noble warre , and more unanimous would be occasioned , to helpe the Lord against the mighty in other Countries . God seemes to have confirm'd this Parliament for some such purpose , as if he would have you immortall till the worke be done . Lastly , ( and so I conclude ) if any of you die before you see this great salvation of the Lord , your posterity shall inherit the blessing ; and for you , it is Honour enough that you expire in so great a cause ; Heathens thought no greater Honour than to die for their Countrey ; for you to lay downe your lives in being the Angels of God , as blessed Luther , famous Queene Elizabeth , renowned King of Sweden was in powring out the vials of Gods wrath on the throne and seate of the beast ; you have Honour enough ; they shall not need to come to Westminster to reade your Epitaphs , all the Churches of the world shall reade at distance the Epitaphs so truly and worthily preached to you by a renowned watchman , whose praise is in the Gospell . These are Scotlands umpire , Irelands guard and revenge , Englands preservation , the Churches safety , and Religions glory . FINIS . An Appendix , Giving light from History sacred and Ecclesiasticall , to some passages of the Sermon , humbly presented to his much honoured Patron Sir ROBERT HARLEY Knight of the Noble order of the Bath , and one of the Members of the Honourable House of COMMONS . SIR , AS the Honourable House of Commons by your mouth commanded me both to preach , and print this Sermon , so I trust you will patronize this short Appendix which I am encouraged by good friends to affix hereto . The foure great Monarchies are now almost come to an end ; out of the third comes up a little Horne , conceived to be Antiochus Dan 8. 9. Hugh Broughton . Epiphanes , ( as the circumstances of the eight Chapt. show ) for it is of the Goat , which is call'd a Leopard , Chap. 7. 6. out of the fourth comes up another little Horne , conceived to be the Turke ( as the circumstances of the seventh Chapt. Dan. 7. 8. show ) for he riseth among the ten hornes of the fourth beast , which is the Romane ; Otthoman first assumed the title of Hen. Isaackson . pag. 343. Sultan ; and about the yeare 1300. laid the foundation of the Turkish Kingdome , from thence reckon a time , times , and an halfe prophetically , dayes for yeares . The time 100. times M. Brightman in Dan. 1● . 7. 200. halfe time 50. in all 350. yeares , which added to 1300. expires ▪ Anno 1650. Then shall the King of the North ( the Dan. 11 40 , 44 M. Mede Apost. latter times , pag. 111. Turke ) come against the King of the South ( the Saracen ) like a whirle-wind ; Then tydings out of the East , shall trouble him : and then , from the taking away of the daily sacrifice by Titus Vespasian , who burnt both City and Temple , and the setting up of the abomination of desolation by Julian , shall be 1290. dayes , which added to 360. the time of Julians Onuphr. 360 ▪ Isaa●son . 367. reign , makes also 1650. though 3. or 4. yeares difference there is amongst Chronologers . For confirmation whereof consider two things , 1. Christs Prophecie . 2. It s accomplishment . Our Saviour Christ , a little before his death , prophesied 1. There shall not be left here , stone , upon stone , which shall not Matth. 24. 2. be thrown downe . His Disciples aske him when this shall be ? He bids them that reade , consider when they shall see the abomination ver. 15. of desolation spoken of by Daniel the Prophet stand in the Holy place . Here is the Prophecie and the time when it shall be fulfilled . To find the accomplishment now , Ecclesiasticall story must 2. speake . There I find Titus Vespasian as before , burning Ioseph . Antiq. both City and Temple , where alone it was lawfull to sacrifice ; but yet for all that there were stones upon stones left ; I find also Julian the Apostate endeavouring to restore Jud●is●e , Tripart . Hist. by authorizing , encouraging and assisting the Jewes to reedifie their Temple , and they taking up every stone of the old foundation over night , and intending to lay a new foundation the next day , but when they had fulfilled the Prophecie of Christ , they were dispersed that very night , and never able to lay a new stone there , as they had intended . I le give you out of Greeke and Latine , the testimony of foure very famous Historians , ( viz , ) Ruffinus , Socrates , Theodoret and Sozomen ; the two former mention the Prophecie of Christ , and Cyril of Jerusalem , his observation upon it ; the two latter imply the Prophecie , but say nothing of Cyril , all of them , though severall writers , in severall places and times , agree in testimony . First , Ruffinus tels , that Julian conveened the Jewes , and Ruffin Hist. Eccles●● . c 37 , ●8 , 39. asked them , why they doe not sacrifice ? they tell him , they may not except it be in Hierusalem , as their law commands them ; He askes , why then they doe not build their Temple ? They tell him they are not able . He gives them authority , encouragement and assistance . They thereupon fall about it as if some Prophet had spoken to them . They prepare lime and sand , and all things else , and then they take up the old foundation ; which done , the next day , nothing was wanting , why they might not lay a new one , the old being removed . But when Cyril the Bishop of Hierusalem had dilige●ly considered what they had done , and what they were about to doe , he was confident either out of those things which he had read concerning the times in the Prophecie of Daniel , or which our Lord had foretold in the Gospels , that by no meanes it could be that the Jewes should there lay a stone upon a stone , but that the saying of our Saviour should now be fulfilled . Neither was his prediction vaine , For behold in that night which only staid them from beginning their new worke , an earthquake turn'd all down to the ground , and confirm'd the very truth of our Saviours words , and so being frighted , both Jews and Gentiles went away , and gave over their foolish beginnings . Then Socrates to the same purpose ; Julian calls for the Socrat. Hist. Eccles. l. 3. c 17. Secund ▪ Graec. c. 20. Jews , and demandeth of them the cause why they did not sacrifice ? After they had answered , it was not lawfull for them so to doe , but in Ierusalem , he commanded that in all hast their Temple should be built ; accordingly all necessaries were provided , as timber , stone , brick , clay , lime , with other things requisite in building . At that time Cyril Bishop of Jerusalem remembred the Prophecie of Daniel which Christ had fore-told in the holy Gospels , that the time was now come , when there should not be a stone of the Temple left upon another , but that the Prophecie of our Saviour should now take place and be fulfilled . When the Bishop had thus said , accordingly it came to passe , for a great earthquake the night following , shooke the old foundation of the Temple , and so instead of raising it up , it was utterly overthrowne . In the third place , Theodoret ; The Emperour having called Theod. Hist. Eccles l. ● . c. 20. the Jews together , asks them why they sacrifice not as they are commanded ? They answer , their worship is confined to one place ; This wicked enemy of God ▪ commands their Temple to be reedified , hoping foolishly , that he should thereby make our Lords Prophecie a lye , but he contrary to his thought , hereby declared it much more to be a truth . All the Jews came together from all parts of the world , and contributed both pains and purse unto the building ; and 't is said they had made them spades , baskets and other tooles of silver , for that work ; themselves cast down with their own hands the reliques of the old Temple , thinking to build it new from the lowest foundation , &c. But a mighty earthquake and other fearfull prodigies destroyed all their preparations , so that they fled , &c. In the last place , So●omen , though the Emperour hate● So●om Hist. Eccles. l. 3. c ▪ 17 S●cund . G●●c . c. ●● . the Christians , yet he carried himselfe curteously towards the Jews , because they were great enemies to the Christians . Having call'd them together , and exhorted them to observe the Law of Moses , and they having answered him that their Temple being destroyed , might not worship in any other place ; he supplied them out of the publique , with money to reedifie their Temple , that he might reduce them to their old sacrificing ; They fall to the work with cheerefulnesse , and begun to prepare the place they were to work in , and the Gentiles helped them , thinking to prove Christs words false , That their Temple should never be repaired , but instead thereof , every stone thereof destroyed . They tooke away the reliques of the old building , and the next day intended to lay a new foundation , but were frustrated by an earthquake , &c. By all these , you see every word of God is true , and every man a lyar : in the mouth of two or three witnesses every word Rom. 3. 4. shall stand : here are foure in one book , all bearing witnesse to this Truth , that as Christ had said , it came to passe , there was not left stone upon stone in the Temple ; From that time therefore is the full epoche of the abomination utterly made desolate These things I have annexed for others , not for you , who have diligently sought out the accompts : Accept only my first fruits ; you have laid out much upon the Promises , and you shall receive much , the things which shall be accomplished make hast . The unworthiest of all that serve you in the Gospell of Christ STAN. GOWER . FINIS . Die Mercurii , 31o Iulii , 1644. ORdered by the Commons assembled in Parliament , That Sir Robert Harley , and Master Hallowes , doe from this House give thanks to Master Gower , for the great paines he tooke in the Sermon he preached this day , at the intreatie of this House , at St Margarets Westminster , it being the day of publike Humiliation , and to desire him to print his Sermon . And it is ordered that none shall presume to print his Sermon , but whom he shall authorize under his hand-writing . H. Elsynge Cler. Parl. D. Com. I doe authorize Philemon Stephens to print my Sermon , and no other , but with his consent . Stanley Gower . Notes, typically marginal, from the original text Notes for div A85505e-270 Dan. 1● . 1. Thy people . 2 Pet. 1. 20. 1 Cor. 10. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Dan. 1● . 1. Hose . 1● ▪ 〈◊〉 〈◊〉 Zech. 4. 7. Prov. 1● . 12. Dan. 2. & 7. Rev. 11. 15. Dan. 12. 2. Rom. 11. 15. Mr Mede Apost. of latter times , p. 64 , 65 , 66. 1. M. Brightman , and many others . Rev. 16. 12. Dan. 12. 7. M. Brightman , in locum . 2. Dan. 12. 11. Dan. 8. 10. 11 , 24. 25. Ioseph Antiq. Tripart . Hist. M●t. 24. 2. 1. 2. 3. Isa. 44. 28. Rev. 16. Deut. 32. 4. 1 Sam. 3. 12. Romam latericiam inveni , marmorea●… relinquo . Cant. 1. 17. Plin. l. 43. c. 5 & 16. c. 41. Notes for div A85505e-2000 Coherence showing . Mr R●th●a●d , on Ier. 7. 3. 1. The Time . 1 Chron 3. 1. ●●● 1. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Ioseph ●ntiq ▪ l. 10. c. 11. 2 Sam. 12. 24 , 25. Ez●k. 8. 3. Ez●k. 14. 14 , 16 , 18 , 20 , D●n . 10. 11. Rom. 11. 28. M Brigh●man on Dan. Willet . on Dan and others . Cant. 3. 6. Cant. 6. 10. &c. Rev. 16. 12. Rom. 11. 15. Rom. 11. 25. Gen. 41. 32. Socrat Scholast Ecclesiast . Hist. l. 3. c. 17. 2. The Scope . Prov. 2● . 11. 3. The Accomodation . Luk. 4. 21. 1 Sam. 12. 18. Text showing . The parts . viz. 1. The Prophet Ioseph Antiq. lib. 11. cap. ● . Vide Theodor . presat in Dan ▪ Item Polan . in prolegom . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Matth. 24. 15. 2. The Prophesie . 3. The Points . Raised but not prosecuted . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 3. 1● ▪ Doctrine . The maine Doctrine ha●dled . Shewing . 1. What ●●●ulations . 2 Cor. 7. 5. Tantum sumendum quantum ad finem prodest . 2. How they pu●●fie , make white and try . 1. They purifie ●ro● sin committed . Pro. 22. ●5 . Isa ▪ 27. 9. 2. From sin to be comitted . 2 Cor. 12. ● . 2. They make white . ● . From their owne other mens sins . Josh ●2 17. ● King. 23. 26. 2. From their own suspected sins . K. Declar●t . Aug ▪ 12. 1642. 1 Sam. ●4 . 17. Gen. 4● . 38. Ps●l . 37. 6. 3. They try their 2 Chro. ●2 . 31. Gen. 22. 1. 1. Sincerity . Euseb Eccles. Hist. 1 Cor. 11. 19. Ephes. 4. 14. Dan. 6. 14. Numb 14. ● . Joh. 2. 19. 2. Graces . 1. Love . Cant. 8. 7. 2. Faith . Act. 7. ●5 . Dan. 3. 16 , 17 , 18. 3. Sympathie . Ps● . 101. 6. 3. What is the Re●son of so d●fferent operation . Reason 1. From diversity of subjects . Jer 15. 7. and 51. ● . Mat. 13. 6. Isa. 43. 2. 1 Cor. 3. 13. Rom ▪ 5. 3 , 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ezek. 15. per totum . Reason 2. From different adjunct or priviledge . 1 Cor. 3. 21 , 2● . Mal. 3. ● . Lev. 26 ▪ 14 , to 40. Mal. 3. 5. Reason 3. From different cause . Pr●v . 1. ● . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Jer. 8. 9. The doctrinall part finished . The use threefold . Vse 1. Instruction in three points . 1. Why ●odly are afflicted , wicked spared . Psal. 73 4. That the one may be purified , and the other doe wickedly . Psal. 73. 17. Jer. 12. 3. Hab. 1. 13. 14. 2. Why this time more troublesome than former ? It is a Time of Reformation . Gen. 25. 22 , 23. Such times have been alwayes troublesome . Luk. 11. 21 , 22. Mat. 2● . 34 , 35. ● Cor. 10 ▪ 5 , 6. Dan. 9. 25. 3. Why the Lord forbeares so long to deliver ? Psal. 10. 1. and 22. 1. 1. Because none of the wicked will yet be brought to understand . 2 Chron. 20. 36 , 37. Isai. 8. 9 ▪ 10. ver. 1● , 13. That appeares in 3. things . 1. They will doe wickedly . Isai. 2● . 10. Prov. 22. 3. Luk. 17 ▪ 26. Isai. 47. 8. Rev. 18 ▪ 7. 1 Sam. 6. 9. Isai. 26. 11. Hos. 7. 9. 2. They will doe yet more vvickedly . Rev. 16. 9 , 10 , 11 , 21. 2 Chro. 28. 22. Isai. 8. 21. ● Tim. ● . 13. ● . They will not repent . Rev. 16. 9 , 11. Nehem. 9 ▪ 33. Job 20. 12 , 1● . Lam. ● . 22. Isa. 26. 11. Rev. 16. 9 , &c ▪ 2. Because the godly are not yet sufficiently purified , &c. Vse 2. Exhortation , Preface thereto . Heb. 13. 22 ▪ * M. Rat●●and Jer. 7. 3. his preface before his application . Ezra 8. 21. Psal. 65. 2. Josh. 7. 11 , 1● . Exhortation it selfe to three duties . ● Be purified . Jer. 13. 27. More than ordinary purity expected from Parliament-men . a King. 5. ● . Lev. 10. 3. 2. Be made white . In 1. Truth . 2. Justice . Hesiod . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Zech. z. 3. Zeale , quit the land of Sacriledge . Sir R. H. Provide for the Ministery . ● . Maintenance . 2. Authority , not civill , but sacred , not Prelaticall but Ministeriall . 3. Be tried . Vse 3. Consolation , upon three grounds . 1. Sure to prevaile . Zach. 4. 7. Joh. 16. 21. For the enemies blaspheme . Isa. 28. 14 , to 20. And none ever hardned himselfe against God and prospered . Job 9. 4. 2. You may live to see the day ; for not long to it . 3. If you die , your names shall be honoured , and your posterity blessed . M. Obad. Sedgwick , before Parliament , May 15. 1642. on Ier. 4. 3. 
A85529	----	Gods deliverance of man by prayer. And mans thankefulnesse to God in prayses. In a sermon by reason of the lecturers absence in the Church of Saint Bartholmewes Exchange, on Ash-Wendesday [sic], at the generall fast, proposed. But at that time by a company of church intruders very rudely opposed. And now at this time, for the publike satisfaction of all men faithfully in print exposed. by I. G. D.D. Rector there. Grant, John, d. 1653. This text is an enriched version of the TCP digital transcription A85529 of text R7665 in the English Short Title Catalog (Thomason E141_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 55 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85529 Wing G1520 Thomason E141_13 ESTC R7665 99873169 99873169 156560 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85529) Transcribed from: (Early English Books Online ; image set 156560) Images scanned from microfilm: (Thomason Tracts ; 25:E141[13]) Gods deliverance of man by prayer. And mans thankefulnesse to God in prayses. In a sermon by reason of the lecturers absence in the Church of Saint Bartholmewes Exchange, on Ash-Wendesday [sic], at the generall fast, proposed. But at that time by a company of church intruders very rudely opposed. And now at this time, for the publike satisfaction of all men faithfully in print exposed. by I. G. D.D. Rector there. Grant, John, d. 1653. [4], 30 [2] p. Printed for Thomas Paybody, dwelling in Queenes Head Court in Pater-Noster Rovv, London : 1642. Dedication signed : John Grant. "The Lords prayer enlarged": [2] p. at end. Annotation on Thomason copy: "rant" is inserted immediately following 'By I. G.'. I. G. = John Grant. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Psalms L, 15 -- Sermons -- Early works to 1800. Fast-day sermons -- Early works to 1800. Sermons, English -- 17th century. A85529 R7665 (Thomason E141_13). civilwar no Gods deliverance of man by prayer.: And mans thankefulnesse to God in prayses. In a sermon by reason of the lecturers absence in the Church Grant, John 1642 10038 14 15 0 0 0 0 29 C The rate of 29 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion GODS DELIVERANCE OF MAN by PRAYER . AND Mans Thankefulnesse to GOD in PRAYSES . In a Sermon , by reason of the Lecturers absence in the Church of Saint Bartholmewes EXCHANGE , on Ash-Wendesday , at the Generall Fast , proposed . But at that time , by a Company of CHURCH Intruders very rudely opposed . And now at this time , for the publike satisfaction of All men faithfully in Print exposed . By I. G. D. D. Rector there . LONDON , Printed for Thomas Paybody , dwelling in Queenes Head COURT in Pater-Noster ROVV . 1642. TO My Parishioners of St. Bartholmews Exchange London , Respective , or Disrespective , all manner Salutation . ON our Fast Day ( doubly , a Fast Day , by Ancient use , by Recent Authority ) The Curate , by the throng of people in the Church , not able to get in , I began Prayers . The Exhortation , and Confession were endured ; But , the Absolution entred on , A Psalme was confusedly began . I read , They sang ( rather howled . ) Such was the rudenesse of the swervers from their owne Congregation ; and Disturbers of all Congregations , whether they intrude . Intreated I was , to be take me to the Pulpit ; I yeelded , The Lecturer being not come , as I conceived . In the Pulpit I was outfaced ; in every corner of the Church , disgracefully nicknamed ; outprated , rudely and savagely . Having got through my Prayer , I propounded my Text : Such were the Yellings , they would not endure the reading of it ; for all my deep charge , and citing of the disturbers to the Lords Tribunall . Well , downe I came , and Master Ash ( The Lecturer , then come ) went up , rebuked the disorder , orderly Preached , and soundlie ; In the after-noone I finished my worke ; And here You have it to review ; Which , my Prayer is may be to your Aedification in the serious way of Right Christianity , The loving Pastour of you All , Iohn Grant D. D. PSALM . 50. 15 Call upon mee in the day of trouble , I will deliver thee , and thou shalt glorifie me . IN the forenoone few Auditors of those many had the patience so much as to heare my Text named , I hope to finde you in a better temper this afternoone , however here I am againe to doe my duty , and from the Lord of Hoasts is my message ; It is the charge of that supreme Generall to all ; Call upon me in the day of trouble , I wil deliver thee &c. A heavy loade of trouble is on our shoulders ; yea , on our soules , a loade for us unsupportable ; we have long burdened our God which our sinnes , and his judgements have we felt many wayes to our smart , I would I could once say , to our amendment . Wee are now under a generall humiliation , a fast by publique authority enjoyned the whole Kingdome , and the first day falls on Ash . Wednesday , a solemne day of fasting in the Church of Antiquity , in the purer times of the Gospell ; when Ionah the Prophet and Messenger of the Highest to Niniveh , the great , the Head City of Nations began to enter therein ( as his Commission served him ) he cryed , and said ; yet forty dayes , and Niniveh shall be overthrowne , Ionah 3. 4. what followed ? so the people of Niniveh beleeved God and proclaimed a Fast , and put on Sackcloth from the greatest to the least of them : For the word came to the King of Niniveh , and he arose from his throwne , and hee laid his robe from him , and he covered him with sackcloth and sate in ashes , and he caused it to be proclaimed and published through Niniveh , saying ; Let neither man , nor beast , heard , nor flock , tast any thing , let them not feed , nor drinke water , but let man , and beast be covered with sackcloth , and cry mightily unto God ; Yea let them turne every one from his evill way , and from the violence that is in their hands ; Who can tell if God will turne , and repent , and turne away from his fierce anger that we perish not ? And God saw their workes , that they turned from their evill way , and God repented of the evill that he had said that he would doe unto them , and he did it not . Our danger is as neere ( for ought we know ) and as great ( we may feare ) as was that by Ionah threatned unto Niniveh ; Nay Gods judgments have beene , and are upon us in much Variety ; we are all a publique Fast , a Fast by the highest authority over us on earth solemnly proclaimed , and sadly enjoyned : O let it not be a mock ▪ fast in a bulrushed Popishness or Pharisaicall disfigured-n●ss ; what ever our outward garments , deportments , abstinence be , betake we our selves to ardent prayers , and unfained resolutions to shake off all our exorbitances , and sacrilegious actions , and intentions ; god-robbers can be no right fasters , neither the robbers of the honour due to his great name , nor of his Church revenews , the maintenance of those set a part to the administration of duties holy , and of Gods owne appointment for the best wellfare of his people ; Gods sword is drawne , and will not be sheathed till we be amended , Gods wrath is out , and will not be recalled in , till our sins be cast out , the troubles on us shall not be mitigated , but multiplied ; not remitted , but increased ; not away removed , but with armies of new ones aggravated till we be not humerous , but ingenuous , in our humiliations . Soon , and easily may we be deceaved , and deceave each others , but God is not , cannot , will not be mocked by any of us all ; he is serious , be not wee ludicrous , regular be out approaches , and addresses unto him , and the blessing of our text will come home into our bosomes , God will make us a yet more happy nation then ever we have beene , and we shall be the trumpeters of Gods prayses all the world over . The Contents , and extents of our present text are these . A deep Invocation ; A seasonable exaudition ; A due returne of Thankfulnesse . Call upon me in the day of trouble ; there is the first , the deepe Invocation . I will deliver thee ; there is the next , a seasonable Exaudition . And thou shalt glorifie mee ; there is the last , of thankefulnesse a due returne ; a glorifying of the deliverour out of troubles in trophyes of prayses Call upon me in the day of trouble ; a deep Invocation . Out of the depths have I cryed unto thee O Lord , is the Psalmists expression , Psalme 130. He was plunged in the depths of sinnes , and in the depths of Calamities for sinnes committed . None can sinne and escape unpunished , bee they never so high in worldly estate , or in the favour of the highest ; presumptions have precipitations , and heights of sinne , have their depths of punishment . Gods owne people are not priviledged from miseries , when against God they doe harden their hearts , provoke him , tempt him , grieve him with their transgressions ; when they doe erre in their hearts , and will not know his wayes . Israel like troubles upon troubles involve even them , and till they humble themselves in repentance unfainedly , no hope of entrance is there at all into his rest : When sinne , one depth , hath plunged us into misery , another depth , and misery into sorrow , another depth ; it is then high time to take hold on the encouragement in our Text , Call upon me in the day of trouble . Had not wee this gratious warrant , with small comfort should wee life up our drooping heads out of these depths ; by solemne Covenant , we Christians are the selected people of God , drawne out of the Masse of corruption , to be the heyres of salvation . The scope of our faith , and the ayme of our Christian hope is to be joyned unto the God whom wee seeke to be undistractedly , and unseparably his for ever in the Lord Iesus ; this life of ours is but momentany : the life beleeved , and expected is the life of eternity , this is but a breathing : after that now , in our attendance by faith , and hope on that blessed day of eternitie , which shall not have any nights interposition . God hath not left us to our selves , but communicates himselfe to us , to uphold us in that attendance , by His Word addresseth He Himselfe to us , and by our Invocation , is he unto us open ; Seeke ye my face , is His expression to us ; thy face wee doe seeke , is our hearts , faiths returned answer , and practice ; a blessed harmony in harmonious blessednesse , Psalm . 27. 8. In the prophesie of Hosea , we find this in an accurate way of expression set downe , Thou shalt call me Ishai , and not Baali , chap. 2. ver. 16. Ishai , not Baali , My Husband , not my Idolized Lord ; God will have us intire , not divided , halfe his , halfe not his , halfe the Idoll of our hearts , what ever that Idol bee : mungrell Religion , is to the onely true God abominable . Now goe wee on with the Prophet , verse 18. and so forward ; for I will take away the name of Baalim out of her mouth ; And they shall no more bee remembred by their name : And in that day will I make a Covenant for them , with the Beasts of the field , and with the fowles of the heaven , and with the creeping things of the ground ; And I will breake the bow , and the sword , and the battle of the earth , and will make them to lye downe safely , ( and here comes in the Cordialnesse of the businesse ) I will betroth thee unto mee for ever ; yea I will betroth thee unto mee in righteousnesse , and in judgement , and in loving kindnesse , and in mercy . I will even betroth thee unto me in faithfulnesse , and thou shalt know the Lord . And it shall come to passe in that day , I will heare ( saith the LORD ) I will heare the Heavens , and they shall heare the earth , and the earth shall heare the corne , and the Wine , and they shall heare Iezreel , and I will sow her to mee in the earth , and I will have mercy upon her that had not obtained mercy , and I will say to them which were not my people ; Thou art my people , and they shall say , thou art my God . Gods promises and our prayers thence make sure worke indeed , none like it . Without the Word of God , and that sounding , and resounding in our eares with the ministeriall application thereof to our hearts by the spirits operation wee should live and dye in the grossenesse of ignorance : and without Prayer also in humble , and fiduciall manner put up unto our God in the merits , and mediation of Iesus Christ , wee should be hopelesse , helplesse , destitute altogether of the consolations from above , the heavenly consolations in the times of afflictions , disturbances , feares . That prayer is a most important part of our Religious service to God ward , appeares in this most clearely , that the sacred booke of God under those appellations of prayer , and Invocation comprehendeth even the whole service of God : Let that among the rest be deepely weighed , and pondred in our hearts , Whosoever shall call on the Name of the Lord shall be saved , Acts 2. 21. Gods whole worship is contained under this one phrase , to call upon God , no duty of godlinesse is to him more acceptable , no sacrifice in better part taken , then is that : the calling on the name of the Lord is , the open profession of him without dantednesse , Gen. 4. 26. Where ever Abraham , the Father , and patterne of the faithfull , where ever he came , there erected he an Altar , and called upon the Name of the Lord , Gen. 12. 7 , 8. The house of prayer is the name of Gods house , and God gave it that name by his Prophet Isaiah , and our blessed Iesus ratifies it ; Preaching we have here , and Sacraments we have here ; but prayer gives it the denomination , as the major service of God , and both implying , and including all the rest , needs must we all if there bee any ingenuity of Christianity in us , needs must wee acknowledge prayer to bee a matter of the greatest consequence even upon this consideration deeply volved , and revolved in our hearts , that every soule to heaven-ward setled makes the recommendation of his spirit into the hands of God , his practice uncessant , as being in no hands late but his ; that of Davids is by frequency made his . Into thy hands I commend my spirit , thou hast redeemed , me O Lord God of truth , Psal. 31. 5. Gods promises are the faithfulls encourgaments , and in them presenting themselves to God , acceptance is to them confidently assured . Prayer is that hand which we reach , and stretch forth unto our mercifull God , to receive from him all his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Saint Iames calls them , all his givings , and all his good gifts , his good givings , and his perfect gifts ; In the hand of faith prayer is a key , Heaven it openeth unto us , and from Heaven enricheth us with the best of treasures , our wounds layes it open to the right curer of them , the binder up , and exquisite healer of them all , up carrieth it , and dispreads before our piteous God the sobbings and groanings of our disturbed hearts in an humble , and holy familiarity , that will have no denyall , no repulse : of that force it is with God , when put forth a right , that it makes the rods and scourges of Gods correcting hand even fall there out , 〈◊〉 〈◊〉 powerfully his fatherly affections , and removeth his justly conceived indignations . Prayer in parties , and in Families well ordered is the customary sacrifice , is the Morning , and Evening perfume of the devoutly Religious : Let my prayer , ( writes David ) bee set forth before thee as incense and the lifting up of mine hands as an Evening sacrifice , Psalm . 141. 2. Call upon me in the day of trouble . Saint Paul utters it thus , pray {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , without ceasing , without fainting , 1 Thes. 5. 17. What ever the troubles be . Our Saviour thus ; Watch , and pray that yee enter not into tentation , Matth. 26. 41. As justly wee may , and sufficiently wee cannot , admire the goodnesse of our God daigning his word to addresse himselfe in speech to our capacities ; So are we to esteeme likewise , that as an high , and honourable favour , that he will heare us in prayer , and prayses approaching unto him , giving way to our importunities ; nay even commanding us expresly to be importunate ; to such prayers , yea only to such are his eares opened , and his Fatherly affections chayned ; And marke it , he wills us to call upon him importunately , but so resteth not ; hee prescribeth us formes of prayer in his sacred word , puts the matter into our hearts and the very words , and tearmes into our mouths . Hence it is , that the spirit by the Prophet is called the Spirit of grace , and of supplication : Zach. 12. 10. Hence that also of the holy Apostle , The Spirit helpeth our infirmities , for we know not what wee should pray for as wee ought , but the Spirit it selfe maketh intercession for us with groaning which cannot bee uttered ; And hee that searcheth the heart knoweth what is the mind of the Spirit , because he maketh intercession for the Saints according to the will of God , Rom. 8 ▪ 26 , 27. Alasse , faulty and guilty are wee all of us , and durst not without warrant and enablement approach unto our God ; the troubles on us would even overwhelm us , and as it were keepe us from so much as looking up , were we not thus amiably invited thereunto , Call upon me in the day of trouble . What troubles of ●●te have these three kingdoms under one Soveraigne been cast into ? Nay still are in , and under ? Our sister Nation Ireland even weltreth in bloud , and burneth in mutuall enragements : none there secured of ▪ his life , scarce for a moment : and are not we , or we ought to be surely even drowned in teares for them ? for them : Yea , and for our selves too , who are in mutuall enragements and various suddaine uproares through our misaffections , and misinterpretations , and misconstructions of every thing ; bloudy mindednesse takes place in the most , and the casting about how to entrap , and enwrap one another in miseries , is the common misery of us all ; what calumniations are vented , printed , uncensured , unpunished ? what jealousies each gainst others are every where closely fomented ? Charity the badge of Christianity , and coverer of what may be covered is from us exiled , and who can bee most of all uncharitable , is the thing every where laboured after . By this shall all men know ( saith the patterne , and Patron of Charity our Lord Iesus ) even by this shall all men know that yee are my Disciples , if yee love one another , Iohn 13. 35. But with sorrow , and shame enough too may it now be said , All men by this may know ; We are none of Christs Disciples , that wee hate one another ; So raging , so outragious , so notorious is our mutuall hatred . Many knotts tye us , none will hold us being one to another eye-soares , if not heart-soares : As strangers are our enter-viewers not as compatriots , our conferences , differences ; our * protestations , detestations ; Reformation is intended , deformation even in our Church assemblies , and most remarkably there , and unblushingly practised ; O! into what Schismes do we runne ? Into what Sects are we dissected ? Assunder are we rent , one from the other ; yea where men rope together , it is but in a sandy manner , the least motion dissipateth , parteth the sandily roped together , and commotions not usuall in this age Amsterdam , England . Beloved who so is not troubled with these troubles , hath no life , no soule of Christianity at all left in him . These and the like considerations , as diverse others there are , ought to incite us unto constant , and instant prayer amidst them all , in throngs upon us of these Nations at this time ; let us , I say , pray that from us they may yet timely be removed , that the full , and finall blow from heaven decide not our controversies in so much rancor steeped . O! that it were come to the Character of the Church , Christians Primitive age , Corunum , via una . One heart , one way , and till it come to that , troubles will involve us ; and when it comes to that to all the world about us may we be a President , and an encouragement thereunto ; mee thinkes the many , manifold , and manifest preservations of our God should frame us all as one Man to bring this about , to bee exemplary Christians to the whole world round about us ; I shall recite but a few , yet these pregnant , and of fresh memory , and remarkable observation : Can that Octogessimus octavus mirabilis annus ▪ that wondrous yeare of 88. ever be forgotten ? It was the yeare of Englands preservation , and of Spaines , and Romes abasement , trouble was on us , and we rid of trouble , ere we knew it was so neare : nor must the yeare 97. passe unremembred , Spaine then had a second blow , and England , a second triumph ; As formerly the Armado , stiled invincible was ruined ; so then were their forces , and policies too shamefully defeated , and the English fleete for another purpose designed , brought upon them by the windes to sinke them into the waters , or bring them Captivated unto our Land : Those fell out in the dayes of the Maiden Queene , famous Elizabeth , for peace at home , and victory abroad , renowned . The next fell out in King Iames his Reigne , in the yeare 1605. The powder Treason was an hellish plot , contrived most strangely ; Heaven went beyond hell in the businesse , and providence outreached divellishnesse , entangled them who long had the trap ready to have ruinated Protestancy for ever : In the yeare 1639. were not these two Nations in one Island , under one King ( the present breath of our Nostrils ) put upon a mutuall internecion ? and is not that turned into a most blessed reunion ? We are both the wonder , & the envie of Popish Territories ; God even then preserving us when we were ready to be seized on as a prey unto mercilesse teeth , and to the Sepulcher throates of the Pontifician generation amongst us ; no stories can more represent the vigilancy of mercy over any people then can ours , as David when hee was to encounter Goliah , the stripling shepheard ( that Tower of flesh loaden with Armes , and Instruments of death ) said , He that delivered me from the Lion , and the Beare , will likewise from this uncircumcised Philistine deliver me ; so may we say , He that delivered us from such , and such troubles , is the same still , is willing , and ready to deliver us from our troubles incumbent , and imminent , all these intricacies we are in , and all the hovering and surrounding mischiefes what ever . If our prayers can but lay hold on Gods promises , no troubles can trouble us . Call upon me in the day of trouble , and I will deliver thee . Will deliver thee . Gods promises are as good as performances , they are Yea , and Amen in Christ unto Gods glory , 2 Cor. 1. 20. Yea in the giving forth , Amen in the performance , certaine , constant , most firmly firme for evermore . Our welfare , and Gods glory are enwrapped in them : No marvaile then is it that Prayer is so effectuall with God , when by the heart , hand , mouth of faith unto him presented in the Name of Our Lord Iesus Christ : when thus we are enabled to pray ▪ no marvaile that our prayer is to purpose effectuall ; No marvaile , that God hearing Himselfe in us , upon that audience giveth us deliverance in a way , and manner to the whole world remarkeable : And observe with mee that the Commandement , Call upon me , includeth the very promise of GOD therein . Beloved , God never calls us to call upon him as humble , and faithfull sutors , to send us from him empty away , unsupplyed . Can we not be when our resorts are unto God warrantable , regular , orderly ? Our hearts , Eyes , hands are unto him never lifted up in vaine , never unanswered , but for the most part above our thoughts and beyond even our hopes too answered . Of prayers effectualnesse memorable are the examples we have in the booke of God , and recorded they are for our close imitation and encouragement to that weighty and most usefull duty . Moses the Man of God , stood often in the breach betweene God enraged , and the people madde in their open rebellions against him . We reade of Ioshuahs prayer that made a stay of the Sunne , and Moone in the firmament , that he might cut off the malitious enemies of God , and the Church . Ionah his prayer mounted powerfully , and prevailingly mounted out of the Whales belly , ( which hee calls hell ) unto GODS Throne of Mercies , and Glories in the highest Heavens , Chapter 2. verse 2. Eliah by prayer both stayed , and procured raine , kept close and opened those cloudy bottles . And Daniel thereby kept the affamished Lions pawes , and jawes from doing him the least harme amidst them . Ecclesiasticall stories mention , that the Christian Souldiers were Legio fulminatrix , the lightning and thundring legion of Aurelius the Roman Emperor ; by their prayers were the enemies thundered to destruction , and the whole Campe whereof they were a part with a supply of raine in their extremity of drought refreshed . Sweetely remarkeable is that passage , Isaiah 65. 24. Before they call , I will answer , and while they are yet speaking , I will heare . A preventing God often , and a God timely succouring is our God ever , none waite , none depend upon him in vaine ; He that supplyes the Lions , and Ravens in their affamishments ( as the Psalmist relateth ) will not bee wanting in extremities to the redeemed with his Sons bloud , and by his spirit in them , calling in prayer on him . Even that unjust Judge importun'd by the oppressed Widow righted her : much more will God help them that suffer wrong , much more will hee avenge the cause of his chosen in all their tentations , tribulations , persecutions , instantly calling upon him . Say not , Often have I prayed in trouble , but still in troubles am entangled ; prayed I have for my King , for my Country , for a reunion of all our distractions , but the worke comes on slowly , hath many pullbackes , and various interruptions ; I have prayed for friends in Captivity , but still they are unfettered , for friends on their sick beds , but their death beds have they proved ; against the Churches open , and close Enemies have I prayed , but more , and more are they prevalent ; prayed for peace , but behold Warre in his dismall colours ; Nay that favourite of God ; holy Paul prayed to God to bee rid of Sathans buffeting : yet must rest in this , My grace is sufficient for thee , for my strength is in weakenesse perfected . To these and the like objections might this be an unreplyable answer : Yee aske , and receive not , because yee aske a misse , that yee may consume it upon your lusts . Saint Iames gives us that , Chapter 4. verse 3. how may wee say , and say truly , God not hearing us , heares us the more ? Hurtfull things demanded , and received would be a curse on us not a blessing , would be to us as were the Quailes to the Israelites , not blissfull , but banefull ; Plato the Heathen Philosopher could fay , O God give us good things though wee aske them not , give us not evill things though we aske them ; but to that of Saint Iohn , I refer you , and in that may we all rest as a direction , and as an encouragement , God hath given to us eternall life , and this life is in his Son . By believing on the name of the Son of God we may know that we have eternall life , v. 13 Marke now his inference , v. 14. and 15. And this is the confidence that we have in him , that if we aske any thing according to his wil he heareth us , & if we know , that he heare us whatsoever we aske , we know , that we have the petitions that we desired of him , eternal life , & the things thereunto directly tending are the proper object of our faith Christian . The Creed Apostolicall is closed up with that , and for that have wee an absolute warrant to pray , and are enjoyned not to waver in expectation thereof : heare the Apostle ; Let us draw neere with a true heart in full assurance of faith , Heb. 10. 22. hold we fast the confidence , and the rejoycing of the hope firme unto the end , Chapter 3. 6. 14. Where we have an Implication of their condemnation who so in a proud humility , and in a modesty impudent enough teach men to hold the life eternall and their salvation by the Lord Iesus in a doubtfull tenure . What doe they other , then labour to be faithlesse with reason ? Methinks closely , thus they seem to be speake God ; We find ourselves unworthy to pitch our credence on thy Word , unworthy to believe what thou promisest , the life eternall in Christ Iesus . These doe make the Gospells doctrine , a doctrine of unsetlednesse , of distrustfulnesse , of distraction , which is the only setler of a waving and wavering Conscience ; no rest hath this Dove , but in this Arke ; yet these not relyers on eternall life by Christ , a rockie foundation and a building answerable are ridiculously perswaded to relye on their own sandy merits , in which no marvaile is it that they do sinke into distrustfulnesse , and are swallowed up in the gulfe of desperation . Leave we the Popish generation to their rotten absurdities , and be we close in our mutuall and spirituall edification of one another to Heaven-wards , in that faith which was once delivered unto the Saints , in Saint Iudes words , verse 3. of his Epistle ; On that faith , most holy faith build we up our selves , praying in the Holy Ghost , and keeping our selves in the love of God , looking for the mer●y of our Lord Iesus unto eternall life , ver. 20. 21. of the same Epistle . It is prayer that holdeth us in acquaintance with God , the peace making acquaintance , yet in this acquaintance , we must in the next place , in our prayer approaches to him both remember what he is , and what we are , he our God , we his dependant subjects , not able one moment to subsist without his protection and suppliance of good givings and perfect gifts , from whom they all descend , Iames 1. 17. he Iehovah the eternall , we mortalls , and miserables , in our selves vanity , yea lighter than vanity it selfe , dust and ashes , borne in sinfull , and hastning to shamfull corruption in the slime-pits , our graves ; Wormes meate and our selves wormes most contemptibly contemptible . As those who addresse themselves often to the Potentates of the Earth , Princes , Kings , Emperors , Monarchs , cloath themselves the more neately , and more heedfully order their language then others doe ; So he that frequently betakes himselfe to God in prayer , the duty of every Christian must compose himselfe aright , and bee ever readier to heare than to offer the sacrifice of fooles , babling , raw , undigested prayers unto the GOD of awe , and order . In the third place know , that prayers rightly modelled and moulded up will frame us to avoyd that defiler of all good exercises , base hypocrisie . It is before God , that wee appeare in prayer , whether it be in private , or in publike , alone in our closets , or with others in our Families , or in Church Assemblies , God sees us , heares us , observes us , there 's no dallying with him , no deluding of him . The Copy of a faire countenance , and looks demurely composed cannot in his sight bee availeable , whose eyes pierce all darknesse even that of hell , and doe see through , and through the thickest mantles , and coverture of the closest hypocrisie , even that which hypocrites in the very cabinets of their hearts cannot themselves discerne . Further Prayer in conscience bindeth us that use it , not to wrong any , no not the easiest to be wronged ; to quit our hands speedily of what is others , not our own ; Nay it importunes us to detest and abhorre even as hell , all ravenous , greedy , oppressing courses ; None of which in whomsoever can possibly stand with the right profession of Christianity ; observe that expression of God in his Prophet , Isai. 1. 15. When you spread forth your hands , I will hide mine eyes from you , yea when you make many prayers , I will not heare : your hands are full of bloud . In that consideration religious David said , I will wash mine hands in innocency ; so will I compasse thine Altar O Lord , Psalme 26. 6. Hence that exquisite counsell of Saint Paul , advising us to pray every where lifting up holy hands without wrath or doubtings , I Timothy 2. 8. Further yet prayer adviseth us to be rich to God-wards in the relievance of his poore Saints , as now the distressed and dissipated Irish Protestants : The ablest in power , honour , wealth is , or ought to be a daily begging suitor unto God . And can any think of God to be heard and answered in his petitions , that suffers the godly to perish for want of their redundancies ? Suffers bleeding Ireland , which makes our Kings heart bleed , still to wallow , and welter in bloud , without stenching that bloudy issue ? Who so perish through want of our timely compassionate remedy , their bloud , ( I feare me ) will be put on our accompts against the reckoning day of the Doome finall . Can our prayers worke our deliverance , our eares and hearts rejecting the suites of bleeding Protestants , or not seasonably relieving their almost desperate condition , and humanely forlorne hopes ? The sentence is peremptory , Prov. 21. 13. Who so stoppeth his eares at the cry of the poore , hee also shall cry himselfe , and shall not be heard . On the contrary , Blessed are the mercifull ( evermore blessed ) for they shall obtaine mercy , Matth. 5. 7. Nothing so sure as their deliverance out of what ever troubles , dangers , cares , feares . In the fifth place , Prayer it is that obligeth to diligence in hearing Gods Word , and using aright the Sacraments of his Ordination . For how thinke we that God will regard our prayers , if we bee overly in the observation of his serious enjoyments ? will he receive our demands , if we ●light over his commands ? if wee waite not constantly in his Sanctuary , on his sacred behests and appointments ? Sixthly , Prayer doth bind us all to the good behaviour , one towards another , nay more to the Reciprocation of enterchangeable Reconciliation in the occurrences of what ever differences and offences . That passage is full and faire , Matth. 5. 23 , 24. If thou bring thy gift to the Altar , and there remembrest that thy brother hath ought against thee , leave there thy gift before the Altar , and goe thy way ; first be reconciled to thy brother , and then come and offer thy gift . If wee serve not one another in love , which is an enjoyment Apostolicall , neither our persons , nor our prayers can please God . When our Saviour had prescribed us a forme of Prayer he reassumeth and reinforceth that Petition in it , Forgive us our debts as wee forgive our debtors , for , saith he , If ye forgive men their trespasses , your heavenly Father will also forgive you , but if yee forgive not men their trespasses ; Neither will your Father forgive your trespasses , Matth. 6. 14 , 15. We have it thus related by Saint Marke , chap. 1. verse 25. 26. When yee stand praying , forgive if yee have ought against any , that your Father also which is in Heaven may forgive you your trespasses . Hold we to this , and we shall be happy in deliverances ; but if thus cordially and really we pecce not up , in peeces shall we be like a Potters vessell gracelesse , uselesse , in all troubles remedilesse , which God avert , and bring us all into the right tune and temper of Christianity , and regular charity . I now passe on to the last parcell in our ▪ Text ; Our due returne of glory to our deliverer out of all troubles . We are never right till God ingenuously bee acknowledged by us , to bee {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the remover of evills , and of whatsoever is good the gratious bestower . What we do must all be done to the glory of God , 2 Cor. 10. 31. To this end were all things made , in all creatures God sets forth his glory , and in them all will he be glorified ; light cannot be hid , and God of lights is the Father , and in them all is represented ; to be glorified by Men , the Sonne of God became man ; he is God manifested in the flesh , and for that manifestation never can we men glorifie our God enough . By this hath God made his wisdome manifest in finding out a way to satisfie his Justice exactly , without the least prejudice at all to his Mercy . Nay , His Mercy is most evident in his Justice , his Sonnes death on the Crosse was the price of our Redemption , and the purchase of Heaven for us who had merited hell by the heinousnesse of our transgressions . To be glorified will God againe send his Sonne , and in our nature too , but glorified . To bee judged and to death sentenced for our offences was his first comming ; to bee the visible Judge both of quicke and dead shall his second comming be . To be glorified , God sets up , and takes downe whom hee pleaseth , Kings and Kingdomes are at his disposall ; to the Kings of the earth is hee terrible ( writes the Psalmist ) Psalm . 76. 12. And the Courtly Prophet is plaine ; The Nation and Kingdom that will not serve thee shall perish ; yea those Nations utterly shall be wasted Esay 60. 12. To be glorified , God remarkeably punisheth his owne transgressing people , and at his owne house many times begins his judgement , but ends in The ruine of his enemies . Wee see that in part fulfilled , and to the height at last shall it be made full ; As truely as I live all the earth shall bee filled with the glory of the Lord , Num. 14. 21. Yet thinke not here , beloved , that God stands in need of being glorified by men , or felt in himselfe a titillation from men ; No , no , before we were , before the world was , glorious was he above our thoughts . Stood hee in need of Glory , the Angels are abler , and readyer to extoll him then all the whole race of Mortalls possibly can . As we are lesse than the very least of all his mercies , so his prayses are to him an abatement , to us onely an advancement ; our very thanksgivings are beggings , and our owne Interest and improvements in his various blessings , the foundation of our exalting his Name . It is a most Gratious vouchsafement of our God that hee will by us bee glorified . I might expatiate here , but my weake and spent lungs presse me to abreviate , and to contract much , which I purposed largely to have discoursed of into a narrow compasse of time . Thus then wee are to glorifie God . First , by speaking of his supreme Majestie with all due submissivenesse and reverence ; All colloguings , all dissemblings , all hypocrisies must here bee farre , farre from us ; this , this it is to give glory unto God , to speake the truth though it be against a mans selfe : Give God the glory , ( said Ioshuah to Achan . ) That giving of glory was the open confession of his close sinne , Iosh. 7. 19. It is the acknowledgement that of all hearts God is the searcher , and the just avenger of wickednesse , though never so palliated . We must not shrinke from confession in the case of Gods honour although it be to our owne temporall confusion ; It was Achans case , and in every oath and solemn protestation we make and take , it is ours . Juggle wee not with our all knowing God , equivocations , mentall reservations , and other cunning evasiions , may deceive , elude , and delude men , and bee we not deceived ; God can we not deceive , hee will not be mocked : as we sow , we shall reape , or corruption or life everlasting , Gal. 6. 7 , 8. If we hide our sinnes , we shall not prosper , God will not lose his glory , but if we confesse them and forsake them , God shall have the glory , and we shall have the comfort ; Hee that confesseth , and forsaketh them shall have mercy , Prov. 28. 13. Againe wee doe glorifie God when his promises even in all our troubles are laid hold on by our faith . We reade of Abraham , of all in the Faith the Father , that he staggerd not at the promise , through unbeliefe , but was strong in faith giving glory to God , Rom. 4. 20. The Receiver of Christs testimony hath set to his Seale , that God is true ( as Saint Iohn the Baptist hath it ) in the Gospell by Saint Iohn cha. 3. 33. When God hath made knowne his will unto us in his Word , good reason it is that every one of us should thereunto give our full assent and consent , we must confesse it ingenuously , & professe it openly never be ashamed thereof . And this is as a setting too of our Seale , that God is true , and in so doing , we doe glorifie our God , and it is a chiefe point of honour which of us he requireth , and indeed to repent , and believe the Gospell is the summe and substance of the Gospell , the full of a Christian , of God accepted for mans Righteousnesse , Marke 1. 15. Rom. 4. 3. Thirdly , wee doe glorifie God in a perpetuated course of good workes ; So our Saviour plainely and expresly . Let your light so shine before men , that they may see your good works , and glorifie your Father which is in Heaven , Matth. 5. 16. Fourthly , we then doe glorifie our God when we doe prostrate our selves in the truth of humility , and and humiliation before God . That of Iesus Christ to the proud generation of the Pharisees is remarkably observable . How can yee beleeve which receive honour one from another , and seeke not the honour that commeth from God only ? Iohn 5. 44. An usuall and a just course is it with God to abase the lifted up , and to lift up the abased in their owne eyes , to cast down the mighty from their seates , and to exalt the humble and meeke ; As the not givers of glory unto God shall be unglorious at the last for ever ; so the glorifiers of God in the right way of humblenesse shall after petty disregards and disgraces here from unadvised men be shining stars above in glory . Lastly , wee doe glorifie our God in our close defending the cause of God , where ever and however opposed and vilified in the scornefull world , and in being seriously transported with a regular zeale unto the glory of our God , not regarding at all our disesteeme in the world in that regard . In this frozen age variously humerous this is rarely practised , the least , very least word that toucheth our owne reputation , goes as a dagger to our hearts ; but God in horrid oaths and execrations is every where lewdlic and lewdly blasphemed : his Church servants by the most vilified and scorned , and it troubles not our hearts at all , yea scarce our eares . O times , O manners ! Alasse ! how few Lots are there in this Sodome , the present evill world ? Lot vexed his righteous soule day by day , in seeing and hearing the unlawfull deeds of that City where he sojourned . 2. Pet 2. 8. Wee see and heare enough the like every day , and every night , and all houres and moments of both : God is dishonoured impudently every where , his ordinances abused , his holy name and attributes odiously polluted with rotten language , out of their reeking Sepulcher throat vented , and poysoning where it is with delight entertained : no sin abstained from , yea even with greedinesse unashamedly committed . It may be said of the most of both sexes in this age which the Prophet Esay uttereth of Ierusalem , and Iudah , Their tongue , and their doings are against the Lord , to provoke the eyes of his glory , the shew of their countenance doth witnesse against them , and they declare their sinne as Sodome ; they hide it not , woe unto their soule , for they have rewarded evill unto themselves , Esay 3. 8 , 9. We may adde with the Prophet Ezechiel , and paralell this Nation with that . Behold this was the iniquity of thy sister Sodome . Pride , fulnesse of bread , and abundance of Idlenesse was in her daughters , neither did she strengthen the hand of the poore and needy ; And they were haughty and committed abomination before mee , therefore I tooke them away as I saw good , Ezek. 16 ▪ 49 , 50. That our selves prove not an History in this kind let the recorded Histories of Sodom , Gomorra , Ierusalem be our forewarning , their plagues will befall us , if by serious and timely repentance we break not off our courses in the very same kinde and degrees of sinning . Saint Pauls spirit was exceedingly stirred in him , when he saw the City of Athens wholly given to Idolatry , Acts 17. 16. And do not some doate on Images with the Romanists , and others on Imaginations with Factionists ? How few are right in the right way of Gods prescriptions ? which is Iehovah Elohenu , Iehovah Echad , the Lord our God is one Lord , Deut. 6. 4. Out of him all is but a fiction ; and no Religion sound and solid , but what wee have from the dictates of his holy spirit . This Lord our God , this one Lord hath made all things for himselfe , even the wicked for the day of evill , Prov. 16. 4. Assuredly God will be glorified if not by us , then on us ; if not for his mercies in our deliverance ▪ Surely then for his judgements in our sentencing to hell , according to that in the Psalmist , The wicked shall be turned into hell , and all the Nations that forget God . He that will not voluntarily glorifie God as the Father of mercies , in the rigour of justice will our God glorifie himselfe in his eternall ruine . If wee prove not the Heralds of his glory ; examples shall we be of his just indignation . When his wrath is kindled but a little , O blessed are they that in him repose their trust , Psal. 2. 12. accursednesse shall enfetter all others in the chaines of everlasting darknesse . O! my beloved in the Lord ; What ever we have been heretofore , be this hence forward to the end of our pilgrimage , and warfare on earth , our mainest care never any more to receave the grace of God in vaine , never turn the same into lasciviousnesse , which Saint Iude fitly calls , the denying of the only Lord God , and our Lord Iesus Christ : improve wee rather with all manner of alacrity and industriousnesse the talents thereof unto us concredited to the glory of our God , upon our receiving the end of our faith , even our endlesse salvation . By words ; by works , in our lives and at our deaths set wee forth the prayses of our gratious deliverer , with the Psalmist from the ground of our hearts , saying ; Blessed be the Lord God , who daily loadeth us with his benefits , even the God of our salvation , he that is our God , is the God of our salvation , And unto God the Lord belong the issues from death , Psalme 68. 19 , 20. Endangered is the Church of God at this day every where in the world , and in this Island , from the world divided endangered amongst Atheists , Papists , Sectaries , in troubles are all right Christians involved ; O! now is the time of instant prayer for their gratious deliverance out of them all ; Call we heartily upon our God , and his bowell mercies will tenderly reach us , and savingly relieve us , wee shall find and feele his timely succours , there is yet balm in Gilead , yet mercies and the plenteous redemption with our God ; He , he it is that shall redeeme Israel from all his iniquities , bring all his people every where out of all their depths of sins , sorrowes , miseries , Psa. 130. Vtterly will he never forsake his own people , the Israel of God , but upon their unfained repentance and faith without hypocrisie , settle them unremovably in himselfe , and let them see even their full desires on al their malicious enemies , and ungratious opposers ; for , seeing God for the love of his Church made the world ; Sathan who labours the worlds ruine cannot with all his forces and devices ruinate the Church . The eternall God , the Lord of Armies , and Mercies , who from that roaring , and circuiting Lion , hath many times and many wayes delivered us from the hands of men his Captives , and instruments how ever malitiously bent against us will still and still deliver us . Our Petitions shall be prevalent with him for us , and against them . And after he hath given us deliverance , upon deliverance here on earth , he will possesse us in Heaven with our inheritance there , our Inheritance immortall , undefiled , and that can never fade away , 1 Pet. 1. 4. to this inheritance the King of glory bring us that there wee may for evermore glorifie him und●stractedly . AMEN . FINIS . Post-Script W. A. D. D. Minor invidiâ I. G. D. D. Major contemptu . Lesser than Envie ; greater than contempt ; From th' One , and th' other , let me be exempt : I wish not Much ; with little am content : So let My Yeares runne on ; My Life be spent . There are some words mis-printed , others mis-placed ; and the pointing here and there , unobserved . Pardon , and amend , friendly ; then peruse , curteously . The LORDS Prayer enlarged . The PREFACE . GRatious and glorious Father , all good , all mightie thou art , with us alwayes present ; but thy Majestie principally demonstrates it selfe in and from Heaven ; in thee do we live , move , and have our being ; as thou hast created us of nothing , so doest thou nourish , maintaine , defend us in the order , and ranke of our creation . We have our gratious enjoyment to betake our selves in prayer unto thee , whose title is the hearer and answerer of prayers , the helper of us to pray aright ▪ and the succourer of us too in right prayer to thy glory in our salvation . Petion 1. O! cause thy Name and thy Selfe to bee made known upon Earth , and thy saving health among all nations , manifest thy selfe yet more & more in and to the habitable world , and be thou , holy and heavenly Father , by all of all conditions and sorts of Mankind honoured , and glorified in the thoughts of our hearts , in the words of our mouthes , in the deeds of our holy lives and conversations even upon earth , heavenly . Petition 2. O! grant that the Scepter of thy Kingdome , the word of thy power , and the power of thy Word may bee efficacious and prevalent all the world over ; let us receive it humbly , retaine it in our hearts closely , grow up thrivingly by it in the cleare knowledge of thee and thy Christ day by day . O let all Christian Churches agree in the truth of thy holy and lively word , and be strengthened in grace by it , and fitted by degrees for glory . Petition 3. What thou willest be that accomplished , and all the opposers of thy will confuted really , and everlastingly confounded . O be thy revealed will the rule of our thoughts , words , actions , and thy very least becke , our sway , as it is of all thy holy Angels thy ministring spirits by thee sent forth to minister for them , who shall bee the heyres of thy salvation . Petition 4. What is needfull for this outward man let thy divine providence supply us withall , and on that let our dependance be alwayes and in all things , and teach us that lesson , in what estate so ever we are with thine allotments to rest contented , and in every thing to bee unto thy Majesty unfainedly thankfull . Petition 5. O! look not severely upon our innumerous errors , transgressions , sins , but cover them , pardon them , cast them all into the Seas bottome , never to rise thence against us unto condemnation , and separation from thee , and give us all mutually forgiving hearts in the case of arising differences , and offences . Petition 6. We are in the midst of snares , O let us never bee ensnared , uphold us in thy feare , and deliver us from the feare of all thine and our enemies , Sathan , sin , death , hell , destruction . The Doxologie . WE are in thy Kingdom , O with thy golden Scepter rule us : we are under thy power , O shelter us from all adversary forces , we breath after the propagation of thy glory in our eternall salvation , O manifest the same in thy due time , and that in all clearenesse and fulnesse to our redeemed soules . Amen , So be it is our prayer . Amen , be it so , will be thy ratification , thou art faithfull , and we are happie . Amen , Amen . Notes, typically marginal, from the original text Notes for div A85529e-310 * Moaning the practice of Separatists , &c. 1 Iohn 5. 11. 
A85664	----	Axinē pros tēn rhizan. = The axe at the root, a sermon preached before the Honourable House of Commons, at their publike fast, April 26. 1643. By William Greenhill. Greenhill, William, 1591-1671. This text is an enriched version of the TCP digital transcription A85664 of text R17567 in the English Short Title Catalog (Thomason E103_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 125 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85664 Wing G1848 Thomason E103_2 ESTC R17567 99860222 99860222 112339 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85664) Transcribed from: (Early English Books Online ; image set 112339) Images scanned from microfilm: (Thomason Tracts ; 18:E103[2]) Axinē pros tēn rhizan. = The axe at the root, a sermon preached before the Honourable House of Commons, at their publike fast, April 26. 1643. By William Greenhill. Greenhill, William, 1591-1671. [8], 50, [2] p. Printed by R.O. & G.D. for Benjamin Allen, and are to be sold in Popes-head Alley, London : 1643. First four words of title in Greek characters. The first leaf bears an order to print by the House of Commons. Running title reads: A sermon preached before the Honourable House of Commons. The last leaf is blank. Reproduction of the original in the British Library. eng Bible. -- N.T. -- Matthew III, 10 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. Sermons, English -- 17th century. A85664 R17567 (Thomason E103_2). civilwar no Axinē pros tēn rhizan. = The axe at the root,: a sermon preached before the Honourable House of Commons, at their publike fast, April 26. 1 Greenhill, William 1643 23096 230 55 0 0 0 0 123 F The rate of 123 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-10 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 John Latta Sampled and proofread 2008-01 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Mercurij 26. April . 1643. IT is this day Ordered by the Commons assembled in Parliament , that Sir Peter VVentworth doe from this House give thanks unto Mr. Greenhill for the great paines hee tooke in the Sermon hee preached this day , at the intreaty of this House , before the Commons at St. Margarets , in the Citie of VVestminster , ( being a day of publique humiliation ) and that he desire him to Print his Sermon . And it is Ordered that no man presume to print his Sermon , but whom the said Master Greenhill shall authorize under his hand writing . H. Elsyng . Cler. Parl. D. Com. I appoint Benjamin Allen to print my Sermon . W. GREENHILL . Αξινε προσ τεν Ριζαν . The Axe at the Root , A SERMON Preached before the Honourable House of COMMONS , at their publike Fast , April 26. 1643. By William Greenhill . MATTH. 3. 10. Now also the Axe is laid unto the root of the trees , th erefore every tree which bringeth not forth good fruit , is hewen down , and cast into the fire . LONDON , Printed by R. O. & G. D. for Benjamin Allen , and are to be sold in Popes-head Alley , 1643. TO THE Honourable House of COMMONS Assembled in PARLIAMENT . WHen the World was shaken by Adams sinne , God secur'd it by the Promiseof his Son ▪ Gen. 5. When Canaan was distressed by the Midianites , he sent Gideon to save Israel , Iudg. 6. Now England is distracted , and her foundations out of course , He hath rays'd up you , the Worthies of our Israel , to repaire her breaches , and settle her foundations ; we acknowledge the infinite mercy of God to raise you up at such a time , and for such designes . It's great hard work to save Kingdomes : but Honourable , whoever would not save a Kingdome , is no more worthy to live in it , then the Man seekes the destruction thereof . Wicked men will venture all to get or ruine Kingdomes , and shall not good men venture as farre to save Kingdomes ? Had men publique spirits they would doe it . Heathens have so minded the publique , as that they have forgot themselves . Publius Decius the Romane Army being brought low , rusht into the midst of the enemies , demanded safety for his Country , Death for himselfe ; and so occasioned an unexpected Victory . Luc. Alvanius his Wife and Children , being in the VVagon , escaping for their lives in a common Calamity ; commands them downe , and takes up the Vestall Virgins , who had the care of their holy things : he was proprior publicae Religioni quam privatae charitati , the Publiquenesse of his spirit caryed him above private interests . VVhere spirits are right set ; selfe is much forgotten . Ji's domesticknes of spirit , selvishnesse , which is the great let to Armies , Religions , and Kingdomes good . Esther was right when shee said , if I perish I perish , she would venture for the publique , and for her God . The * Rabbins give a good lesson for Men in publiqne employment , They must doe their worke propter Deum Then neither difficultie of worke , disappoinment in event , nor ingratitude in People , will disturbe the spirits of men . Then nothing will be done against the Kingdome of Christ , evidence of truth , or liberty of Conscience ; If men be publique and act for God they are Eshbaals , Ruling lights ; if private and selvish , they will be Ishbosheths men of shame . The Axe is at the root of our Tree , wee hope your spirits are all unselvished , that none are now unpublique ; Publiquenesse of dangers calls for publiquenesse of spirits ; Eminency of danger for speedinesse of helpe . VVhen Ierusalem was brought low , Asaph cryed to God for speedy prevention , Psalm . 79. 8. England , Ireland are brought low , the Asaphs cry to God , and cry to you also for speedy prevention . There be ill spirits abroad which teare us , which cast us into the Fire and water to destroy us , as the Mans Sonne in the Gospell , and we say , Masters if you can doe any thing have compassion on the Kingdome , and help it , help us ; keep backe nothing may save a Kingdome , helpe by wayes ordinary , and by wayes extraordinary . You are * Rulers and our ruine is under your hand ; Vote our Resurrection nomine contradicente , effect it quamvis mille repugnent , and this shall be your Impresse , Hoc Regnum est vere vestrum . Yea other Kingdomes shall contribute to your praise , and the Kingdome of Kingdoms be your reward . Bestirre you they are active , who would undoe us . Thinke on the * Rabbies words a little altered Dies brevis , opus multum merces magna , Pater familias urget operarij ne sint pigri . This Epistle and Sermon had both lay on in the dark , if your authority which commands Persons , Pulpits , Presses , had not brought them forth ; accept the fruits of your owne power , and blessed be the Lord for what you have done since you heard what is now presented unto you . The Lord inable you to perfect all your intentions and undertakings , which are for the publique good . The Lord unite you , Watch ever you , fill you with his Spirit , Prosper you , All yours , and accomplish yet greater things by You , So Prayes ▪ Your most Vnworthy Servant , and meanest in the worke of Christ . WILLIAM GREENHILL . A SERMON PREACHED Before the Honourable House of COMMONS . at their publique FAST . April 26. 1643. MATTH. 3. 10. Now also the Axe is laid unto the root of the trees , therefore every tree which bringeth not forth good fruit , is hewen down , and cast into the fire . THese words are part of a penitentiall Sermon , Iohn Baptist , the greatest Prophet borne of a woman , yet the humblest that had to do with Christ , Mat. 3. 11. Preaching repentance to the people v. 2. multitudes flocked to heare him upon that subject , amongst others the Pharisees and Sadduces , which were none of the best , came to heare ; and these he exhorts also to bring forth fruit meet for repentance : many arguments he used to presse on that duty , and this Text is Argumentum ●●gens , a strong argument unto it : Beside the Arguments , of the Kingdome of God being at hand , v. 2. and that there is wrath to come , v. 7. he saith , Now also is the Axe laid to the root of the Tree ▪ if the Kingdome will not draw you , nor the fear of wrath after this life drive you 〈…〉 the present Axe that is laid to the root of the 〈…〉 draw and drive you to repentance . In the words you have a description of divine severitie ▪ And first in the preparation to it , The axe is laid to the root of the tree . Secondly , in the execution of it , Every tree that bringeth not forth good fruit , is hewen down , and cast into the fire . First , I shall open to you the words , and then draw forth such truths , and Observations , as the words do naturally prompt unto you , without any straining , or fetching of blood . By Axe we understand not Christ ▪ as Gregory , nor the Gospell , as some would have it ; but any Judgement that God useth to cut down a sinful people by . The Roman forces , under Vespatian and Titus , were Gods Axe , to cut down the Nation of the Iewes , by the warre they made upon them by the famine attended that warre , and the dispertion followed it , they were utterly cut downe I will a little shew you the resemblances between them and an Axe : Because Gods judgements are called Axes . First , an Axe is a sharpe and terrible thing , so are Gods Judgements , Psal. 45. 5 ▪ Thine arrowes are sharpe in the heart of the Kings enemies . Gods Arrowes are not onely his truths , but also his judgements ▪ and they are sharpe at distance , but especially upon the entrance when they come into the hearts of Christs ▪ enemies they wound , and that dreadfully , Ier. 5● . 20 ▪ 〈…〉 called Gods battell Axe , and that you know 〈◊〉 a terrible Instrument ; God by Babylon did break , and terrifie Kingdomes , he dealt sharply , and roundly with them , and his Judgements executed by Babylon were very dreadfull , Psal. 119. 120. My flesh trembleth for feare of thee ; and I am affraid of thy Judgements . David that was not affraid of the Beare , of the Lyon , nor of G●liah , yet was affraid of Gods Judgements If the giving of the Law made Moses and the people quake , Heb. 12. 20 , 21. surely Gods Judgements which are lexanimata , the execution of the Law , will make Kingdomes to tremble . At the entrance of the law Mount S●na did smoak , and when God shall avenge the breach of the Law , Mount Sion will burne , Lament . 4. 11. When Ananias and Saphira were smitten , great feare fell upon all the Church , and all others that heard of it , insomuch that none of them durst joine themselves with them . Acts 5. 11. 13. So you see Gods Judgements are sharpe and dreadfull . Secondly , an Axe as its terrible so its strong and weighty , and Gods Judgments have strength and weight in them , Psal. 90. 11. Who knowes the power of thine anger ? there is power and strength in the wrath of God , let him use the least creature to execute his judgements , and there is strength enough in that creature to ruine any : the raine is a weake thing , but if God will use raine as a Judgment , it is strong enough to drown a world ▪ Job . 37. 6. It is called the great raine of his strength . God can put that strength into a cloud , into a few drops of raine , that they shall conquer any opposite power ; the worms eate up Herod , Act. 12. A humor in the feet tumbles down Asa , 2 Chron. 16. a disease in the bowells consumes Ieh●ram , 2 Chron. 21. And Stories tell us small things have overthrowne men of great renowne , a grape stone ▪ a flye , some petty thing : God can arme the weakest creature with that strength , that no man is able to stand against it , not the Princes of the earth , Psal. 76. 1● . Hee cuts off the spirit of Princes , Hee deales with Princes as men deale with a Vine , an Axe is too strong for a cluster of Grapes , or a sprig of a Vine , it easily cuts them off : so God by a Judgement easily cuts off the spirit of Princes , they are not able to stand against the least Judgement of God , when he puts strength into raine , wormes , or any other creature , they fall . Thirdly , an Axe is an instrument to hew with , wood and stones they hewed with Axes , Esa. 10. 15. Shall the axe boast it selfe against him that heweth therewith ? God by His Judgements hewes Nations and Kingdomes . He hewed Israel by forraigne Nations , when Israel was under the Judges , the Philistimes , and others were Gods Axe to hew them . After they had chosen them a King the Lord also hewed them , 2 King. 10. 32. He cut Israel short in all their coasts ; the Hebrew word is to curtaile ▪ to cut off the ends : Hazael was sent , and smote them in all their coasts ; he took their coast Townes , cut off the supplies and succors , came from thence and much molested them , Psal. 75. 10. The hornes of the wicked will I cut off ; the Lord will deale with them as men doe with Trees first loppe off one bow , then another , then a third , and leave only the trunke : so for wicked men God will loppe off their pride , their strength , their glory , and leave them destitute . Fourthly , againe the Axe is destructive , Trees are cut down by Axes and great woods . The Lord by His Judgements cuts down Kingdomes and Princes , Psal. 110. 5. In the day of thy wrath thou shalt smite through Kings ; God shall not only smite , but he shall smite through Kings : an Axe cuts , and cuts through ; and Gods judgements cut through the greatest and throws them down , Ezek. 14. 21. Gods Judgements are sore ones , the Sword , Famine , Plague , noysome Beast , they are His sore Judgements to hew down People and Kingdomes ; hence it is that God is called a consuming fire , not that He is so in his owne nature , for he is nothing but love and delight : but when He sends out his sore Judgements , then GOD is fire , and will be everlasting burning to the wicked . The next thing to open in the words is , what is meant by the Tree , and the Root of it . By Tree , we are to understand the Jewish state principally , they were called Gods pleasant plant , Isa. 5. 7. God had digged , dung'd , watered , and shined upon , and done much for them ; they were a great and goodly Tree : but now the Lord layes the Axe to the Root of this Tree ; and if God cut downe this Tree , his pleasant Tree , then no State , no Family , might ever after look to find Mercy , that was in the condition of this Tree , Every tree that bringeth not forth fruit is hewen down , and cast into the fire . For the Root of the Tree , some make Man the Tree , the life of Man the Root of it ; the Axe to be the sentence of Death , and Death it selfe the cutting down of the Tree . Others make the Root of the Tree to be whatever they built most upon , and confided in : they built upon their Temple , Greatnesse , Strength , Chariots Horses and such things . But I shall commend to you these 4. things , wherin the Root of the Tree did mainly consist . The First was that Covenant which they had with God they were the Lords People , and he was their God ; and this was one Root which afforded much sap to this Tree ; God being theirs in Covenant ▪ He protected them , provided for them , and did wonderfull things among them . Now the laying the Axe to the Root , was the breaking His Covenant with them ▪ Zach. 11. 10. & 14 v. there is the staffe of beauty , and bands ; saith God , I tooke my staffe , Beauty , and cut it asunder , that I might breake my Covenant with all the people ; and when God had broken that , it was not long before He brake that other staffe of Bands , viz. the brotherhood between Israel and Iudah , the ten Tribes were dispersed before : but they had some communion with Iudah at Ierusalem : but God would break the staffe of Bands , he would disperse them at Ierusalem , and so there should be no communion between Iudah and Israel for the future . The Covenant being dissolv'd they were wounded at the Root , and were no longer Gods people . Secondly , by Root is meant the true Religion , and worship that the Jewes had , these are the root of a Kingdome . A Kingdome then lives and prospers when Religion and the Pure worship of God are maintained ; this the a Heathens themselves did know , that Religion and worship of their Gods was the onely way to make a Kingdome flourish . Tullie in his Booke ( de natura de●rum ) attributes the felicitie , Empire and Tryumph of the Romans ( Religioni . ) They saw all things to be rul'd by the Gods , and as we , saith he , excelled all Nations p●etate & Religione , so we excelled them all in plenty ; and when the b Romans went out to Warre , they first took care to call the Gods out of that City and Tow● which they went against , and promised them better entertainment at Rome , then at any other place , intimating to us , that while they kept their Gods they could not be overcome : and they conceited Rome invincible , while they had their Palladium : but to leave them , and to look to Gods word . c Hosea 13. 1. When Ephraim spake , trembling , he exalted himselfe in Israel . When Ieroboam set up Calves , at Dan and Bethel , and will'd the people to worship there , pretending it was too farre to goe to Ierusalem , these were shorter journeyes , and the worship as warrantable , they spake trembling . What shall we leave our God , shall we give way to Idolatry and worship we know not what ? When they spake trembling they exalted themselves ; but when he offended in Baal then he died ; when Ieroboam prevailed by his poslicie and power and brought them to it then they dyed ▪ as the worship of God preserved or corrupted , so Kingdomes flourish or wither , 1 Chron , 22. 13. 1 Kings 11. 11. 2 Chron 17. 3. Thirdly , the root of a Kingdome consists in Civill Power , when that is upheld in a Kingdome , it flourisheth , but when that is wounded or destroy'd , the Kingdome is blasted and withers at the root . Gen. 49. 10. the Promise was that the Scepter should not depart from Iudah till Shiloh come ; till Christs comming the Civil Power should not be remov'd . There is a Questionl among great ones , how this can be made good ? But I will not dispute that , only take it thus : unto the day of Augustus Caesar the power remained , in the State of the Jewes ; he then with the Senate took the power from them , placed it in Herod Ascalonita , and set him up , and then the Scepter departed from Iudah . d The Sanedrim were most , if not all of the Tribe of Iudah , and had the supreme Authority , they called Herod to Question for his contumacie , and had almost taken away his life , which Herod taking to heart , rooted out the Sanedrim , reigned absolutely over the Jewes , and did what he listed against them , and onely fear'd to displease the Romans ; here was the Axe at the root , their Civill Power was taken away . Fourthly , the Root was the Godly partie among the Jewes ; They , whether Magistrates , Ministers , or People , are the strength of a Kingdome . Elishah and Elisah were the Chariots and Horsmen of Israel , they were the Militia of that Kingdome ; Psal. 75. 3. saith David , I beare up the Pillars of the earth : he maintain'd Religion , their Lawes , and the faithfull , these were the Pillars of the Earth , and his eye was upon the faithfull , Psal. 101. 6. they should dwell with him , he knew they were strong props of the Kingdome . That place is observable , Esa. 6. 13. As an Oake whose substance is in it , when it casts the leaves , so the holy Seed shal be the substance therof . When the wind , raine and thunder blow off the leavs , break off the branches , yet the life and substance remaines ; so here the holy seed shal be the substance of it . Let Nebuchadnezzar come , blow and break off the leaves and branches of this Vine , throw them into the furnace of Babylon , and make Israel as a dead saplesse thing ▪ yet the holy seed shal be the substance therof ; and when they returne againe , it shall spread in the Kingdome , and be a great Tree , and the toppe reach to heaven , and over all the borders of the Land , the holy seed being the substance and root would grow and multiply ; when godly Ministers ▪ Magistrates and People be struck in a Kingdome , then the Axe is laid to the Root of the Tree . Now they were persecuted and thrust from their place ; Herod put by the a Asamonaeans , and suffered none of them to enjoy the Priesthood . Annas was set up , and b Caiphas who according to his name , vomited out malice against Christ ; and before their full cutting down , the voice was heard , Ite pellam , goe to Pella , the godly were removed , and then they were destroyed . Question . Was not the Axe laid to the root of the Tree before this time ? was it not at the Root , when the ten Tribes were cut off ? Why then is it said , Now is the Axe laid to the root of the Tree ? The Answer is , it 's true the Lord did lay the Axe to the root of it before this time , and that heavily , in the dispersing of the ten Tribes ; therfore its said Now also : but he did not so lay the Axe unto the root of the tree , as that it was wholly destroyed ; often times they were hewed with the Judgements of God , yet alwayes there was semen , a seed left : and when they came out of Babylon there was a glorious Church , and God delighted in them : but now the Axe was so layd to the Root , that they b were utterly cut down , and made no People . Now the Lord did unconvenant them , unchurch them , unpower them unsaint them ; now the Lord cast them off ; they had no Root left , no god for their God , but were made a reproach and curse among all Nations . Secondly , Now the Axe is laid , because the Lord hath another People to graft in ; before he took no care of the Gentiles , but left them to perish in their way ; now he would take this wild Olive , and graft it into the Root : therfore saith Christ Iohn 9. 39. I am come for Judgement , to cut off the Jewes by the Root , and to graft in the Gentiles , that I may try them , and see whether they will beare better fruit then the Jewes have done , Acts opening of the words . Now I come to give you those Observations which doe naturally flow from the word . And first observe , that God beares long with a sinfull people : Now is the axe layd to the root of the tree , I have borne a long time , been patient , but now I come with the axe , and doe lay it to the root of the tree . God is a patient God toward his people , and toward the world , a God that beares with sin and sinners beyond our expectation : three yeares God bore with the Fig-tree , Luk 13. 7. I came these three yeares and have found no fruit : Fourty yeares God bare with them in the Wildernesse , Heb 3. 9. a hundred yeares God bare with a sinner , Esa. 65. 20. an hundred and twenty yeares with the old world , Gen. 6. 3. and after Noah was shut into the Arke , God bare seven dayes , to see if they would repent and turne , as some collect from Gen. 7. 4. God goes further then this , he bare three hundred and ninety years with the idolatrous passages of Israel , Ezek. 4. 5. three hundred and ninety dayes taken for yeares , that God had borne with them . Foure hundred yeares did God beare with the Amorites , Gen. 15 16. God hath borne with Antichrist above this 1200. yeares : God bare with the Gentiles before Christ came , more then 2000. yeares , Acts 17 30. God is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a God of patience , Rom. 15. 5. long-suffering , Exod. 34. 6. he doth beare , and forbeare with sinners , and Kingdomes , and a world full of wickednesse and vanity , Esa. 42. 14. saith God there , I held my peace , yea I held my peace a long time , and was silent and refrained : God held his peace , said nothing to Kingdomes , nothing to Families , nothing to particular persons ; he held his hand also , did not strike a long time : God is patient , and with-holds so long , as ( patientia Dei turbat pios ) the Saints are troubled at Gods patience , it makes them to cry , How long , how long how long shall the wicked triumph , utter and speak hard things ! it 's thrice repeated , Psal. 94. 3. 4. the Saints are troubled that God doth not come and destroy the wicked : and not onely the Saints on earth , but the Saints in heaven , Rev. 6. 10. they cry , How long , how long wilt not thou avenge our bloud ! We have been slaine by Cains , by Pharaohs , by Nimrods , by Herod , How long , how long Lord wilt thou not avenge our bloud . Not onely the Saints , but the sinnes of wicked men , they cry for vengeance ; the sinnes of Sodom cryed for vengeance against Sodom : Not onely sin , but the whole Creation , heaven and earth groanes , Rom. 8. The Land mournes for oaths , and other iniquities , Jer. 23. 10. Satan , the accuser of the brethren , cryes ; Gods Justice cryes all his Attributes cry , to destroy sinners , to destroy the whole world ; yet God seemes deafe , and will not heare ; yet he is patient , and holds his hands : What should the patience of God produce ? The Apostle tells us Rom. 2 4. Knowest thou not that the long-suffering and goodnesse of God should lead ( the word is drive ) thee to repentance ? the patience of God should constraine us to repentance . What ▪ shall God hold the Candle of our lives in his hand , and we sin against him ? there is much in Gods patience to constraine us to repent , its patience beares with all our sinnes ; if Gods patience were at an end sin would be heavie ; it's patience that lengthens out our lives , Lam. 3. 22. it 's divine patience that keepes us out of hell ; it 's that keepes open the doore of common and choice mercies ; the doore of grace and salvation had been shut long since , if Gods patience had ceased , 2 Pet. 3. 9 , 15. God is willing we should all come to repentance , let us reach to it this day , and make his long-suffering salvation to us . Oft we have grieved his Spirit by sinning and abuse of his patience , once let us rejoice it by repentance , the improvement of patience . Againe , observe that great severity goes along with the greatest mercy . The Gospel is the greatest mercy that ever came into the world , and there is the greatest severity with the Gospel , that ever came with any mercy into the world ; now is the axe laid , when the Gospel is comming . Func●ius observes that John began his Ministery in the fifteenth yeare of Tiberius , Augustus died the twentieth of August , Tiberius succeeded him , whose reigne is reckoned from that of August , and not from January ; on the first of September , which was the feast of Trumpets , and on which day was the promulgation of the yeare of Jubile , then was the voice of the Cryer first heard : At this time , which was very festivall , Iohn preach'd and said , Now the axe is laid to the root of the tree , at the yeare of Jubile , and comming of the Gospel it 's done . Here was the acceptable yeare , and the day of vengeance together ; the acceptable yeare of Christs comming ▪ and the day of vengeance , the axe is layd to the root of the tree . To give more light and strength to this point , be pleased to take into your thoughts these passages in the Gospel , Mark 16. 16. Goe ( saith Christ ) preach the Gospel , he that beleeves shall be saved , he that beleeves not shall be damned : upon non-believing presently is damnation entailed . Iohn 3. 18. he that beleeveth not is condemned already . Matth. 10. 14. Shake off the dust of your feet against that City and Towne that doth not receive you : Shake off the dust of your feet against them , that shall bee a testimony against them : It shall be more easie for Sodom and Gomorrah in that day , then for that Town , that City , that , People , that Christian , that refuseth the meanes of grace , and the Gospel of Christ . Is not here the greatest severity with the greatest mercy in the world ? And the reason is , because the Gospel is the heigth of Gods mercy ; the Angels they had simplicem misericordiam , bare and naked mercy ; but men have divitias miserioordiae , the riches of mercy : in the Gospel , as there is plenitudo gratiae , so plenitudo irae , plenty of mercy , and plenty of wrath too : If there were a sword on Moses thigh , there is an axe in Christs hand ; if there be fire in the Law , there is fire and brimstone in the Gospel . In the Law God kept Assizes once a yeare ; in the Gospel he keeps Sessions every moneth : If he died without mercy that despised Moses Law , he must die with all severity that despises Christ ; Luk. 19. 27. Bring those mine enemies , that will not that I should reigne over them , and stay them before me : Rev. 8. 13. dreadfuller woes are pronounced under the Gospel then under the Law , Woe , Woe , Woe , to the inhabitants of the earth : so Mat. 18. 7. Woe to the world : there was never a generall Woe pronounced upon the world before this time ; but now , Woe unto the world : and the plagues since the comming of Christ have been greater upon the world then before as the Trumpets and Vials in the Revelation do manifest . Till Christ was come , and the blessings of the Gospel were tendred to the Jewes , they never had a perfect bill ; but after hee was come , and the grace of the Gospel refused , then the bill of Divorce was perfected , ●Thes . 2. 16. they cast out of Gods family , and his wrath came upon them to the utmost , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to the utmost , even to perfection : God would beare no more , but cut them off presently , and with as much severity as ever we read of any . We should learne hence , to take heed how we slight and refuse the Gospel of Christ : in it there is the choice love of God , the precious bloud of the Sonne of God ; in it is the Spirit of grace and glory , the exceeding great and precious promises , all spirituall excellencies and eternall life : if you refuse these , you provoke God to lay the axe unto the root of the tree ; you provoke Christ to say , Bring him and them hither , and slay them before me , that would not have me to reigne over them . The Gadarenes preferred their Swine , the Capernaites their Loaves , the Jewes Barabbas , before Christ ; but it cost them all deare when the axe came . Let not a Gadarenish , a Capernaiticall , a Jewish spirit be found amongst us ; let us say , Pereant porci , pereant panes , pereat Barabbas , & regnet Christus , let all goe , so Christ may reigne . The Jewes stucke so to Moses and Mosaicall things , so to the Temple and the Rites of it , so to superstitions and the traditions of their Fathers , that they would not receive Christ and the truths of the time present , and therefore God dealt so severely with them , as to cut them downe by the Romish axe . There be truths of Christ reserved for some times and when those truths are discovered , wee should examine them , and labour to bee established in present truths , 2 Pet. 1. 12. as the Apostle speakes Are there not truths now on foot , concerning Christs Kingly Office , and his government in the Church ? hath hee not powred out his Spirit upon men eminently , and brought light out of darknesse ? Shall wee reject truth and light , it 's feared we stick too much to Mosaicalls , Prelaticalls , and Trditionalls : Let us prove all things , and hold fast that is good ; let us receive the truth with the love of it ▪ lest we be given up to strong delusions , 2 Thes. 2 10. 11. and strange judgements , Acts 2. 13. 17. 28. when the Spirit was given , choice truths presented and they not received , there is mention of turning the Sunne into darknesse , and the Moone into bloud ; which notes some dreadfull judgements ▪ that should darken and imbitter their best comforts : The like may we feare , if we refuse any truths of Christ . Thirdly , observe that God doth premonish before he doth punish . Now the Axe is laid to the root of the Tree , Iohn tells them , there was an Axe laid , the newes of the Axes comming was heard before the noise of its cutting . The Lord tells Delinquents before he strikes them , Yet forty dayes , and Nineveh shall be destroyed . Men are close , their designes are underneath , they oft storme , surprize , and plunder Towns without giving the least notice but when God intends judgements , he sends his Heralds to warne Kingdomes and Nations . Hath not God given warning to all Nations ? hath he not within these hundred yeares , given us 100. warnings ? have not the Heavens seemed on fire ? have not there bin foure or five blazing Stars ? Herlicius Stargardensis held that the influence of the Comet 1618. upon the christian world would last to between 20 & 30 ▪ yeares , which is already verified at last is blaz'd over England and expired , intimating that England should take warning by it . Besides these , have we not had Earth-quakes ? great frosts , deep snowes , unseasonable weather , and is it not fresh in your memorie how God had a quarel with your Steeples ▪ and Churches for the corruptions and Innovations in them , when divers of the● were smitten , broken and burnt by thunder and lightning : not onely by prodigies , hath God warned us , but by his Prophets also Ezek. 33. 3. they have bin telling you of a stroak that would come , Elishahs sword hath bin drawne , and brandished before us , and because we would not take warning by that , Iehnes and Hazaels swords are in the midst of us ; It s undeniable the cocks have crowed and told us of this storme of bloud above this thirty yeares , all exceptions are taken away , none can quarrell with God , he hath warned us , he is just and will overcome in Judgement , he hewed Ierusalem by his Prophets , before he cut it downe by his Axes , Ier. 1. 10 The Prophet did root up by his Prophecy & after that Nebuchad ▪ cuts down by the sword . Further God hath warned us by his judgements on others . Germany these 20. years hath bin a Beacon to us , Scotland was lately a Land of darkenesse , and Ireland is still a Land of wrath , and must England be secure . Awake , awake , O England , there be Armies within thy bowells , Parliament Citie , Kingdome , are all in danger . God hath long threatned and is now upon execution . Use of the point , Amos 4. 12. Thus will I doe unto thee , and because I will doe this , prepare to meet thy God : It s dreadfull to heare God is in a way of Judgement , especially when we are not in a way of repentance : If I whet my glittering Sword , and my hand takes hold of Iudgment , I will render vengeance to mine enemies , and will make mine Arrowes drunke with bloud , and my Sword shall devoure flesh , &c. Deut. 32. 41 , 42. When God whets his Sword , and shoots his arrowes , he will make them eate flesh , and drinke blood , yea be fild with blood , and grow fat with fatnes , Esa. 34. 6. Now God hath given a Commission to the Sword to eate English flesh , and drinke English blood ; and I feare the Sword having bin starved a long time , will now eate to purpose , it comes hungry , and is like to eate much flesh , it comes dry , and is like to drinke much blood ▪ before it be put up again : Let us therefore meet God in this way with sighs and teares , let us take warning in time , praemoniti pr●muni●i , men that are forewarned should be fore-armed . In these times men are arm'd to goe to battle with men , but are you arm'd to meet God ? have you on the girdle of veritie ? the Breastplate of righteousnesse ? are you shod with the preparation of the Gospell of peace ? is the helmet of salvation on your heads ? is the shield of Faith on your hearts , and the sword of the spirit in your mouthes ? If you be thus arm'd you may meet God marching in flames of fire , and that without prejudice . The Lord of Hosts is come , if we bee not prepared wee cannot stand in the evill day , read Ezek. 22. 14 but the soul that takes warning shall deliver it selfe , Ezek. 33. 5. Let us all then , lay it to heart , that the sword is drawn , hath dranke the blood of our friends , and may drinke ours , The Axe is laid to the root of the tree , and threatens the downfall of Church and State , if we do take warning and meet God the right way , we may deliver our owne souls , the souls of those that belong unto us , and probably the whole Land . Fourthly , God begins with lesser judgements , and afterward with greater ▪ Now the Axe is laid to the root of the Tree . First there was Culter pota●orius , the pruning hooke , and when that would do no good , then comes the Axe , Gods Judgements are graduall not superlative at the first upon Kingdomes and families Sodom was first plundered by the foure Kings , after that rescued by Abraham , and set in Statu quo , Gen. 14 , 15 , 16. This Judgement doing little good , they were smitten with blindnes Gen. 19. and when that did no good then came fire , and Brimstone , and consumed them from before the face of the Lord . The Romans had their Fasces , and their Securis , first their Fasces came , and then their Securis : God hath his Fisces , his Rods before his Securis , his Axe , if lesser judgements will prevail , the Axe shall never come , Hos. 5. 12. 14. there is mention of a moath , rottennesse , and a Lyon , first the Moath a lesser fretting judgement , then comes rottenesse ▪ a soarer judgement , the word for rottenesse signifies a Worme also that eates into Trees , and causeth rottenesse . God would send such judgments as should eat into the heart of the Jewish State , and after that he would be as a Lion , tear in pieces and devoure them . This shewes that God is not willing to cast off , and destroy a people that have bin his , Hos. 11. 6 , 7 , 8. How shall I give thee up Ephraim ? how shall I deliver thee Israel ? how shall I make thee as Admah ? how shall I set thee as Zeboim ? &c. The Sword was to abide upon their Cities . their goodly branches were to be lopped off , they followed their owne Councells , went backward from God , they were call'd to by Prophets and Judgements , to exalt God , but would not , yet saith God , how shall I give thee up , &c. There was a contention between mercie and justice , the one pleaded as much for them as the other against them . Judgment is opus alienum , Gods strange worke , mercy comes out sweetly , but judgement constrainedly ( as a sting from a Bee : ) the Woman constrained the unjust Judge to doe her Justice , so wicked men constraine God to destroy them . If the Sodomites would have amended upon the first or second Judgement , God would have stayed the Plague ; but ipsi extorserunt ut perirent , they constrained God to destroy them . Shall God be unwilling to destroy us , and shall we destroy our selves ? Let not such a perverse spirit be in us . God is loath to cast men into hell , and yet they desire God to damne them ▪ and sweare themselves many miles into hell . O horrible wickednesse ! many a man is ready to make away himselfe , when God steps in , and prevents the mischiefe . God is willinger to keepe many out of Hell then they are themselves . Fiftly , God hath Soveraigne Authority over all Kingdomes , Now is the Axe laid unto the Root of the Tree , this axe was the Roman State , this Tree was the Jewish State . God hath the Authority of all in his hand , hee sets one Kingdome against another . Babylon must ruine Sion : Titus and Vespatian , are stir'd up by God to cut down and destroy the Jewish Nation : God hath Soveraignty over all Kingdomes , Psal. 103. 19. and can imply them to execute his judgements . Senacherib was his axe , Esa 10. 15. to cut downe Nations . God makes one Kingdome an Axe to hew downe another , hee makes one part of a State to hew downe another part of the same . The Jewish Common-wealth was now under the Roman Empire ; it 's so in England at this day , hath not God mingled a perverse Spirit amongst us , Esa. 9. 21. Ephraim against Manasseth , Manasseth against Ephraim , and both against Iudah ; They sought each others destruction as we do at this day ; a perverse Spirit was mingled among them ▪ and among us . Kingdomes depend upon God , Dan. 4. 32. 2 Chap. 21. and where there is the greatest dependancy , there is the greatest Soveraignty . Now Kingdomes depend upon God , quoad omnia , for their beings , upholdings and blessings , and therefore he hath , jus utendi , he may do with his own what he list , hee can and may dash one Family , one Towne , one Country , and one Kingdom against another , and that without controule . Who shall say to him , what doest thou ? What should this beget in us , but to feare this God that hath Soveraign authority over all flesh , over all Kingdoms ; let us feare this God , Ier. 10. 7. Who would not feare thee O King of Nations ? for to thee doth it appertain : Shall God be the King of Nations , the King of all Kings and not be feared ? to the doth it appertaine , not to men to be feared but to thee doth it appertain : The great God must be feared . Ye that are petty Kings on the Earth , you that are Gods on the Earth , you must know that this God hath Soveraigne Authority over Nations , Persons , lives ▪ consciences , hee is the everlasting King or King of eternity , Ier. 10. 10. Hee can , will , and must , dispose of you ere long eternally in heaven or hell , Iob 36. 8 , 9 , 10. When Families and Kingdomes are in fetters under the afflicting hand of God , then Hee shewes them the excessivenesse of their sins , and commands them to returne from iniquity . Did not God command them before ? yes , but then they slighted God , being at ease and in prosperity , His commands were not regarded , but when God cast into streights , fetters and afflicts Families or Kingdomes , their eares are opened , they harken to Discipline ? What they formerly contemned , is now pretious , and they see Authority and Majesty in the command of God , Mic. 6. 9. The King of Nations is wroth with this Kingdome , Hee hath it in fetters , let us hearken to His commands , and tremble at his Soveraignty . Psal. 99. 1. The Lord Raigneth let the Earth tremble ; let all the Potentates and Inhabitants of it tremble and quake before him : It 's for our advantage to do it . Hab. 3. 16. when the Caldeans were to come up and besiege Jerusalem , the Prophet apprehending it before-hand , quivered and quaked , and why was it ? that hee might rest in the day of trouble : that soule which trembleth when judgement is in the Cloud ▪ when the Axe is at the root of the tree , shall have rest in the day of trouble : Isa. 66 2. To him will I looke that is of a contrite Spirit , and trembleth at my word : God will looke to him , that the flood shall not drowne him , nor the Axe cut him downe . Lot is sav'd when the fire consum'd Soddom ; God was to him a Sanctuary , he feared God and God was his defence , Esa. 8 ▪ 13 , 14. When we have frames of Spirit suitable to the Authority and Majesty of the great God , that is Lord of Kingdomes , that raises and ruines them at his pleasure , then we sanctifie God in our hearts , and he will be a Sanctuaary unto us , and such a Sanctuary is needfull for these times . Sixtly observe , That after warning , and waiting , God will deale severely with Kingdomes and Persons . Now the Axe is laid to the Root of the Tree , I have warned you long , and waited long , and I see no good fruit , now therefore I intend to cut down the Tree by the Root . Isa. 42. 14 , 15. I have been silent a long time , and held my peace , and refrained , and said nothing , but now I will cry like a Woman in Travell , I will destroy , and devoure at once saith GOD , I will stay no longer , I will lay wast Mountaines , and hills , I will dry no Rivers and ●ooles : Great and small should now feele the stroake of Gods hand ; where Gods long suffering ends , there his fury begins , and hee will deale severely with Kingdomes , and with particular Persons . This severity appeares in three particulars : First , in that it is an Axe , is used . Secondly , it is the Root it 's laid too . Thirdly , in the impartialnesse , the root of every Tree . First , it is an Axe not Culter putatorius , a pruning knife , that will cut down some little Branches , and no more ; it is not Falx a Bill or Hooke , to chop off some Armes or Bowes , but securis , an Axe , some sharp , strong , hewing , destroying Judgement . Secondly , It 's layd to the Root , not to the branches bowes , not to the great Armes ; not to the toppe , not to the Trunck ▪ but to the Root of the Tree is the Axe laid . God will deale roundly with them . Now the Lord would un-covenant them , un-church them , unpower them , and un-saint them . Here it 's inquirable . What makes God to lay the Axe to the Root of a Tree or Kingdome ? There are 4 things make the Gardener , and so God , to lay the Axe to the Root of a Tree . First , Deadnesse . Secondly , Rottennesse . Thirdly ▪ Barrennesse , Fourthly , Evill fruitfulnesse . First , Deadnesse : When the Tree is dying or dead , the Gardener layes his Axe to the Root of it , and God when a State is dying or dead , layes his Judgements to the root of it . 13 Hosea 1. When Ephraim sinned in Baal then he died . Ephraims death being pronounc'd , Gods Axe was presently prepared , v. 3. Therefore they shall be as the morning Cloud , &c. God would scatter them as Clouds , Chaffe , Smoake , and dry them up as dewe . Sardis one of the 7 Churches in Asia , had a name to live but was dead , Rev. 3. 1. What saith the Lord to Sardis ? Remember what thou hast received and heard hold fast , repent , watch , else I will come on thee as a thiefe in the night , v. 3. that is , suddenly and cut thee downe : and you know that God did lay wast that and the other Churches not long after ; when Churches or Kingdomes are dying or dead , the Axe is not far from the Root of them . Hath not our Kingdom bin languishing and dying many yeares together ; you know what was said at a Commencement some yeares since , our Church and State liberties lay a dying : some reviving through the meanes , blessed be the Lord we have had , but our fainting and feares are not over , England is in a consuming dying condition , and the Axe is at our root . Secondly , Rottennesse or corruption , that makes the Axe to be laid to the Root of the Tree ; the Gardner cannot endure to see a Tree rotten at the heart , though the bowes be greene , and it beare some small fruit ▪ yet if rotten ▪ he will down with it , 6. Gen. 12 All flesh hath corrupted their way , and the end of all is come before me ▪ I have looked upon all flesh , and finde that great and small have corrupted their way , and therefore the end of all is come before me , I am resolved to send a Flood to drowne the World and its corruptions together . It was not some particular corruption among them , but an universall one . There was corruption in faith and life , in their Religion , Worship , and manners , and when a State is generally corrupt in those , the Heavens grow black , and either a flood or fire comes , a flood to the old world , a fire to Sodom . Trees naturall or politicall being rotten , call for the Axe , and God hastens it to the Root . Thirdly , Barrennesse makes the Axe to be laid to the Root of a Kingdome . 13 Luk 7. I came and found no fruit , cut it down why cumbreth it the ground : a barren Tree cumbers the ground . Some observe , that if the Fig-tree beare not fruit in three yeares , it will never beare fruit , and therefore it 's said , this 3. yeeres I come seeking fruit and finde none , cut it downe . A Barren Tree must be cut down . God waited long on them when under the Judges , under the Kings , when under the High Priests after their captivity , in Moses dayes , in the Prophets , in Christs , and still they were barren , therefore downe they must . Fourthly , Fruitfulnesse ▪ but its an ill fruitfulnesse , Hos. 10. 1. Israelis an empty vine , he brings forth fruit to himselfe ; Emptie and yet fruitfull , it seemes to be a contradiction ▪ but God accounts that no fruit , is fruit to our selves . Barrennesse and basenesse is all one with God , when our fruit is not for God and the publique , it 's selvish , and tends to ruine . Such fruit Israels Tree was full of , and if a barren tree cumber the ground , what doth a tree loaden with cursed fruit . It s demanded , What fruit was it , which brought the Axe to the Root of the tree ? 1. It was prophanation of the Sabbath , Ierem. 17. 24 , 25. 27. If they made conscience of Gods Sabbath , hee would take care of their City : If they would hollow that day with pious duties , he would honour them with choice Princes ; but if they would defile his day , hee would fire their Citie ▪ and that with unquenchable fire . This made Nehemiah so zealous for the Sabbath , after the returne from Babylon , Neh. 13. 17 , 10. hee contended with the Nobles , and said , What evillthing is this that ye doe , and prophane the Sabbath day ? did not your Fathers thus , and did not our God bring all his evills upon us , and upon this City ? yet yee bring more wrath upon Israell , by prophaning the Sabbath day . He knew that sin had formerly laid them wast , and would therefore stand for the Sabbath , that the Lord of Sabbaths might stand for and by them . England is not innocent in this thing . The Booke of Sports ( a Monster that Heathen and Idolatrous Kingdomes never produced ) that opened a wide doore to prophane the Lords day , hath kindled a fire in our Land , which is not like to be extinct till that Booke be burnt by publique Authority . 2. Idolatry , that is a Kingdome destroying sinne . Jeroboams two Calves eat up the 10. Tribes , and Manasses Idols devoured Juda , Hos. 13 1. When Ephraim sinned in Baall then he died . Idolatry is the death of a Land , it divides betweene God and Kingdomes , it breakes the Covenant , and causes God to give a Bill of Divorce , and that is not all , it calls forth Gods furie upon a Land , Ezek. 36. 18. 19. and that is a destructive thing . 3 Neglect of justice , when sinne abounds , execution of justice saves Kingdomes , and want of it hastens their ruine . Ierem. 5. 1. ●un●e yee too and froe saith God , through the streets of Ierusalem , and see now and know , and seeke in the broad places thereof , if you can find a man , if there be any that executeth judgement , that seeketh the truth , and I will pardon it . Doubtlesse there was some godly man in Jerusalem , but there was none of a publique Spirit , that did execute Judgement in the broad places , neither King , Councellors , Priests or Prophets did execute Judgement ▪ and therefore hee could not pardon ; when none appeare to cut down sin , God will appeare to cut down sinners . Isa. 5. 7. ● looked for judgement : ludah was his pleasant plant , he had hedg'd , dig'd , dung'd , watered , shined upon them , and looked for Judgement , but there was none , therefore God would breake downe the hedge , and lay them wast . If God could have found 10 righteous persons in Soddom , he would have spared it . You may take the word righteous not onely for godly men , but for men executing Judgement ▪ there were none such : Lot could have no Justice from them , and that inforc'd God to execute Justice on them . 4. Blood , oppression , uncleannesse , hatred of truth and such like , which I put together because I cannot inlarge upon all particulars , Hosea . 4. 2. 3. By swearing , lying , killing ▪ stealing , and committing adultery , they breake out , and blood toucheth blood ; Therefore shall the Land mourne , God will destroy because of these sinnes , Ezek. 36. 18. When the Brittains called in the Saxons to helpe them against the Scots and Picts , God who hath power over Kingdomes and people made them his Axe , to how and destroy the Brittains , for they soone joyned with their adversaries and picked quarrels against the Britains , and God so stirred up their Spirit against the Brittains , that they spoyled them in many places , drove them into corners of the Land , made them flee into forraine parts ▪ and destroyed the Country with fire and Sword . The a sinnes then observable , were such as were not among the Gentiles , hatred of the truth ; and the patrons of it drunkennesse , contention , crueltie , uncleannesse countenancing of lies , and the forgers of them , respect to lewdnesse more then goodnesse , the better things wrought most discontent ; all vice was in the Clergie and people : Princes were Tyrannicall Murtherers , Adulterers , Soddomiticall : and the last of the b Brittish Kings flying into France said woe to us for our great iniquities , we had time to repent but did it not , therefore justly now the wrath of Godrootes us out . When the c Danes conquered England the Land was guilty of blood and uncleanesse , it was in d ●theldreds time , whose wayes were cruell , miserable and shamefull ; his eares were open to accusers to calumniations , and no mans life was in security . When Roderick King of Spaine deflowred the Daughter of Count Iulian , who in revenge stir'd up the Moores , shewed them the way to get Spaine , which they conquered and possest above 600. yeares At the Conquest by the Normans the sinnes were prophanesse ignorance , uncleannesse , neglect of Justice and Religion , the people were a prey to the Nobles , which made Edw : the Confessor say before his death , that England should be given into the hands of Divills and wicked Spirits . You see what sins made the great changes in this Kingdome , sins not unlike the Amorites , which from Levit. 18. Deut. 2 & 12. are conceived to be Idolatry , oppression and filthinesse , which are destructive of Religion , Justice and holynesse of life , the onely bands of humane Societies ; and when these sinnes of theirs were full ▪ God cuts them off , for when sinnes become destructive to Societies , they whet Gods Axe and hasten it to the root , and now you have heard what are the sinnes bring the Axe thither . It followes that I shew you the third thing sets out the severitie of God and that is , Thirdly , the impartialnesse of God in the worke , Every Tree that bringeth not forth good fruit is hewen down and cast into the fire ; let it be an Olive Tree , or a Bramble , a Fig tree or a Vine no exception excuse , evasion , pretence , or priviledge or plea is admitted , but the axe is laid to the root of every one , it referres to that in Deut. 20. 20. The trees thou knowest be not for meat thou shalt destroy , such trees must not be spared though great and goodly : In particulars you may see this truth more cleerly : Looke at Kings , they are tall Cedars , Dan. 4. 14. Hew downe the Tree : Nebuchadnezzar himselfe must downe , Herod , Pharaoh , Belshazzer were cut off by the root . Gods axe neither feares nor spares the proudest , Psal. 76. 12. Not Prophets , Balaam is slaine by the Sword , Num. 31. 8. Not Priests , 1 Kin. 18. Not Nobles , Zimri and Cozbi are runne through , Num. 25. Not Apostles , Iudas falls headlong ▪ and bursts in pieces , Act. 1. 18. Not Statists and great Counsellors , Ahitophel is smitten , a Sam. 17. Not Tribes , Iudg. 21. 3. A Tribe was lacking in Israel , afterwards ten were wanting . Not Cities , Sodom , Ierusalem , Babylon , are layd wast . Not a World , 1 Pet. 3. 20. That is drown'd ; no priviledge will advantage . Abrahams seed , Children of the Kingdome , are cast out , Mark . 8. 12. No place secures ; Ioab is taken at the hornes of the Altar , Angels in heaven are thrown down , 2 Pet. 2. 4. the Figtree in the Garden is not spared , Luke 13. 6 That of Coniah is most observable , Ierem. 22. 24. Though Coniah be as the signet on my right hand , yet would I pluck him thence : though he be much esteemed and very deare , as Signets on Princes hands are , yet it shall not priviledge him ; you may thinke his nearnesse and my affection to him may preserve him in his place , but be not deceived , as I live saith the Lord I will pluck him thence . Thus you see the severity of God in his impartiallnesse towards every tree . Now I come to make application of the point . I might here first shew you that all Kingdomes have their Periods , and learned writers tell us , that there are no Kingdomes so great , so glorious , so powerfull , that extend their duration above 500. or 600. yeares at most , but are either ruinated and fall to ashes , or else suffer some great change . The Jewish State from Egypt to the Temple , was 480. yeares , from Saul their first King , to Zedektah the last of Judah , were 480. yeares , and then they were led into Captivitie , and after their returne within 500. yeares , they were cut off by Vespasian and Titus , the Axe in my Text , and are not a Tree to this day . And the ten Tribes after their division 260 yeares were carried away : the Assyrian , Persian , Grecian ▪ and Roman Monarchies had their Periods , and were cut downe by one Judgement or another ; the Britaines after 500 years were quit of the Romans tyranny in England , and Athens from the time of its Monarchy , to the time of its Democracy had 490. yeares . The Lacedemonians flourished 491. yeares . The Saxons had to do here 469. years The Danes 242. And then there was an end of them , and it is known to all of you , how long we have been since the conquest , but I doe not desire to prophesie , and foretell things to come , all seasons are in the hand of God , but its thought we are upon the Tropicks , if we be not ruined altogether , certainely there will be some great alteration in the Kingdome . Secondly , Doth God lay the Axe to Kingdomes ? are they lyable to destruction ? then take counsell this day , let every one provide for a Kingdom that cannot be shaken make sure of that Kingdom which no Axe can cut , make sure of eternity for your soules . It is not long before we must be cut downe all by death , you know that night and day , are Axes constantly hewing at the root of your Trees , besides other casualties which may take away your lives , if you have no other Kingdome but this Kingdome to helpe you , you will droppe into a Kingdome of darkenesse . where will be waiting and gnashing of teeth for ever . When Noah heard of a flood to drowne the world , he prepared an Arke presently to preserve himselfe and his family : when you heare the Axe is laid to the root of Kingdoms and they be terribly shaken , see you provide an eternall Kingdome , for the safety of your soules , and those are yours . Christ hath a Kingdome to bestow that is not to be hewen or shaken by the power of men or divels get Christ and that Kingdome is yours . They have interest in Christ , are of the Blood royall , and Co-heires with him . Christ is the roote of Iesse , Rom. 15. 12. desire the Father to draw you and to ingraft you into that root that being rooted in him as it is , Col. 2. 7. you may be out of all danger , for Romans 8. 1. There is no Condemnation to them that are in Christ : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not one condemnation , neither the Divill nor the World , nor their owne hearts , nor God himself ▪ shall , or can justy condemne you with one condemnation . And if there bee no condemnation , there is no Axe , Hee that believes in mee , an● keepes my sayings , saith Christ , shall never see death , if then you be not in Christ , if you be Christians in name , and not in truth , Christians in the forehead and not in the heart , if you have the sprinkling of water in the face , and not that of blood in the conscience , you are dead men , 1 Iohn 5. 12. He that hath the Sonne hath life , and he that hath not the Sonne , hath no life in him : If it be so , you are dead Trees and must be cut downe , and cast into the fire , and there will be no remedy , looke narrowly therefore to your interest in Christ , and right to the Kingdom of Heaven seeing the Kingdoms of the earth are sopping and cutting down by the Axe of God . And to help you a little in this maine point : which way do the branches of your trees tend ? is it upwards or downwards ? the branches are desideria & affectus : are your desires and affections to promotion pleasure , profit , content in the creature and upon things below ? then will you fall downward into the lake of fire , when the Axe doth his office , for the tree ever fals that way , the boughes and branches most incline : but if your desires and affections are after and upon the things above , Christ and his Kingdom , the riches pleasures , honours and excellencies thereof you shall not be cut down only be transplanted , the Lord will take you out of his kitching Garden , and plant you in Paradise , by the Rivers of pleasure at his right hand for evermore . Thirdly , as this day requireth , let us all humble our selves under the hand of God , is the Axe laid at the root of the Tree , and shall we be insensible of it ? It was the Ordinance of this Honourable House , exhorting to repentance , and deepe Humiliation , that strongly inclined me to fall upon this Text : You saw the Kingdome in eminent danger , without repentance , and like to perish , what you have cal'd for , and my Text points at let us reach after and practice this day . It 's a day for mourning and afflicting of our spirits , Levit 16. 29. 3● . and Chapt. 23. 29. if they be not afflicted , wee and the Kingdome may be cut off together . The soule most affected with the time , and most afflicted for the sinnes of them , will doe the Kingdome most service . There is sinne and miserie enough in the Land to breake and humble us . Besides our deadnesse , rottennesse , barrennesse , are we not sinfully fruitfull ? Have we no ▪ such sinnes and sinners among us as bring destruction unto Kingdomes ? Hath not the Lords day beene constantly prophaned ? Hath not Idolatry and Superstition bin entertaind , countenanc'd and practis'd ? Hath not Justice bin neglected ? hath not blood , oppression , drunkennesse , swearing , Blasphemy , uncleannesse , contention and scoffing at holynesse overspread the Land ? England is become like Israel a Rebellious House , the Hebr. is , a House of bitternesse , or an imbittering House ; sinne is such gall , such worme-wood , that it imbitters Gods Spirit against a Kingdome , Hosea 12. 14. Ephraim provoked him to anger most bitterly , the word is , with bitternesse : they thrust Religion , Justice and God Himselfe out of place , they set up Idols , forsooke God , and oppressed the people , which things were very bitter . It was a bitter provocation when they gave Christ hanging on the Crosse gall and vinegar to drinke . A land doth worse when it sinnes against God in such sinnes as have bin mentioned ; they give him pure gall to drinke , Lamentation , 1. 18. The Originall runnes thus , the LORD is righteous , for I have imbittered his mouth . The sinnes of a Kingdome and Families , imbitter the mouth of God ; and the Lord pronounces wrath , curses , and judgement against that Kingdome , that imbittereth his heart , his mouth , and hand ; he will come , deale severely with that Kingdome , and cut it downe by the roots : Hos. 13. 16. Samaria shall become desolate , for she● hath rebelled against her God , shee hath dealt bitterly with her God ; and what then ? they shall fall by the sword , their Infants shall be dash't in pieces , and their Women with Childe shall be rip't up : This was bitter to have their Children dash't in pieces , their Young-men to fall by the Sword , their Women to bee slaughter'd and rip't up like Beasts , their Country and Land to be laid desolate ; but it was not so bitter as mans dealing is with God , it is a greater evill for u● to sinne , it crosses the will of the blessed God it darkens his glory strikes at his life and being ▪ it murdered his Sonne , vexes his Spirit , defaces his worke , and presses him as a Cart i pressed with sheaves , and this is worse then any or all the Judgements of God upon us They are to purge us , to heale us , and to prevent the greatest punishments in Hell , and this is not so bitter , but when we deale so with God , as to darken his glory , to slight his love , to crucifie his Son , to grieve his Spirit , to undervalue the glorious excellencies in the Gospell , this imbittereth the heart of God , and should imbitter and afflict ours . There is a bitternesin sin as well as for sins : men may be humbled but not be humble ; at the sense of Judgments most are humbled , there is the bitternesse for sin : but at the sight of the great wrong to God , men are humble , there is the bitternesse in sin . Let us then consider seriously of our sinnes , and throughly view the enmitie that is in them to God , to Christ , and to his Holy Spirit ; let us goe downe to the root of all , even originall corruption , and charge the enmitie which is in that sin to God , and in all those have sprung thence deeply upon our hearts , that feeling the wrong they have done to God , and the reall bitternesse is in them , we may be truely and throughly humble . If the bitternesse in sinne will not do it , let thoughts of Judgement and bitternesse for sinne helpe on and perfect the worke . Consider , is there not an Axe in the Land and an Axe at worke ? is not God hewing and lopping of us ? are not hundreds and thousands cut off ? Are not Townes , Counties and the Kingdomewounded ? doth not Ireland lie bleeding to death ? Is it not drawing its last breath ? Shall a Tribe be lost in our Israel and we not be sensible of it ? Shall the Christian world be shaking , and cutting downe as it is at this time ? and shall we not lay it to heart ? Are we Christians ? where is the Spirit of Christ ? He wept over Ierusalem before the Axe came , we weep not over Ireland or England now the Axe is come . If we will be slight and formall in our humiliations , we provoke God to be reall and severe in our destructions , Iob 36. 18. Because there is wrath , beware lest hee take thee away with his stroke , his hand is lifted up and where his stroakes fall they are deadly ; let us therefore humble our selves under his mighty hand that we may not be cut down . When the Axe is at the root , the danger is great , and Repentance necessary , if teares flow not the chips must flie , the tree must downe . a Chrysostome saith , the Text is compulsorie , John constraines them to repentance , can you endure to see your wives and children cut down ? your habitations laid wast ? your Temple and worship destroyed ? your City to be burnt ? most of your selves to be slaine or enslav'd ? the Axe is at the root , if you repent not these things you must see and feele . Repentance now may prevent all . Smite upon your breasts and say woe is me its my sin hath provoked God to anger , and brought the axe to the root of the tree that hath endangered all , and now through the helpe of God I will doe what lyeth in mee to save all . If we were humble , and broken with the bitternesse of sin , and weight of judgements , wee should find mercie , 2 Chron. 12. 56 , 7. There was a great Army came up against Ierusalem , Shemiah tells them , they had forsaken God , and therefore he had left them to the spoile of their enemies : upon this the King Princes and people humble themselves and acknowledge the righteousnesse of God in his Judgements upon them and what followed , presently upon their humiliation comes deliverance ▪ God saw and sent , he saw them humble , and sent them mercy and in Iudah things went well , v. 12. If we would have things goe well in the Parliament , well in the Armie , well in the Kingdome then must we humble our selves and suitably to our sins 2 Chron. 7. 14. If there be through humiliation God will heare , helpe , and heale our Land , if we be truly humble Gods Axe shall not cut us downe , but his hand shall lift us up in due time , 1 Pet. 5. 6. Fourthly , as there must be humiliation , so there must be Reformation : let us lay the Axe to the root of our sinnes this day , if God lay it to the root of Kingdoms , its time for us to lay it to the root of our sins , Prov. 28. 13. it 's said ▪ he that confesseth his sinne , and forsaketh it shall have mercy . It 's without question we have often times in publique confessed our sinnes , but if heaven should now demand of us whether we have forsaken them ? I feare there would be a generall silence . It s a vaine thing to expect mercy and live in sinne : if we do not forsake them they will stop the sluces of mercy , and hasten in destruction upon you , us , all . Humiliation without Reformation is a mocking of God , and provokes much . Hath sinne brought us low , let the Axe of Reformation bring sinne low this day , lay it to the root of sinne and cut that down . Psal. 110. 5. It 's said of Christ , In the day of thy wrath thou shalt smite through Kings . Is not this the day of your wrath with your sinne ? are you not angry with them ? do you not hate them ? if it be so , shew your selves Christians , that you have the Spirit of Christ in you . Smite through Kings , I meane your kingly lusts ; There be kingly reigning sinnes in men , lusts that do command and imbondage their Spirits to base things , coveteousnesse , pride , uncleannesse , selvishnesse , inconstancie , unfaithfulnesse , unbeliefe , carnall reasonings , creature feares , and such like , which are predominant in the brests of men , and indanger their eternall condition , these we must mortifie else we dy for it , and that eternally Rom 8. 13. Let this therefore be one of our great works to mortifie our sinnes , and to destroy them utterly . Many deale too kindly with their sinnes , they do by them as you do by Malignants in prison , they have their friends come to them , they have their wine , their feasts and what they will , onely they are a little restrained of their liberty , so some restraine them of their lusts and that is all the Martyrdome and Mortification they have , their fantasies give them frequent visits , and feast them with delightfull meditations , and so in sparing of their lusts they ruine themselves . When Ioab went out against Absalom , what said David , Deale gently with the young man for my sake , and beware that none touch him , 2 Sam. 18. 5. 12. He would have Absolom spared though it tended to the ruine of the Kingdome . And thus is it when we come out against mens Absoloms , their lust , they would have us deale gently with them , not touch them ; especially not wound them , their lust they would have spared , though a Kingdom by them should be ruined . But you know how Ioab dealt with Absolom , v. 14. he thrust him thrice through the heart while hee was alive in the midst of the Oake , hee made sure work and prevented future commotions in the Kingdome . You are caught in an Ordinance this day of Prayer and Fasting , it 's our aime and desire to strike through the heart of your lusts by the darts of divine truth , that for the future there may be no commotions in your soules . O suffer us to doe it and helpe on the worke , for it lyeth most in your hands . You know what lusts are strong and living in you , set upon them ▪ spare them not . It was an Argument of wickednesse in Saul that he spared Agag , of righteousnesse in Samuel in that he hewed him to pieces ; if you spare your lusts , your great and fat ones , it will be an Argument of your wickednesse , but if you hew them in pieces and make a generall slaughter of them , it will be an Argument of your righteousnes , and may produce the good and safety of the whole Kingdome . I beseech you therefore in the name of Christ , spare not one Achan , one lust , that one may be the ruine of all , one sinner destroyes much good , Eccles. 9. 18. and any sinne may hinder much mercy , Ier 18. 10. Now the Axe is laid to the root of every Tree , we must therefore lay it to the root of every sinne sinnes of constitution , sinnes of custome , sinnes against heaven and earth , God and man , the least , the greatest , let them all feele the sharpnesse and strength of the Axe . He that spares any sinne , doth what lyeth in him to ruine Parliament , Army , Citie , Kingdome , King and all , Ion. 3. 8. 10. When every one turned from his evill way , so that there was no way of wickednesse left unturn'd from , then God turn'd away his fierce anger and spared their Citie ; if we turne every man from his evill wayes , and all those wayes , we may certainly and suddenly expect Gods turning from his fierce wrath , and his walking in wayes of peace and mercy with us . Peace is a desirable thing , yet not that peace will whet the Axe sharper , and make it cut deeper ; such peace we desire as will keep the God of peace with us ; we take the wrong course for peace if we go on in our sinnes , Es. 57. 21. Ps. 68. 21. He that cries for peace with his lips , and destroyes it with his life , he maintaines the Warrs , divides betweenethe King and Parliament , and widens the breaches of the Kingdome . If we will fast and goe on in sinfull wayes , we may have a dubious and dangerous peace with men , but it 's impossible we should have any with God . I shall shut up this point with that of Samuel to the people , 1 Sam. 12. 24 , 25. Onely feare the Lord and serve him in truth with all your heart , for he hath don great things for you , but if you shall still do wickedly , yee shall be consumed , both yee and your King : progresse in wickednesse produceth not peace . The true product of it is destruction to people , Parliament , King and Kingdome . If we would therefore have all safe , peace be in our Borders , and the God of peace be propitious to us , let us depart from all iniquitie . Hitherto I have spoken to all , give me leave now Honourable and worthy Senators , to commend some things to your considerations . My first and humble request is , that the Axe of your power may not ly still , but that Justice may be done . God is a God of Justice , he makes it knowne to all the world he layes his Axe to the root of the Tree , shew your selves a Parliament of Justice , let the world know it , lay the Axe to the root of Delinquencie . Neglect of Justice , as you heard before , indangers a Kingdome , Iudah was layd wast because there was no Judgement executed ▪ Es. 5. 67. Suffer not a Kingdome to perish upon that ground . It brings your Authority into contempt , and renders you despicable in the eyes of many : whereas if justice were done , Authority would be more dreadfull and your persons more Honourable , 1 Kings 3. 28. when Judgement was given between the two Harlots , its said , all Israel heard and feared ; that act struck feare into a whole Kingdom . We do not read what became of the Harlot which took away the Child from the true mother , but it is conceived , and very probably , that she died for it , according to the Plagiarian Law , of which you may read , Exod. 21. 16. Deut. 24. 7. It a man did steale an Israelite , or the Son of an Israelite , any soule , and the party were found in his hand , he was surely to be put to death ; whence we may conclude , the Harlot suffered ▪ the whole Kingdom feared , and Solomon was honoured for that act of Justice ; it's execution of justice makes Authority to be regarded , and a Kingdome to feare : when your justice fell upon that great Cedar above a yeare and halfe agoe did not England tremble ? did not it make many feare and flie ? Justice secures a Kingdome , but neglect of it makes Courts contemptible and Kingdomes hazardable . Againe , the neglect of Justice enboldens men to goe on in wicked practises , Eccles. 8 11. because sentence against an evill worke is not executed speedily , therefore the hearts of the Sonnes of men is fully set in them to doe evill , they are void of all feare saith one a Translation , b fild with boldnes saith another ; and the c French is fild to doe evil . Impunity fills the sailes of wicked men , and drives them against Parliaments , Kingdomes , and Heaven it selfe . When great Delinquents go unpunished , d divine providence is brought to the Bar and questioned , men upon it become Atheisticall , heady , outragious , dissolute . Who knowes it not saith e Tullie , that impunity is the greatest incouragement to impiety . The Heathen with his dark Lanthorne could see the truth of this , and shall wee Christians that have the light of life , Iohn 8. 12. not see it ? f Augustine long since saw it , and said , take away Justice , and what are Kingdomes but Dens of theeves and places for plunder ? wee find and feele the realty of this truth at this day , and are like to lye under guilt till Justice be done . Lastly , want of justice , increases the number of Delinquents , Iudg. 17. 6. there was no Justice , and now they were all delinquents , every man did what he list . The words are , there was no King in Israel , and yet they were all Kings in Israel . They had not then had any King in a a stricke sence . Judges were their Governours , and because they did rule and execute Justice , they are stiled Kings , and now they had no Judge no King , and yet they were all Judges , all Kings their lusts were their Lawes , and b every man did what was right in his owne eyes . Nature is corrupt , nothing sweeter to it then liberty , and where Justice is suspended , there is a c Commission to be wicked , but where is most Justice , there are fewest Malefactors and least mischiefe : The d Turkes are severe and speedy in their Justice which prevents increase of Delinquents and danger . Those Nations are remisse in Justice : besides the sadding of those are innocent , they abound in Delinquents and dangers , it s our case at this present ; Englands dangers are many , because Englands Delinquens are not a few , and it s not like to be better with us till the justice of a Parliament be so feared , that no Delinquent may expect safety in any part of our Kingdome . Let Justice therefore , O you heads of Israel run down as waters , and righteousnesse as a mighty streame : we have mighty sinnes and mighty sinners which make mightie dangers , and if there be not , * tor●ens iustitia , a streame of Justice , yea a mighty streame , that may e runne downe and runne over the Sonnes of B●●●al , will not be taken away , our guilt and spot will not be purged , nor our Land secured . You are the Supreme Court of Justice , let the Sunne be darke and the Sea dry before your streams doe cease flowing . In Moses dayes men wondred at the drynesse of the Red Sea . In Christs dayes they wondred at the darkning of the Sunne , but let none wonder for want of Justice . Open your Sluces , and let the floods of Justice carry down the floods of Iniquity . f Lewes one of the Kings of France having spared upon intreaty a man deserved death , and reading that in the 106. Psa me 3. Blessed are they that keep Iudgement , and he that doth righteousnesse at all times , this doing righteousnesse at all times , so wrought upon him , that presently he reversed what he had granted , and said , He that hath power to punish sin and doth it not , becommeth a Patron of it , and is as guilty before God ▪ as if himselfe had committed it ; and that its Piety not Cruelty to execute Justice . If the spirit of this Prince were in all the Princes and Magistrates of the Christian world , what a sudden change should we see . The Lenitie many propound and plead for , proves cruelty to particulars , to whole Estates : It made g Cato say that those powers did not punish Delinquents ▪ were not onely to be rejected , but to be ston'd , least their indulgence might damnifie the State . He saw neglect of Justice did prejudice Kingdomes , and wee see , the want of it hinders much , if not all our good I speak not this from mine own head , but I will give you the warrant of a Prophet for it Ierem. 6. 29. The founder melts in vaine , for the wicked are not pluckt away : Ministers are Founders ▪ they are to melt , make men fit for a spirituall estate ; you are Founders are melting and making men fit for a Politique condition , but both you and we melt in vaine , and the reason is given , the wicked are not pluckt away , while they stand , the labour is in vaine : and what can an Army do , if Justice march not with them ? Achan will sooner overthrow Israel then take At : but when Justice was executed and he ston'd , At was easie to take , God was then with Israel and fild them with spirit to do exploits . It s thought by men of wisdome that if your power had acted more and penlesse , we had bin in a safer condition , and God more propitious . Justice pacifies wrath , when neglect thereof provokes it . Some fear execution of Justice will kindle a fire , and make stirres in Kingdomes : but Fiat justu●a , & ruat mun●as , Gods way will never destroy Gods worke ; let Justice be done , and God will looke to the world , and Kingdomes of it . Further see how crosse mens thoughts are to divine , Ph●●chas executes justice upon great ones , and what followed ? a Commotion ? no , Gods wrath was turned away , and a Covenant of peace made , Numb. 25. 8. 11 , 12. Seeing hee hath executed justice and honour'd me , saith God , behold I give unto him my Covenant of peace , and will honour him . In publique calamities the h Sacrifice of a wicked man is a Peace Offering , and may prevent great wrath . If Powers will winke at wickednesse , they may remedy , the time may quickly come , they shall smart for judgements they cannot prevent . It's injustice and want of justice that disturbs Kingdomes and Cities : doth not that treacherous plot of Bristoll justifie what is said ? Doth it not cry alowd for justice ? and shall it be forgotten ? Let the waters of justice flow and they will refresh . It was the River in Eden that made Paradise so sweet and flourishing , and streames of Justice may make us a Paradise once againe ▪ being almost a Wildernesse . When Ioab , Sh●mei and Adon●jah were cut down by Solomons axe , then was the Kingdom established ▪ 1 Kings 2. 46. If Justice be at a stand , and cannot take hold of living Delinquents , to keepe the Axe from rust , let Justice be exeuted upon livelesse Delinquents . Are there no Altars ? no high places ? no Crucifixes ? no Crosses in the open streets that are bow'd unto and Idoliz'd ? lay your Axe to their rootes and hew them downe . In Ezek. God threatens the destruction of their Cities , because they spared their Altars , Idols , Images , and owne works , chap. 6. 6. Let us secure our Cities and save God that labour , down with all is suspitious , scandalous , and superstitious . Thus have I done my first motion . The second is , that the Axe of God being layd to the roote of our Kingdome , you would have a speciall care of the root , while that is safe there is hope . Job . 14 7. 1. Do your utmost to keepe God with us , yet he , is in the midst of us , Ier. 14. we are his people , hee is our God , yet we have no Bill of Divorce , and L●●●mm● is not written over our Gates ▪ do what lies in you to keepe off such a mischiefe . If God should depart and disanull his Covenant with us , most dreadfull things would betide us , Hos. 9. 12. Woe to them when I depart from them , all evills presently step , croud in upon a people left of God , then publique enterprises prosper not , ●Chron . 24. 20. 24. then Counsell failes , 1 Sam. 28. 15. Then protection ends . Esa 50. 5. Then peace ▪ loving kindnesse and mercy goe , Ierem. 16. 5. And such Judgements are as taking the Sunne out of the firmament , and the Soule out of the Body . Popery is the thing produceth such effects , it 's like 〈…〉 Chambers full of abhominations , and hath that malignity in it as to drive God from his people . You have bin prest to the i extirpation of it ▪ had thoughts to effect it : Let them not die in you but come to perfection , and ingage us yet in a more firme Covenant to the Lord , that we may for ever be the Lords , and the Lord ours , according to what you heard out of k Ier. 50. 5. 2. Looke to the Civill power , let not that be rested out of your hands , your Magna Charta , the Position of Right , your Parliament ●riviledge● , what have bin taken from you recover , what have layen dormant and tend to publique good revive ▪ what obtrusions and bonds have bin put upon you ad●●be●e securim & imputate ▪ You are a free Parliament , preserve your freedome , our Laws and Liberties are in your hands , let them not suffer : The being and lively-hood of the Kingdome depends much thereon . Loges terra & Statuta ●egn● , are the Sinewes and Bon●s of the body politick , wound them and the Kingdome bleeds , loose them and the life of it 's gone . Arbitrary Government is a dangerous thing ; a Comet that threatens destruction to the Country , it 's over : you tell us l That acts of will and Tyranny are the ingredients into it , that neither Parliament nor Kingdome can ●e safe with it : Let your convictions cause prevention , improve your power ; let not Eng : become a house of bondage a 2d . Aegypt . 3. Let Religion and truth be pretious in your eyes , they are of m such consequence , as that without them is little peace or safety to Kingdomes That state preserves truth , will the God of truth preserve . When Ieroboam gave way to plausible inventions , he layd the foundation for his own and the Kingdomes ruine , 1 King 14. The Church of Philadelphia had a speciall care of Gods word , Rev. 3. 10. and found the fruit of it , because thou hast kept the word of my patience , not onely in their hearts , in their practise , but also because n they had kept it from being taken away , from corruption therefore God would keepe them from the houre of temptation ▪ Gods word is in danger oft by Haeresies , Schismes , Persecutions , if we will ingage our selves for it , GOD will ingage himselfe for us , but if we desert the truth , both God and truth will be against us . * The Danish Prelats stood not for pure Religion , but chiefly for that was their own , and therefore were cast out by Prince and people in the yeare , 1537 God priseth his truth at a high rate , he will destroy Nations for the safety of his people . Es. 43. 3. and he will destroy heaven and earth for the safety of his truth , Mat. 5. 18. that he Magnfies above all his name , Psal. 148. 2. This whole Creation , this visible name of GOD is little to his eternall Truths . Let truth therefore be gracious with you , and contend with all your might for the faith that it be not pul'd from us . The onely wise God bids you by the wisest of men , to buy the Truth and not to ●ell it , Proverbs 23. 23. it 's worth all mens labours , liberties and lives , it cannot be over bought ; loose Religion and Truth , and we have lost all that is considerable ; where these go , the Blessing goes , Ier. 31. 23. The Lord blesse thee O habitation of Iustice , and Mountaine of Holynesse . Where the Laws are executed , and pure Religion is maintained ▪ there is a habitation of Justice , a Mountain of Holynesse , and the blessing of God upon them both . If you love blessings and would avoyd curses , keep Religion in it's own lustre , and rather let Men and Kingdomes , then Truth fall to the Earth ; yet the way to make earthly Kingdoms happie , is to uphold the Kingdom of heaven . Fourthly , The godly in the Kingdome , Magistrates , Ministers , and people , let them be preserved , they are the root of a Kingdome : it was Ioseph preserved Egypt , and the Kingdome of the Egyptians : when the Israelites were driven out of Egypt , the Egyptians were quickly destroyed , and their Kingdome ruined : for Pauls sake all the soules in the Ship were kept alive , Act. 27. Moses kept Gods hand in Heaven that he did not destroy his people on earth , Exod. 32. 10. A godly man is of great worth , Elijah did more good by his fasting , and Prayer , by opposing Ahab , and destroying Baals Priests , then the Chariots and Horsemen of Israel . The godly are the Forts and Magazines of a Kingdome : It was Lot upheld Sodome , when he was gone , the brimstone came and the City was turned into ashes , the place is very remarkable Gen. 19. 22. Hast thee , escaped to Zoar , I cannot doe any thing till thou comest thither ; what the righteousnesse of one Lot to preponderate the Iniquities of all Sodom , where were thousands ? O wonder ! O the weight of one Saint ! away Lot , escape to Soar , I cannot doe any thing till thou comest thither : but were not their sins great and many ? be it so yet I cannot doe any thing till thou comest thither : but were not their sins full ? Yes , they were , yet I cannot doe any thing till thou come to Zoar. I but Lord art thou not come downe to execute Judgement without mercy : Its truth yet I cannot do it till hou come to Zoar ; my hands are tyed , fire and brimstone will not come downe from Heaven while Lot's in Sodome . Thou art the man that hinders all , Bee gone , hast to Zoar , but Lot lingers and will not make hast , then I must linger also saith God , if he stick my Judgements must sticke , till he be gone I cannot doe any thing . Here 's the worth and excellencie of a righteous man , he keepes off Judgements , even brimstone Judgements from a City and a Kingdome . Great things will God doe for a good mans sake , 2 King. 2● . 6. I will defend this City for mine owne sake , and for my servant Davids sake , God joynes David with himselfe , and puts great honour upon him , it s ▪ ●swell for his sake as for Gods , that Ierusalem is defended . The Saints are deare to God , he doth much for them , and for their sakes and shall they not be deare to you : there is a choice Prophecy in 1 Zach. 12. 5. the Governours of Iudah shall say in their hearts , the Inhabitants of Ierusalem my strength in the Lord of Hosts their God , they were newly come out of Babylon , their enemies that opposed them in the worke of the Temple , and Reformation were many , the number of the godly was few , yet their eyes were upon them . The Governours of Iuaah said in their heart , the Inhabitants of Jerusalem , my strength in the Lord of Hosts their God , every Governour looked at all the godly in Ierusalem , and account of them as his strength in particular , and they look't not at the godly in themselves as poore few , weake and despicable but they looked at them in the Lord of Hosts , their God . They saw that those persons had interest in the Lord of Hosts , that he was their strength and defence : Whereupon they own'd them , clos'd with them , and countenanc'd them , knowing that these men and their God would bee assured strength and sufficient defence unto them . You that are the Governours of our Iudah , cast your eyes upon the godly , and say in your hearts , these are our strength in the Lord of Hosts their God , these have bin faithfull unto us , and wee will be shields unto them , for so the word Ruler signifies , Hos. 4. 18. * Victor Vicensis tells of one that had a vision , of a Tree that reached up to Heaven , and spread its branches farre , so that all delighted in the greatnes and beauty of it , but suddenly there came a wild beast and rub'd at the root of it , and overthrew the same . This Tree was the Church which spread through all Affrica , Hunnerick ; an A●ria● Prince was the wild Beast , who banished and martyred the Orthodox amongst them , and laid all waste ; where the Godly are driven out there Judgements are drawn in , if mens Axes cut downe the trees are green : Gods Axes must and will cut down the Trees are dry . Thirdly , The next thing I humbly desired of you is that seeing God layes his Axe to the root of the Tree , that there may be a through Reformation of all evills in the Kingdome , but especially in the worship of God , partiall reformation makes way for a future desolation . Our Reformation was conceived heretofore in sinne , and now hath brought forth Iniquity , if it had bin formed according to the mind of God , we should not have had such stirs and troubles in these daies ; if any therefore have built up Hay , Straw , and Stubble , let your fire burne up such combustible matter ; if bryars and thornes do grow in the Sanctuarie , let your Axe cut them downe , 2 Chron. 14. 3. 5. When Asa tooke away Altars , high places , brake the Images , cut downe the Groves then had the Kingdome quiet before him , it s such trash as Altars , Images , Ceremonies and inventions of men , which do disquiet Kingdomes , Churches , Consciences . Mens thoughts are , that removall of them will breed disturbance , it s their standing not their taking away doth it . When we go in Gods way , breaking and banishing out of Gods worship the needlesse , scandalous , and accursed things , God overules spirits which are opposite , and a Kingdome is at rest .. Asa tooke the Images and high places out of all the Cities of Judah , and yet the Kingdome was quiet ; the more exact in the things of God , the better successe . God would not have the names of Idols and superstitious things left amongst us , Hos. 2. 16 , 17 , 18. Thou shalt call mee no more Baali , Baalim must be no more in their minds or memories , It was a good p name , but because abus'd to Idolatry , God would not endure it . A great name is no great matter in mans judgement , it was much in Gods , and hee would have a perfect Reformation , not tollerate the least evill ▪ and thereupon he makes a Covenant with all creatures for them , and promises to breake the bow , sword , battle out of the earth , and to make them lye down safely . You see a through reformation is the readiest way to greatest security . The q Papists hope by names and termes of theirs to worke in their faith amongst us ▪ they call our words novita●es vocum , and keep the old termes , Penance , Priest , Masse , Altar , Sacrifice , &c. These words ▪ say they will bring us to the faith of our first Apostles , I beseech you therefore to dash their hopes , take away these names and dayes , they so confide in Neast-eggs , yea cockatrice eggs , they are and may r breed Serpents , tread them under your feet , shew your selves children of that Father who hates superstitious names , times , things , and loves a perfect worke , Esa. 1. 25. I will turne my hand upon thee and purely purge away thy drosse , and take way all thy sinne . God will not endure drosse and sinne in the Shekells of the Sanctuarie , those things dim the glorie and imbase the substance , they must out ; and because there be many adversities and great opposition to works of Reformation therefore saith God in the vers. before , I will ease mee of mine adversaries , doe they hinder so needfull so good , so great and so glorious a worke ▪ ah I will ease my selfe of such adversaries ; and if men will not do the worke my hand shall do it and do it , throughly . It's mans wisdome to do that aforehand which God will doe by his judgements . In this 3 of Math 12. Christ is presented with his Fanne in his hand , and resolution to purge it to purpose . The Jewes would not part with their Mosaicall Worship , they stuck to the Ceremonies and Rites of the Temple , but because they would not purge out the corruptions crept in , nor part with the shaddow for the substance now come ▪ therefore Christ fann'd them by a terrible judgment destroy'd , them , their Temple , and all the Formalities of it , setting up pure and Spirituall Worship , which had they admitted , their destruction might have bin prevented . Luke 13. 33. 34. What corruptions are got into the worship of God , is not unknowne to you , the Worthies of our Israel , turne your hand upon us and purely purge out all the drosse is there . If things be not evident to you , make an exact scrutinie , and whatever you finde without Christs superscription , is adulterate , he will not owne nor blesse it . Ius divinum , is his stampe , and what hath that Christ will owne . O suffer nothing to be in his House , which hath not a divine impression upon it , which is not after Christ , Col. 2 8. and for the future let nothing be brought in which is after men and not after Christ ; let no worldly rudiments approach his presence , when Nadab and Abihu , brought strange fire into the worship of God , fire went out from the Lord and made them a Sacrifice ; there was nothing against their fire , but this was it , they had no Warrant for it , God commanded it not , Levit. 10. 1 , 2. Let some fiery law go forth from you that may scorch all such as shall hereafter dare to joine their posts with Gods , and mingle their chaffe with his Wheate , and let not any lawes be of force , that may countenance such evills , uphold suspected things , or prejudice the liberty of tender consciences , yea wayes of worship which may prove snares to you , or your Posterity ; put the Axe of your power unto them , and hew them down . There is another thing yet , and very desirable , you have been faithfull to the Kingdome hitherto , go on still to be faithfull : you are Ambassadours of the greatest King , the great things of heaven and earth are committed to your care ; the glory of Iehovah , the Gospel of Christ , the welfare of Churches , the good of Kingdomes ; and in some respect of the whole Christian world is in your hands . Olives and Figgetrees will not let go their fatnesse and sweetnesse , do not you let goe your faithfullnesse : put forth your selves , and do what you can for the glory of God , the Gospel , the Churches , the Kingdome , the world . All these waite and expect much at your hands , Prov. 13. 17. A wicked messenger falleth into mischief , but a faithfull Ambassadour is health . Messengers of a State have power to doe great things , if men will be byassed with feare , promises and selvish respects , importunities of friends , and the like , they shall fall into mischief : God hath said it , and well it shall not be with them , but a faithfull * Ambassadour he is health , health to his own conseience , he is health to a Kingdome , health to the Churches , health to all . God calls to you to help Him against the mighty ; the Churches call to you to help them against corruptions , Innovations , impositions ; this Kingdome , Ireland cryes to you for help against distractions , oppressions , bloud , ruine : now shew your selves Helpers and Healers . In Prov. 25. 12. it 's said A faithfull messenger refresheth the soule of them that send him : It 's not the head , but the soule , the heart is refreshed by such a man ; the Hebrew is , He causeth the soule of his Lord to returne : and we may truly say to your comfort and honour , that the soule Religion and the Kingdome hath , you have caused it under God to returne . We were dying , Religion and Kingdome were dying , and you have given us a little reviving the Lord reward you fully for it : go on and shew your faithfullnesse , bring it to perfection , Esa. 11 ▪ 5. faithfullnesse is the golden girdle of Christ . Some Expositors understand by righteousnesse and faithfullnesse , righteous and faithfull men , which are as neare and deare to Christ as his girdle ; a great and glorious ornament unto him . There is much difference between those are for Christ , and those are newters or against him : in the 17. Rev. when the Kings of the earth shall give their power to the Beast , and make warre with the Lamb , the victory is the Lambs , and they that are with him are call'd , chosen and faithfull . Let not a neutralizing or oppressing spirit be found amongst you : shew your selves All now to be with and for the Lamb , His cause , His Churches , His People and you shall have that honour as to be stil'd call'd chosen faithfull . It 's good being with the Lamb when the Axe is at the root , and having honour from Christ when contempt is powring down upon the heads of others . Faithfull men have the blessings , when others have blowes and curses , Prov. 28. 20. A faithfull man abounds with blessings , his blessings are without number ; he shall have the blessings of the present people ; the blessings of Generations to come , the blessings of heaven , the great God will powre forth his blessings upon such , and say to them as to faithfull Abraham , Gen. 12. 2. I will blesse you and make your names great , and you shall be a blessing , and those that blesse you shall be blessed : the great God will powre forth great blessings upon you , and mens curses shall never come neere you ; If emergents of time should prove such as that you should not accomplish what you intend , yet you shall not goe without a blessing , Psal 84. 5. Blessed is the man in whose heart are the wayes of God . There is another observation for all , in which I will be briefe , it 's this , That the way to save a dying Kingdome from ruine , is by bringing forth good fruit : Now the Axe is layd to the root of the Tree , every Tree that bringeth not forth good fruit is hewen downe and cast into the fire . There is fruit unto Death , Rom. 7. 5. this the Kingdome abounds withall , and hath brought us under a sentence of death . There is fruit unto Holynesse , Rom. 6. 22. and fruit unto God , Rom. 7. 2. these last are the fruits we must beare ; If our fruit be unto holynesse , it's fruit unto God , and will reprive us from death . But to beare such fruit more then nature is requisite , Semen naturae non consurg●● in fructum Gratiae , It is not naturall abillities be they never so great and excellent , it is not Morall principles and vertues which will suffice : If a man have not aliquid ampl●●● , all is nothing , his fruit is sowre , Rom. 8. 7. the wisdome of the flesh is enmity against God . If you would bring forth fruit to save your soules and a Kingdome also , you must get into Christ , Iohn 15. 4. Labour to be rooted in him . Col. 2. 7. who is the root of Iesse , Rom. 15. 12. you must have divine faculties , 1 Iohn 5. 20. divine habits , Eph. 2. 8. divine motions and operations , Phil. 2. 13. and after all this you must act by a divine rule , and for a divine end and then your fruit is good , even such as will keep the Tree from cutting down . There is great difference in trees and fruits , there is a Vine of Sod●me as well as of Sibmah , De●t. 32. 32. Esa 16 8. both are Vines , have their leaves and clusters : but in the one is a blessing , on the other is a curse . Cain and Abel goe forth to Sacrifice , the one is accepted , the other despised , the Pharisee goes to Prayer with the Publican , the one is justified , the other condemned : The Egyptians went the same way with the Israelites , but they were drown'd where the Israelites were saved , looke narrowly to your selves therefore what trees you are , what fruit you beare . There will be distructum judicium , and the waies seem right in a mans own eyes may prove death . Prov. 14. 12. Let not flatteries and vaine pretences undoe you : what if you have been baptised ? So was Simon Magus . What if you keepe fasts ? So did the ▪ Iewes , and yet not fast unto God . If you heare the Word gladly ▪ and reforme in many things so did Herod : if you pray , Matth. 7. 21. It s not every one that saith Lord , Lord , shall enter into the Kingdome of Heaven ; there is more then all these to be looked after , you must be in Christ , not have a name to be in him , but see to it in truth , that you be in him : The great worke is to make out that you are in Christ , most presume and are undone by it . Gods judgement and mans differ much , and you will finde it when you come to die , his thoughts are not ours . Many that thinke themselves figtrees will be found brambles , and the fruit of many trees will bee found naught , which hath now an excellencie upon it ▪ if you walke after the flesh and not after the spirit , you are not in Christ , and that man is not in Christ , is Arbor ●amnab●lis a Tree for the fire . I should now exhort all to be fruitfull , time permits it not . I will onely turne my speech a little unto you , O Noble Senators , seeing bearing of good fruit is a speciall meanes to save a Kingdome , labour to abound in every good word and worke , to beare much fruit , and fruit answerable to your opportunities . God hath planted you in this Parliament to beare some choice fruit . If any should aske what doe you here ? Let your answer be , We are zealous for the Lord of Hosts . When Esther was advanced she would not loose her opportunities . She will in to the King , although contrary to a Law , she will have the liberty of her people and Hamans head off , and venture Her life to accomplish it . If I perish , I perish , chap. 4. 16. Iosia , Hezek●ah , tooke their opportunities and make a thorough reformation in Iudah : you know what great things Elijah did i●spiciente & reluctante rege , 1 Kings 18. Nehemiah and Ezra , for all the enemies scoffing cunning complyances to build with them , taking up Armes to subdue them , they tooke their times , improv'd their opportunities and brought forth fruit answerable to the expectation of heaven and earth , they built up the Temple and walls of Ierusalem . It was Ahabs sinne , he lost his opportunity , in letting Benhadaa go a man that God had appointed unto death and it cost him his life for it , 1 Kin 22. 31. Men are snared in an evill time because they know not their time , Eccl. 9. 13. You may be timeservers and observers without sin . The richest opportunities that ever men had are in your hands , observe them and serv the Lord in them . It 's good fruit for a Parliament to set up a faithfull conscientious Ministry all the Kingdome over , to have a care of all Schooles of learning , that no corrupt opinions or practises be there : it 's good fruit to abrogate ill Laws ▪ to see to execution of those are good , to call for an exacter Translation of Holy Scripture , to helpe Ireland , to inquire after and countenance the Gouernment of Christ and al those particulars you have bin prest unto by those you have cal'd to preach before you on these dayes . Have you not found the materialls of our Jerusalem rubbish , iron , and brasse , now give us gold for brasse , silver for iron , and pretious stones for rubbish . Now lay the Foundations thereof with Saphires ▪ make the windowes of Agates , the Gates of Carbuncles , and all the Borders of pleasant stones ; then shall you set the prisoners of hope at liberty . These things are foretold , in their time are to be fulfil'd , and we desire your hands may helpe on so great and glorious a worke . The whole Creation groanes to be delivered from the bondage of corruption , and we groan to be delivered from such bondage : If you shall deliver us and set us in such a condition , you shall be as Gods unto us you shall be our Ioshuahs , though not our ●esusses , Saviours of our liberties , lives . Kingdom , Religion , All onely not of our Soules . Lastly , let not the frut of Prayer be wanting in any : it's choyce fruit , and of great efficacie . The Ninivites cryed mightily and obtained mercy . The foundation of the Jewes deliverance was layd in Morde●aies , Esthers , and the peoples Prayers . Asaes prayers overthrew the greatest Army we read of ▪ 2 Chron. 14. 9. 11. The prevalencie of Prayer is yet unknowne ▪ When the Master bid the Gardner cut down the Tree ▪ Luke 13. 7. The Gardner being tender of it , interceeds , and interceeding gets the Axe removed . We are dressers of the Garden , and shall cry to God to spare it , and give him no rest : You likewise are principall dressers , and we hope will not faile to inter●eed for this Land and People ; the want of your prayers may retard it not ruine the businesse , Exod. 32 10. Others prayers may doe somthing ▪ they may doe much : but when Moses prayers come they doe all , Let me alone ( saith God ) that my wrath may wax hot against them and I will make of thee a great Nation . Behold a wonder , the great God petitioning sinfull man ! and that which is yet more , man denying Gods petition . Moses would not let God alone he would not be hired or byafled by God himselfe to loose the people ▪ he would not compound or comply with God himselfe . If God would not blot out the peoples sinnes , he requests God to blot him out of his Booke . Moses knew he had brought them out of Aegypt , ingaged them in a Warre with A●a●●●k , expos'd them to many difficulties and dangers , and therefore he is tender of the people and could not leave them , or any part of them , ( when he had a great opportunity to do it ) unto the wrath of a provoked King and God . He puts God in minde of his Name and Oath , What will the Aegyptians say , and didst not thou sweare to Abraham Is●a●k and Israel when thou tookest them and their Seed to be thy people and promisedst them to be their God and Soveraigne , that thou wouldest multiplie them and wilt thou now destroy them ; Lord do it not , provide for thy Name , thine Oath , thy people ; and what was the issue ? The Lord repented of the evill intended and spared the people . You that are the Mosesses that sit at the Sterne , and know all passages , hasten to the Lord , poure out your hearts before him your sighs teares , prayers may remove the Axe and secure the Kingdome , presse him with Moses his Arguments and you may have his Answer , and make us all happy by your prayers and endeavours . FINIS . Notes, typically marginal, from the original text Notes for div A85664e-340 Valex●maxim , l. 5. c. 553. ●Dein , lib. 1. c. 11. * Quicunque occupati sunt negotijs reipublicae debent hoc ipsum facere propter Deum Rabbi Gamel . in Paul . Fagio Capit. patrum . Mar. 9. 22. * Es. 36. siqua est miserecordia & humanitas extremae nostrae miseriae s●ccurrere ne graveris Calvin . Rabbi Shimeon in Paulo Fgio Capit. patrum . Notes for div A85664e-910 Resemb . 1. ope Adrian the fourth choaked with a fly at Anagnia Simps . Historie of the church . Cent. 12 ▪ Iovianus the Emperour stifled with smoak or eating of a mushrum Grimston , lives of Emperours . a Ethnicus Marcius apud ●●vium l. 44. dixit favere pieta ▪ i fideique Deos , p●r quae populus Romanus ad tantum fastigium pervenit . a Omnia prospera eventunt colentibus Deum , ad versa spernentibus . Lucius . l. 5. Numa Pompilius secundus Roman●r● rex , ferum p●pulum religionis institutione & utilibus legibus domuit , suumque regnum ita formavit , ut pendente ejus regno nemo illi bellum moverit . Plin de viris illust. c. 2. Religio & timor Dei solus est , qui custodit hominum inter se soci●tatem . Lactant. lib ▪ de Ira c. 12. b Macrob. in Saturn . l. 3. c. 9. c Sanchius in Locum . d Willet . Mercerus A Lapide . a Nulli Asamon ▪ ●orum posteritati sacerdo●ium committere voluit Herodes . Joseph . Antiq. Judaic . l. 20. c. 8. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b Post pe●catum in Christum commissum radi●it●s est , percussus status ille per universalem captivitat●m . Gorran in Mat. Obser. 1. Vse . Obser. 2. Esa. 61. 2. Vse . Cometae vel pestem provin●i alium vel Regni muta●i●nem portendere pro vero asseverabo Gul. Malmsbur . de Gestis reg. dngl . l. 2 c. 9. de Edwardo ▪ Martyre . Rac●ab 〈◊〉 putred● & te●ed● . Salvian . Vse . Vexat●o dat intelle ▪ ●um . Quest . Answ . Hi sunt ultimi singultus moribundae libertatis . Alapide . Quest . Answ . a S●e Speed l. 7. c. 1. of the downfall of Britaine . b Cadwalader said , Vae nob●s p●ccatorib●s ob immania scelera nostra . Eitz●erb . c Vide Speed Foxe in the lives of Edgar and Etheldred . d Ejus vitae curs●s saevus in principio , miser in medio , turpis in exitu asse●itur . Guliel . Malms . l. 2. de gest ▪ Reg Anglor . c. 10. And he relates in that Chapter vvhat Dunstan told him ▪ Quia inquit p●r mortem fratris tui aspirasti , ad regnum , non delebitur peccatum ignominiosae matris tuae , & peccatum virorum qui interfuerunt consilto illius nequim , nisi multo sa nguine miserorum provinctal●um , & venient super gentem Anglorum mala qualia non passa est ex quo Anglia fuit usque ad tempu● illud . Peccata exitialia humanae societati maxime solet punire Deus Alopid . in Gen. Vse 1. Helui●us . Sl●idan Speed . Heb. 11. 7. Iohn 8. 51. 〈◊〉 2 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quonia ●●d 〈…〉 ●dmem ●o ●●it●vit de●● 〈…〉 . a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost : in locum . a Absque rim re ●llo 〈◊〉 homin●m vulg . b Cor homin●m a●da●t●●l●num T●g●rin . c On t le coeur rempli pour mal-sa●●e . d Ex impunitate s●●le●ator●m derogatur fides divine providentie Plut. de Sera numinis vindi●●a . e Quis ignorat muximam illecebram esse peccandi impunitatis spe● . Cic. orat pro milone effraenatus furor alitur impunitate diutur●a id● pro Sextio . f Remota justitia quid sunt regnanisi magna latrocinia . Lib. 4 de civit . aet. cap. 4. a Drus . ad loca difficiliora Iudicum . b Vbi pl●res regnant ibi nemo imperat . c Deterio res omnes sumus licentia Terent d ●lunt in his voyage to the Levant . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sicut torrens fortis . e Iuditium contra vos ●bet , ut vos obr●at Calv. f ●n●alls of france 〈…〉 by Al●●ide in ●●meres . g Eos Magistratus qui male●●c●s panis non co●rcen● , non tantum , non feren ●●s ●e● 〈◊〉 ●bru●ndos , esse , ne ex paenae neglect● salus reipublicae la●●firet Plut ▪ in vita Caton . h Non pinguior ma●tari vi●●ima Deo p●test quam ●omo s●●lera●us ▪ Sen●● . 〈…〉 2. Ier. ●4 . 9. Ezek. 8. i Mr. Newcomb . Serm. on the 5. of Novemb. 1642. k Dr. 〈◊〉 . l Declaration Aug. 3. 1642. m Tanti momenti Religio & sides & jus sacrerum in omnt humana republica ut ab illa una pot ssim●m p●ndeat pax & tranquillitas cujusque regni Spalatens : de republ. Eccles. l. 6. c. 5. n Beza Annotat . in 1 Job . 518. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ is to keepe from dangers . * Chytraeus Chron. Sax n. Iud. 3. * 〈…〉 . p Baali my Lord . q Vide Ca●tw . Answ . to Rhem. Testam. on 1 Tim. 6. 20. r Rudera veteris superstitioni erunt rudementa novae . * The word Messenger is Malach , which the Septuagins read Melech , a King , and so turne it , Rex audax incidet malum , but a faithfull Embass : shall free him . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 12. 11. Es. 60. 17. 54 11 , 12 Rom. 8. 21. Aliter judicium D●i ali●r● judicium hominis . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Es. 60. 17. 54. 11 , 12. Rom. 12. 11. Jon. 3. Est 4. 16. Vers . 32. vers. 12 , 13. 
A85979	----	The ruine of the authors and fomentors of civill vvarres. As it was deliver'd in a sermon before the Honourable House of Commons in Margarets-Church Westminster, Sept. 24. being the monethly fast day, set apart for publick humiliation. / By Sam: Gibson, pastor of Burleigh in Rutland; now minister of Gods Word at Margarets Westminster, pro tempore; and one of the Assembly of Divines. Gibson, Samuel. This text is an enriched version of the TCP digital transcription A85979 of text R200286 in the English Short Title Catalog (Thomason E302_27). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 75 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85979 Wing G671 Thomason E302_27 ESTC R200286 99861092 99861092 113220 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85979) Transcribed from: (Early English Books Online ; image set 113220) Images scanned from microfilm: (Thomason Tracts ; 50:E302[27]) The ruine of the authors and fomentors of civill vvarres. As it was deliver'd in a sermon before the Honourable House of Commons in Margarets-Church Westminster, Sept. 24. being the monethly fast day, set apart for publick humiliation. / By Sam: Gibson, pastor of Burleigh in Rutland; now minister of Gods Word at Margarets Westminster, pro tempore; and one of the Assembly of Divines. Gibson, Samuel. [8], 35, [1] p. Printed by M.S. for John Hancock, and are to be sold at his shop in Popes-head Alley., London, : 1645. With a preliminary order to print. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Samuel, 2nd XVII, 14 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A85979 R200286 (Thomason E302_27). civilwar no The ruine of the authors and fomentors of civill vvarres.: As it was deliver'd in a sermon before the Honourable House of Commons in Margar Gibson, Samuel. 1645 13376 17 35 0 0 0 0 39 D The rate of 39 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-02 TCP Assigned for keying and markup 2007-03 Aptara Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Die Mercurii 24. Septemb. 1645. ORdered by the Commons assembled in Parliament , That Sir Symonds d' Eves , and Mr Hollis , doe from this House give Thanks to Mr Gibson and Dr Temple for the great paines they took in the Sermons they preached this day at the intreatie of this House at St Margarets Westminster , it being the day of Publique Humiliation , and to desire them to print their Sermons . And it is Ordered , that none shall presume to print them , without being authorized under their hand writing . Henry Elsynge Cler. Parl. De Com I appoint John Hancock to print my Sermon . SAMUEL GIBSON . THE RUINE OF THE AUTHORS AND FOMENTORS OF CIVILL VVARRES . As it was deliver'd in a Sermon before the Honourable House of Commons in Margarets-Church Westminster , Sept. 24. being the Monethly Fast day , set apart for publick Humiliation . By SAM: GIBSON , Pastor of Burleigh in Rutland ; now Minister of Gods Word at Margarets Westminster , Pro tempore ; and one of the Assembly of Divines . DEUT. 32. 35. To me belongeth vengeance , and recompence , I will repay ; their foote shall slide in due time ; for the day of their calamity is at hand , & the things that shall come upon them , make haste . LONDON , Printed by M. S. for John Hancock , and are to be sold at his Shop in Popes-head Alley . 1645. TO THE HONORABLE HOUSE OF COMMONS , Assembled in PARLIAMENT . HONORABLE SENATORS ; WHen formerly I have been moved by friends to preach before you at the Monthly Fast , I have alwayes declined it , and earnestly intreated them not to make the motion ; being ready to say , as Ausonius to Caesar in another case , Non habeo ingenium , I have not parts for such a service in such a Presence ; or as Moses answered the Lord , Non sum facundus , I am not eloquent ; for I never thought my Oratory worthy such an Auditory : but when a learned Member of your House came to me in your name , and signified your will to have it so , I could not say as that Poet did , Caesar sed jussit , habebo , as if he had wit at command , but the Senate sending , I resolved , I must obey , & do as well as I can with Gods assistance . Now having in obedience to your Order , both preached and printed this plain Sermon , I beseech you take it with all faults , and connive . This I may say to my comfort , it was preached in a good day , and we that then made our Supplications for you , and with you , found not our prayers and yours fruitless , for the Lord wrought a great Victory that day ; a good incouragement to you to continue your dayes of Humiliation , of which you find so good effects . Often may you heare such Newes from your Forces , that we may enjoy the benefit of your Ordinances in peace . Worthy Patriots , it was joyfull tidings to us in all parts of the Kingdome , when we heard for certain , that there should be a Parliament , and that Writs were out for choosing Knights of the Shire , and it was an augmentation of our joy , when we heard of a Triennial Parliament ; that I thought would be fraenum or flagrum to all corrupt men , but when wee understood that there was an Act for the continuation of this Parliament , we had greater cause of rejoycing , because by this meanes yee have opportunity to perfect those things , which other Parliaments could but propound & begin , being sundry times broken up , before they could do any considerable service for their Countrey . God forbid , that that high Court which is now established by a law , should ever be dissolved by the sword . Peace , peace be unto you , and to your Helpers , your God helpeth you . He grant , that yee may prosper , and triumph in his Name and praise , untill yee have finished the worke which he hath given you to doe , which is and shall be the prayer of Westminster , Octob. 30. 1645. The unworthiest of your spirituall Servants , S A : GIBSON . ERRATA . PAge 4. line 11. leave out Ezra and . p. 10. l. 19. leave out as . p. 13. l. 13. for though read enough ; line 14. read God shall be glorified . A SERMON PREACHED before the Honourable House of COMMONS , at the monethly publick Fast , Septemb. 24. 1645. 2 SAM. 17. 14. For the Lord determined to defeat the good Counsell of Ahithophel , that he might bring evill upon Absalom . AS Kings have their Counsellors to assist them in the Government of their Kingdoms in peace and war : so Absalom making himself a King had his Councell of War to help him to manage his Rebellion , and to advance his wicked designe against his Father , First , he sent for Ahithophel , who perfidiously deserted his Master the Lords Anointed , and cleaved to his rebellious Sonne . After Hushai D●vids friend by Davids advice came in to him , who did better service for him when he was amongst his enemies , than he could have done if he had continued with him . Ahithophel began first and delivered his opinion of David and his company , that they were weak and weary , and he offers to goe against him with twelve thousand men ▪ and to surprize him ▪ and take away his life ; and this his counsell was well liked at the first , but after Ahithophel had spoken , Absalom desired to heare Ha●cats opinion and advice also , who rejecteth , Ahithophels counsell , yet modestly with respect to his place and parts , and delivereth his opinion contrary , that Davids men were not so weak as he thought , but mighty and in wrath , which is the whetstone of fortitude , as a beare , &c. and for military skill he was no novice now to learne that , but an old experienced Souldier , and therfore would not so easily be found , and that there might be great danger if some of Absaloms men were slain , others would faint and fly , and therefore his counsell was , that they should goe stronger , not with twelve thousand , but rather gather all Israel from Dan to Beersheba , and that Absalom should goe himself in person to countenance the war , and animate the Souldiers , and then which way soever David took for his safetie , they should be able to finde him and overcome him and all his company , and not leave a man of them alive . When Absalom and his party heard this , they generally approved it as the better way , and preferd Hushai's counsell before Ahithophels ; Absalom and all Israel , &c. And in the words which I have read , the reason is rendred of this their unanimous approbation of it ; For the Lord determined to defeat the good counsell of Ahithophel that he might bring evill upon Absalom . And thus yee see the occasion and coherence and summe of the words ; They hold forth unto us two things specially ; First , Gods action ; Secondly , Gods intention : His act was the defeating of Ahithophels counsell ; his intention was to bring evill upon Absalom : the one made way for the other ; and after the intention soone followed execution , he did bring evill upon him and his partakers . That which is translated , determined , is in the Originall , commanded : and so in the Greek , when it is said , his good counsell , the meaning is not that it was so morally , but respectively , it was wise counsell and conduced to his ends and Absaloms , and it had been good for Absalom to have followed that counsell . When he saith evill , he meaneth destructive evill : in the Greek they read , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , all evils ; and so much briefly for the sense of the words for the present . From the connexion of these words with the former , wee may learne that there is nothing in man independent , neither his judgement nor his affections , but there is a secret divine operative power that overruleth all sorts of men , and turneth their minds this way and that way , as God seeth good to turne them in mercy or in judgement to themselves or others . Here are two Counsellors the one against the other , and at the first Ahithophels counsell was liked , and after Hushai had spoken , it was disliked , and rejected , and Hushai's counsell was preferd before , for the Lord , &c. A place parallel to this wee have , 1 King. 12. 15. there are two sorts of Counsellors , one old and the other young , and Rehoboam hearkned not to the old men but to the young , and by that meanes lost ten parts of his Kingdome , and the Lord said it was of him . The way of man is not in himself , saith the Prophet Jeremy , neither is it in man to walk and to direct his steps ; not the way of his feete , as theirs that say , they will goe to such a Citie , and get gain , and never ask God leave ; he teacheth them to say , if the Lord will , &c. nor the way of his tongue , the preparation of the heart is in man , but the answer of the tongue is of the Lord . Which may be seene in Balaam , who intended to curse the Lords people , but being over-ruled , blest them ; nor the way of his heart ; which may be seene in Ezra , and Artaxerxes , God put it into his heart to beautifie the house of the Lord ; The Kings heart is in the hand of the Lord , as the rivers of water : he turneth it whither soever he will : the reason is , because as God alone made all the world , so he will be absolute Master over all , and so rule and overrule , that it shall not be in the power of men or Devils to crosse him in any thing , but his will shall be done and not theirs , and his counsell shall stand at all times , maugre all their presumption . But here a question will be about sin and error , whether this do not make God the author of that . I answer , no ; he is not the Author , but the Ordinator , or he that ordereth sin , and that alwayes in a righteous way ; he constraineth none to doe evill , but restraineth many ; he withheld Ahimelech that he should not sin against him ; and he keepeth back his servants from presumptuous sins ; he restrain'd Josephs brethren when they would have kild him , and restrain'd Satan when he would have kild Job ; and having suffered evill to be done , he draweth good out of evill , and often turneth even the sins of men to his own glory , and to the good of his Church and children : it is said that Josephs brethren sold him , but that God sent him into Aegypt ; they thought evill against him , he meant it for good , to save them and much people alive . Here was a gracious ordinating of an ungracious act . When the Sabaeans and Chaldaeans plundred Job , he attributeth it to God , and saith , The Lord hath taken away ; now they did it with a felonious intent , and the Devill in malice against Job set them on work ; but God with no ill meaning to him , but to prove the integritie of his servant , when it was questioned by Satan , and to exercise his patience for a time , and to do him good at his latter end ; and therefore as he said , so may and ought we to say in such a case , Blessed be the Name of the Lord . When Absalom went in to his Fathers Concubines , that was done which God said to David he would doe ; and as it was the punishment of sin , it was just with God to doe that which he did ; David was right serv'd , when he was punished in the same kinde wherein he had trespassed against another : as it had rationem peccati , the nature of sin , it was Absaloms ; for he knew the Commandements , the fifth , and the sixth , and the seventh , and he had no countermand , therefore he did wickedly , and the worse because he did it with a wicked mind , to make himself abhorred of his Father , and past reconciliation ; the Lord is righteous in all his wayes , and holy in all his works , even in the way of punishing one sin with another ; as he is magnus in minimo , great in the least work , so he is bonus in possimo , good in the worst act that is done in judgement upon the sons of men . For the use of this point : first , it serveth for the confutation of some errors ; I will name but two ; first , of those that deny the divine providence , as if God minded not the things below ; these erre , not knowing the Scriptures , nor the power and wisdome of God ; they abundantly declare , that there is nothing so high that is above it , nor any thing so low that is beneath it ; that great Creator thinketh it not below his divine Majesty to move all things as he doth ; and it is a vaine thing to thinke that it is any trouble to him , as it would be to men ; as he created all things without any servile labour , or any labour , onely by his Word ; so he upholdeth all things by the word of his power ; and being an universall Spirit , and omnipotent , it is as easie to him to rule all the world as one man , and to dispose of all things , as it was to create them , and by the same wisdome that he did the one , he doth the other . The other error touching free will , tendeth to lift up nature and the vain heart of man , as if it were in the power of men to repent , and beleeve , and speake and doe as they see good , pro libero arbitrie , whereas Paul may plant and Apollo water , but it is God that giveth the increase : this is the work of God , saith Christ , that yee beleeve ; the thought is the least part of the worke , and yet the Apostle saith , that wee are not sufficient of our selves to think ; and , God giveth both the well and the deed . Therefore in the next place this maketh for our humiliation , to keep us from pride of any thing in us , and from presuming of any power in our selves to doe any thing ; wee know not what to pray , nor what to think , nor what to judge , but are apt to mistake , and mis-Judge , and to be misled . Simon Magus was willing to be accounted some great man , but a better man said , I am nothing ; he that thinketh he knoweth any thing , knoweth nothing as he ought to know , 1 Cor. 8. 2. And without Christ wee can doe nothing ; he saith not , nihil magnum , no great matter , as Augustine observeth , but nothing ; and therefore Honourable Senators , yee do well that every morning before yee goe to the work of the day , yee begin with prayer to God , for his direction , and assistance , and blessing ; I hope every Member doth it with an humble heart , apprehensive of his owne impotency , and nothingness ; for certainly neither the ablest Church-men in spirituall affaires , nor the wisest Statesmen in temporall , can do any thing well without God , and therefore it is good to follow the old rule , and that is , to begin with God , lest errors be committed for want of his direction . Secondly , Observe what humane wisdome is , and all great parts without the feare of God , and learne we hence , that Policy without piety turneth to folly and bringeth misery . What Ahithophel was for wisdome , and counsell , and State policy , appeareth by that which is written of him in the end of the former Chapter ; The Counsell of Ahithophel which he counselled in those day●s , was as if a man had inquired at the Oracle of God ; so was all the counsell of Ahithophel , both with David , and with Absalom . But what he was for Religion and conscience , may appeare by his forsaking David , and complying with Absalom his wicked Son , and by giving counsell to Absalom to goe into to his Fathers Concubines , and by offering his service to kill David ; a meer Politician , a Fox , wise to do evill , skilfull to destroy and to doe mischiefe , but not wise towards God , or for his own soule ; his wisdome turned to folly , his policy proved vanitie in the end . What came of him , yee may reade after ; being crost in his expectation , and taking to heart the disgrace done unto him , by their preferring Hushai's counsell before his , he presently rode home in discontent , and became selo de se , a self-murtherer . Of Jonadab it is said , he was a very subtle man , but his counsell that he gave to Amnon came to nought , to his own shame , and his friends destruction , and all for want of the feare of God , which he did not set before his eyes . That old Serpent was more subtle than any beast of the field , but his counsell brought evill upon himself . And the King of Aegypt said , Come on , let us deale wisely with them , lest they multiply , but the more they afflicted them , the more they multiplied and grew ; and that Daniels enemies plotted against him , proved against themselves , and for him ; and no marvell , for the wisdome of God is infinitely beyond the wit of man , and it is for his glory , to defeat the counsell of the wisest of men , and to establish his owne : and the rather , because though they have nothing but what they have received from him , and that they have is little in comparison of that which he hath , and they have not , yet cōmonly they are proud of that little , and trust to it ; specially if they prosper , they are puffed up , and assume to themselves the glory that properly belongeth to God , and they seek themselves , and not him , and many times worke against God and his servants and people , and therefore they are infatuated and confounded by the hand of Heaven . Which first may serve for admonition to all that are destitute of the feare of God , and yet are wise in their own eyes , and superciliously disdain others ; Let not the wise man glory in his wisdome ; and let him that thinketh he standeth , take heed lest he fall . Wisdome , even civill and worldly wisdome , is the gift of God , which he hath given unto the sons of men , and is of necessary use to end Controversies between neighbour and neighbour ▪ hence the Apostle writing to the Corinthians , that went to Law one against another , reproveth them and saith , Is it so that there is not a wise man amongst you , no not one , & c ? As if it were a shame for them , if there were not ; for Religion doth not make men fooles . It is necessary , specially in publick persons , hence required in the choice , Take yee wise men and understanding ; He that is first in his cause is just , saith Salomon ; one would thinke he were as honest a man as liveth , and that he hath had a great deale of wrong , then cometh his neighbour and inquireth , and all that heare both finde , that one tale is good till another be told . Sometimes there is no witness , as when the two Harlots appeared before Salomon , and both claimed the living childe . Sometimes there are false witnesses , as in the case of Naboth : and therefore there is need of a great deale of wisdome to finde out the truth : and to doe Justice in warre it is necessary ; therefore Salomon saith , By counsell make warre ; for wisdome is better than strength . A poore man by his wisdome delivered the Citie . A woman also by her wisdome . But if the feare of God be wanting in those that are worldly wise , they will not prove very wise in the end , for themselves , or for their own good , or others . Thou foole , witless man , saith the voice , this night they shall fetch away thy soule , &c. They have rejected the Word of the Lord , saith the Prophet , and what wisdome is in them ? The Word is that which teacheth wisdome , therefore David made that his Counsellor ; and that made him wiser than his enemies . Secondly , This may keepe us from feare of our adversaries , in regard of their wit , and policy , and counsell against us . The wisdome of their wise men shall perish , and the understanding of their prudent men shall be hid . The Lord bringeth the counsell of the heathen to nought ; he maketh the devises of the people of no effect . As he did to Ahithophel , so he will doe to those that are like unto him ; their policy shall turn to folly . Thirdly , Therefore such as are not to be too much esteemed or followed , what ever abilities they have , specially in things pertaining to God & his Church and Ordinances , having no power of godlinesse in them . Meer Politicians are not good Interpreters of Scripture , though they have read the Scriptures , nor are they fit Judges in spirituall matters ; they savour not the things of the Spirit , they cannot relish them ; they perceive not the things of the Spirit , they have not the capacitie , they are beyond them ; they cannot have right hearts to Christ and to his Ministers , and to the pure Ordinances . Give me favour for an observation or two , in a way inoffensive to candid hearers . The French have a Proverb , that a Minister should know nothing but the Scripture . Well , let that be free to us to know that , and to teach that in one thing as well as in another , and prove all things , and hold that which is good . The observation is this , that S. Paul was as much for the civill Magistrate as any man ; I will , saith he , that prayers and supplications , with thankesgiving , be made for all men , for Kings , and for all in authoritie under them : and , Let every soule be subject to the higher powers : and , Put them in remembrance , that they be subject to principalities and powers , and that they obey Magistrates : but withall , he saith , Obey them that have the oversight of you , that watch for your soules : and , the spirits of the Prophets are subject to the Prophets : teaching us that Preachers should be referd to Preachers , that can best judge of their doctrine , & Preachers should refer themselves to Preachers , and submit to their judgement ; if they will not , there is an appearance of a great deale of arrogancy in them . Moreover , When there was an incestuous person in Corinth , that had his Fathers wife , the Corinthians had him not before a Justice to have him imprisond or otherwise punished by the Magistrate , but they informed the holy Apostle of him , and he tooke order that he should be censur'd by the Church , that he might be brought to repentance , and saved . And Christ , in whom were all treasures of wisdome , was for Caesar , and would have him to have all that was due unto him ; but in case of trespasse between brother and brother , after graduall admonition , he saith , Tell the Church ▪ and if he will not beare the Church , let him be unto thee as a Publican , and an heathen . Where by Church , cannot be meant the Sanedrin , greater or lesser ; for those Councels consisted of unbeleeving men , which refused Christ the Head of the Church , and persecuted his members ; and it is not likely that he would have Christians to tell one anothers faults to unbeleevers , and so expose themselves to derision and abuses ; and sure he would not have them accounted as heathen , and no Church-members , that would not heare such a Councell . The name of Church is appropriated to Christian Congregations throughout the Acts of the Apostles ; and neither one Justice or the whole Bench is ever called the Church in the Scripture . And compare that place in Mat. 18. with that of Mat. 5. 25. and Luk. 12. 58. and there will appeare a manifest difference between civill Officers and Church-Officers . In Luke , the civill Magistrate is called the Magistrate ; in both places , the Judge ; and he speaketh of his Officer , and of the prison , the place of punishment for malefactors , plainly putting a difference between those Governours of the Common-wealth , and Church-Governours . Compare place with place , and consider ; for our part , we give unto the civill Magistrate , as much as the word of God giveth them , and if any give more , the more shame for them , there is more flattery than honesty in it ; for my own part , I had rather be under government , than put to governe : if I did not speake as I think , I durst not speake it in this place . My reason is because of the burden , and the account to be given to Christ for miscariages , for every Steward must give account of his stewardship ; the civill Magistrate of his , and Church-governours of theirs ; and if the same men will take both temporall and spirituall government upon them , they will have such an account to make in that day , as few are sensible of for the present . Therefore let all be advised what they doe , and take heed how they leane to the wisdome of naturall men , what parts so ever they have : in things of this nature rather hearken to those that are religiously wise , and judicious , and conscientious ; so Christ shall have his right , and the civill Magistrate shall have no wrong , but power and honour , though without trenching upon the Churches right , and God be glorified , and many trespassers shall be brought to repentance , and their spirits saved in the day of the Lord Jesus , which was that which the holy Apostle aymed at in all Church-censures , and which we ought all to ayme at , in the feare of God . And thus much touching the act of God in defeating the good counsell of Ahithophel , the great Politician of Israel . Before I come to the processe of the judgement against Absalom , a question may be touching that which Hushai did , whether it were lawfull or no . I answer , it was a military stratageme , and he had instruction from David to doe what he did . And in sundry places of Scripture we find examples of such practises . God taught Joshua to lay an ambush for those of Ai : as such things have been done by Alexander , and other famous men of warre among the heathen ; so by the Israelites , and their Leaders of eminent note : having to deale with such enemies as Hushai was to deale with , it was no time for plain dealing : not that it is lawfull for men in warre to say and doe any thing : there are certain cautions to be observed . 1. That no poysoning be used , or privie murthering . 2. That faith once given , be not broken . 3. That the law of armes be kept & not violated . There must be respect had to Honour and Honesty . There is no comparison between that which Ahithophel did , and that which Hushai did : there was cunning , but honest cunning ; for it was in a good cause , and for the publick good : it was to save David and the godly partie with him , and he shewed fidelity to his friend that confided in him . Let there be a faire interpretation of his words , and a favourable judgement given of his doings , and that which Hushai did , is rather imitable than culpable , and may be done in the like case without offence to God ; and it may be observed in the text , that God owned that which he did , as his act and deed ; had any serv'd David as Hushai did Absalom , it had been wicked : the wicked may not doe that to the righteous , which the righteous may do to them : the righteous may pray against the wicked , so may not the wicked against the righteous : the righteous may and ought to despise the wicked , but the wicked may not despise the righteous : the righteous may hate the wicked , as David did , but the wicked cannot hate the righteous without sin : it is said , they that hate the righteous shall be desolate ; it is never said , they that hate the wicked shall be desolate : a charge is given to Kings not to touch his anointed servants , and to doe his Prophets no harme , and he reproved Kings for their sakes : he that toucheth the righteous , toucheth the apple of his eye : to those that speak evill of them , it is threatned that they shall give account at the day of judgement . God would have them know that he puts a difference between the Aegyptians and Israel , and he would have all to know that he putteth a difference between the righteous and the wicked ; therefore we are to judge the best of that which Hushai did for the righteous against the wicked , and rather justifie it , than condemne it . I come now to the end for which the Lord defeated the counsell of Ahithophel , that is , that he might bring evill upon Absalom , which was both the end of the worker , and of the worke . I might hence deliver , That God will surely bring evill upon those that doe evill , but then I should enter into a large field , and now I have not time to expatiate so much ; I shall therefore keepe me to that which is punctually pertinent to the Text , and to the present occasion : and the point is this ; That God will finde a time and way to bring evill upon those that rise up against the righteous , and are the authors and fomentors of an unjust war , and that without respect of persons . Absalom for birth , was the son of a King , and one of the best Kings that ever reign'd ; for person , he was extraordinary ; in all Israel there was none to be so much praised as Absalom for beautie , from the sole of his foot , even to the crowne of his head , there was no blemish in him ; for his attendance , it was Prince like , he had chariots and horses , and fifty men to run before him ; for fair carriage and winning behaviour , he exceeded other Princes , to ingratiate himself with the people , so as he was the Favourite of Israel : but aspiring to be King before his time , and to drive his wicked designe , raising an unjust war in Israel , God determined to bring evill upon him , and did it ; coming forth to battle against David in his own person , God so ordering it , that riding under an Oke , his head light within a thick bough , so as he could not get it out again , and the beast he rode on going away , he hung between heaven and earth , till Davids servants came and smote him dead ; Behold the judgement of God upon him for his wickednesse ; the tree caught him , the Mule left him , Joab darted him , the young men slew him , the company earth't him , and there lay Absalom , the young man Absalom , his Highness beautifull Absalom , in a deep pit , with a great heap of stones cast upon it . Ahithophel was his Counsellor , and fomented the war , to make way for that which he intended against Absalom ; God defeated his counsell , which Ahithophel so took to heart , that thereupon he went home and hanged himself , and there lay Ahithophel , with a halter about his neck . The Israelites that took part with Absalom were routed and slaine , and there lay 20000 of them dead corpses : the sword devoured them , and the wood devoured more than the sword ; and though Amasa escaped in the battell , and was after spared through Davids clemency , yet he was soone cut off by the deadly hand of Joab , who smote him under the fifth rib , and shed out his bowels on the ground , and there lay the Generall . Sheba also after this being seditious , and rebelling against David , they soone took from him his head , and cast it over the wall . Saul rising up against him unjustly , when he was his servant , and pursuing him without cause , he came to an ill end , and Doeg and other of his enemies that incensed Saul against him ; and Sauls house after , warring against him , God cut them off also , one after another , Ishbosheth and Abner , &c. Not to speak of heathen Kings and Armies that warred against Israel , and fell before them , of which yee may read frequently in the Scripture , it came thus to those that caused civill warres in Israel , Adonijah exalting himself , to prevent Salomon , it was to his owne ruine and theirs that were his abettors . The Benjamites would protect abominable Delinquents , and rather take armes against all Israel , than deliver those wicked men , that Justice might be done upon them , and evill taken away , but they paid deare for it in the end , it cost many thousands of them their lives , and in a manner the whole Tribe was cut off through the just judgement of God upon them , in so much as the Israelites bewaild the breach . Jeroboam rebelling against the house of David in Abiiab his time , though he had the ods by far for number of men , 800000 against 400000 , he was overthrowne , and it is just with God that it should be so : First , Because of their unthankfulnesse to him , when they are not content with their estate , but seek to advance it by unlawfull meanes , and the better their condition , the greater their ingratitude . Ahithophel lived well enough under David , in great esteeme , and could not serve a better Master . Absalom lived like a Prince , & his Father was at first but a Shepheard that follow'd the Ewes great with young , and yet he was not content , but would be greater by violence . And as no Son had a more indulgent Father , so no people had a better King than David ; He fed them according to the integritie of his heart , and guided them with the skilfulnesse of his hands ; and therefore it was execrable ingratitude in them all to rise up against him , and they were worthy to suffer all they suffered , and more ; and so others that take the sword without a just cause and calling . Secondly , The Lord loveth the righteous , and is ingaged to them , and being Judge , he will favour their righteous cause , and doe justice upon those that molest them . Thirdly , War is of all evils of this life the greatest ; the first of those foure judgements mention'd , in Ezekiel : and civill warres are worse than forein , and tend to the ruine of the State and Kingdome ; hence called , The great evill : experience sheweth that in time of war , houses and townes are set on fire , and many persons and families impoverished , and undone , and Counties desolated ; and therefore the authors and fomentors of civill warres are of all ill members and instruments the worst , and no punishment is too much for them . Fourthly , Their fall and destruction is furthered by the prayers of the righteous , that call upon God in their trouble , who will arise in due season , and turne his hand against their enemies . This sheweth what we may expect touching the authors and fomentors and promoters of the present wars in this Land . It is written by a forein Writer , that there were never civill Wars in England , but the lot of mis-fortune ( so he expresseth it ) light upon the authors and fomentors of the warre : and God is the same that he was , and loveth righteousnesse , and hateth iniquitie as much as ever he did ; he is the Lord of hosts , and the God to whom vengeance belongeth , and he will repay , and render unto all men according to their workes . The adversary party say , they are for the King . I answer , If any should doe to the King as Ishbibenob did to David , that would have slain him , he were worthy to be commended , that would do as Abishai did , that succour'd him ; but who goeth about to take away the Kings life ? Secondly , If any be for the King in a way for his good , and the good of the Kingdome , it were praise-worthy in them ; but many are for the King without wit , and honesty : without wit , that make Kings more than men , and in a manner deifie them , as if they had absolute power over their Subjects to cōmand what they will , without any limitation by any laws of God or man . Whereas Princes and Rulers have received power and dominion of God , to rule under him , not over him , and to command for him , not against him , and to be obey'd after him , and not before him . Without honesty , as Doeg that incensed Saul against David , and fell upon the Priests of the Lord , when honester men refused to doe it ; he was for the King ; and so are many that are given to plundring , & serve the King as the Hawke serveth the Fawkner , that being let loose , flieth at the Fowle , not with any intent to serve his Master , but to get a prey for himselfe , by meanes whereof , many goe now in scarlet , that before the warre could not be trusted for a frieze coat . It is further said , that he is a good King , but may not a good King be led to do unwisely ? good King Asa is charged with that , and in broader termes than I speak . And may not a good King love his enemies , and hate his friends ? Good King David was charged with that ; And may not a good King help the ungodly , and love them that hate the Lord ? Good King Jehoshaphat was charged with that by a Prophet of the Lord ; And may not a good King be led to shed much innocent bloud ? The good Emperour Theodosius did so , and was zealously reproved for it by Ambrose , and kept from receiving of the Sacrament for that fact ; and Theodosius liked him never the worse for it , but professed he liked arguentem magis quam adulantem , him that reproved him better than him that flatter'd him ; as did David . Beloved , wee are all for the King , or else we dissemble with God , and the world ; for we pray for him , for the preservation of his body , and for the salvation of his soule : He is prayd for constantly in our Churches and families , and in both Houses of Parliament . Yea we pray for him and his children , and some of them are with us , and educated like Kings children , and like Gods children . And hath not the Parliament bound all the Kings subjects by a solemne Covenant , to preserve the Kings Person , and to testifie that they have no thought or intention to diminish his Majesties just power and greatnesse ? And how often have they sought peace and his Returne ? But it is objected , that they have taken Armes , and this is aggravated , as if it were piaculum , in any case , though it be se desendendo . But what did David when he was a subject , and Saul sought his life ? though a godly man and a Prophet , and Sauls son-in-law , to which he had preferd him who before was but a Shepheard , he took armes for his necessary defence , and was never reproved for it of God , but blest and prosperd ; and worthy men sided with him . It is said , the Spirit came upon Anasa , who was chief of the Captains , and he said , Thine are we David , and on thy side thou son of Jesse , Peace , peace be unto thee , and peace be unto thine helpers , for thy God helpeth thee : A divine motion put him on to expresse himselfe in such a manner , that his words , took impression in David , and caused him firmely to beleeve that he and those that were with him were reall to him , and not to question their fidelitie . The Priests of the Lord were for him , eighty-five of them sufferd for him ; Abimelech received him and his company , and gave them hallowed bread , and Goliahs sword , and Abiathar escaping from the slaughter , fled to David for refuge , & he undertook to protect him . Jonathan the Kings Son was for him , a vertuous Prince , next heire to the Crowne , had it gone according to the course of nature , he was for him , and spake for him to his Father , and loved him exceedingly , and gave intelligence from the Court when danger was towards him , utterly disliking the Kings proceedings against him ; nay , what say you to Saul himself , when he was himself ? he Justified him upon triall of his loyaltie and integritie ; saying , Thou art more righteous than I ; for thou hast rewarded me good , whereas I have rewarded thee evill . And was it lawfull for David when he was a subject , and but one man , to take armes to save his life , and is it unlawfull for the Parliament of England to take that course to save theirs , & those whom they ought to protect ? May not the State , and such a State that hath such power in their hands , doe more than one man , of what rank so ever ? And what if they send forth to suppresse insurrections , and to pursue Delinquents , that fly the justice of that high Court ? Doth it not pertain to them to do it , even ex Officio ? And what if the great Councell of the Kingdome seek to remove wicked Counsellers from the King , that usurpe their Office to themselves ? He was a King , and the wisest of Kings , and upon a ponderous reason , much concerning the good and honour of every King , that saith , Take away the wicked from before the King , and his throne shall be established in righteousnesse . Must the State and those that hold with them , learne of Delinquents that have deserved death , how to be for the King ? or of perfidious Covenant-breakers , to whom an oath of God is no more than a collar to a Monkey , that he can slip at pleasure ? or of rapacious Courtiers , and their Public●n-Officers , that would exact upon the subject , and have no Parliament , that they might never be question'd for any thing they doe ? Must they learne of damme-swearers , that familiarly sweare themselves into hell ? or of Papists , who are pleased so long as the King serveth their turne , but would blow him up with powder if they could , if he should execute the lawes against them ? or of the wild Irish , & other Irish murtherers , that first kill a hundred thousand of the Kings Protestant-subjects in Ireland , and then come and offer their service to him in England , with a desire to do as much here , if they can ? All these would teach & tutor their betters in this matter ; but those that are wise will learne rather of David , and Salomon , and other Prophets and good men what to do ; the judgement and way of such is much to be esteemed ; and better it is to suffer adversitie with the people of God , than to enjoy the pleasures of sin for a season . Generally the ungodliest of the Clergie ran to Oxford when the warre began ; the best of the Ministry out of all Counties throughout the Kingdome , came to the Parliaments quarters for protection ; if any of better note went the other way , it was small for their credit or comfort , and it is supposed they repent it . That unparalleld Saint of the Church of England , lately deceased full of dayes , died an Orthodoxe Presbyter , and Presbyterian , constant against all sects and sectaries , faithfull to Christ , and firme to the Parliament . And it is your honour and may be your comfort , Honourable Senators , that the hearts and prayers of such men are for you , and that yee have the prayers of the best affected in Scotland also , and in all Reformed Churches . Such as were for David , are for you ; such worthies as are like to Amasa when the Spirit came upon him , Commanders in chief , eminent for valour and piety , fidelitie and humility , desiring that all glory may be given unto God in our dayes of thankesgiving , and that they may be forgotten ; pitie it is that such Noble Patriots that fight for their Countrey , should want any incouragement that the Kingdome can give them . Honourable Gentlemen , discourage not the godly party , quench not any degree of their zeale for you , by suffering any Officers in Commission under you to favour Malignants , and to oppresse your friends , by neglect of widows , that are brought to that sad condition , having lost their husbands in the Parliaments service , by rejecting just and lamentable complaints , or by sending away sad Petitioners , crying one after another . The blessing of him that was ready to perish came upon me , saith Job , and I made the widowes heart to sing for joy . Fasts do well , but I will have mercy and not sacrifice , saith the Lord . And to do judgement and justice is more acceptable to the Lord than sacrifice . Yee all stand in need of mercy , practise mercy , that yee may find mercy in that day , and this day , and all the dayes of your lives . If yee do well , shall yee not be accepted ? if yee do evill , sin lieth at the dore , at the Parliament dore as well as other mens dores , for ought I know . To returne to our adversaries that are Protestants , with what comfort can they help the ungodly , and such as seek the extirpation of the Protestant Religion in all the three Kingdomes ? The Pope is much beholding to them , they do as he would have them ; all the Priests , and Jesuites , and Papists in England , are beholding to them , they do as they would have them : the Irish cut-throats are beholding unto them , they doe as they would have them , when they fight against Protestants , and against the most zealous Protestants : but their Countrey is little beholding to them , and the Church of God hath little cause to thanke them , or the Lord Jesus the Head of the Church , for any service they have done to him , towards the advancing of his Kingdome . But many will say , they stand for the Common Prayer Book , and they will fight for that as long as they can stand on their legges . A resolution fitter for the vulgar Welch , than for understanding Englishmen ; for that book was never of Gods making , and no wise man will venture his life , and shed his bloud , for any book made by man , were it never so good , for he can look for no reward of God for it ; therefore though some that be wise may talke for it , yet it is folly to fight for it . But it hath been often said , Take away the Common Prayer Book , take away our Religion . Nay , our Religion is in the Bible , there is our God , and our Christ , and our faith , & our Creed in all points . The whole Bible was St Pauls beliefe ; there are the Psalmes of David , and his prayers , and the Lords Prayer , and other prayers , by which wee may learne to pray ; we have still the Lords songs , the songs of Sion , sung by many with grace in their hearts , making melody to the Lord , though without Organs ; there we have all the Commandements , though they be not read so often as they have been ; but when they were ordinarily read , were they better kept ? Were the second , the seventh , the fourth , better kept then in Westminster , then they are now ? Sure I hope , as some other Commandements , so the Sabbath is much better kept now . Our Court-Prelates made the King Lord of the Sabbath , and themselves Lords of mis-rule : Compelling Parents , and Masters , and Ministers , and Magistrates , to suffer their sons and daughters , and servants of both sexes , to play , and sport , and dance , if they had a mind to it , and to prophane a great part of the day . Here was trenching upon Gods Prerogative : God must stand to their courtesie , how much of the day he must have : had it not been for the Parliament , wee had lost a Commandement . They that were for the book of sports , would not indure the name Sabbath . As for the Sacraments , yee have them still reverently perform'd without the book ; and that is the old way ; that which they call the new way , is the old way ; for two hundred yeares after Christ , they had no set forme of prayer ; they buried without the book , and baptized , and administred the Lords Supper , and prayd and gave thankes without it ; so as the alterations are for the better , and none have just cause to clamor against them , much lesse to fight . Though there be lesse painting , there is more light ; though there be lesse ceremony , there is more substance ; though there be lesse superstition , there is more Religion ; though there be lesse piping , there is more preaching ; though there be lesse of man , there is more of God , and of Christ , and of the Spirit , therefore be patient and content . Beloved , it is Davids Religion that we contend for , & Davids Lord , even the Lord Jesus , the Son of David , that he may have his throne amongst us , and rule by the Scepter of his Word ; wee are for Christ and Sion , they are for Antichrist and Babylon that are against us , therefore side not with them , but rather help the Lord against the mightie . And let those that are about his Majestie , if they love him , perswade him to quit the sword , and to hearken to Propositions for Peace , and to returne to his Parliament , and sit there in royall Majestie with his Peeres , as he hath done . There was a good Motto written over the gates at Yorke , at King James his first entrance into that Citie , Suavis victoria , amor populi , the sweet victory is the love of the people ; to win that , then come and welcome , the sooner , the better . If a King will come like a King , with royall attendance , he will be receiv'd with all love and joy , and honour will be done unto him by all sorts ; but if they perswade him to come like an Enemy , with martiall attendance , with wicked company , skilfull and ready to plunder and to destroy , so as good people must stand to their mercy , that have no mercy ; other Cities will answer , as one did in that case ; Wee will rather live Souldiers , than die slaves . Pray for his Majestie , that his heart may be turned the right way , for his own good , and the Publick . Let those that have mis-led him , and animated him to proceed in this war , beware lest evill pursue them till they perish . Let the young Germane Princes beware , who have rewarded evill for good unto this Nation . Let all that have been active against the righteous in a hostile way , be warned by the examples in this Text , and Story . Behold the man that made not the Lord his strength , but trusted to his own wisdome , and the arme of flesh , his counsell being defeated , he went home and hanged himself . Behold the man that was proud of his hair , and beauty , and favour , and friends , and exalted himself , and caused an unjust war , without any respect of his person , he was cast in and buried in a pit . Behold the men that took part with the ungodly against the righteous , and sought to shed innocent bloud , they were beaten , and perished by the sword : even so let all the enemies of the King and Parliament be as that young man Absalom , and that old Fox Ahithophel , and those infatuated Israelites , that followed them ; but let those that are found faithfull to God , and their Countrey , be as the Sun when he goeth forth in his might . Now it is observable , that that which God did to Ahithophel , and so consequently to Absalom , was the effect of Davids prayer and request to God . David said , O Lord , I pray thee , turne the counsell of Ahithophel into foolishnesse ; and according to his desire he defeated his counsell . The point hence is this , That prayer with the use of the means , is prevalent against those that rise up against the righteous . David us'd the meanes , and neglected it not ; He sent out a tripartite Army , under three Captains , and that speedily ; that was Alexanders way , and by that meanes he was victorious , and won much by making no delay , but pursuing his conquests ; but withall , David pray'd , and thereby prevailed mightily , as we see , and obtain'd of God a great matter . Three circumstances illustrate the work of God mention'd in the Text . First , That he defeated Ahithophel , famous Ahithophel , that was so renowned for his policy . Secondly , That he defeated the good counsell of Ahithophel , his wise counsell . Thirdly , That he did it by his Word , onely commanded , and it was done . Moses crying to the Lord , the Israelites saw the salvation of God ; and lifting up his hands , and praying , the Israelites prevail'd against Amalek . When a thousand thousand came against Asa , and his people , he cryed to the Lord , and the Lord smote the Aethiopians before Asa , and before Judah , and the Aethiopians fled . When multitudes came against Jehoshaphat , he feared and set himself to seeke the Lord , and proclaim'd a fast : As a man he feared , as a godly man he sought the Lord , as a godly King he proclaim'd a fast , and his enemies were miraculously overthrowne . When the mightie Hoste of Senacherib came against Jerusalem , in Hezekiahs time , he sent to the Prophet Isaijah , To lift up a prayer , and he prayed and made his supplication to the Lord , and in the morning fourescore and five thousand were all dead corpses , being smitten by an Angel of the Lord . Thus the righteous have prevailed mightily against their enemies by prayer to God . The reason is , the Lord is their God , and they are deare unto him , and he hath undertaken their protection , and to be an enemy unto their enemies , and he hath set them this course to call upon him , and to seek his face in their trouble , and it is a commandement with promise : and he hath said , He will not fail them , nor forsake them ; and he the rather heareth them , because they heare him , and will glorifie him for that he doth for them , being sensible of his mercy , and of their own unworthinesse . This sheweth the happie priviledge that the righteous have above others . The prayer of the righteous availeth much , if it be fervent ; yea , the prayer of the upright , is his delight . It is not so with the wicked , when they pray and cry to God , the Lord is far from the wicked . Davids enemies cryed , but there was none to save them , even to the Lord ; but he answer'd them not ; they are in no such esteeme with God , they have no such interest in him , they will not heare him , therefore he abhorreth their prayers , and will not heare them ; no , when they fast , he will not heare their cry . Therefore godly men have this way a great advantage of their enemies , though their outward strength be much short of theirs . When David went out against Goliah , it was thought a bold adventure , considering the disparitie between those two for bulk of body , but calling on the name of the Lord , and trusting in him , he soone laid the gyant along . When Saul pursued him , he prayd unto the Lord , and made him his refuge , and his enemy had no power to do him hurt ; when he was neere unto him , and ready to surprize him , he was taken off , through the providence of God , by newes that the Philistims invaded the Land , and returned from pursuing after David . When Absalom prepared a great Army against him , he prayed and prevailed . Ahithophel looked upon Davids company as a weak company , and undertaketh with twelve thousand to vanquish him : but the man that was so confident , because of the strength of the enemy , and the weaknesse of David , never thought what power David had with God by prayer ; but behold , though his Army was weak , his prayer was strong , and God hearing his prayer , wrought for him , and defeated his enemy . And it is said of Theodosius , that being in the field , & having the worst , he lighted off his horse , and kneeled downe and said , Where is the God of Theodosius ? And after that his enemy fell before him ; his prayer was short , but fervent , and faithfull . This maketh much for the comfort and incouragement of all the Lords servants , that in these times follow Davids way ; it is a way very prevalent for defence and offence . There is the more comfort in the present example , because he prayd & sped thus , after he had cōmitted an atrocious sin in the matter of Vriah : the fact was soule , and the aggravation of it may be taken from the Parable of Nathan , and the sentence that proceeded out of the mouth of David himself against himself , little thinking then that he had been the man that had done so wickedly against so honest a servant as Vriah was . When I think of his killing that man , it putteth into my mind Alexanders killing of Calisthenes , and of his words to one that magnified his Conquests , He slew , saith he , many thousands of the Persians ; and Calisthenes , saith the opponent : and saying further , He killed Darius that had a great Kingdome ; and Calisthenes , said he that answered him . And again , saying , He conquered all from the Ocean , and exceedingly inlarged his Empire ; the opponent still answereth , but he kild Calisthenes . So if one would magnifie David for his piety and zeale for the house of God , and for his valour and exploits ; some may answer as that opponent did , and object his killing Vriah : He slew Goliah , that Monster , that was such a terror to the Army of Israel ; and Vriah , may an opponent say : He kill'd many Philistims , that they sung , Saul his thousand , and David his ten thousand ; and Vriah , may he say ; and if other of his victories he alledged , tending to his honour , this might still be opposed , yea but he kill'd his servant Vriah the Hittite : yet notwithstanding the atrocity of the fact , and all the anger about it , and all the threatning of him and his houshold , in his adversitie he cryed to God when his enemies rose up against him , and his prayer was heard . At his latter end , he could say , that the Lord had redeemed his soule out of all adversitie . This much illustrateth the grace of God , and may strengthen our consolation in these times . Surely there is hope for England and Scotland , wee have had and have so many praying dayes , and have so many praying men , praying Commanders , praying Souldiers , praying Parliament men , a praying Assembly , and other praying Ministers , and praying people , and we have had comfortable experience of the good effects & events of our prayers , specially after our extraordinary Fasts . After that which was kept before the battell at Naseby , when the Armies were to be ingaged , and the Gospel lay at stake , and wee were in distresse and feare , wee sought the Lord , and he heard us , and wee had a great deliverance , and a glorious victory ; and a little after when our Army marched towards Taunton , then strongly besieged , and were to ingage againe , wee prayed , and the Lord gave a gracious returne to our supplications ; the good people in those parts were relieved by our men , and a formidable Army of the enemy was routed . Wee have sundry times seene the salvation of God , when there have been failings on our part , and great advantages on the other side , and when we have been in a low condition , and the enemies in the height of their strength and confidence , the Lord of Hosts hath appeared for us , the God of our salvatiō hath favour'd our righteous cause , and brought out adversaries to confusion . After the extraordinary Fast kept for Scotland , wee soone had intelligence of a great overthrow given to Montrosse , God did great things for our brethren of that Nation , whereof we have cause to rejoyce ; they are our brethren and confederates of the same faith with us , and have deserved our prayers and good endeavours for them , by their prayers for us in our trouble ▪ and the great service they have done to this Kingdome , and to the Church of God amongst us ; they shewed zeale and courage , and quicken'd us when wee in a manner had lost our selves , and there was little life in us ; they have been instruments to promote the Reformation which wee have ; that Church was famous in the Reformed Churches , for doctrine , worship , government , and discipline , when ours was in an ill name for corruptiōs ; that Church had the honour to be in the Antitype to Philadelphia , the best of those Churches of Asia , when ours was made the Antitype to Laodic●a , the worst of the seven ; and they have had the happinesse to keep their Church without heresie , or sectaries , for above fifty yeares ; and greater love than this hath no man , than to lay downe his life for his friend , and that they have done for us ; and many thousands in and about the Citie , that now sit warme , might have sit cold , had it not been for them and had they been overthrown , their fall , would have been our fall ; therefore wee have cause to pray for them , and to rejoyce that God of his 〈◊〉 hath heard their prayers and ours . It will be said by our adversaries , that they pray too , and why may not they be heard as well as wee ? It is true , they pray , some of them to our Lord , and some to our Lady , as they call her : some say , Our Father , some , Pater noster , and Ave Maria , and some make use of their Beads and Crucifixes when they pray ; and many revile and curse the godly party , yea they curse them bitterly that have come out to help the Lord against the mightie : the generalitie of them read somewhat in a book , but how many of them pray in the Spirit ? Certainly , there is great difference between their praying , and the praying on this side , and there is great difference between the men that performe prayer on both sides , and those they pray for : and were their praying in some respect better than it is , their cause is nought , and their Armies are too like the Absalomian Army to prosper ; they are risen up against the righteous , and help the ungodly to destroy godly men , and are bloudy-minded , as they were , and being like them in other vices , they will be like Absalom to a hair , as I may say , affecting long hair , as he did , not regarding what St Paul saith , that it is a shame for a man to weare long hair ; making it a shame rather not to weare it long . In some respects many of them are worse than the Absalomians , namely , for superstition and damme-swearing , therefore God will not heare them , no when they fast , he will not heare their cry . To us , there is more ground of hope for good , because there is more of David in our Commanders , and many of our Officers and Souldiers , and in those that have sent them forth for the defence of our Religion , and Lawes , and Liberties , and of those that stand for them , and wee have seene that God hath heard our prayers , and prosperd our Armies in all parts of the Kingdome : Wee have had great incouragement from heaven , and what if we have not obtained yet a cessation of the warre , no more did David in the war between the house of Saul and him ? though he prayd at first and constantly , yet there was long warre between the house of Saul and the house of David ; but he obtained , that he grew stronger and stronger , and the house of Saul weaker and weaker ; and the like wee have obtained to our comfort , through Gods great mercy , notwithstanding our sinnes ▪ One circumstance more we are to take notice of , and that is , that as David prevailed so with the Lord by his prayer , after that he had sinned against him , so it was after his repentance , & humble confession of it unto God ; after that he was in statu quo with him , upon as good termes as ever , and had mercy upon mercy to his dying day . Beloved , Repentance obtaineth audience and pardon , that maketh every sin veniall , that saveth the soule , and that saveth a Nation from ruine and destruction ; Repentance causeth God to repent , & maketh him better than his word , when he threatneth evill , as both the Israelites and Ninivites found him ; therefore to conclude , repent , and pray , and waite , and yee shall still see the salvation of God . FINIS . Notes, typically marginal, from the original text Notes for div A85979e-450 Exod 4. 10. Obsequium 〈◊〉 esse 〈◊〉 Id : though not sine subdu●●ione & sudore . Lips . Ep 2 Sam. 23. 10. By Westchesier . 2 Chro. 12. 18. Notes for div A85979e-970 Ira cos Fortitudinis . Jer. 10. 23. James 4. 13. Prov. 16. 1. Numb. 21. Ezra 7. 27. Prov. 21. 1. Gen. 20. 6. Gen 45. 5. 8. Job 5. 21. Chap. 16. Psal. 145. 17. Mat. 22. 29. Psal. 113. Ludibria & joci naturae . Scal. in exerc . Heb. 1. 3. 1 Cor. 3. 6. Joh. 6. 29. 2 Cor. 3. 9. Minima pars operis . Cal. Phil. 2. 13. Et ut velimus & ut valeamus ▪ Fulgent . Acts 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Cor. 12. . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Joh. 15. 5. Ab Jove principium . Comparatio , non aquiparatio . Chap. 13 3. Gen. 3. 1. Exod. 1. 10. Dan. 6. Jer. 9. 23. 1 Cor. 10. 12. 1 Cor. 6. 5. Deut. 1. 13. Pro. 18. 17. 1 King. 3. 22. 1 King. 21. Pro. 20. 18. Eccl. 9. 16. 2 Sam. 20. 16. 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Luk. 12. 20. Jer. 8. 9. Psal. 119. 24. 98. Isa. 29. 14. Psal. 33. 10. 1 Cor. 2. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Tim. 2. 1. Rom. 13. 1. Tit. 3. 1. Heb. 13. 17. 1 Cor. 14. 37. 1 Cor. 5. Heb. 13. 17. Judg. 20. Josh. 8. 3. Diodorus Siculus . l. 17. Ad fallendum hostem . 1 Ne veneno aut sicarus agatur . 2 Ne fides data frangatur . 3 Ne jura belli violentur . Psal. 109. Psal 15. 4. Psal. 13. 4. Psal. 34. 21. Psal. 105. 14. Zach. 2. 8. 1 Pet. 4. 5. Exod. 11. 7. Mal. 3. 16 , 17. Finis operantis , and finis operis . 2 Sam. 14. 25. 1 Kings 16. 1. Judg. 20. 13. &c. Chap. 21. 3. 6. 2 Chro. 13. Psal. 78. 72. Psal. 146. 8. 2 Thes. 1. 6. Ezek. 14. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Deut. 32. 35. Vse . Phil. de Com. 2 Sam. 21. 16. Bilson of perpet . Gov. 1 Sam. 22. 1● . 2 Chro. 16. 9. 2 Sam. 19. 6. 2 Chro. 19. 2. Psal. 141. 5. 1 Chro. 12. 18. Deodat . 1 Sam. 21. 6. 9. Chap. 22. 20 , &c. 1 Sam. 24. 17. Pro 25. 5. Heb. 11. 25. Mr Jo. Dod. Job 29. 13. Hos. 6. 6. Prov. 21. 3. Acts 24. 14. Bilson perpet . Gov. without Crosse and Surplesse . Psal. 110. 1. Con : Ahithophel . Absalom . Judg. 5. 31. 2 Sam. 15. 31. Chap. 18. 2. He set Hushai on worke . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Tfiuua . Heb. Exod. 14. 15. Chap. 17. 11. 2 Chro. 14. 9. 11 , 12. 2 Chro. 20. 3. 2 King. 19. 4 , 5 Zach. 2. 8. Exod. 23. 22. Psal. 50. 15. Heb. 13. 6. John 8. 47. Psal. 140. 6. Vse . James 5. 15. Pro. 15. 8. Pro. 15. 29. Psal. 18. 41. Prov. 28. 9. Zach. 7. 11. Jer. 14. 12. 1 Sam. 17. Psal. 57. 1. 1 Sam. 23. 27 , 28. Vbi est Deus Theodosij ? 2 Sam. 12. Sen: Nat. q. l. 6. c. 23. 1 King. 1. 15. Brightm●●…in Apoc. cap. 3. 2 Cor. 11. J●r , 14. 12. 2 Sam. 3. 1. 2 Sam. 12. 13. Psal. 51. 1 Chr. 1. 29. 28 James 5. 21 : Jer. 18. 7. Judg. 10. 13. &c. Jonah 3. 10. That very day the salvation of God was seen wonderfully by Westchester . Sept ▪ 24. 
A86310	----	Queen Esthers resolves: or, A princely pattern of heaven-born resolution, for all the lovers of God and their country: opened in a sermon preached before the Honourable House of Commons, at the monethly fast, May 27, 1646. / By Richard Heyricke, Warden of Christs Colledge in Manchester in Lancashire, and one of the Assembly of Divines. Heyrick, Richard, 1600-1667. This text is an enriched version of the TCP digital transcription A86310 of text R200845 in the English Short Title Catalog (Thomason E338_11). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 71 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86310 Wing H1748 Thomason E338_11 ESTC R200845 99861477 99861477 113614 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86310) Transcribed from: (Early English Books Online ; image set 113614) Images scanned from microfilm: (Thomason Tracts ; 55:E338[11]) Queen Esthers resolves: or, A princely pattern of heaven-born resolution, for all the lovers of God and their country: opened in a sermon preached before the Honourable House of Commons, at the monethly fast, May 27, 1646. / By Richard Heyricke, Warden of Christs Colledge in Manchester in Lancashire, and one of the Assembly of Divines. Heyrick, Richard, 1600-1667. [4], 32 p. Printed by J. Macock, for Luke Favvne, and are to be sold at his shop, at the sign of the Parrot in Pauls Church-yard., London, : 1646. Order to print on verso of first leaf. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Esther IV, 16 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A86310 R200845 (Thomason E338_11). civilwar no Queen Esthers resolves: or, A princely pattern of heaven-born resolution, for all the lovers of God and their country:: opened in a sermon Heyrick, Richard 1646 12890 3 0 0 0 0 0 2 B The rate of 2 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2008-09 TCP Assigned for keying and markup 2008-11 SPi Global Keyed and coded from ProQuest page images 2009-01 Megan Marion Sampled and proofread 2009-01 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Queen Esthers Resolves : OR A Princely Pattern of Heaven-born RESOLVTION , For all the Lovers of God and their Country : OPENED IN A SERMON PREACHED BEFORE THE Honourable House of Commons , at the Monethly Fast , MAY 27. 1646. By RICHARD HEYRICKE , Warden of Christs Colledge in Manchester in Lancashire , and one of the Assembly of DIVINES . EXOD. 32.32 . Yet now if thou wilt forgive their sin , and if not , blot me , I pray thee , out of thy Book which thou hast written . ROM. 9.3 . For I could wish that my self were accursed from Christ , for my Brethren , my kinsmen in the flesh . JER. 3.9 . They are not Valiant for the Truth upon the Earth . LONDON , Printed by J. Macock , for LVKE FAVVNE , and are to be sold at his shop , at the sign of the Parrot in Pauls Church-yard . 1646. Die Mercurii , 27 Maii 1646. ORdered by the Commons Assembled in Parliament , That Colonell Moore do from this House , give Thanks to Mr Heyricke for the great paines he took in the Sermon he Preached this Day , at the intreaty of this House at St Margarets Westminster , it being the day of publike Humiliation ; And to desire him to Print his Sermon : And it is Ordered that none shall presume to Print his Sermon without leave under his hand writing . H. Elsynge Cler. Parl. D. Com. I doe appoint LUKE FAVVNE to Print this Sermon . Richard Heyricke . A Sermon Preached at a late Solemn Fast , before the Honourable House of COMMONS . May 27. 1646. ESTHER 4.16 . — and if I perish I perish . REsolution is the life of Action , a thing well resolved is more then half done , Vita sine proposito languida . Of all the Resolutions that I have read of , I finde none parallel with , nor comparable to this of Queen Esther . And this will appear if you will consider the Resolution it selfe , the acting or executing of this Resolution , the successe and issue ; The Resolution had the royall stamp of Virtue and Glory ; the Execution , of Wisdome and Courage ; the Successe , of Wonder and Honour : The Resolution did breath an Heroick Virtue , the Execution a Religious Fortitude , the Successe Honour and Glory . 1. The Resolution is commended from the beauty , the Majesty , of her that resolved , a Woman , a Queen . 2. From the preparation she makes unto it , wherein we have . 1. Her discreet deliberation with her selfe . 2. Her wise Consultation with others . 3. From the difficulties and dangers she was to encounter withall . 1. She must go uncal'd to the King , there she exposed her self to the penalty , to the danger of the Law . 2. She was to affront and confound the Minion of the Court , the Favorite of the King , she was to hazzard the frowns the thunder of the Kings Creature . 3. She must attempt to reverse a Law of the Medes and Persians , which were not to be changed , to be cancel'd . In the first there was evident danger , in the second eminent difficulty , in the third apparent impossibility ; but not the one , nor the other , nor the third ; not the danger , not the difficulty , not the Impossibility , could weaken or shake her Resolution . 4. This Resolution receives commendation from the Motives that invites her , from the Object , the end that encourageth and strengthens her to it . 1. The preservation of her Country people , unjustly and wickedly doom'd to ruin and destruction . 2. The continuation of her Jewish Religion , attempted to be corrupted , extirpated . 3. The Vindication of the glory of her God , which would be ecclipsed , blasphemed . The Execution of this Resolution is commended : First , from the means by which she accomplisheth it , they are all fair , direct , and Lawfull . 2ly , From the circumstances which accompany it , they are Religious , Honest , and Seasonable ; the means proclaims her Piety to God , the circumstances her policy to man . The Successe and issue answerable to both these ; she is crowned with glory , her enterprize with honour , God graciously heard her prayer , the King smilingly received her Person , Mordecai her Uncle advanced , Haman the common Enemy hanged , the Jews her people rescued , the confederate combined conspirators executed , her Religion established , Gods glory mightily exalted . This is the resolution of this Resolution , of which briefly by way of Explication , then of Observation , and Confirmation , and in the close by Application . The first thing that adds lustre to this Resolution , was the Beauty , the Majesty , the Sex , the quality of her that resolved ; Ester , a Woman , a Queen . Admirabilior in foemina quam in viro virtus . We use to admire , saith Quintilian , the same virtue more in women then in men , whence his sentence is , If we desire to beget in any the love and emulation of courage , the instance of Horatius and Torquatus would not prove of so great efficacy , as of that woman who with her own hand slew Pyrrhus : In perswading you to true Christian resolution , the instance of Cato , the example of Joab , cannot be so powerfull as this of Queen Esther . It was a blindnesse to be pittied in Seneca , that he could not see a fairer Object for God , than Cato standing bolt upright in the midst of publike ruine ; were it lawfull to speak in his swelling language , Ecce spectaculum , behold a spectacle truely worthy of God , not an Heathenish man desperately strugling with a private misfortune , but a virtuous woman more then manfully wrestling with publike danger and destruction ; Behold strength in weaknesse , vertue in infirmity , Resolution in inconstancy ; strength , virtue , resolution in a woman , Graetior est virtus veniens e corpore pulchro . Nor doth her Sex cast a brighter beam on her resolution then her condition ; Majesty makes high the commendation ; Had Queen Esther been yet amongst the Virgins of the common rank , within the wals of her obscure family , a Captive , a Stranger , she had then lost much of the glory of this Sacred Resolution ; when Poverty and Obscurity exposeth it self to a doubtfull danger for a publike safety , few observe them ; many stars may be Ecclipsed and few take notice of it ; miscarriage it self to a desperate condition is the cure of its misery , what is it for hunger-starved Lepers to adventure on the Enemy ? If they kill us we shall but dye , this is not resolution , but necessity ; But for one without the verge of danger , to interest and hazzard her self in anothers rescue , is a Character of true fortitude , for one preferred to the height of Majesty , incompassed within the wals of strength and safety , incircled with Guards and Pensioners , for a Queen to expose her self in a voluntary compassion to the danger of a fall of death , this blazons an Heroick spirit and proclaims a Royall goodnesse , this commands amazement and admiration ; the sun Eclipsed , all eyes are fixed upon it . Nor doth her Sex and quality , her beauty and Majesty more eternize her Resolution , then her wisdome in the manner of resolving ; none are but what of necessity they cannot avoyd , to commit their affairs to any contingency ; Esther wisely considers the nature of the businesse , not onely in the superficiall and outward appearance , but she penetrates into the inside , she weighes and considers the accidents and consequences , she balanceth the beauty , the excellency , the glory of the enterprize , together with the trouble , difficulty , and danger . True Resolution is not an inconsiderate and rash temerity , not a sencelesse and brutish stupidity ; this virtue cannot be without knowledge and apprehension ; she seriously and soberly pondreth and weigheth all things , she ballanceth and poyzeth together the eminency , the worthinesse of her undertaking , with her strength and ability ; the weaknesse of her Sex , nor the Majesty of her Person doth not more commend her Resolution , then her wisdome in deliberating , her judgement and discretion in consulting about it , another circumstance that commends the Resolution . In difficult and dangerous affairs , in businesse of great consequence and importance , the wisest , they of most understanding , are to use advice and councell of others ; two are better then one , In the multitude of Councellors there is safety : Non unius mens tantae molis est capax ; Esther consults with her Uncle , a wise , religious and faithfull friend , a grave and advised Councellor , she commends it to the whole City of Shusan , they approve it , they blesse it , she doth not precipitately nor rashly , being wedded to her own judgement , conceive , resolve , and execute : but she debates the matter , she canvaseth it pro and con , she puts it to the Vote ; thus being prepared and fortified , she will not be deterr'd ; it is not a Lyon in the way , nor a Legion of Devils , though she fore-sees she must encounter with both , yet she is arm'd , she knows the worst , she can but perish , and that standing in competition with her peoples safety she regards it not , Go I will unto the King which is not according to the Law . The Court of Kings ought to be as the Court of Heaven , equally neer and distant to every one ; it argues more Tyranny than Majesty to have set and standing Guards to keep out Petitioners . Turkes , and Persians , that make it their glory to fear all , may keep such Guards and Enact such Laws , because they are afraid of all ; But Christian Princes who are to rule by Law and not by will , they are to have their Courts open to all , the poorest subject may have liberty to prefer his Petition , a priviledge that Esther though a Queen could not have , but if she would go uncal'd to the King , she must run the hazzard of the Law , for it was not according to the Law . How far such Laws do binde I cannot determine ; He is no transgressor , saith the Civill Law , that crosseth not the mind of the Law-giver , though he break the Letter of the Law ; and a reasonable cause , as the Casuists and the Schoolmen agree , ever excuseth the breaking of a humane Law ; I heard it very lately from the Authority of the Honourable House of Commons , what Laws , Ordinances , or Orders soever , that are against the Law of God , are by the Laws of this Land null'd ; The observation of Laws is very commendable ; but when exigences are so violent , when confusion hath turned all upside down , when the State is disturbed , when wicked men are combined , when all Order is perverted , then men are to look to the main chance , then to sollicite the principal businesse , and so much the more zealously , as Esther did , by how much there is lesse possibility of compassing it the ordinary way . When necessity is so urgent that it makes the observing of the Laws impossible ; Nature , Reason , Laws , Religion , all instruct us to betake our selves to that which is most necessary ; Prerogative , Priviledge , Liberty , all must be laid aside : It was a reproach unto Cato , he would rather suffer the Common-wealth to run into all extremity , when he might have succour'd it , would he have a little transgres'd the Laws : and contrary wise Epaminondas is commended , that in case of necessity he continued his charge beyond his time , though the Law upon pain of life did prohibite it . The Parliament shall ever be famous , they have not onely followed presidents but made them : Men may swerve from a second particular and municipall Obligation , denying obedience to the Laws and Customes of the Country , when they are against the first and more ancient , against Universall Nature and Reason : the Queen did not contemn the Law , but necessity made her passe it over ; this way it might please God to bring forth a glorious deliverance , and to make her a blessed Agent in her peoples rescue ; if she should miscarry , she might loose some of her hopes , none of her virtues ; the Laws deterre her not , nor the greatnesse of her adversary ; Go she will though Haman advanceth against her . Sathan when he cannot master the truth by meaner Agents , he interesseth great ones ; Haman his name discovers his humour , he was a troubler , and at this time a troubler of Israel , by birth an Agagite , of that Nation which God cursed , and with whom the Jews were to have perpetuall Hostility ; this was one reason why Mordecai refused to bow , he would not stoop to so accursed an Enemy of God and his people ; Haman was incorporated a Persian , whose Princes exacted more then Civill observance ; this was a second reason . He was advanced the second in the Kingdome , where he plots and contrives by a desperate and bloody Stratagem , the utter ruin and destruction of the Jewish people : Kings are but men , their favorites often the worst of men , they lye open to the envy of the people , which like the Sun-beams , beats alwayes most scorchingly upon rising grounds . What that Prerogative is I know not , that Kings cannot offend ; Kings sin , and Kingdomes are ruin'd : Esther bows low to the King , but stands upright against Haman ; she encounters his person , and is resolved either to stand by his fall , or to fall if he stands ; this difficulty though a great one , yet not the onely one , the last is worst , there is a seeming impossibility , she must reverse the Law , the last discouragement . Non conveniat ( saith Caesar ) vel ullum verbum ; disconsonant it is that one word should passe vainly out of a Princes mouth . But when laws are enacted , decreed and established , when signed and sealed with the Kings seal , and that according to the Laws of the Medes and Persians which alter not , what hope to reverse or change it ? set aside Principles , Grounds , Articles of Religion , unquestionable truths and undeniable Aphorisms , the Morall and Eternall Law of God ; Men are not to make , nor may any entertain the Laws with an Oath never to change them ; none may vow a perpetuall marriage to their own Mandates , there may be a cause for a Bill of divorce , room for retractations . What made these Persian Laws unalterable , but the Laws themselves ? that power that makes , may change . This Esther knew , this might be , though there was little hope this should be , but she will venter it , it was for her people , her Religion , her God , which are the Motives that moved her , the last consideration that commends the Resolution . Had Esther been of the ordinary temper , as jolly and proud of her Majesty and beauty as her predecessor Vasthi , how easie had it been for her to have over-looked the calamity of her people ? she that before neglected her Husband her Soveraign , how would she have here under-valued her servants , her subjects ? her wise Ladies would have perswaded her ; yea , she would have said her self it had been an unnecessary anxiety , to have interrupted her mirth with the thought of their misery ; a businesse beneath the State of a Queen to undertake the rescue of a few despised Country-men , especially with the hazzard of the forfeiture of her honour , the high displeasure of the King , the danger of the Law , the hazzard of her life , the small hope of successe . This certainly would have been her voyce , if they perish they perish ; but Religious Esther she more esteemeth of her peoples safety then her own , her life is bound up in theirs , if they perish she could not live , she would have been more miserable had she surviv'd their Misery ; who could desire to live when the Country is dead ? all owe more to their Country then to themselves ; this Esther knew which thus strengthned her resolution , together with the preservation of her Religion , a second consideration . 2. Religion is the very Nerves and sinews of the Common-wealth , the very heart and prime fountain of life and livelihood , the Crown , the glory of a Nation , the beauty , the strength , the perfection , the Spirit , the soul of a Kingdome ; In Religion is Embarqued the publike safety ; when that is aimed at , the danger is dreadfull , the losse beyond recovery ; Eli's heart trembled whilst the Arke was in the field , in doubtfull disputation ; but when he heard the Arke was taken , he fell from his seat , whose heart was sooner broken then his neck ; yet with that he dyed ; Happy death that made him not out-live the losse of the Arke ! none but Atheists that know no life but the present , but they make Religion the first thing . The Heathen is recorded to all ages , for the laying aside his Father , Wife , and Children , and taking the care of his Country gods ; few make Religion their businesse , especially they that sit at the top of the wheel , cloath'd in soft rayment , dandled on the knee and lul'd in the bosome of soveraignty ; there are that will sell Paradise for Paris , and will launce no farther forth , then they may return safe again ; but Esther is of a more divine temper , she stands up for the defence of her Religion ; In her Religion , she saw the glory of God had founded it , and it could not be ruin'd without a manifest hurt to the glory of that God which was dearer to her then her own life : the third and last encouragement . Nothing is more dear , yea so dear to a Religious soul , as the glory of God ; the glory of its own soul is valued at a cheap rate in respect of this ; Gods glory is the supream , the highest glory , the sun of glory ; if that be darkned , though all the stars shine , it is still night , whereas if that shines in its glory , though no stars shine , yet it is day : Chrysostome professed he loved nor honoured Rome so much for her Antiquity , her multitude of inhabitants , her sumptuous fair buildings , the great priviledges and immunities of the Citizens , the beauty and glory of the City , as for that the Lord of Glory was held forth there in the preaching of Peter and Paul : Heaven it self is not so glorious , as a poor Country Village , where the King of glory is preached : Queen Esther rather then the glory of God should be obscured by a black cloud of his servants blood , rather then the miscarriage and downfall of Religion should open the mouth of blasphemy to spit reproach in the face of Gods people , she will stake her owne soul , lay her life at pawn to redeem the glory of God from such an injury , Finis dat amabilitatem , the end beautifies the enterprize ; if any end can adde glory to any , surely this doth multiply on the head of Ester , she is resolved , actum est , it is done already in her unbended resolution , she cloaths her self with Virtue , and puts on courage with her Jewels ; Thus accompanied with Divine beauty , and heavenly Valour , she sets forward to her already bleeding Nation ; her Weapons are faith and prayer , her Armour courage and resolution , her Attendants beauty and virtue , her word Si pereo pereo , nor can danger , difficulty , or impossibility , Haman , Death , nor Devill turn her back again , Go I will . Thus you have heard with what cautions , with what courage and wisdome Queen Esther , and by her Example , every good Christian ought to enter into a Resolution ; here was an absolute integrity of all concurrencies , which made this resolution good , acceptable to God , comfortable to her self , profitable to her people ; The person that made it fitly qualified , the end moving sufficiently warrantable , the circumstances honest and seasonable , the means direct and lawfull : Here was no defect , iniquity and exorbitancy of any particular , but a generall combination of all requisites : The Resolution was necessary and religious , which will the better appear , if we compare what Queen Esther did in Persia , with what the Scriptures testifie the Saints and servants of God have done at other times , and ought to do at all times , which is my second thing , the Doctrine and the confirmation of it . In the Cause of God , Religion , and our Countries , we are not to passe for perishing . Gratious and Religious spirits , neither are nor ought to be out-dared in the cause of God , Religion , and their Countries safety , by the fear and danger of perishing . They that are on Gods side as Moses proclaimed in the gate , they are to know neither father nor mother , but every one to stay his brother , companion and neighbour ; Christ teacheth us to hate father and mother and wife and children and Brethren and Sisters ; yea , and our own lives also , when they stand in competition with God ; Saint Paul saith , 1 Cor. 16.22 . If any man love not the Lord Jesus Christ , let him be Anathema Maranatha ; he speaks not of the Jews and Heathens , but of Christians ; the Apostle blesseth those and prayes for them that love Jesus Christ in sincerity , Ephes , 6.24 . Grace be with all them that love our Lord Jesus Christ in sincerity ; as the blessing is so is the curse , Anathema Maranatha to them that love not the Lord Jesus Christ in sincerity : None can love Jesus Christ in sincerity , that love their lives before and above Christ . Saint Jerome protested he would trample upon Father and Mother , if they hindred his way to Christ ; Cursed be he , said that noble Marquesse , that counts the whole world to one houres enjoyment of Jesus Christ . Saint Paul could not by the prayers and teares of his friends be kept back from going to Hierusalem ( though the Spirit witnessed , Bonds and afflictions did attend him there ) why do ye break my heart ? for I am ready not to be bound onely , but also to dye at Hierusalem , for the Name of the Lord Jesus ; All their tears and intreaties could no more prevail with him , then Dido's did with Aeneas , when Jupiter commanded his departure ; For my brethren and kinsmen according to the flesh , I could wish that my self were accursed from Christ : Moses full of zeal and compassion , when wrath was going forth against Israel , when the destroying Angel was waving his sword over them , his sword furbished and garnished to make a sore slaughter , He bows his knee to the father of Jesus Christ , he cryeth out ; O this people have sinned a great sin , and have made them gods of gold ; yet now if thou wilt forgive their sin : and if not , blot me , I pray thee , out of thy Book , which thou hast written . He speaks after the manner of men , in whom compassion and passion stops passage to further speech ; an abrupt kind of speaking , an imperfect sentence , wherein much more is implyed then was expressed : Luther would to Wormes , though there were as many devils as tiles ; and Antonius Marinarius said , standing up in the Councell of Trent , Though heaven fall and the whole world run headlong , yet I will look up to the goodnesse of God , and though an Angel from heaven should perswade me the contrary , yet I would say Anathema to him . A French Cavalier protested for the recovery of Callis he would be content to lye two years in hell . A reverend Bishop lying at the point of death , spake zealously and soberly Me moriente let me dye so the Church may flourish . Sejan with the hazzard of his own life did bear off the burthen that would have crusht Tiberius to death , and our Santleger received the Arrow into his own brest , that would have pierced the King to the heart . Those Worthies did worthily , that presented the first Petition at York ; and this Parliament shall live for ever , for the first Remonstrance and Protestation . This is a duty that we all owe to God , to our Religion and Country , which all that are eminently godly , truely religious and zealous Patriots , have ever preferred before their particular estates , honours , and Lives . I shall but commend one Precept to you , with an example to illustrate and back it , you have them both in one verse of the same chapter , 1 Iohn 3. v. 16. Hereby perceive we the love of God , because he hath laid down his life for us , and we ought to lay down our lives for the brethren , the example is the highest that can be given , and the Precept in every word emphaticall ; we ought in point of duty , it is not arbitrary nor voluntary , a necessity lies upon us , and woe unto us if we lay not down our lives for the brethren , to lay down freely and of our own accord , not by constraint and of necessity , but of choyse and desire ; Our lives the highest thing in our power , higher then our honours , our estates , our liberties , our priviledges , our present comforts , for the brethren , the Saints , the servants of God . The Reasons that strengthen this Doctrine are mighty convincing , and strong to invite if not to inforce the obedience to it . This we ought to do in point of Equity , Honour , and Policy . 1. In point of equity , what can we stake in Gods cause and our Countries , that we have not received from God and for Gods purposes ? The Lord hath made all things for himselfe , the Lord found nothing made to his hand ; what is there in heaven and earth , that can stand out against God and say , I made my selfe ; it was a blaspheming sin , no sin of ignorance , which King Pharoah , belched forth , Who is the Lord that I should obey his voyce to let Israel go ? I know not the Lord , neither will I let Israel go : The great Turke blasphemed God in heaven , when he cryed out ; O God hast thou not enough to do with thine own businesse in heaven , but thou interesteth and interposeth thy self with mine on earth ; it was sordid & base flattery , Jupiter in coelis , God ruleth in heaven , Caesar on earth ; the Tyrant set his mouth against heaven when he said , Is not this great Babylon that I have built for the house of the Kingdome , by the might of my power , and for the honour of my Majesty ? And as God made all himself , so he made all for himself ; whē he made them , he made no overture of his interest & propriety : All that man hath , & all that man is , is from God , and therfore all that he hath and all that he is , must be for God , Of him and to him , there is S. Pauls Alpha and Omega ; when God endowed man with the greatest trust , power , and prerogative ; when he made him his Vice-Roy , his Vicegerent , his Lieutenant Generall , when he gave the foul of the Ayre , the beast of the field , the fish in the sea , the trees in the Garden to his command , yet then the Lord laid this restraint , but of the tree in the midst of the Garden thou shalt not eate ; That tree could then baffle Adam , when all the creatures besides would bow unto him , and give homage and obedience , then that would stand upright and say , Adam touch me not , passe by , lay no hand on me , lest thou dyest ; what can we lay out for God , which we have not received from God , & for Gods purposes ? if we lay out much of our silver and gold for God , God therfore hath given us much because we should use much ; Of thine own saith David we have given unto thee , when the Kings and Princes offered liberally towards the building of the Temple ; If we have large parts , hearts and heads inlarged as the sand on the sea shore , so that we had as many choise notions as sands on the sea shore , God intended to make large use of them ; Wisedome and Understanding calls God Father , life it self was bestowed on man by God , that it might be bestowed on God by man ; The Lord Jesus Christ himself received a body , not that he needed a body , but that with that body he might serve the great design of Gods Predestination , and so he understood and acknowledged it , A body hast thou prepared for me , I come to do thy will O God . The whole Church resolves according to this , My beloved is mine and I am his , He is mine in all he hath , he is mine in all he did , in all he suffer'd ; he for my sake encountred with the malice of men , with the rage of devils , with the wrath of God , and therefore good reason I should be His , His in all I have , His in all I am , His in all I can do and suffer : O saith Spira , Were it with me as in times post , I would scorn the threats of the most cruell Tyrant with invincible Resolution , and glory in the outward profession of Christ , till I were choaked in the flame and my body consumed to Ashes : Certainly they are to be beg'd as fools , and to be esteem'd as mad , that rise against the Parliament that hath stood for them ; we have received all from God , Judge ye , owe we not all to God ? is not this equall ? In point of Honour ; They that honour me , them will I honour , God honours them that are of publike Spirits , that will lay out themselves and what they have for God ; the greatest title of honour among the Romans , was to be intituled patres patriae , they had divine honours and were enrol'd among the Gods ; the name of Quintus Curtius , of Attilius Regulus , of Papilius Decius the father and son , others are famous and renouned to this day ; Constantine had the name great , and Theodosius had the name good , not from the greatnesse of their Empire , but from the goodnesse of their Religion . You have studyed to set marks of honour upon them that have jeoparded their lives in the high places of the Earth . King Darius upon a time opening a great Pomegranate , and being asked of what he would wish to have as many as there were grains in that Pomegranate , he answered presently , So many Zopirusses ; Zopirus was a Valiant and Noble Commander , who seeing the King his Master could hardly surprize Babylon , where the trayterous Assyrians were intrenched , put in execution this wonderfull and strange Stratagem , he caused his servants to rent his whole body all over with scourging , to slit his nose , to cut his lips and eares , then flying covertly to Babylon he made the Assyrians beleeve Darius had used him so , because he had spoken in their behalf , councelling him to break up his siege and to remove his Army from assaulting them ; they beleeving the story , seeing his Massacred and dis-figured body , they gave him the first command , by which means he delivered them and the City into Darius power . When the Lord Jesus heard of the faith of the Centurion , the Text sayes , He wondred , 't is read , he honoured it ; this raiseth a man above himself , and sheweth that he hath more then man , somewhat of God in him ; as there cannot be a greater reproach , ignominy and obloquy upon the name of any , then of them that have betrayed their Country , their names shall rot for ever , and their memorials shall perish , it is their curse , and let their heires inherit it . The Jews to this day when they read this History of Esther , as often as mention is made of Haman , they stamp with their feet , frown , knock with their hands , shout and make an hydeous noyse : the name of the gunpowder Traytors is abhord , and is in execration to this day , and after ages will abominate their basenesse and villanies , that have lifted up their hand against the Parliament ; but the Esthers , the Mordicai's , the Religious Patriots , that have acted in the sphere , the brave souldiers whose lives were not dear unto them , the faithfull Ministers , the Horsemen , the Chariots of Israel , they shall be had in everlasting remembrance , their names shall be perpetuated to all generations , and their memory shall live for ever ; Jael shall be blessed above women , and David for killing Goliah shal marry the Kings daughter , and his house shall be free in Israel ; He is worthy , He loved our Nation and hath built us a Synagogue . Where ever ( saith Christ ) this Gospel shall be preached in the whole world , there shall also this , that this woman hath done , for a memoriall of her . Pilate is gibbited up in the Creed for condemning Christ , whilst Christ for dying for his people , Is exalted above all principalities and powers . In point of Policy , were there nothing but self , self security and safety , yet this would prompt us to it , Christ layeth it down as an irrefragable Axiom , Luke 17.33 . He that loseth his life shall preserve it ; No man can give a cup of cold water , but shall have his reward : Who saith God hath shut my door for nought ? God is not nor cannot be a barren wildernesse . He that hath pitty on the poor , lendeth unto the Lord , and that which he hath given will he pay him again : read what Mordecai told Esther when her fear at first prevailed with her , chap. 4. v. 13 , 14. Think not with thy self that thou shalt escape in the Kings house more then all the Jews ; for if thou altogether holdest thy peace at this time , then shall there inlargement and deliverance arise to the Jews from another place , but thou and thy fathers house shall be destroyed ; and who knoweth whether thou be come to the Kingdome for such a time as this . A gratious spirit cannot enjoy it self , while the publike is in danger ; that History is worthy your observing though Apocryphall : A spark is safer in the fire then separate alone ; how easie may it be quenched ? joyn'd to the rest it preserves it self , and may burn them that seek to extinguish it : a drop taken from the rest instantly dryes away , in the sea it lives whiles the sea lives : one souldier from the Army in continuall danger , in the Army safe : certainly that policy is folly , that councel foolishnesse , that leaves men to themselves to divide from the whole . He that bottles all the Tears , that numbreth all the hayres , that pondreth all the steps , that keepeth all the Bones , so that not a tear shall be lost , not a hair fall , not a foot dash against a stone , not a bone break : if God takes care of the tears , the hairs , the out-goings , the bones of his people , how much more for their Liberty , for their livelihood , for their blood , for their lives , for their bodies , for their souls ? peruse the sacred book of God , search all the Annals , the Histories , the Records of the Bible , and finde me one , one example , one man , one woman , that ever were of publike spirits , that did but lay to heart the miseries of the Country , that did but weep and mourn for the Abominations and Desolations , and see if God did not ever preserve them , if he was not a Sanctuary , a City of Refuge , a hiding place , a Royall Pavilion to them ; I could give twenty instances , how God hath preserved them , Enoch , Noah , Lot , Jeremy , Barach , Ebedmelech . God gives in expresse charge , Ezek. 9.4 . Go through the midst of the City , through the midst of Jerusalem , and set a mark upon the foreheads of them that sigh and that cry for all the Abominations that be done in the midst thereof : Certainly they that will not perish for their Country , shall perish without it or with it ; whereas they that care nor to perish , so that their Country perish not , they may be saviours to themselves and to the Country ; neither they nor the Country shall perish , witnesse the successe and issue of this Resolution of Esthers perishing : and thus much for the Observation and Confirmation ; I come in the third and last place to the Use and Application . Learn , God sometimes brings his people into a perishing condition , he leaves them hopelesse and helplesse , as Orphans and Widdows ; the Jews they were at this time in a low and sad condition , the Decree was gone forth , the day was assigned , the Executioners ready ; the Israel of God they have been as a valley of dead & dry bones , without skin , without flesh , without life ; the Church of God as Isaac , bound hand and foot , the knife at the throat , the fire burning ; as Jonah in the belly of the Whale , in hell , as Christ in the Grave . How desperate was the condition of the Jewish Estate , in the Reign of King Ahaz , they were so low , that they knew not by what possibly they could rise again , God said to him , Aske a sign of the Lord thy God , aske it either in the depth or in the height above ; But Ahaz said I will not aske ; and why would not he ? He thought nothing in heaven , nor in earth could do him good . Israel was in Egypt as a burning Lamp in a smoaking furnace , as Abraham in a deep sleep , full of horror and of great darknesse ; in Babylon as a Lyon dead , in Rome as men kild , whose bodies lie unburied ; the Church sometimes passeth through the waters , through the Rivers , through the fire , through the flame . Christ the head of the Church ( therefore much more the Church ) was as a Plant or Root , in a dry ground , without forme , without comelinesse , without beauty ; despised , rejected of men , a man of sorrows , one acquainted with griefes . Yea the Heroes , the worthies , they of the first Three , they are sometimes necessitated to passe through the Pikes , to break through an Host , an Army , to gain a little water . You your selves the Worthies of the Kingdome , have you not severall times received the sentence of death within your selves ? have you not been at your stands , at your losse , God will raise up Mountains of opposition that you may be nothing in your selves , that you may be all in him . Let them perish that bring the people of God into the hazard of perishing . Haman the common enemy that plotted and contrived the utter ruin of the people of God , was himself hanged upon the same gallows that he prepared for Mordecai . — nec lex est justior — Nor did Haman dye alone , as the head of the Malignant partee , but Hamans ten sons drank of the same cup ; yea , they that would have acted in so hellish a design , the Jews put to the sword 76000 men ; it is worthy of your observation , the Jews that stood up for their Liberties , for their Religion , yet the Text twice expresly Records , That they layd not their hands on the Prey . See what the Gibeonites asked of David , 2 Sam. 21.3 , 4 , 5 , 6. What shall I do for you , and wherewith shall I make the Atonement , that ye may blesse the inheritance of the Lord ? And the Gibeonites said unto him , We will have no silver nor gold of Saul , nor of his house , neither for us shalt thou kill any man in Israel . And he said , What ye shall say that will I do for you : And they answered the King , The man that consumed us , and that devised against us , that we should be destroyed for remaining in any of the coasts of Israel , Let seven men of his sons be delivered unto us ▪ and we will hang them up unto the Lord in Gibeah of Saul , whom the Lord did chuse : And the King said , I will give them . I do not deny but the Law of God , doth it self allow composition for mens lives , men may in some cases redeem their lives with their Estates . Ismael did not slay them that said , They had treasure in the field : But if there be any whom God hath marked out for destruction , they that give their lives to them , their lives may go for their lives , Cursed be he that doth the worke of the Lord negligently . All are not involved in the same guilt , that are in the same Action ; 200 joyned themselves to Absolon in his treasonable practise , yet they went in the simplicity of their hearts : Yet there are a partee that are leaders to the blind , that Justice may not shut her eye against them ; in Babylon there are some that have not the mark of the Beast upon them , they are to be invited , to be called out , to be received in ▪ but they that have the name , the number , the marke of the beast , they must dye without mercy , and like milstones be thrown into the midst of the Lake that burneth with fire and brimstone : the commands of God are not onely peremptory , Reward her even as she hath rewarded you , and double unto her double according to her works ; in the cup that she hath filled fill to her double : but a blessednesse is promised to them that execute this command : O daughter of Babylon who art to be destroyed , happy shall he be that rewardeth thee as thou hast served us , Happy shall he be that taketh and dasheth thy little ones against the stones : peruse that of the Lamentations and you shall see who they are that are to be destroyed , and how to be destroyed ; Render unto them a recompence O Lord according unto the work of their hands , give them sorrow of heart , thy curse unto them , persecute and destroy them in anger , from under the Heavens of the Lord : [ Give them sorrow of heart ] there is their character , there is their marke by which they are set out for destruction , there is that black beane , that fatall robe which designs them for death ; the margent of your Bible reads it , give them obstinacy of heart ; an hard heart is a great evill ; but an heart hardned , an obstinate heart , obstinacy of heart , such a heart that will not , that cannot be softned : one reads it give them a veil upon their heart , they upon whose heart there is a vail , that when Gods hand is lifted up they will not see : give them a shield upon their heart , a shield not to defend them from the fiery darts of Sathan , but as the Interlineary glosse reads it , ne penetrentur jaculo praedicationis . The sin against the holy Ghost is unpardonable , and could we distinctly know that sin , men should not pardon it more then God ; blasphemy was to be punished by death , this sin the highest blasphemy ; I beleeve there are many at this day that are guilty of this sin ; to sin against mighty convincement ( so Christ argueth against the Pharisees ) is to sin this sin ; they that fight against God as the Jews did that opposed Stephen , who were not able to resist the spirit by which he spake , yet they were cut to their heart , they gnashed on him with their teeth , they stopped their eares , they stoned him to death ; if some are not guilty of this sin against the holy Ghost , yet there are many that are guilty of that sin which is unto death , of that sin which leads unto death , which shall never return again , that have stood out against the Word of God , the Providences of God , the mercies of God , that have grieved the Holy Spirit , resisted the Holy Ghost , quenched the Spirit and done despight unto the Spirit of grace : Christ would not spare the figtree above three years ; they that stand out this year , after the master of the Vineyard hath been at so great cost , and hath taken so great pains , after he hath done so great things , that heaven and earth are astonished , I fear not to say , they have sin'd this sin which is to death , which God will not , which men should not pardon : but if your charity be yet above my faith , That you beleeve there are that have not sin'd , neither the one nor the other , yet your sence cryes loud unto you , they have shed innocent blood , pretious blood , the blood of the sons of God , which God will not , nor you may not pardon ; they have not onely fil'd Jerusalem , shed the blood of many of your Citizens , but they have fil'd England , Scotland , Ireland , with blood ; Recompence them according to their worke , they whose sword hath made many childlesse , let your sword make their mothers childlesse , Recompence them according to their work , yea , give them double not onely according to the work of their hands , but according to the mischiefe of their heart , which far exceeds the work of their hands , yea it is double unto it ; and therefore God which sees their bloody minds , bids his people recompence them according to what they have done , double unto them according to what they would have done : It was a bloody speech of one , once your prisoner , now Governour of a strong hold , that yet stands out against you : If the King commanded him , he would not care but glory in it , to burn all the Cities of the Kingdome , to lay the Land as Sodome and Gomorrah , to sow this Garden of Eden with salt . O let not these sons of Zerviah that have shed the blood of war in peace , and have put the blood of war upon their girdle , and in their shooes that were on their feet , let not their hoary head go down to the grave in peace , they have been the troublers of Israel ; God and you trouble them ; enter into your chamber and shut the doors upon you , and then revolve again and again all the sad stories of these mens cruelty , sum up whatever losse or dammage the three Kingdomes have suffered by them ; yea , exact not the principall but the utmost farthing of Use and Interest : Our Saviour Christ tels the Pharisees , That they have fil'd the measure of their sins , and that they had brought upon them all the righteous blood shed upon the earth , from the blood of Righteous Abell , unto the blood of Zacharias , son of Barachias , whom they slew between the Temple and the Altar : these men are guilty of all the blood that hath been shed in this Kingdome , in the cause of Liberty , of Priviledge , of Religion ; God will lay all the blood to their charge , he will not loose one drop of the blood of his Saints . Abels blood yet cryes for vengeance : God when he comes to make Inquisition for blood , he will account for every drop of blood ; he that pardons all other sins , will not pardon innocent blood . Teares shall not wipe away the guilt of blood , Reformation cannot hinder when God inquires for blood ; God may defer his Visitation , yet come he will , and he will enquire whether there be any of the house of Babylon alive , to make restitution for blood . The same Spirit that actuated Cain to kill his brother Abell , actuated the Pharisees to kill the servants the sons of God : the same have actuated these men to kill the Saints . The devill was a Murtherer from the beginning ; the whole world lies in the wicked one , they all walk by the same bloody principles , they have the same inraged spirit , with the same hellish rage which reacheth up to heaven , by which they have shed any of the blood of the Saints , they would have shed all ; if all the blood that were shed from Abell to this time , did run in the veines of any one child of God , they would open that vein , and let out that blood , and spill it as water upon the ground : Caligula's bloody wish is in all their hearts , O that all the Saints and servants of God had but one head , that with one blow I might strike it off . Neither let your eyes spare , though there are great ones that are guilty ; Queen Vasthi too curiously wedded to the observation of the Persian Law which inhibits women to be seen of strangers , and too much doting upon her own beauty and Majesty , refuseth to come , though the King sends a first and second time , and therefore she shall never come more , the King and his Councell Decree it , and give a Morall Reason for it ; greatnesse and wickednesse may not twin together , Princes have not any licence to offend , Queens themselves have not an Obstante for sin : 'T is the misery of greatnesse , the offence is as great as the offender , the sin as soveraign as the Person ; great Persons do not so much commit sin as teach it ; their disobedience is ever Masculine , and it begets followers of it , as of their Persons ; they are of a diffusive and spreading nature . The highest Court may reach the highest Persons ; Causes and not Persons are to be heard in Your Parliament : I le conclude this with that of Ezra chap. 7. ver. 26. Whosoever will not do the Law of thy God , nor the law of the King , let judgement be executed speedily upon him , whether it be unto death or to banishment , or to confiscation of goods or to Imprisonment . Let not them Perish , that have adventured the perishing , that you & the Kingdome might not perish ; Esther found favor in the eies of the king & the king gave her Hamans house : It was the Piety of David that he inquired Whether there was any of the house of Saul , that he might shew the kindnesse of God unto him : and it was a commendable custome in the Courts of Persia , to have the good Acts of the Subjects Chronicled ; Mordecai was found in the History , and the King highly advanced him for it . Would you be pleased to peruse your own Records , you may finde some places , that now like Mordecai lyes sad and desolate in the gate , that did you admirable service , whereof you did rejoyce and glory : pardon my zeal if I name the Town and Parish of Manchester unto you , a Town famous for Religion ever since the Reformation ; beleeve it , it hath been a Goshen , a place of light , when most places of the Land have been places of darknesse , it hath been an hiding-place , a place of refuge and sanctuary against the Tyranny of Prelacy , the stormes and tempest of persecution ; They were with the first that jeoparded themselves in the high places of the Earth , that ventured the perishing in the cause of God & the Kingdome ; They offered themselves willingly amongst the people , and they laid out themselves in what they had for the publike service ; yea , I know there were that like the Widdow threw in all their treasure into the publike Treasury ; God did great things by them and for them ; I fear not to say they preserved the North ; Manchester was the publike Magazine , the Sanctuary to poor Exiles , the Prison to proud Enemies , the Bulwark to the County ; but now she sits like a Widdow desolate , the hand of God hath lately gone out against them , the onely Town untouch'd by the Enemy , and the onely town in all the County stroke of God : The Priests the Ministers of the Lord , that did bear the Ark of God upon their shoulders , there were sixteen of them in that Parish , and now I know but one , one alone as Eliah left to do the service of the Lord , and he is upon tiptoe , ready to take his flight , scarce having bread ( through the wickednesse of the times the great revenues of the Church being unjustly withheld from him ) to put into his childrens mouth : the Wals of the Garrison they moulder away , and what the Enemy could never do , time hath made wide breaches in their Works , and there is not at this time that I know of , five souldiers to keep the Garrison ; these things in a Petition , they have lately laid at your feet : Give me leave in theirs and others behalf to say , Let not so great labour of Love be forgotten , Let the blessing of them that are ready to perish be upon you , Comfort them , yea comfort them according to the time wherein they have been afflicted ; yea , give them double for what they have done . There are many Uses that I could make of this Doctrine , but time and strength would both fail me . I will conclude all with a short meditation ; peruse 1 Kings 22.19 , 20. And he said hear thou therefore the Word of the Lord , I saw the Lord sitting upon his Throne , and all the Host of heaven standing by him , on his right hand and on his left : And the Lord said , Who shall perswade Ahab , that he may go up and fall at Ramoth Gilead ? and one said on this manner and another said on that . Be pleased to conceive a Parliament at this time conveen'd in Heaven , and God on his Throne asking this Question , Shall I destroy England ? And so some Answers after this manner and some after that . One stands up and sayes , England must be destroyed , Elijah a bold and daring man , he makes intercession to God against Israel , Lord they have killed thy Prophets , and digged down thine Altars , thou hast consumed with the Spirit of thy mouth , and hast consumed with the brightnesse of thy comming , the great Antichrist , the Grand Imposter , the man of sin , the son of Perdition , the wicked one ; and behold there are many Antichrists , many wicked ones that are risen up in the room of him , there are little Foxes that spoyl the Vines , those Vines that have tender Grapes , and they are not taken away . A Second seconds the former , and saith , England must be destroyed , there is a great cry of injustice , of oppression , of wrong , of injury , blood toucheth blood , Courts of Justice , Committees , are Courts of Robbery and spoyl ; the poor sheep flyes to the bush for shelter and loseth his fleece : Papists , Malignants compound , and they oppresse their poor Tenants , that have engaged themselves in the publike for the Lord against their lords . A third assents to what the two former hath said , England must be destroyed , wrath is begun amongst them , they begin to imbrue their hands in each others blood , and because others cannot murther them , they will kill one another : Lord what fears , what suspicions , what jealousies , what sad divisions amongst thine own people ! they that Affliction made friends , prosperity makes enemies ; they whom one heaven will contain , one Church cannot . A fourth confirmes and concludes with the three former , England must be destroyed , they have broke the Covenant , they have falsified the Oath of God ; Oaths and Covenants are like Sampsons coards , every one makes use of them to their own Interests . To these agreed many more , there was a great cry heard in the house , Down with it , down with it , even to the ground : God looked from his throne and wondred there was not one found , not one to stand in the Gap , to make an Atonement , to speak in the behalf of England . After a short silence , one arose from his seat and said , Lord wilt thou destroy England , England for whom thou hast done so great things , amongst whom thou hast magnified thy Name , hast done Wonders , What Nation is there so great , who hath God so nigh unto them , as the Lord their God is , in all things they have called upon him for ? and what Nation is there so great , that have Statutes and judgements so righteous ? Aske now of the dayes that are past which were before thee , since the day that God created man upon Earth , and aske from the one side of heaven unto the other , whether there hath been any such thing , as this great thing is , or hath been heard like it ? Did ever people hear the Voyce of God speaking out of the midst of the fire , as thou hast heard and live ? or hath God assayed to go & take him a Nation from the midst of another Nation , by temptation , by signes , and by wonders , and by War , and by a mighty hand , and by a stretched out Arme , and by great terrors , according to all that the Lord your God did for you in Egypt before your eyes ? God never did more by Josuah , by Macchabeus , by Alexander , by the King of Sweden , then by the Parliaments Army this year ; wilt thou destroy what thine hand hath done ? what will the Atheists , the Papists , the Malignants say , Surely God was not able to save them ? save them for thy great Names sake . A second ariseth and saith , England must not be destroyed , Lord wilt thou destroy a righteous Nation , if there be fifty , forty , thirty , twenty , ten , righteous there ? shall not the Judge of all the Earth do that that is right ? there are seven thousand at least that have not bowed their knees to Baal , there are sixty thousand and more , yea then sixty hundred thousand , that cannot discern betwixt the right hand and the left ; thou never didst destroy a praying , a reforming people , wilt thou now do what was never in thy thoughts before ? A third ariseth after the second and pleads the same cause , England must not be destroyed , there is a Parliament in the midst of them , Physitians of great value , God hath been amongst them and in the midst of them , and they are still acting for God and the Kingdomes safety , did ever Parliament perish before ? After all these the fourth ariseth , that there might not appear fewer to speak for , then there was to speak against England , England must not be destroyed , they cannot dye alone , the three Kingdomes must dye with them , yea the Protestant Churches throughout the world ; hast thou not said , That hell gates shall not prevail against thy people ? To these many more joyn'd in heart and Vote ; there was a considerable partee of both sides , nor could it be determin'd whether had more voyces , they that spake for the destruction , or they that spake for the salvation of England : and having said they were silent ; And behold as we read in the Revelation there was in heaven great silence for half an houre , both sides waiting for Gods determination ; at last God in his glorious Majesty , raysed himself from his Throne , and effectually cryed out , How shall I give thee up England , how shall I give thee up ? and so without Conclusion and finall determination , dissolved the Session , to the admiration and astonishment of both parties . Beloved , the truth is we are yet in an uncertain and doubtfull condition , none knows what the sentence shall be at last , what God will do with us ; God hath already done as much above our hopes as our deserts , God hath lengthned out our tranquillity , he hath given us a breathing time , great Salvation he hath wrought for us , he hath given us . Liberty and opportunity to work our salvation with fear and trembling ; beleeve it the Lord waits for something from us ; O yee that are the Lords remembrancers , ye Senators , ye Ministers , ye people , speak often in his ears , give the Lord no rest , ye Israel of God , ye mighty Princes of the Lord , ye men and women of Prayer , O all ye that are before the Lord this day , this Fasting day , open your mouthes wide unto the Lord , ask great things of God , ye Noahs , ye Daniels , ye Iobs , ye Moses , ye Aarons , ye Jeremiahs , ye Ba●u●hs , plead Englands cause with God , and let not God go till he hath left the blessing behind him ; O pray , pray , pray with strong cryes and groans , pray away what ever it is , whether person or things , that keeps God from us ; Esther , Mordecai , they of Shusan , they prayed Haman and all the Conspirators dead together ; Haman and his wise Counsellors , they for twelve Moneths together used Divination and Inchantment : Esther in three dayes praying , overthrew what they were contriving twelve Moneths ; nothing can stand against Prayer , Prayer is omnipotent , it is a Commander of the Heavens , a Controuler of the Elements , it commands God himselfe ; one prayerfull Christian may do more then ten thousand beside ; let not then God go , lay hands upon him , pray the sentence on your side . You that are the Parliament of England , act strongly for God , act like your selves according to the trust reposed in you . Did Publius Scipio a private man kill Tyberius Gracohus that did but lightly weaken the Common-wealth ? and shall we that are Consuls , saith the Consul of Rome , let Cataline alone to work a common-destruction ? let not Malignants rest quiet amongst you , there can be no safety to our Country , to our Religion whiles such misereants lurk in our dwelling ; little know we what Gun-powder Plots are now in hatching , and how neer they are to the Birth , whilst the Pope remains at Rome and the Devill in Hell , and their Agents in England , the sons of darknesse will be still working in the vault of Darknesse ; to ruine the children of light ; shew not the least countenance to the detestable Neutrality that is practised by many : God writes in his books , write you in yours , all Neuters Enemies , all that are not for you against you . The Hedgehog the Hierogliphick of the Newter , hath two holes the one towards the South , the other toward the North ; when the South wind blows , she stops that hole that is toward the North ; when the North wind blows , she stops that towards the South ; such urchins are all Temporizers that halt betwixt two opinions : And as for Apostates that are fals to their Covenant and to your State , let not your eye pitty them , let not your hand spare them , execute justice to the enemies of the Common-wealth , shew mercy with favour to your friends . You my Beloved in the Ministery , be zealous for God ; if God bids us prophecy , nullus consultandi locus , no choise is then best ; that Roman Magnanimity must then take place necesse ut eas non ut vivas . Silvanus and Timotheus peremptorily told the Emperor , Power thou hast O Emperor to punish us , but never to drive us from the Tenets of our forefathers : Eusebius refused to deliver Constantius the Emperor the Decree made by the Councell against the Arians , though he threatned to cut off his hand , yet he refused it : Theodosius reports that the King of Scythia slew Anacharsis the Philosopher for worshiping the mother of the gods , after the Athenian manner ; and the Evangelist records , that twice our Saviour purged the Temple , he that was the mirrour of Patience see how he looseth the Reines in an holy Indignation in Sacrilegious abuses , in Religious quarrels : The Multitude of the Offenders , the might and malice of the Observers , the danger of the Action , nor the perill of the consequence stayes his hands , but he scourgeth out the buyers and sellers out of the Temple : Truly Phineas Zeal , Iehu's March , Iosiahs Resolution , Luthers Heroicall Spirit are necessary for these times : It is all one to deny the faith and not to maintain it ; silence strengthneth Error , and they that through fear or negligence hold their peace like sleepy watchmen they betray the City when a truth in Religion is questioned , when error is preferred ; he that to his power doth not resist , de suo damnabitur silentio shall be condemned for his silence . Courage , the Lord is with you : And ye people of the land come forth and helpe the Lord against the mighty . Curse ye Meroz ( saith the Angel of the Lord ) Curse ye bitterly the Inhabitants thereof , because they came not to the helpe of the Lord , to the helpe of the Lord against the mighty . These are not the words of an angry passionate Prophet , but of the Angell of the Lord , not rashly thundered out from the Pulpit , but zealously from Heaven , not with meeknesse and calmnesse of Spirit , but in bitternesse and fervency of Spirit ; Here is not a single Curse , but a double , a multiplyed Curse , not against the professed open Enemies , but against the lukewarm , the feigned friends , not against the Cities of the Cananites , but against Meroz a City now in the Confines of Israel : All Israel was against Achan , and all Israel must be for the publike safety . If any man draw back , Gods Soul shall have no pleasure in that man ; they are no Israelites indeed that will sit still on this side Iordan , whilst their brethren are in the field . Be all active in your way : for encouragement I will onely say this , you shall see your desire of your Enemy , your soul shall be filled with the goodnesse of the Lord ; for the first see Isaiah 60.14 . The sons of them that afflicted thee shall come bending Unto thee , and all they that despised thee shall bow down themselves at the soales of thy feet , and they shall call thee the City of the Lord , the Zion of the Holy One of Israel : God will make the sons of Princes bow down unto you , the greatest that have afflicted you and despised you , shall lie at your feet . For the second , see the successe of this Resolution , Esther 9.29 , 30 , 31 , 32. Your Fasts shall be turned into Feasts , your dayes of mourning into dayes of rejoycing , your good ones shall be made great , the Esthers , the Mordicais shall be advanced ; the Hamans the common Enemies shall be destroyed ; Religion shall be established , the Peace and safety of the Country shall be secured , Gods glory shal be exalted , and you your selves highly Honoured ; God shall have the glory , you the happinesse , posterity the blessednesse of this desired Work . FINIS . Notes, typically marginal, from the original text Notes for div A86310e-470 Pro. 24.6 . Doct. Exod. 32.26 . Luke 14.26 . 1 Cor. 16.22 . Eph. 6.24 . Acts 21.13 . Rom. 9.3 . Exod. 32.31 , 32. 1 Joh. 3.16 . Reason 1 Exod. 5.2 . Dan. 4.30 . 1 Chro. 29 14. Heb. 10.5 . Cant. 2.16 . 1 Sam. 2.30 . Mat. 26.13 . Luke 17.33 . Mat. 10.1 . Mal. 1.10 . Prov. 19.17 . Esth. 4.13.14 . 2 Esdr. 9. 40. to c. 16 27. Ezec. 9.4 . Vse 1. Ezec. 37. Isa. 7.11 , 12. Isai. 53. Esth. 9. c. 10. v. 16. 2 Sam. 21.3 , 4 , 5 , 6. Exod. 21.30 . Jer. 41.8 . Revel. 18.6 . Psa. 137.8.9 . Lam. 3.64.65 , 66. Isa. 26.11 . Mat. 23.35 . Esth. 1.16 17 , 18. Ezra 7.26 . 2 Sam. 9.3 Esth. 6.1.3 . 1 King. 22 19 , 20. Deu. 4.32 , 33 , 34. Judg. 5.23 Isa. 60.14 . 
A86311	----	An alarm for London partly delivered in a sermon the last fast, neer by Bishopsgate in London. / By Iohn Hackluyt, a well-wisher to the peace of Englands Israel. Hackluyt, John. This text is an enriched version of the TCP digital transcription A86311 of text R201717 in the English Short Title Catalog (Thomason E399_15). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 11 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86311 Wing H175 Thomason E399_15 ESTC R201717 99862216 99862216 114367 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86311) Transcribed from: (Early English Books Online ; image set 114367) Images scanned from microfilm: (Thomason Tracts ; 63:E399[15]) An alarm for London partly delivered in a sermon the last fast, neer by Bishopsgate in London. / By Iohn Hackluyt, a well-wisher to the peace of Englands Israel. Hackluyt, John. [2], 6 p. Printed by I. Coe, London : 1647. Annotation on Thomason copy: "July 20th". Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Fast-day sermons -- 17th century. Great Britain -- History -- Civil War, 1642-1649 -- Sermons -- Early works to 1800. A86311 R201717 (Thomason E399_15). civilwar no An alarm for London: partly delivered in a sermon the last fast, neer by Bishopsgate in London. / By Iohn Hackluyt, a well-wisher to the pe Hackluyt, John. 1647 2041 3 0 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2008-01 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Emma (Leeson) Huber Sampled and proofread 2008-03 Emma (Leeson) Huber Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion AN ALARM FOR LONDON Partly delivered in a Sermon the last Fast , neere by BISHOPSGATE in LONDON . By IOHN HACKLUYT , a Well-wisher to the Peace of ENGLANDS ISRAEL . Awake thou that sleepest . EPHES. 5.14 . LONDON Printed by I. Coe , 1647. To the truly Christian Reader . THe title may strike terrour , but in whom . Those , by Heavens finger marked out for doome ? Caelestiall powers are just ; and therefore will Never destroy the good men , with the ill . Though stormes fall fierce , and floods o're Mountaines roare , Noah shall have an Arke ; what would he more ? The Corne must now be fannd ; strive then t' appeare , Good seede not mixt with either Chafe , or Tare . To the City . Nor think him for , who now so rudely roares , And beats Alarums at thy tainted doores . Cease thou to sin ; and then his Pen shall say , Thy fable night shall be a Summers day . And those strecht Cloudes of wrath , all wrath shall bury , And drop with fatnesse then , as now with fury . Praemonitus Praemunitus . VIewing with a serious , ( but a sad ) eye ; into what a sabarinth of woes , the Kingdome in generall , and the City in particular , is like unavoidably to plunge , unlesse those two grand Compurgators of a sin-desiled Nation ; Repentance and Reformation do make a speedy and forcible step into the gap , made wide for judgement . I am constrained , by the great engagements of nature , and Religion , thus in publike , to unmaske my ne●rest thoughts , and with the strong ( echoes of a troubled spirit , to unbosome my sad complaynts : What is become of those quondam dayes , those harmlesse times , which well may be accompted happy ; for though they were ignorantly zealous , yet they were not learnedly , knowingly , vitious ! O Sodom and Gomorah , and ye Cities of Pentaepolis , now the ruinous monuments of celestiall vengeance , had those things been heard of you , done in you , that have been done , and heard of in thee , O Englands Ierusalem ! ye had remained untill this day . O City of harlots , though now thou sittest like a Queen , among the virgin Daughters of Sion , and by thy sorceries art become mighty ; thou , that hast subdued that terrible enemy conquered Princes ; at last , hast lost thy selfe , by thy selfe ; shall the blood of Goates and Calves propitiate ? no , not the obl●●ion of many thousand soules , where is the prin● of all thy faults ? where is the returnes of all thy teares ? thou fasted , but not to the Lord ; thou wept , but not for sin : they were but the lowings of beasts for want of Fodder ; howling for supplyes of nature , not mournings for defects of grace . Abating of sin , is the allaying of Judgement , unfined humiliation : the onely Antidote against distruction ; ballance thy sorrowes with thy sins , thy repentance with the true effects , then tell me , are not thy transgressions sealed , thy dayes numbred . O City of Stirrs ! is not thy hand drunke with the blood of innocents ? hath not thy arme layd wast the dwelling places of thy sisters , and art thou better then they , no , 't is thou hast sinned , is for those sheepe , those lambes , what have they committed ? Heaven made thee the word of his fury ; when the Children bleedes , shall not the world be burnt ? Though Babel was that fatall Engine to level Israel with the earth ; yet as she hath done , so shall it be done unto her , the hammer shall be broken , Babel shall become desolate among the Nations . Jer : 50.15.23 . And why ? because she hath been a golden cup in the Lords hand ( by whom he powred out his vengeance ) that made all the earth drunken ; the Nations have dranke of her wine ; therefore do the people rage ( because of the great afflictions they sustained by her ) therefore will the Lord render unto Babel , all the evill she hath done to Zion , A Post shall run to meete the Post , and a Messenger to meete the Messenger , to shew the King of Babel , the passages are stopped , the City is taken , come therefore , and let us go every one to his owne Countrey ; for her Judgement is come up to heaven , and is lifted up unto the Cloudes . Ier. 51.7.9 31. O City of blood ! how hast thou slaine the Priests of the Lord ; and cast them out , ( like Dung ) from the Inheritance of the God of Iacob , how hast thou exalted in their roomes , Prophets that prophesie falsly ; because the people love to have it so : thy adulterate Pallate loathed Manna , choosing rather Egiption morsells , stinking garlick before the bread of Heaven . Thou hast pull downe Ceremony , and set up heresie , cast out innovation , and brought in confusion , the basest of thy people wing'd with thy shelter , have exchanged stalles for Pulpits ; as if no Rabby so seraphicall as an ambitious Mechannick ( under the false glosse of illumination ) to make the Proselite . Rotten sticks do yeeld a light , but not profitable , if starres appeare by day , 't is no lesse then ominous ; and what influence these Glo-wormes have on thy diviner part , to act thy soule for heaven , to the judicious eye is held miraculus ; shall not these things be required of thee . O City of pride , hath England trembled , and art thou exalted , what a miseable solecisme is this humilem deum , & superbum hominem , to have a humble God in heaven , and a proude man on Earth ! Oh blush for shame , if yet be left one drop of grace within thy veines , should one of our forefathers arise from his bed of earth , behold our garbes , and take a strict survey of all our vaine attire ; would he not stand amazed , and disacknowledge us his generation , being so divercified in moode and figure from our quondam dayes ? what a monstrous birth flowes from thy fruitfull wombe ? what prodigious meteors , apparitions of men and women , se we dayly in our streetes ? what ? the glorious Queene become so base a whore , to prostitute under every hedge , to open her quiver to every arrow , to act every new invented sin , to embrace lovers of all sorts , of all fashions , knowest thou not that Pride goes before distruction , Prov. 16.18 . Therefore because the Daughters of Zion , yea and persons too , are haughty , walking with stretcht out necks , and with wandring eyes , walking and minsing as they go , &c. the Lord shall make their heads bald , and discover their secret parts , Esa. 3.16.17 . and because thy wantonnesse is so exceeding great , as to act thy shame in publike , with such brazen impudency ; instead of sweet savour , there shall be a stinck , and instead of a girdle , a rent ; instead of dressing ( frizlig podering ) the hare baldnes instead of a stomack , sackcloth , & burning instead of beauty ; yea thy men shall fall by the sword , and thy strength in the battel ; then shall thy gates mourne , and thou being desolate shall sit upon the ground . Esa. 3.24,25,26 . O City of sin ! how do thy streetes ring with oaths ? & thy houses with such hydeous blasphemies , enough to blast the universe , and make it crack into a dissolution : The very Pagan Gods ( whereof the Divell was one ) durst never ( without death ) be so blasphemed , as is ( by thee ) that glorious Diety whose Character thou bearest , by whose name thou art called Christian ; do not thy horrid oathes , thy hellish execrations Peale lower then the thunder , though those elementall jarrs makes the earth to quake , and the very roof of heaven to tremble . To slay a man is death ; but to murder the Sonne of God , a twelve-penny fine is a sufficient expiation ; nay it were well if that were done ; our iniquity intollerable ! good lawes ; bad executioners . In a word , what cryes , what cruelties , what yellings of the poor , what clamours of distressed soules , what roaring of the bruised bones , what crashing of broken limbs , proclames thy ruine ? what drunkennesse and open vomitings , what whoredoms and unheard of filthinesse ? ( the nomination whereof would sparkles blushes in a heathen cheek ) what prophanations of the Lords day , what tragicall tyrannies and bloody expressions , what unmercifull extortions infects the very aire , and like so many shrill Alarmes , trumpets forth thy desolation . Niniveth had bnt forty dayes to breath repentance in , thou hast had many thousands ; but she repented , go to sinners schoole O City of abomination ; coppy out , practice Niniveth . Art thou sure of her priviledges hast thou forty dayes to turne thee in ? Generall sorrow may beget a generall safety ; but without a speedy humiliation , expect a speedy desolation ; what is thy Beloved more then other Beloveds ? this City more then other Cities ? The Lord is just , and his spirit will not alwayes strive : when the Lyon roares , all the Beasts of the Forrest tremble , when the Lord shall utter his voice , and the Almighty Thunderer blow upon a people , is then the time , to sit downe to eat and drinke , for to morrow they must dye ? the great Belteshazars joynts uncymented , his whole frame fell into an Earthquke , when the finger of heaven was penning out his doome , Dan. 5. Oh that thou hadst an eye to see , an eare to heare , a heart to consider , thy grievous sin , thy great reproach , thy approahing ruin , shall the Lord whistle for an executioner from farre ; behold the Sonne eut of thy bowels , longs for thy dayes of mourning , and the Lord will reinforse that Arme , thon hast strengthned , exalted , to destroy thee . Therefore if any roome for sighs , if any way for teares be left unto the throne of grace , step into the gap , quench the wrath gone forth , make an attonement for the people ; if but tenn faithfull ones , be found within thy specious walles , cry aloud , spare not ; the Lord will do great things for the tenns sake , And the everlasting God gracious and mercifull , who forgiveth iniquity , transgression and sin , pardon thy rebellions , and grant thee favour in his sight , that thou mayst live to laugh thine enemies in the face ; to be the joy and comfort of this dejected Nation , and the glory of the world ; for his sake , that bought thee with his own hearts blood , Jesus Christ true , God blessed for ever . Amen . Discite justitiam moniti . Prudentia non exigua , alieno sapere periculo . FJNJS . 
A86358	----	The right separation incouraged; in a sermon preached to the Right Honorable the House of Lords, in the Abbey-Church at Westminster, on Wednesday, Novem. 27. 1644. being the day of the monethly publick fast. By Thomas Hill, B.D. pastor of Tychmersh in Northamptonshire, and one of the members of the Assembly of Divines. Hill, Thomas, d. 1653. This text is an enriched version of the TCP digital transcription A86358 of text R369 in the English Short Title Catalog (Thomason E23_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 110 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86358 Wing H2026 Thomason E23_1 ESTC R369 99872465 99872465 124902 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86358) Transcribed from: (Early English Books Online ; image set 124902) Images scanned from microfilm: (Thomason Tracts ; 4:E23[1]) The right separation incouraged; in a sermon preached to the Right Honorable the House of Lords, in the Abbey-Church at Westminster, on Wednesday, Novem. 27. 1644. being the day of the monethly publick fast. By Thomas Hill, B.D. pastor of Tychmersh in Northamptonshire, and one of the members of the Assembly of Divines. Hill, Thomas, d. 1653. [8], 35, [1] p. Printed by R. Cotes, for John Bellamy, and Philemon Stephens, London : 1645. The first leaf bears an order to print. Annotation on Thomason copy: "1644"; the 5 in imprint date crossed out. Reproduction of the original in the British Library. eng Bible. -- N.T. -- Corinthians, 2nd, VI, 17-18 -- Sermons. Fast-day sermons -- 17th century. Sermons, English -- 17th century. A86358 R369 (Thomason E23_1). civilwar no The right separation incouraged;: in a sermon preached to the Right Honorable the House of Lords, in the Abbey-Church at Westminster, on We Hill, Thomas 1645 17423 56 45 0 0 0 0 58 D The rate of 58 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 John Latta Sampled and proofread 2008-05 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE RIGHT SEPARATION INCOVRAGED ; IN A SERMON PREACHED To the Right Honorable the House of LORDS , in the Abbey-Church at Westminster , on Wednesday , Novem. 27. 1644. being the day of the Monethly publick Fast . By THOMAS HILL , B. D. Pastor of Tychmersh in Northamptonshire , and one of the Members of the Assembly of DIVINES . Hebr. 7. 26. Such an high Priest became us , who is holy , harmlesse , undefiled , separate from sinners . Luk. 3. 17. Whose fan is in his hand , and hee will throughly purge his floore , and will gather the Wheat into his Garner , but the chaffe will hee burn with fire unquenchable . Jude ver. 22 , 23. And of some have compassion , making a difference . And others save with feare , pulling them out of the fire , hating even the garment spotted by the flesh . LONDON , Printed by R. Cotes , for John Bellamy , and Philemon Stephens , 1645. Die Veneris 29 Novemb. 1644. IT is this day Ordered by the Lords in Parliament , That this House doth hereby return thanks to Mr. Thomas Hill , for his great paines taken in his Sermon Preached by him on Wednesday last before their Lordships in the Abbey Church Westminster , it being the day of the Monethly Fast : And this House doth hereby desire him to Print and Publish the same . And lastly , it is Ordered that none shall Print or re-print his said Sermon without being authorized so to doe under the hand of the said Mr. Hill . Joh. Brown , Cler. Parl. I doe hereby appoint John Bellamy and Philemon Stephens to Print my Sermon . THOMAS HILL . TO THE Right Honorable the House of PEERES Assembled in PARLIAMENT ; Sitting at Westminster . My Lords , GODS Providence hath cast you into these times wherein there are very many of Solomons Puritans , Prov. 30. 12. There is a generation that are pure in their own eyes , and yet is not washed from their filthinesse . Wherin Iudes Separatists swarm , such mockers who walk after their owne ungodly lusts , who separate themselves , sensuall , having not the Spirit , Iude ver. 19 , 20. But I hope his Spirit is teaching you to bee Pauls Separatists , acquainting you with such a pure Separation from unclean persons and things , as may well bee the object of your thoughts , the matter of your Counsels , the summe of your Prayers , and scope of your Indevours . It will bee a very great addition to your greatnesse , to ingage your selves fully herein . There are no men more miserable then those who are great and evill , none more happy then they who are great and good . It is noblenesse indeed to have an heroicall spirit for God : It is true high-mindednesse to bee heavenly minded , to have pure mindes . This poore Church hath had her Autumn , her declining under many pollutions , and her Winter of Humiliation ; Blessed bee the good hand of God , wee see some hopes of a Spring , of pure Reformation , which will usher in a Summer of deliverance . It is true , wee are still in the Wildernesse , where wee meet with many Amalekites , who do oppose us , and with divers false spies , who raise an evill report of the promised Land , disparaging by their tongues and pens our hop't for Reformation . The Lord keep us all from Wildernesse sins , from repining and quarrelling at his dispensations : farre bee it from any to desire such Captaines as would bring us back againe to Aegypt . Your Lordships have had the honour to bee our Ioshuahs , to bee our Leaders in several steps of the Reformation : ( which will stand upon Record to the everlasting renowne of the House of Peers ) and I hope you have tasted some such bunches of Grapes from the Holy Land , as will quicken your desires after a more full separation from all impurity . There are two taking words abroad , grown very familiar in our discourses , Purity and Liberty . Sweet words , precious things , it is pity they should ever bee severed . It is well worthy of your care to incourage such a purity as will adorn and sweeten Liberty , and withall to countenance such a Liberty as will maintain and cherish purity . God forbid , that any should expect countenance from you , for any thing like licentiousnes , whereby purity should bee in the least measure blemished and betrayed . Sometimes amongst Physicians there is as much in the Method , as in the Medicine ; I beleeve Politicians may finde the same . I doubt not but in your Treaty for Peace you will begin with Purity ; the wisedome which is from above , is first pure , and then peaceable ; and rather abate in any thing which concernes your selves , then in purity , wherein the honour of God is so much interessed . Ride on prosperously in all your Marches after Scripture purity ; If you meet with Mountaines of difficulty in the way , bee not dismayed . Remember Lots Wife , what it cost her who looked back only , though she went not back . You wel know , that Faith and Friendship are best tryed in extremities , and in the heat of opposition . If the distractions still continue without , labour to get and keep a calm within , no feast like that of a good Conscience , which is Meat , Mufick , Welcome ; No such Friend , who will bee a cheerefull Companion though alone , even in the worst seasons : Bee yee therefore doing much for your God in the cause of purity , alwayes abouding in his work , forasmuch as you know that your labour is not in vain in the Lord . Bee pleased to accept this from a Remembrancer to Your Honours in the behalf of purity , and for your own Salvation , THOMAS HILL THE RIGHT SEPARATION INCOVRAGED . 2 COR. 6. 17 , 18. 17 Wherefore comes out from among them , and bee yee separate , saith the Lord , and touch not the unclean● thing , and I will receive you , 18 And will bee a Father unto you , and yee shall bee my Sons and Daughters , saith the Lord Almighty . IT need not seeme strange that Chrysostome spent so many pages in the high Commendation of Paul being hee was so superlatively ▪ abundant in the work of the Gospel , 1 Cor. 1● . 10. None of the Apostles , hath spoken , written , done , and suffered so much ; Hee being overcome with the love of his Saviour , felt a sweet violence constraining his spirit to study how hee might expresse as much zeale for him , as ever hee had shewed against him . An Epitome of Pauls Journall concerning his Apostolicall peregrination , you have here drawn up in this sixth Chapter , ( which yet hee modestly expresseth in the plurall number : ) ver. 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10. Giving no offence in any thing , that the Ministery bee not blamed , but in all thing ●…oving our selves or the Ministers of God in much patience , 〈…〉 in necessities , in distresses , &c. Hee very well knew , that the good life of a Minister gives new life unto his Sermons in the hearts of his hearers , and that the godly example of the leaders , is the most compelling Rhetorick to ingage the followers . Hereupon , having besought the Corinthians , ver. 1. That they receive not the Grace of God in vaine , hee would have them proportion the crop to the seed , and answer Gospel Grace appearing to them with the graces of the Gospel shining in them . This counsell unto them , hee edgeth with the Summary of his own doings and sufferings for them . Then hee renues his importunity with profession of great affection unto them , and with expectation of the like from them , ver. 11 , 12 , 13. using this as an ingaging insinuation . And so in the following verses , the better to advance his Gospel designe , that they may with improvement intertaine the Grace of God , hee puts in caveats by way of dehortation , against communion with the ungodly in their sinfull wayes , and this by severall arguments . 1. One drawn from the imparity that is betwixt Saints and unbeleevers , ver. 14. Bee not unequally yoked ; How unmeet a match is it for you Corinthians to bee yoked with such ? you cannot well draw together in Gospel wayes . 2. Another , from the high autipathy , and invincible contrarietie , that is betwixt them , ver. 14 , 15. What concord ? you may as well reconcile light and darknesse , Christ and Beliall , as Beleevers and Infidels . 3. The last , from the rich advantage they have by their interest in such precious priviledges and promises , ver. 16. That hee may make them perfect Separatists from evill , and the more prevailingly perswade them to walk with God as becommeth Saints , you shall finde in these words two generall things to that purpose . First , A serious Adhortation to make a full Separation from unclean persons and things , ver. 17. and this as a conclusion out of the foregoing premises , intimated in that particle of illation , wherefore , This {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , this wherefore carries an ingagement with it . Wherefore , come out from among them , and bee yee separate , saith the Lord , and touch not the unclean thing . Secondly , A quickning incouragement to act it . ver. 17 , 18. And I will receive you , and will bee a Father unto 〈◊〉 and yee shall bee my Sonnes and Daughters , saith the Lord Almighty . The Spirit of God knew wee need strong arguments to dis-ingage us from our Belived evils . Nothing below God himselfe , can bee a prevailing attractive , his love and favour is the best loadstone , to draw us from sin to himselfe . This Adhortation of the Apostle , ver. 17. is expressed almost in the words of the Lord , by his Prophet Isaiah , Chap. 52. 11. Depart yee , depart yee , goe yee out from thence , touch no uncleane thing , goe yee out of the middest of her , bee yee clean ; Thus our Translators following the Hebrew , wherein likewise they have Hierome going before them , render the words . Indeed the Seventy Interpreters , in their Greek Translation , make here some difference . The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which Hierome renders mundamini , and our Translators , bee yee cleane , they read it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , bee yee separate . This Paul makes use of by his Apostolicall Authority , though it seeme not every way so answerable to the Hebrew . I confesse many have been puzzled about some places of Scripture , quoted out of the Old Testament in the New , as in Hebr. 2. 13. &c. partly because our narrow mindes are not able to comprehend the whole wisedome of the Spirit of God therein , as in Hebr. 5. 5. &c. partly because wee doe not observe that Liberty which the Holy Ghost useth many times to follow the sense rather then the words , as in 1 Cor. 2. 9. &c. partly because wee doe not consider that in citing some places out of the Old Testament , the Originall is not alwayes exactly followed , but sometimes the Septuagint , even where that differs somewhat from the Hebrew Text . This appeares , if you compare Act. 8. 33. with Isai. 53. 8. and also in divers other places . The Greek Translation of the Old Testament , was then most common , and amongst them then best understood , and when the Apostles made use of it , if they did not finde it , yet possibly they might make it Scripture , they being guided by the Spirit of God infallibly , what they revealed as the mind of God to the Churches , in what words so ever , it was Canonicall . Therefore , bee not offended at any little variation here , when you compare the words of the Apostle , Paul ; and of the Prophet Isaiah ▪ Onely for your better direction herein , bee pleased to remember , that whereas the Prophet Isa. 52. 11. exhorted the remnant of Israel , that they would come fully out of unclean Babylon , the Apostle here applies it to Christians , to the Saints at Corinth , perswading them so farre to renounce communion with the wicked , that they bee not polluted by them . Herein they were to take three steppes , wherein you are to follow them . First , Come out from amongst them . Sometimes even locally , by a personall withdrawing of your selves . The pollutions may grow so generall , that you cannot dwell amongst them , without infection from them . You may heare a voyce from Heaven , calling the people of God out of Babylon , Rev. 18. 4. when ever Rome becomes a Sodome for filthy uncleannesse , an Aegypt for cruell bondage , and a Babylon for Idolatry , and other great abominations , it is high time for the Saints to leave it . Secondly , Bee yee Separate ; if you doe not alwayes bodily and locally renounce the society of all wicked men , yet evermore spiritually , bee yee separate from them , expresse your dislike of their wicked courses , bearing witnesse against them . Possibly your Callings and Relations may oblige you to civill converse with them , yet whilst you are constrained to stay amongst them , thinke , affect , speak , act ▪ as men of another spirit , maintaining an holy separation from their impurity . Thirdly , Touch not the unclean thing . Here the Apostle bespeaks a more ful renouncing of fellowship with al uncleannesse . Moses Law provided against unclean touches ; under the Gospel Saints should bee as carefull . Hee doth not only say , beware lest you wallow in filthinesse , not onely forbid them to act that which is evill , but dischargeth them from touching the unclean thing . Suffer not your spirits and consciences to bee defiled in any degree , no , not with the least touch of wickednesse , by any voluntary compliance with it . The incouragement backs the Adhortation . And I will receive you , and will bee a Father , &c. That you may bee willing to act the Adhortation , separating your selves from all uncleannesse , you may finde here almost as many incouraging arguments , as words . First , God promises receptionem , I will receive you : As if the Lord should say , when I have called you out from amongst the wicked , and discharged you from fellowship with the uncleane , you must make account as you separate from them , they will with scoffes , scornes , and persecutions disclaime you : when Saul was become a Paul , there was a change in his old friends , as well as in him , his former Patrons became his bitter persecutors , the more zealous hee grew for his God , the more violently did they oppose him . In such a case the Lord would have all Proselytes know they shall exchange with advantage , suppose by renouncing fellowship with their wickednesse , you lose their personall favours , yet bee not discouraged , I will own you when they throw you off , I will receive you into my spirituall and eternall House . You shall have communion with mee in my Church on Earth , and bee made everlastingly happy by the injoyment of mee in Heaven . Secondly , God promises adoptionem , I will receive them as a Father doth his children . They shall have not onely house-roome , but also heart-roome . I will receive you , not onely into my house , but into my favour . Under the sweet relation of a Father , as beloved Sonnes and Daughters , I will entertain you . I will expresse the affection of a Father , and you shall injoy the priviledges of children . The Lord Almighty will performe this . His love as a Father will ingage his power ; his power as Almighty will secure and advance his love . Here is the Saints Incouragement to a right Separation . These two generals will commend to your consciences , and considerations two suitable Observations . God expects the Saints should make a Separation from uncleannesse . It is a great peece of the Devils policy , agere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as much as hee can at least to pretend an imitation of the wise God in his actions . Hereupon , as the Lord hath communicated himselfe to his people by a Covenant , which hee publisheth by his Minister● , and confirmes by his Sacraments . So the devill by way of resemblance conveyes himselfe by compacts , by sorceries , by charmes ; And likewise , as the Spirit of God gaines much upon us by names , inviting us to Piety , under the name of wisdome , deterring us from sinne , by calling it folly : In the same method Satan indevours to ingage some in wayes of intemperance , under the title of good-fellowship ; others in the wayes of covetousnesse , calling it good-husbandry . And withall often times doth hee most industriously practice to discourage us from that which hee knowes to bee good , by branding it with some bad name . Hence evermore the best Persons and things have been reproached with the worst names . Even the sweet and precious name of Christian , given to the Disciples at Antioch , was soon stained by blasphemous wits and tongues . By the Jewes they were in contempt called Nazarites , by Julian scornfully termed Galileans , by Vlpian under Severus , Impostors ; by Demetrian , ( whom Cyprian confuted ) procurers of all the Plagues of God that came upon the world . This afterwards proved to bee the portion of the Waldenses in the Lateran Councell to bee condemned as Catharists , Publicans , &c. They did indeed discover the Prelates , and Briests amongst the Papists to bee the grand Soule-deceivers ; Deeeptores animarum , Diaboli laqueos : Hereupon the Popish Clergie conceived themselves concerned how to render them odious to the world , under the most ignominious names . The Saints in this Church have found the same designe practiced against them in these later times . Though the Scripture commands purity , and so highly commends it , that our Saviour makes it one of the Beatitudes ; Blessed are the pure in heart , for they shall see God ; yet under the nick-name of Puritans , the most gracious Christians have been not a little disparaged . At first indeed there were Ceremoniall Puritans onely , so they were traduced who would not comply heartily with Prelaticall Ceremonies ; Then afterwards the iniquity of our times rose to this height , that any Ministers Orthodox in Judgement , and conscientious in practice , were opposed as Doctrinall and morall Puritans ; And at last such Nobles and Gentry , who had but good State-principles , and were faithfull to the publick , were cryed down as State-puritans , and accounted 〈…〉 many the Troublers of this Israel . The Devill and his agents are now acting the same part against the power of godlinesse , though in another new dresse . The beauty and purity of true Christianity is amongst many in England at this time , clouded under the name of Separation , as if the word Separate , did alwayes carry a crime with it . Wee doe not enough consider that there is a Right desirable inoffensive Separation , unto which the Scripture directs ; Indeed because divers do runne into unhappy extremities of ●●paration , ( whom yet wee should pity , and with meeknesse of wisdome seek to reduce , because they seem to aime at purity therein ) hence it is grown so common to represent all such who conscientiously endevour to separate from sinne , as guilty of a sinfull Separation , not onely at Tables and Tavernes , but even in Pulpits too often ▪ such as long to see purity and unity meet in the Churches of Christ are by some involved in a reproach full Separation ; yea , our zealous Reformers , are by intemperate tongues and pennes lashed as odious Separatists . I hope therefore , it will not bee thought unseasonable to pres●●● to this Noble Auditory , who have so farre ingaged themselves for a pure Reformation , what that Right Separation is , which is so much incouraged by God himselfe . Two things I shall indevour by the helpe of Gods holy Spirit to discover . First , From what the Saints are to Separate : Secondly , Why they are to make such a Separation . There is a fivefold Separation which the Lord who is glorious in holinesse , challenges from all his Saints . First , The Saints must separate from all unclean courses . They should all accept and act that counsell which Daniel gave Nebuchadnezzar , Dan. 4. 27. Break off thy sinnes by righteousnesse . It is not enough upon a day of Humiliation , and now whilest God is breaking us by his Judgements , to bee somewhat broken for our sinnes , unlesse wee by Reformation break off from them . They are not worthy the name of Saints , who live in any grosse sinfull practices , or allow themselves in any little ones . Paul , 2. 〈◊〉 . 1. calls for this improvement of these gracious promises , that the Corintbians should bee cleansing themselves from all filthinesse of flesh and spirit , perfecting holinesse in the feare of God . They should not stint themselves with any degree of holinesse , Gods owne purity being their Copy , 1. Joh. 3. 3. but evermore bee purging out all defilements which fall either upon their bodies or upon their spirits . Secondly , The Saints must separate from unclean company : What should Doves doe amongst Crowes ? when David did appeale to God , Psal. 26. 4 , 5. in the integrity of his heart , hee could m●ke this profession , which would bee as comfortable to you as it was to him . I have not sate with vaine persons , neither will I goe in with dissemblers , I have hated the congregation ▪ of evill doers , and will not sit with the wicked . Possibly your callings , your relations may tye you to a frequent converse with some unclean persons , ( which is a sad portion where ever it falls ) yet ●electively , it is not agreeable to the spirit of a Saint , to single out such as your Companions , as your bosome friends , as the people of your delight , to make a league and combination with them . Wise Solomon advises , Prov. 22. 24 , 25. Make no friendship with an angry man , and with a furious man thou shalt not go : lest thou learn his wayes and get a snare to thy Soule . Angry men though they are very dangerous , yet not the onely dangerous companion● : All sinfull and unclean societies are infectious ; You should alwayes goe into bad company as a Physitian goes into Plague-houses . Hee carries his Antidote with him to preserve himselfe , and his prescripts for the health of others . So should Saints fortifie their own Spirits against danger , by praying and watching ; and by speaking healing speeches , and expresse such exemplary actions as may helpe to cure the Soules of others . When the Sower went forth to sow , some seeds fell by the wayes side , and the fowles came and devoured them up , Mat. 13. 3 , 4. who are these fowles , but the devill and his factors ? birds of this feather do build very often in Tavernes , and Ale-houses , the cages of unclean company ; they are the bushes which harbour them ordinarily , you had need beware of such places . The more Saints meet in any company , the more of the Holy Ghost is there , the more of Christ , it is a little corner of Heaven . The more unclean and wicked persons there are in any company , the more of the devill is there , who rules in the children of disobedience , Ephes. 2. 2. Saints must turn away from such . Thirdly , Saints must separate even from the very appearance of uncleannesse , 1 Thess. 5. 21. Abstain from the appearance of evill , not onely from all kinde of sin , ( as some render the Greek ) but from all appearance of sin ; they should avoyd the shews as well as realities ; and that both appearances of errours in Doctrine , and appearances of exorbitancy in conversation . This was Daniels care , who was an Oracle for wisedome , Ezek. 28. 3. In Chap. 1. 8. Hee purposed in his heart that bee would not defile himselfe with the portion of the Kings meate . Some Expositors say , some of the meates might bee prohibited to the Jewes , others , for feare of superstition ; the Babylonians meat being blessed by invocating their Idols : another conceives hee did decline it , to avoyd scandall , hee would not fare so pompously , whilest his Brethren suffered such hard things . Learned Calvin apprehends Daniel might at best see an appearance of uncleannesse in it , therefore useth twice that expression , that hee might not defile himselfe . This holy man suspected the Court delights might prove a snare to him , hee might learn intemperance , and so lose himselfe and forget his God ; There was to him such a shew and danger of uncleannesse in it , hee would rather live with pulse then venture upon the Kings meat . Hee well knew that any one may soone bee plunged into great sinnes , who doth not shunne the very beginnings and appearances of the least ; and that hee scarce makes conscience of any evill , who doth not make conscience of all . It is true , in separating from the appearance of uncleannesse , the Saints should wisely consider whether the appearance of it bee Reall , when there is an outward resultance of some inward pravity ; or whether it bee onely imaginary , when for want of knowledge , or of love , or of both , standers by conceive it hath a shew of evill in it . To a mind not rightly informed , to an heart not charitably affected , good actions may sometimes bee mis-interpreted , as if they had an appearance of uncleannesse in them . In this case Christ himselfe did not forbeare to converse with sinners , though some through ignorance or malice , did reproach him as a friend to Publicans and sinners , Luke 7. 34. For want of a wise consideration , what is indeed an appearance of evill to bee avoyded , many may bee as easily , and as farre transported as the Jews , who did ignorantly task themselves with needlesse observances , and impose uncomfortable burdens upon others . Where the Lord forbad them to eate or drinke things sacrificed to Idols , they prohibited all drinking with Heathens , because it is doubtfull whether it were offered to Idols or no . The Lord commanding them in the time of the Passeover , to put away leaven out of their houses , they would not take the name into their mouthes all the time of the Feast . But if there bee reall grounds , to call any thing an appearance of evill ; this golden Rule of the Apostle , Abstaine from the appearance of evill , will extricate you in many puzzling cases of Conscience . If one bee inquisitive about the lawfulnesse of Painting the face , patching , spotting , carding , dicing , about many of your habits , customes , recreations ; you may resolve diverse such queries with this Aphorisme , In all doubtfull cases take the safest way ; That is certainly the safest , where there is no danger of sinne ; not so much as an appearance of evill . If you doe such things , it may prove a sin , it may bee an appearance of uncleannesse , there is not the least shew or shadow of uncleannesse in forbearing such habits , such customes , such sports , as becommeth Saints ; Therefore resolve to separate , not onely from unclean practises , and unclean societie , but also from whatsoever doth indeed appeare to bee unclean . Fourthly , Saints must separate from communion with a false Church , being grown unclean and corrupt in the very substantials of Doctrine , Worship , and Government . Learned and Godly Divines grant , that the Saints may hold some fellowship with a Church which is much corrupted . 1. Though it bee tainted with diverse grosse errors in opinion , as , Matth. 5. 20. to 43. 2. Though the publick worship bee stained with vile hypocrisie , as Mark . 7. 6. to 13. 3. Though the publick government become oppressive , with tyranny and disorder , as Joh. 9. 22. 4. Though Church members bee blinded with ignorance ; and carryed away with superstition , as Matth. 15. 9. 14. Who knowes not that such distempers were found in the Church of Hierusalem ? yet the Apostles , and primitive Christians , as Christ himselfe had formerly done , did joyn with them in the Ordinances of God , Act. 3. 1. &c. And when many weeds had over-grown the Church of Corinth , in Doctrine , Discipline , and Conversation , Paul seriously perswades them to a Reformation , and not presently to a Separation among themselves , but still ownes them with all their defects , as the Church of God , 2 Cor. 1. 1. And though the Church of Rome was very much degenerated , yet for a long time the true Churches of Christ held communion with it . Indeed when it was grown so abominably impure , in the very vitals & substantials of Christianity , then God would send from Heaven to invite the Saints to make a Separation from it , Rev. 18. 4. Come out of her my people , that yee bee not partakers of her sinnes , and that yee receive not of her Plagues . I need not spend time to justifie the Separation of Luther and the Reformed Churches from Romish Babylon . The Schisme began in Rome it selfe . They were the Schismaticks who forced us to fly from them . First , There was Monstrous Heresie in Doctrine maintained . Secondly , Grosse Idolatry in worship practised . Thirdly , Intolerable Tyranny in Government owned . Fourthly , Another may now bee added , The man of sin is revealed to bee amongst them , 2 Thess. 2. which more fully warrants a departure from them who now so clearely appeare to bee the Anti-Christian-Church . Especially seeing after much meanes used for their conviction , they continue to reject and blaspheme the Truth of Christ . As in Act. 13. 46. and 19. 9. Fifthly , The Lord will have his Saints separate not onely from false Churches , but also from fellomship in any thing that is uncleane , even in the True Churches of Christ . Admit a particular Church having many corruptions in it , continue a True Church , and so whilst Christ ownes it wee may owne it , and some communion may bee maintained with it , in that which is sound and good ; yet when you cannot live with them in externall communion , unlesse you will hold fellowship with them in some sinnes , as to approve some erroneous Doctrine , or practice some superstitious worship ; If this Church will not allow you her Communion , but upon such conditions , in such a case the Church for requiring this condition is Schismaticall , and not you from separating from it . God will not allow you to do any evill , though you might thereby enjoy the greatest good . Rom. 3. 8. His Saints must rather forbeare the sweetnesse of fellowship with others in somewhat that is good , then suffer themselves to bee unavoydably ingaged ingaged in doing or justifying any thing which is unclean and sinfull in the pure eyes of God , Ephes. 5. 11. If they bee like to bee involved in defiling their consciences , if in danger to bee compelled to blaspheme , they should keepe themselves from sinne what ever they suffer ; better undergoe the greatest then commit the least evill ; by this Compasse the primitive Saints sailed , Act. 8. 1. and 11. 19. Yet here remember Camerons distinction of a Schisme into Negative and Positive . There may bee in the Church a negative Separation , a personall forbearing of any thing which will undoubtedly pollute us ; when a positive Separation , where there is not only a denying of communion with others , but a sudden consociating of themselves into distinct bodies , into little independent Corporations by themselves for the worship and service of God , will not so easily as some imagine bee justifyed to hold consistency with that peace and order which is so desirable in the Churches of Christ : But of this I shall speak more particularly in the Application . Having shewed you from what you must separate , with the severall steppes you are to take therein , I will indevour fully to ingage you in that necessary worke , by the cleere evidence of some arguments , either couched in the bowels of the Text , or borrowed from the neighbouring words ; They are these foure , which will discover why the Saints should separate from uncleannesse . First , The Saints ought to proportion their carriage to their priviledges , ( they are largely expressed , ver. 16. ) all which bespeak a Separation from uncleannesse . They are the Temple of the living God . First , they are new built by God himselfe , Ephes. 2. 10. Secondly , Set apart from profane uses for God , Psal. 4. 3. Thirdly , yea dedicated and consecrated unto him in a peculiar manner , Titus 2. 14. Againe , the Saints are the Temple of the living God , therefore it is most incongruous for them to converse with dead and unclean company , and to multiply dead and sinfull workes . This is the argument which the Apostle Paul useth , 1 Cor. 6. 19. why they should flye Fornication , Know yee not that your body is the Temple of the Holy Ghost in you ? and by the same reason all other uncleannesse ; Gods Temple should have no cob-webhs , no unswept corners in them . Further , God saith here , ver. 16. I will dwell in them , and walk in them , and I will bee their God , and they shall bee my people . Here is an high degree of owning them , and of greatest intimacy with them ; God is in the middest of his enemies as ruling them ; But hee is in his Saints as in his House , as in his Temple , which is for communion , there hee dwels , there hee walks , there hee is pleased to communicate himselfe to them , and heare them speak to him ; They have not onely his presence , but also most sweet discoveries from him ; as in Joh. 14. 21. All which should hold them at a distance from sinne and all uncleannesse . Secondly , sin is in the nature of it , of a polluting disposition , Heb. 12. 15. One roote of bitternesse will defile many , it staines all who doe not separate from it , as being so directly contrary to the pure nature , holy will , blessed Image and glory of God . Hence it is in Scripture frequently compared to the most loathsome things . Sinners are Vipers , Swine , Dogges , yea , briars , thornes , &c. Sinne is Drosse , scumme , rottennesse , and the worst of diseases , Leprosie , Plague , &c. all which doe proclaime a separation . It defiles the body and soule , 2 Cor. 7. 1. It defiles the heart and conscience , Tit. 1. 15. It puts mudde into the spring of all your actions , which will make the streames very foule . It defiles our best duties , Prov. 15. 8. and it defiles our society , 1 Cor. 15. 33. Whereas , the more you separate from sinne unto God , the more the soule is conformed to the pure law of God , which is both our rule and beauty , and the more it will bee transformed into Christ , which is our glory . Thirdly , there is no possibility of reconciling Christ and sin , therefore the Saints have great reason to fall out with sinne , that so they may bee in some capacity of falling in with Christ . They can expect no communion with him , unlesse there bee a separation from sinne . When once they have washed and made themselves clean , put away the evill of their doings from before Gods eyes , ceased to do evill , Isa. 1. 16. then they are invited to a sweet familiarity with him , ver. 18. Come now , let us reason together . Then , and not till then they shall have communion with him to soule-saving purposes . The same language James speaks Chap. 4. 8. Draw nigh to God , and hee will draw nigh to you , cleanse your hands you sinners , and purifie your hearts you double minded . You cannot meet and injoy fellowship with God , but in paths of purity . Jesus Christ would not ingage himselfe to sup with any of the Laodiceans till they had separated from their lukewarmenesse , Rev. 3. 20. Here in vers. 14 , 15 , 16. the Spirit of God makes choyce of five emphaticall words in the Greeke , and expresses it by way of interrogation , which containes a vehement negation in it . What fellowship ? what communion ? what concord ? what part ? what agreement have the Saints of God with uncleannesse . As if Paul should have said five times over , the Saints who are in Christ , and have Christ in them , must not , cannot reconcile themselves , to any compliance with sinne and sinners , no more then reconcile Christ with Beliall . Fourthly , unlesse the Saints make a separation from uncleannesse and fellowship with wicked men therein , as they come to share in their sins , so will they bee involved in their calamities . If Israel had not separated themselves from Aegypt , by the blood of the Paschall Lambe , but had communicated with them in their Idolatry , they might have felt the sword of the destroying Angell in their houses , as well as the Aegyptians . It did cost them very deare afterwards , that they had such fellowship with Achans offence , for his act they smarted , indeed because Josh. 7. 1. The children of Israel committed a trespasse in the accursed thing , they were not carefull to keepe themselves and one another from that evill as God had charged them , Josh. 6. 18. It was a seasonable prayer of that man of God ; Lord deliver mee from my other mens sinnes ; God knowes wee have personall finnes enow standing upon our score to undoe our soules eternally ; the greater reason have wee to renounce all communion with other mens uncleannesse . Hence Paul calls upon the Saints in Ephesus , Ephes. 5. 11 , Have no fellowship with the unfruitfull workes of darknesse , but reprove them rather ; make them not your sinnes , by command , counsell , consent , connivence , nor any other way ; but rather beare witnesse against them , at least by a checking silence , if not by a seasonable speech , by lookes , by gestures , by some rebuking actions , if not by downe-right reproofes ; If you joyne hearts in sinning against God , expect to goe hand in hand under punishments from him . If God lookes that all his Saints should make such a separation as not to touch any uncleannesse , then behold how much worke you have this day for deepe humiliation ! So farre are you from answering Gods expectation herein , that many of you are drenched in great defilements , and wallow in grosse impurity . The Lord helpe you to behold it with weeping eyes over your selves and this unclean Nation . May not the Lord send his Prophet to you , as once hee did Ezekiel to Hierusalem , Ezek. 22. 24. &c. Son of man , say unto her , Thou art the Land that is not cleansed , nor rained upon in the day of Indignation ? ( sometimes raine waters and makes a barren Land fruitfull , sometimes there is a raine of righteousnesse which washeth away unrighteousnesse , Hos. 10. 12. ) 25 There is a conspiracy of her Prophets in the midst thereof like a roaring Lyon , ravening the prey ; They have devoured soules , they have taken the Treasure and pretious things : they have made her many Widowes in the midst thereof . 26 Her Priests have violated my Law , and have profaned my holy things , they have put no difference between the holy and profane , neither have they shewed difference between the unclean and the clean , and have hid their eyes from my Sabbaths , and I am profaned among them . 27 Her Princes in the midst thereof are like wolves ravening the prey , to shed blood and to destroy soules , to get dis-honest gaine . 28 And her Prophets have daubed them with untempered morter , seeing vanity and divining lies unto them , saying , Thus saith the Lord God , when the Lord hath not spoken . 29 The people of the Land have used oppression , and exercised robbery , and have vexed the poore and needy , yea , they have oppressed the stranger wrongfully . It concernes you wisely to consider that the complaint in the 30 verse , bee not as justly taken up against you . 30 And I sought for a man among them , that should make up the hedge , and stand in the gap before mee for the Land , that I should not destroy it , but I found none . What , no mourners ? none that sigh and groan for Englands filthinesse ? then the sad portion in the 31 verse may prove yours : 31 Therefore I have powred out my indignation upon them , I have consumed them with the fire of my wrath , their owne way have I recompensed upon their heads , saith the Lord . May you not heare God speaking to this polluted Kingdom , as once to his Hierusalem , Jer. 13. 27. I have seen thy adulteries , and thy neighings , the lewdnesse of thy whoredome , and thine abominations on the hills in the field ; Woe unto thee , O Jerusalem , wilt thou not bee made clean ? when shall it once bee ? What not after so many yeeres purifying Sermons ? not after so many melting mercies , which should have led thee to repentance ? not after so many purging judgements ? What not yet cleansed by all these rivers of teares upon so many praying dayes , by all these streames of blood , in so many cruell fights ? Oh when shall it once bee ? What ? England never cleansed from her old abominations ? Doubtlesse , if wee still tread in Hierusalems steps , wee must expect her cup of Trembling to bee put into our hands , till wee bee utterly overturned . Historians make a sad relation of the Desolation of Hierusalem , twelve severall times the heavy judgements of God fell upon them , as the wofull fruites of their abominations : So as at last it became the Jews prison , and then their grave , and after an heape of carkasses , then of stones , Luk. 19. 41 , 42 , 43 , 44. I hope you will ( Right Honourable and Beloved ) seriously humble your selves before God this day , for that you have in many things walked so unbecomming Saints . Instead of Separating from all Impurity , the All-seeing God knows , you have contributed very much to make England more unclean . First , Every one of you hath an unclean spring within , in your own corrupt natures , which bubbles up daily in many impure thoughts , desires , &c. Jer. 4. 14. O Jerusalem wash thine heart from wickednesse , that thou mayest bee saved ; how long shall thy vaine thoughts lodge within thee ? And in Matth. 15. 19. 20. For out of the heart proceed evill thoughts , murders , adulteries , fornications , thefts , false witnesse , blasphemies , these are the things which defile a man . The heart is the Fountain , which is full of filth , many carnall principles , sinfull inclination , &c. hence so many unclean streames in our polluting actions . Secondly , You defile both your selves and others by corrupt speeches , and sinfull conversing together , Ephes. 4. 29. Let no corrupt communication proceed out of your mouth , but that which is good , to the use of edifying , that it may minister grace to the hearers . Sometimes one rotten hearted person in a family , like one rotten apple upon an heape , corrupts many others ; they little know what it is to speak to edify profitably , but rather at a Table in a with-drawing roome , pull down that in one houres discourse , which a faithfull Minister hath been building up by many Sermons , ver. 30. And grieve not the holy Spirit of God ; such sinfull discoursing doth not onely sad the spirits of the Saints , but even grieve the Spirit of God himselfe , ver. 31. Let all bitternesse and wrath , and angor , and clamour , and evills speaking bee put away from you with all malice . One passionate word begets another , and so you doe mutually helpe to defile one anothers soules . Thirdly , You adde much to the common pollution , even by the iniquity of your holy things . If you please to consult with Exod. 28. 38. you shall finde there a course prescribed how Aaron was to beare the iniquity of the holy things , among the children of Israel , that they may bee accepted before the Lord . Which cleerly intimates that there are not onely evill doings , but also evill of our good doings , there are Sermon sinnes , Prayer sinnes , Communion sinnes , Humiliation sinnes , many Sanctuary sins , which doe defile both our spirits and performances , and cast more mudde into Englands unclean streames , whereby wee become more obnoxious to the displeasure of the Holy God : Hence you may observe , Ezek. 9. 6. God gave commission to the destroyers , to begin at the Sanctuary . For the most part pollution beginnes at the Sanctuary , and there should they beginne destruction . Fourthly , Possibly besides all your owne personall sinnes , whereby the Land is so much defiled , you may by compliance owne them , yea , and helpe to make the Kingdome guilty of all the sinnes that are committed by any in the Kingdome ; Hereby you who are advanced to such authority in the State , may make those sinnes which were too common before , in some kind to become Nationall , and leave a destructive guilt upon the Kingdome . As Ministers by not reproving their flock , so Magistrates by not punishing the offenders , st●nd charged with their sinnes : The Lord teach you wisely to consider how angry hee was with Eli for his connivence , 1 Sam. 3. 13. God would ruine his house , because his Sonnes made themselves vile , and hee restrained them not . It is high time to looke about you , lest your indulgence to any other mens sinnes multiply so much uncleannesse , as may both ruine your own-houses , and hazzard the whole Kingdome . If God expects his Saints should separate , then give mee leave here to enter a Caveat against rash censuring , and condemning of all Separation . God himselfe by his Word , and by his practice teacheth there may , there must bee some Separation . First , in his owne eternall counsels hee makes a separation , his electing love singles out some , chusing them to grace and glory , passing by others . Secondly , his Spirit in the Ministery of the Gospel makes a separation , picking out here and there one , drawing them to communion with Christ . Thirdly , when the Son of man shall come in his glory , with all the holy Angels , hee will separate the sheep from the goates , the sheep on his right hand , the goates on the left . And here Paul invites you to a separation , and therefore doubtlesse there is no reason you should bee offended at the Name or Thing , when it is rightly stated and practised : This I shall indevour to represent in these two following Conclusions . There must bee no Separation made from fellowship with the Catholick Church . Such a separation would rend the very body of Christ himselfe . Hee is pleased to call the Church his body , the fulnesse of him that filleth all in all , Ephes. 1. 23. This would dis-joynt that sweet Harmony , which is the beauty and strength of that body , Ephes. 4. 16. The improvement of the Gospel is the advancing of Saints to this honour and happinesse , Heb. 12. 22 , 23. But yee are come unto Mount Sion , and unto the City of the living God , &c. To the Generall Assembly , and Church of the first-borne ; In this your pilgrimage you must still bee comming to this Church , but never separating from it , because in comming hither , you come to Jesus the Mediator of the new Covenant , ver. 24. You need not make a separation from a particular Church , because there are some defects found in it . If you are bound to separate because of defects , to what particular Church will you associate , which shall not bee defective ? Onely the Church Triumphant in Heaven is absolutely perfect , weeds will incessantly bee springing up in all Gods Gardens here on earth . This hath evermore been taken for granted amongst all sober spirits , that imperfections doe not presently unchurch a True Church , and so though they cry for a Reformation , yet doe not warrant a Separation . Quest . But what if some wicked persons continue in Church Society , doth not that give a just occasion of separation unto others ? Answ. Such Divines to whom God hath revealed much of his minde concerning Church-affaires , give divers reasons why the tolerating of some wicked persons in a Church , is not a sufficient ground for others to separate suddenly from it . First , because , that tolerating may bee onely an errour or infirmity of the Church , wherein you are to beare with it , and not thereupon to separate from it . Secondly , Patience is to bee used towards a particular Brother , when hee is overtaken , Gal. 6. 1. Much more must you in such a case expresse it towards a Church . Thirdly , The suddain separating of the godly , is not the best method to cure a sick Church , but rather puts it into a more desperate condition , &c. Quest . Doth not the fellowship of wicked persons in the Ordinances make them ineffectuall ? Answ. Their wickednesse may make the precious Ordinances of God ineffectuall to themselves , yet not to such others whom the Lord invited and for whom he prepared these Gospel-dainties ; Will a loving Father deny his owne children their bread , because some dogges creep under the Tables ? Indeed as in Hag. 2. 13. If one that is unclean by a dead body , touch any of these , shall it bee unclean ? And the Priests answered and said , It shall bee unclean . To whom was this uncleannesse contracted , not to others , but to themselves ? And hence , 1 Cor. 11. 28. Let a man examine Himself , and so let him eate . Hee doth not say , let him examine all others that come . It is indeed a very desirable and beautifull thing , which would much increase our Communion comforts , to see none but Christs Members at his own Table . Yet how can the very being of an ungodly person there , enervate the power of the Ordinances unto thy soule ? It is most true , A little leaven leaveneth the whole lump , 1 Cor. 5. 6. That incestuous person , ( and so others ) leaven a Church Physically , not by their presence , simply , because they are there ; Then the being of an Hypocrite in Church fellowship , ( however hee creep in , ) would leaven all , if bare presence did it ; But Morally by his Impurity , hee being suffered without censure for so great an offence , doth imbolden and harden others in sin , whereby the whole Congregation might in time bee sowred with such leaven . The presence of an unclean person cannot hurt you , further then you make his uncleannesse yours , by not doing your duty against it . What though 1 Cor. 10. 17. they being many , are one bread ? If an unclean , unworthy person , by creeping unto Gods Ordinances , and enjoying communion with the Saints therein , doe obtain this advantage , so as by profession to seem one bread with them ; yet this doth not imply , that the Saints are thereby made one with him in his wickednesse . If an unclean person challenge more then belongs to him , this doth not devest the Saints of what is their due , and their priviledge , nor must it hinder them in performing that service , they owe to their Saviour , being called to it . They must remember Christ & his death , though others forget him , and their duty towards him . Quest . But I cannot do any duty ( as it is expressed , Matth. 18. 15 , 16. &c. ) remaining in Communion with such a particular Church , may I not then separate ? Answ. First , in this case a man had need bee cleerly satisfyed , that to doe such things ( soil . to admonish , to excommunicate , as in Matth. 18. ) bee his duty , pro hic & nunc , in such and such circumstances . Affirmative precepts , though they do semper obligare , yet not ad semper . They do not binde mee to act in every juncture of things . In Morals , in matters of this nature , circumstances have such an influence , that what was my duty in one posture of things , may cease to bee my duty , when it is otherwise circumstantiated . I am not in all circumstances equally obliged to reprove offences , or to proceed to Church censures . Sometimes the disease hath so far prevailed , the body will not beare physick . Secondly , a man likewise , before hee separate from a Church because hee cannot do his duty therein , had need bee sure that his not being in a capacity to do his duty to the full , bee a sufficient ground of Separation . The order in Mat. 18. is to cast off the offender , if he heare not the Church , not to cast off the Church if shee heare not him . Qu. But may we not desire communion with the purest Church ? Answ. You may ; yet withall observe how this may bee sought , and obtained by you with the peace , order , and edification of the Churches . It is possible to remove to another Church , without a separation from your owne . Onely I wish these two things were remembred by such as thinke of separating . First , Try to gather purity into your own Church , and to separate all impurity from it , before you separate to another , or gather a Church out of other Churches . Endevour to separate the drosse from among you , before you separate your selves from the gold . Secondly , If at last you will separate , doe not uncharitably condemn the true Church , whose fellowship you leave . There is too often an errour on both hands , to cry up every thing wee like , as Jus Divinum , and what wee dislike , to blast it as Antichristian . When the Saints doe separate , let it bee ; First , A prudent Separation , from evill , not from good ; from the vile , not from the pretious : Possibly they may sometimes bee necessitated to suspend communion from some particular Church , in somewhat that is good , because then unhappily much evill was incorporated into that Church , and yet not excommunicate themselves , but still own , and approve , what is good therein , Rom. 12. 9. abhor that which is evil , cleave to that which is good . Secondly , A pious separation ; from evill unto good , not from one evill to another , not from extremity to extremity , not from Tyranny to Anarchy , not from Prelaticall usurpation to popular licentiousnesse . So farre as you concurre with them ▪ and bid them God speed in any of their errors , you are partaker of their evill deeds , 2 Joh. ver. 11. Thirdly , A peaceable separation . Separate from the unclean , without a sebisme , ( that is ) without an unwarrantable rent , not rashly condemning all who come not up to your height ; not as one affecting a proud singularity , but as one who is necessitated to withdraw out of pure tendernesse of conscience ; not out of any passionate selfishnesse , but as one who labours to please his neighbour for good to edification , Rom. 15. 1 , 2. Fourthly , A loving separation . Though some Saints should differ and have a kinde of separation in some opinions and practices , wherein the holy Scripture allowes a latitude , yet still united in affection , ( which the Devill most opposes ) one soule though in divers bodies , though in divers Churches , still striving together for the Faith of the Gospel , Phil. 1. 27. Then , as you desire to approve your selves Saints , study how you may answer Gods expectation , Minde purity in the whole course of your lives . Your God is an holy and pure God ; Heaven is a pure place ; never expect communion with him in his Church here , or in heaven hereafter , without purity and holinesse . As you must bee visible Saints , to make you fit members of particular Churches here , so must you bee reall Saints , that you may bee members of the Church mysticall , Heb. 12. 14. Follow holinesse , without which no man shall see God . Many indeed will easily bee perswaded to pretend to purity , and have gotten their tongues tipt , in these times of Reformation , with some pure Gospel Language , yet in conclusion will bee ashamed , because their hearts are not sound in Gods Statutes , according to Davids prayer , Psal. 119. 80. But tell mee thou Hypocrite , ( saith hee ) If it bee a good thing to seeme good why wilt thou not bee that which thou wouldest appeare to bee ? for that which is a shame for a man to appeare to bee , is it not much more shame for him to bee indeed ? And if it bee good to bee a gilt Professor , is it not much better to bee a pure golden Christian ? First , Watch against every evill , the occasions , the beginnings of it ; whatsoever defileth , though it bee thy beloved , gainfull , pleasing sinne , away with it , Psal. 97. 10. Maintain constantly thy fortifications against all assaults : If there bee a traine of importunate sollicitations laid to overcome thee , blow up all with Josephs holy defiance , Gen. 39. 9. How then can I do this great wickednesse , and sin against God ? Secondly , Breathe after inward purity of spirit and conscience , Tit. 1. 15. Vnto the pure all things are pure , in their actions , as well as in their injoyments . A chaste minde will keepe you undefiled in the way . A pure Fountain in your Garden will helpe to make all cleane . Pray for your selves , as Paul for his Thessalonians , 1 Phest . 5. 23. And the very God of Peace sanctifie you wholly , and I pray God your whole spirit , soule and body , bee preserved blamelesse unto the comming of the Lord Jesus . Thirdly , Reach after pure Ordinances , that you may see and taste the simplicity of Christ , in all divine administrations . The more of Christ in any Ordinance , the more sweetnesse and the more purifying influence it hath upon our soules : Humane inventions will stain and formalize ; Divine Institutions , when they are kept pure , have a most soveraigne healing , cleansing vertue . Hence Paul reduces all to the first institution , as hee received it of the Lord , 1 Cor. 11. 23. Fourthly , Single out pure company ; mingle not your selves in intimate familiarity with such whose converses carry defilements with them . Remember what incouragements Solomon gives to close with holy society , Prov. 10. ver. 11. The mouth of a righteous man is a well of life . ver. 20. The tongue of the just is as choyce silver , ver. 21. The lips of the righteous feed many . Shun such acquaintance , where you can expect no good , and can hardly escape without receiving some hurt . David made this one Character of a Citizen of Sion , Psal. 15. 4. In whose eyes a vile person is contemned , but hee honoureth them that feare God . Fifthly , Keepe pure affections in the use of lawfull comforts . It is not enough for Saints to have a lawfull use of temporall blessings , unlesse they gain an holy use of them , that they may bee spiritualized unto them , Col. 3. 1 , 2. Saints should proportion their carriage to their hopes . Seek high things , if you bee highly born . If you would bee great persons indeed , minde the great things which are above . Sixthly , Maintain pure aimes in all your undertakings . The last end hath a great Influence upon mens actions . Such men are , as their ends are . Doe not look asquint at carnall selfe , that will mis-leade you into uncleane wayes , looke at the sanctifying of Gods name , the comming of his Kingdom , the doing of his will with a single eye . It kept Paul very even , and gave him much occasion of glorying , that his aimes were so pure , so full of simplicity and godly sincerity , that hee could with confidence appeale to a threefold Tribunall . In 2 Cor. 1. 12. There was the Throne of his owne Conscience , and in ver. 13. The Throne of the Corinthians knowledge , and then ver. 14. The highest Throne of all in the day of the Lord Jesus . Having thus dispatched the Adhortation , let us now look into the second generall part of the words , and see what incouragement wee can thence gather to ingage you in a separation from all uncleannesse . The Lord Almighty will undoubtedly as a Father receive all those who are such Right Separatists indeed , that they renounce communion with any impurity . The pollution of sinne made the first breach betwixt God and man , leaving him unfit for communion ▪ with so glorious a Majesty ; there is no recovering fellowship with the Lord , unlesse the great obstruction bee removed , unlesse wee renounce sinne , which provoked him to withdraw from us . Indeed when once the soule bethinks it selfe , and beginnes to looke after God , hee is r●ady to meet her with deale imbraces , Luk. 15. 20. But when hee was yet a great way off , his Father saw him , and had compassion , and ran and fell on his neck and kissed him . Yea , this whole 15. Chapter of Luke is spent in three incouraging Parables to this purpose , discovering that no Shepherd is more desirous to seek his lost sheep , no woman more inquisiti●● after her lost groat ; no Father more carefull of the returne of his 〈…〉 , then the Lord into entertain such as unfainedly disclaim all impurity . Here you have two particulars fit to bee considered , in the prosecuting of this observation : First , Gods readinesse to receive them . Secondly , the kinde entertainment hee gives them . Hee receives them as a Father . Two Arguments may bee produced which will evidence Gods readinesse to receive all such as separate from uncleannesse . 1. The first is drawn from the gracious ●●sposition and inclination of our good God : He saith , Isa. 30 , 〈◊〉 professed that hee waites 〈…〉 also pronounceth them 〈…〉 for him . You can not 〈◊〉 more ready to forsake sinne , then hee is ready 〈…〉 Isa. 55. 7. Let the wicked forsake his way , and 〈…〉 thoughts , and let him return 〈…〉 the Lord , 〈…〉 him , and to our God , for hee will abundantly pardon , as in the Hebrew . Hee knows how to multiply pardons as 〈◊〉 multiply sin● . Though thou bee a man of iniquity , as it is in the Heb. v. 7. 〈…〉 . 2. The second Argument is taken from the Lords ingagement to all 〈◊〉 as come to him , renouncing all their impurity . Hee hath condescended to make himselfe their debton by his unchangeable promises , Matth. 5. 3. Blessed are the pure in heart , for they shall see God , and the more purity of heart they have , the more they shall see in God , and injoy the more of God . Christ ingages himselfe to the uncleane Laodiceans , that if they will heare his voyce and open the doore , Rev. 3. 20. Hee will come in and sup with them , and they with him ; whatever lukewarmnesse they have been stained with before , yet now upon such termes , hee promises they shall enjoy a sweet and intimate communion with him . Yea , here lies a threefold ingagement . First , this is suitable to the Tenour of the Covenant of Gods Free Grace , Ezek. 36. 25. Whom hee cleanses hee owns as his people . Secondly , this is agreeable to the intention of Christs death , who laid down his life that hee might purifie a peculiar people unto himselfe , Tit. 2. 14. And , Thirdly , this is the method of the Spirit of God , in the execution of his eternall Counsels for the salvation of our Soules , it is in a way of Sanctification , and cleansing us from the filth of fin , 2 Thess. 2. 13. that so wee may bee meet to bee partakers of the inheritance of the Saints in light . And as for the Lords entertaining such as separate themselves from all uncleannesse , it is most like a tender Father . First , Hee welcomes them at their first return home to his house with joyfull imbraces , Luk. 15. 23. There is great triumph in Heaven at the recovery of a lost sinner . Secondly , Hee will kindly own them , and with candid interpretation , accept of weak prayers , and small endevours from them , Mal. 3. 16 , 17. The lisping , the stammering of a childe is pleasing to the love of a Father . Thirdly , Hee can indulgently overlook great weaknesses in them , Psal. 103. 13. forbearing their frowardnesse , their evill manners , expecting no more from children then their strength will beare . Fourthly , Hee takes care to secure them in time of dangers , and troubles : If hee bee provoked to send a deluge of calamities , yet hee will provide an Arke for them against a storme , as for his Noah , Gen. 6. 18. Fifthly , Hee will helpe them at plunges , carrying them through difficult services ; A father will , when his children come to a slippery bridge , or a dangerous stile , lead them over by his own hand : As in Deut. 32. 10 , 11 , 12. Sixthly , Hee will bee sure to make rich provision for their spirituall , temporall , and eternall welfare . Hee knows what they have need of , and what is best for them , Matth. 6. 31. 32. Having given them Christ , hee will withhold no good thing else from them , Rom. 8. 32. Yea , being children of God , they shall bee joynt heires with Christ himselfe , Rom. 8. 17. Thus honourably doth the Lord receive all them , who come unto him upon his own termes , leaving their impurity behinde them , they shall understand and taste the loving kindnesse of the Lord . If the Lord bee pleased so farre to ingage himselfe as a Father , to receive all such as make a Right separation from uncleannesse : Then , when God still denies to receive our requests , and suspends his Fatherly compassions in our extremity , wee have great reason to suspect our selves ; and yet to make more exact inquiry what impure things , and persons there are amongst us . Wee in England may powre out Joshuahs complaint , Josh. 7. 8. O Lord what shall I say , when Israel turneth their backs before their enemies ? and expect the Lords answer to him , ver. 10 , 11. And the Lord said unto Joshuah , Get thee up ; wherefore lyest thou thus upon thy face ? Israel hath sinned , and they have also transgressed my Covenant which I commanded them . Now is a proper season to consider whether there bee no Achan in the camp , whether no Jonahs still asleepe in a corner , which occasions the storme , and indangers the ship . This were most suitable work for a day of Humiliation . You may have many Praying dayes , yet if they bee not cleansing and scouring dayes , your Prayers will still miscarry , your Counsels bee shattered , and your grand undertakings bee disappointed . Remember Judg. 10. 10. The children of Israel cryed unto the Lord , yet to little purpose , till they swept away the unclean things . The Lord repulsed their prayers , and bade them , ver. 14. Goe and cry unto the Gods which yee have chosen , let them deliver you in the time of your tribulation . Indeed when they said , ver. 15. Wee have sinned , and when , ver. 16. They put away the strange Gods from among them , and served the Lord . Then , His soule was grieved for the misery of Israel . Could wee in England act our prayers , not onely bemoane our uncleannesse , but put it away from among us , renounce all our impurity , wee might hope to find our Heavenly Father , so farre grieved with our miseries , that our sorrows might bee turned into rejoycings . Then , let all the Saints who have indevoured to separate themselves from all uncleannesse , learn hence , with all humble boldnesse , to improve this blessed priviledge , make use of this sweet Relation you have unto God , runne to the Throne of Grace , and cry Abba Father . Rom. 8. 15. If hee hath bound himselfe to receive you as a Father , doe you follow him as children , doe not onely say , Abba Father , but cry , Abba Father ; Sometimes a childe can say or doe nothing to helpe it selfe , but cry after his Father ; Though hee bee stuck fast in the mire , yet looking after the Father overtakes him , crying after him overcomes him . Oftentimes [ Ah Father ] proves an effectuall prayer , there is prevailing Oratory in the Name , in the Relation . Therefore , if thou canst do nothing else in the behalf of poore England , yet put thy finger in thine eye and complain to thy Father , tell him how ill it fares with thy poore Brethren and Sisters in gasping Ireland , in unsettled Scotland , in bleeding England , and what a bitter cup of trembling , Germany , and the Palatinate , have had in their hands for above twenty yeeres together . As Mary and Martha sent to Christ , Joh. 11. 3. saving , Lord , behold hee whom thou lovest is sick : Represent by thy Prayers , the sick and sad condition of many of those whom the Lord dearly loveth amongst us . Possibly thou mayest heare the same gracious answer , concerning the cause and people of God here , as in ver. 4. Jesus said , This sicknesse is not unto death , but for the glory of God , that the Sonne of God might bee glorifyed thereby . Onely hee will have us to bee brought so low , that the sentence of death being passed upon us hee may bee magnifyed in our Resurrection . O therefore suffer not your selves to bee discouraged from wonted importunity in Prayer . You have here two excellent props of Faith ; Gods power , and Gods will ; The Lord Almighty is your Father ; As hee is Almighty , hee is abundantly able , as hee is a Father , hee is as cheerefully willing . Hee who is Almighty can work , without meanes , as well as with meanes , by weak meanes as well as by strong , contrary to meanes , as well as according unto meanes . Hee who is a Father will help , when you may think your selves at losses , and in the dark , as hee hath promised , Isa. 42. 16. And I will bring the blinde by a way that they know not , I will lead them in path that they have not known , I will make darknesse light before them , and crocked things streight , these things will I doe unto them , and not forsake them . It the Lord Almighty will receive all Right Separatists , as a Father , this may oblige all the Saints in their moving towards a pure Separation from uncleannesse to imbrace one another as Brethren . It is most wholesome counsell , 1 Pet. 2. 17. love the Brother-hood , not onely love this or that Brother , which may bee done upon politick respects , because hee is learned , discreet , or usefull , but love the brotherhood , the fraternity , the whole corporation of Saints ; Yea , 1 Pet. 1. 2. See that yee love one another with a pure heart fervently . First , It must bee hearty love , not lip love onely . Secondly , From a pure heart , not out of carnall selfe-seeking . Thirdly , It must have fervency as well as purity , such love as will not bee quenched by some passions , discourtesies , differences , &c. O this were most becomming Saints , like children of the same heavenly Father , to joyne hearts , heads , and hands with all Brotherly affection . This State were not in so much danger to bee broken by enemies , if wee did not give them advantage by breaches amongst our selves : And this makes our present Church differences the more sad , because many of them are amongst Brethren ; who are indeed going from Aegypt to Canaan , from Babylon to Hierusalem , but they forget their Relation to God and one another , and most unhappily fall out and quarrell in the way . In King Henry the eighths dayes , there was a strange temper of things , both Protestants and Papists were persecuted . At one time three were burned for not subscribing the six Articles , and three hanged for denying the Kings Supremacy ; the sight whereof made a Frenchman cry out : Deus bone quomodo hic vivunt Gentes , suspenduntur Papistae , comburuntur anti-papistae ! What a place is this , where Papists are hanged , and antipapists are burned ! Is it not more prodigiously strange to see Brethren , under the names of Independents and Presbyterians , not onely persecuted by others , but even condemning and doing severe execution upon one another ? I doubt you doe not often enough remember that of Moses , Act. 7. 26. Sirs , yee are Brethren , why doe yee wrong one to another ? They who have sweetly agreed in the destructive part of Reformation for the pulling downe Popish superstitions , and Prelaticall usurpations ; They who have joyned like Brethren in one practicall Directory , for publike Worship , by a prudent moderation , settling such an order therein , as may prevent confusion in Church-Administrations , and withall leaving such liberty as may relieve tender consciences ; They who have taken divers steppes towards an happy accord in the doctrinall part , in one Confession of Faith ; and form of Catechisme ; why should not they also as children of one Father , as Subjects of the same King , ( by the help of your Prayers and indevours ) bee brought to shake hands in lesser things , harmoniously concurring in matters of Church-government ? The Devill hath a great plot , a dangerous design upon us herein , ( the Lord make us more vigilant against it ) when other attempts prosper not , hee indevours , by dividing our spirits , to weaken our Counsels of Reformation , hee knows how by the affixing of exasperating names , Presbyterians , Independents , &c. to blow the coale , and inflame the differences in things . Come into some companies , you shall heare people talk themselves and one another into a passion against Independents ; others will draw as ugly a picture of Presbyterians , ( and through both these names too many strike at the power of godlinesse ) yea , and by the words heighten the differences themselves more then needs . Whereas , if there were such prudent love as the relation of Brethren bespeaks , they might reason themselves into an hopefull agreement . Presbyterians would appeare in so many things Independents , and Independents in so many Presbyterian , or rather Classicall Divines will bee so farre Congregationall , and Congregationall ones , so farre Classicall , ( for indeed the word Independent seemes not so comely , either for creatures or Churches , the very law of Nature will not allow the same persons to bee parties and Judges without an appeale ) that both might bee much satisfyed . The meeknesse of wisdome , in much love studying the Word of God , might possibly discover such a reconciling way , wherein the Presbytery shall have so much power as will helpe to bound the Liberty of the People , and withall the interest of the People bee maintained in such a manner , as may best ballance the power of the Presbytery . Whereas , if the differences bee fomented , remember the Apostles doome , Gal. 5. 15. But if yee bit and devoure one another , take heed that yee bee not consumed one of another . If the Almighty Lord give such incouraging entertainment to the generation of Right Separatists , then , I hope , you will easily bee perswaded , both as patternes , and Patrons of purity , to cherish and promote it in your selves and others . In these times of Reformation , so manage all your counsels , that the Result may bee a pure Separation from all uncleannesse . Never had any generation of Nobles in England , a more rich price put into their hands : The Lord fill your spirits with that wisdome which is first pure , then peaceable , and full of good fruites , that you may with all your might improve it . Some of your Ancestors had thirsty desires for the purging of England , but they wanted opportunity . The set time for God to favour this Sion was not come . His good hand hath cast you into that juncture of things , lets you see such a concurrence of providences , enemies as well as friends helping forward the work , Ministers Preaching , the people petitioning for purity ; O where ( Right Honourable ) are your hearts , where are your proportionable affections to welcome such a season ! God forbid that this should lye at your doore , that such and such Nobles in England had a great price put into their hands , but they wanted hearts to improve it . In former dayes it was accounted a great matter , that a Commission was granted to some persons to do somewhat towards the cleansing of England ; following Parliaments in Queen Elizabeths time , cleansed some of the cisterns , but still left much mud in the Fountaine . God hath reserved you to have an honourable share in this service ; you will allow mee the liberty to say to yo● as Mordecai to Esther , Chap. 4. 14. Who knoweth whither thou a●● come to the Kingdom for such a time as this ? Whether God hath raised you to such a high station for this very service to help to purify England ? Let it bee the everlasting honour of this Parliament , and of you Noble Senators herein , to pluck up all our weeds , take away all our drosse , to remove all our 〈◊〉 , yea , to doe your utmost to advance a pure Separation from all uncleannesse . If any ask , ( as I hope divers of you are so truely Noble , that you will inquire ) What should wee doe that wee may advance a pure Reformation in England ? Bee pleased to observe and improve these few directions . First , Begin with your selves , bee cleansing your selves from all personall 〈◊〉 of flesh and spirit , 2 Cor. 7. 1. O that all our Reformers were indeed self-reformers ! O that all our great Counsellor● would often keepe a become Committee in their own Consciences , to examine and discover their own errours and exorbitancies . You have many to humour , to flatter , and adore you , but few will admonish , few dare reprove you , lest your smiles become frownes . You have the more need to bee searching and cleansing your selves according to the Word of God , Psal. 〈…〉 . You should wisely consider your Greatnesse hath an influence 〈◊〉 wayer . If you are good , your goodnesse will bee the more glorious , being ioyned with greatnesse ; but if 〈◊〉 , your greatnesse grea●●ns your sins , your height makes you the more notoriously ▪ evill . Wee expect Oracles in Noblemens speeches , 〈…〉 by their action● , coppies from their conversations ; wee looked at Judges should first judge themselves , and remember to condemn that in their own pract●es which they sentence in other mens . You may passe good ●ills , and Ordinances against swearing , and Sabbath-breaking , yet if you continue to blaspheme his Name , and prophane his day , even our Law-makers , by their unhappy examples , will teach others to bee Law-breakers ; O bee sweeping every day before your own doores ! God forbid , that whilst you condemn the Antinomians Doctrine , any of you should bee found Antinomians in practice . Secondly , As friends to purity have a speciall eye upon the chiefe springs : never expect pure streames , whilst the Fountains continue full of mud . There are three springs in England , the cleansing of which is of great consequence . Vniversities , Innes of Court , Noble mens Families . 1. The main Spring is the Vniversity : There your Sonnes , the hopes of your Family , are bred ; If they suck in unwholesome aire thence , that may breed such diseases as prove incurable . If those Nurceries bee not well pruned , you may receive such Chaplains thence , as may study to corrupt you and yours , flattering you into everlasting misery . 2. Another Spring is the Innes of Court : Those Honourable Societies , where the young Nobles and Gentry should bee fashioned and shaped for the service of their God and of their Country . As the Vniversity breed Ministers for the Church , so the Innes of Court breeds Magistrates and Parliament men for the State . If filth bee tolerated there for want of cleansing preaching , and purging Government , the whole Kingdome will bee in danger to derive pollution thence . 3. A third Spring , much to bee considered , is , Noblemens Families . If there should bee found Chappels to the Devill , in regard of ignorance , profanenesse , and superstition , rather then Churches in their houses , maintaining Family Religion , worshipping God purely , and walking in holinesse of conversation . If there a Mercenary Chaplain bee entertained , who is like one of Baals , or Jeroboams Priests , rather then like a Timothy or a Titus , who should learne in all things to show himselfe a pattern of good workes ; in Doctrine , uncorruptnesse , gravity , sincerity . If there bee nourished a set of vicious Servants , who are slaves to the lusts of their Lords or Ladies ( besides the sad experience of the poysoning of many young Nobles by such Chaplaines and servants , ) what a dangerous Influence will all this have upon the Tenants and Neighbours ? and so by this one muddy Spring , many uncleane streames shall bee fed abroad in the Country . Thirdly , As you desire to perfect a pure Reformation , extirpate all noysome weeds . Pluck up every plant which is not of Gods planting , whether persons or things , whether Offices , Ceremonies , Innovations , &c. A few weeds , when rooted , and seeding , will soon over-runne a great deale of ground . To this purpose it is good to consider where our defilements chiefely began . It was a notable hint that Cassander gave , who by two severall Emperours , Maximilian and Ferdinand , was set on work as a Reconciler , to compose the quarrels of the Church . The Principall cause ( said hee ) of the calamity and distraction of the Church is to bee laid on those , which being puffed up with a vaine insolent conceite of their Ecclesiasticall power , proudly , and scornfully contemned and rejected them which did rightly and modestly admonish their Reformation . Wherefore my opinion is , that the Church can never hope for any firme peace , unlesse they make the beginning which have given the cause of the distraction . There is the same reason for purity . Wee cannot expect a good and sound peace in the Church of England without purity . Our pollutions being many , occasioned amongst us great separation ; ( in divers places tender consciences were necessitated , at least in regard of some personall acts , to suspend communion with their Congregations where they lived ) Beginne your cleansing work there . Wee have great hope that such a pure Reformation as might satisfie godly spirits , would produce an happy Reconciliation amongst sober mindes , and possibly would recover many who have incogitantly runne into great extremities . However doe your duty , put forth your utmost indevours , and humbly wait upon God till hee appeare in his glory , for the compleat purging of this Sion . Fourthly , Imploy your power to advance the Ministery of the Gospel in the purity of it , so will you much promote a pure Separation from all uncleannesse ; Joh. 15. 3. Through the word yee are clean . Where are the filthy sinkes in this Kingdome , but in such corners as have wanted a faithfull Minister ? This made Cathedrall aire ( for the most part ) so impure , where they had so much empty externall pompe , in stead of the purity and simplicity of Christ . When a Minister preacheth in the evidence and demonstration of the Spirit of God , which is a most pure Spirit , there the Sunne of righteousnesse shines , and such light will purifie : There the Holy Ghost breathes , and such Gospel aire is purgging ; it will not indure fogges of errors , or mists of superstition , where a man of God Preaches , his Doctrine drops as the rain , his speech distils as the dew , as the small rain , upon the tender herb , and as the showers upon the grasse , this will purify as well as sanctify . Yea , by the Ministery of the Gospel , sinners are directed unto Jesus Christ , in whom there is a full and overflowing fountaine , for the washing away all their pollutions . This was his Soule-cleansing method , Ephes. 5. 25 , 26 , 27. Out of love to his Church , Christ gave himselfe for it , that hee might sanctify and cleanse it with the washing of water , by the word , that hee might present it glorious without spot or wrinkle , &c. If you would indeed befriend the Church in England , and make us an unspotted people , concurre with your great Lord and Master , in opening the passages for a cleansing Ministery of the Word , all the Kingdome over . The Lord Almighty act your Counsels , and prosper your undertakings , to make England so pure that it may bee glorious , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A86358e-480 Gratius est no men pietatis quam potestatis . Let Purity and Liberty goe hand in hand . James 3. 17. 1 Cor. 15. 58. Notes for div A86358e-1160 Seven Orations in the commendation of Paul . Chrysost. tom. 8 Two generall parts of the words . Adhortation . Incouragement . First generall Part ▪ Adhortation . Why many so much unsatisfied about some places quoted out of the Old in the New testament . Non verbis inhaeret , sed sensum proponit , Musc. Three steps of renouncing communion with the wicked . 1 Come out from amongst them . R●v. 11. 8. Rev. 18. 2 , 3. 2 Bee ye separate . 3 Touch not the uncleane thing . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chryso . Second generall part : ●ncouragement . Duo Deus pro●●●tet , Receptionem . Adoptionem ; Cajetan . 1. Reception . Volo vos vaga●●ri , sed exeuntes , at separatos ego suscipiam vo● , in mea domo spirituali loco tandem aete na in caelis . Cajetan . 2. Adoption . Officio paterno erga vos me●geram , amando , providendo , curam habendo , &c. Cajetan . 1 Observation . See booke of Solm . Proverbs Act. 11 26. The Devil hath made much use of bad names to oppose good , both persons and things Vid. Catalog . Testium veritatis , l. 15. Petr ▪ de Buis . Mat. 5 ▪ 8. Many faithfull Servants of God in England cryed downe heretofore as Puritans , and now as Separatists . God expects from his Saints a fivefold Separation . 1 From unclean courses . 2 From unclean company . Qui non dignoscitur exse , dignoscitur exsocio . 3. From the very appearance of uncleannesse . There are re● malae , & malae pariter species Bern. V. Pembles & Estius his Notes . V. Calvin in locum . Appearance of evill , Reall . Imaginary . See Godwyns Iewish Antiq. p. 152. In dubiiis elige tutissimum ; Illa est pars tutior in qua non est periculum peccandi . Ames . Cas. Confc . l. 3 c. 17. S. 26. 4 From communion with a false Church , when unclean in the very substantialls . See reverend ▪ Mr. Heldershant on John 4. p. 159 , 160 ▪ See 1 Cor. chapters 5 , 6 , 11 , 15. Non fugimus , sect fugamur . Vide Davenant , ad pacem eccles. adhort . Vide Camero . de eccles. Tract , de Schismat . 5 From fellowship in any thing that is unclean even in the true Churches of Christ . See Chilling worth in praef. Ans. to 2 Motive Schisma Negativum , Positivū . Fide Cameron de Eccles. Tract. de Schismat . Reasons why the Saints should separate from uncleannesse . 1 From the Saints priviledges . 1 Pet. 2. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In Templo vis orare ; in te ora ; sed prius esto Templum Dei . Ille enim in Templo suo audit orantem Aug. 2 From the filthinesse of sin and sinners . Matth. 3. 7. Matth. 7. 6. Isa. 1. 6. Eze. 24. 11 , 12 Hebr : 6. 8. 2 Tim. 2. 17 : 1 King 8. 38. 3 No reconciliation with Christ , but by separation from sin . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? 4 Inevitable danger of communicating with sin and sinners . Revel. 18. 4. Vse 1. Instruction . Consider sadly with reference to England , Eze. 22. 24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. Jerosolyma duodecies in universum expugnata . Vide Perelium , Mellif . bist p. 24 You may divers ways help to fill up the measure of Englands uncleannesse . 1 When an unclean spring is within you . 2 When by your converse you defile others . Heb. 12. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 3 By the iniquity of your holy things . 4 By making the filth of other mens sins your own . Vse 2. Caution against rash censuring of al separation Rom. 9. 13. 1 Cor. 1 9. Matth. 25. 31 , 32 , 33. 1 Conclusion . 2 Conclusion . Reasons why separation not suddainly to be made from a Church though some wicked persons be tolerated in it . See Ames . Case consc. l. 4. c. 24. sect. 15. How a little leaven leaveneth the whole lump : Incommoda faciunt aliquando ut praeceptum affirmativum desinat obligare , quod alias non possit non observari sine peccato . Ames . Cas. l. 4. c. 24. sect. 15 : Si ex separatione vel schisma metuendum , vel contagio peccandi multitudinem invaserit , divinae disciplinae severa misericordia necessaria ▪ est : consilia separationis tunc inania plus perturbant infirmos bonos , quam corrigant animosos malos , Aug. contra Parmen l. 3. c. 2. Matth. 18. 15 , 16 , 17. If you separate let it bee ▪ 1 Prudently . 2 Piously . 3 Peaceably . 4 Lovingly . Vse 3. Direction . Exod. 15. 11. Hab. 1. 13. Col. 1. 12. Chrysost. Aut ergo esto quad appares , aut appare quod es . Means and method how spirituall purity is promoted in the Saints . I watch against the least evill . 2 Labour after inward purity . 3 Prize pure Ordinances . 4 Make choyce of pure company . Discamus ex hac parte sanctam superbiam , sciamus nos esse illis meliores , Hieron. ep. 5 Get pure affections in the use of lawfull comforts . 6 Keep pureaimes in all your affaires . 2 Observation 1 Gods readinesse to receive such as 〈…〉 1 Argument . 2 Argument . 2 The kind entertainment God gives them as a Father . Vse 1. Information . Wee may scare England is not yet cleansed . England must bee cleansed , else not delivered . Vse 2. Incouragement . Let the Saints fly to God as to a Father . Abba Father found 3 times , Rom. 8. 15. Mark . 14. 36. Gal. 4. 6. Abba Syr. Chrysost. vocat verbū . puerorum legitimorum quo parentes suos appellant . Two props for faith in Prayer . Vse 3. Direction . Let the Saints love as Brethrē as children of the same Father {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} About Anno 1540. Since the preaching of this Sermon our hope of agreement is much incouraged . On the 4 of Ianuary 1644. when the Arch bishop of Cant. was condemned , the Directory passed both Houses of Parliament , with the removall of Common Prayer book , Ceremonies &c. And on the 10 of Ian. when his head was taken off , the chiefe head of our Divisions in the Assembly about Excommunication was chopped off by Accommodation . Vse 4. Exhortation . Jam. 3. 17. Psal. 102. 13. A Commission granted to 32 persons , in Edward the 6 days Directions for the advancing a pure Reformation in England 1 Begin with your selves . Much good expected from great-men . 2 Take care to cleanse the springs . Three speciall Springs to bee cleansed . 1 Universities . 2 Innes of Court . 3 Noble Mens Families . Tit. 2. 7. 3 Leave no filthy weeds growing in the Church . Matth. 15. 13. Cassander Consultat . Misericorditer corripiat homo quod potest , quod autem non potest patienter ferat , & cum dilectione gemat atque lugeat , donec aut ille desuper emendet & corrigat , aut usque ad messem differat eradicare zizania & paleam ventilare : & tamen securi de salute sua bonae spei Christi ani inter desperatos , quos corripere non valent , in unitate versentur , August . 4 Advance a pure Ministry in England . 1 Cor. 2. 4. Deut. 32. 2. 
A86360	----	The trade of truth advanced. In a sermon preached to the Honourable House of Commons, at their solemne fast, Iuly 27. 1642. By Thomas Hill, B.D. Pastor of the Church at Tychmersh in the countie of Northampton. Published by order of that House. Hill, Thomas, d. 1653. This text is an enriched version of the TCP digital transcription A86360 of text R9372 in the English Short Title Catalog (Thomason E110_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 126 KB of XML-encoded text transcribed from 34 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86360 Wing H2031 Thomason E110_13 ESTC R9372 99873535 99873535 126012 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86360) Transcribed from: (Early English Books Online ; image set 126012) Images scanned from microfilm: (Thomason Tracts ; 19:E110[13]) The trade of truth advanced. In a sermon preached to the Honourable House of Commons, at their solemne fast, Iuly 27. 1642. By Thomas Hill, B.D. Pastor of the Church at Tychmersh in the countie of Northampton. Published by order of that House. Hill, Thomas, d. 1653. [8], 59, [1] p. Printed by I. L. for Iohn Bellamie, Philemon Stephens, and Ralph Smith, London : 1642. With an order to print on verso of first leaf. Several variants occur: Late copies "have the headlines of pp. 3 and 7 corrected from 'Commous' to 'Commons.' But in all copies sheets E, F, and G each have two varieties of headlines, which are bound up in various combinations." -- Jeffs. English Revolution, v.3, p.6. Annotation on Thomason copy: "Aug. 12.". Reproduction of the original in the British Library. eng England and Wales. -- Parliament -- Early works to 1800. Bible. -- O.T. -- Proverbs XXIII, 23 -- Sermons. Fast-day sermons -- 17th century. Great Britain -- Politics and government -- 1642-1649 -- Sources -- Early works to 1800. A86360 R9372 (Thomason E110_13). civilwar no The trade of truth advanced.: In a sermon preached to the Honourable House of Commons, at their solemne fast, Iuly 27. 1642. By Thomas Hill Hill, Thomas 1642 20688 40 105 0 0 0 0 70 D The rate of 70 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Emma (Leeson) Huber Sampled and proofread 2007-07 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Mercurii 27. Iuly . 1642. IT is this day Ordered by the House of Commons now Assembled in Parliament , That Sir Christoper Yelverton doe returne thanks to Mr. Hill from this House , for the great pains he took in his Sermon this Day , Preached at the Intreatie of this House , being the Day of Publique Fast , at Saint Margarets Westminster ; And that he doe likewise intreat him from this House to print his Sermon And that no man presume to print it , till the House shall take further Order , but whom he shall appoint . H. Elsynge Cler. Parl. Dom. Com. I appoint Iohn Bellamie , Philemon Stephens , and Ralph Smith , to Print my Sermon . THOMAS HILL . THE TRADE OF TRUTH ADVANCED . IN A SERMON PREACHED to the Honourable House of COMMONS , at their Solemne Fast , Iuly 27. 1642. By THOMAS HILL , B. D. Pastor of the Church at Tychmersh in the Countie of Northampton . Published by Order of that House . IOHN 17. 17. Sanctifie them through thy Truth ; thy word is Truth . 2 COR. 13. 8. For we can doe nothing against the Truth , but for the Truth . LONDON , Printed by I. L. for Iohn Bellamie , Philemon Stephens , and Ralph Smith . 1642. TO THE HONOVRABLE HOVSE OF COMMONS , NOW ASSEMBLED in PARLIAMENT . WHen I first heard that I was designed for this solemne service , being conscious of my own insufficiencie to Preach to so awfull an Assembly , I couldnot entertaine it without trouble ; yet resolved with Luther , rather to undergoe others censures , then to be reproved for ungodly silence , in such times when the Lord suffereth . And now I have as much reason to be full of blushings , to thinke that this plaine Discourse should be exposed to more publique view ; but herein I must resigne up my self unto your disposings , to whom I owe , & quod possum , & quod non possum , much more then my meanenesse can performe . This Sermon , such an one as it is , I humbly tender to your Gracious Acceptance , who have adopted it ; I put it into your Honourable Protection , who have listed it ; I commend it to your Practicall observation , for whom I intended it ; heartily desiring Gods Blessing upon your spirits in the perusall of it ; that you may read and act it , turning words into works , that you may repeate it over in your lives , which is the best repetition of Sermons . Our present breaches , call for a contribution from every one , for the repairing of them ; but much is expected from you , who are called to be publique Counsellors , and thereby obliged to expresse a publique frame of spirit ( which is the beautie and strength of a Great Councell ) , swallowing up your private interests , in the publique Welfare . Not with Baruch , seeking great things for your selves , which is most incongruous to Stormy times , but rather resembling Melancthon , who professed , though he had many Domesticall troubles , yet the publique wounds of the Church most deeply afflicted him . England is more bemoaned , by many with that language in Austin over the poore man . Quomodo huc cecidisti ? Alas how camest thou into these distractions ? She may answer as the poore man there , standing in more need of reliefe then discourse . Obsecro cogita quomodo hinc me liberes . Thinke how I may be rescued out of th●se troubles . Towards this blessed Worke , I have cast in my two mites , moving in the proper sphaere of a Divine , as an Agent for the Truth , perswading you , who are betrusted by others , and have farre engaged your selves in the Reformation of Religion , that with all your might , you would promote The Trade of Truth . It is not for me to suggest a Methode in the execution of your counsels . He whose name is Counsellour guide you ; yet I shall still pray that in your Intention , the purging , the setling , the advancing of True Religion may be most Dear unto you . It is one maine end , and a pretious fruit of government , that wee may lead peaceable and quiet lives in All Godlinesse and honestie . This is well worth peoples wrastling prayers , and your most active endeavours . The stabillity of all our blessings must come by the True Religion , Gods presence is the best security , who is most powerfully present where there is most power and purity of Religion . Would you have a flourishing Kingdome , advance the Kingdome of Christ in it . Let the State maintaine Religion , and Religion will blesse the State , could you settle all our State liberties , yet if the Arke of Truth bee taken from us , Our glory is departed , we may write these mourning characters upon all our Comforts , ICHABOD , where is the glory ? It is too high a complement in the Lord Cordes , a French Commander , who often said , that he would willingly lie seven yeeres in Hell , so that Callice were in the possession of the French againe . We blesse God for that reall selfe-denyall and activity ye have expressed , abating so many personall and family contentments , in your long attendance upon publike affaires . Be not weary of well doing , in due season ye shall reape if you faint not . Never had any PARLIAMENT more work to do ; Ireland still bleeds , the affaires thereof find unhappy obstructions . To subdue Rebellion , to plant Religion there , are great matters . England is very much out of frame . The Church cals for Truth ; the State cryes for Peace , they who sowed in hope , reape in feare , out sickles are turning into swords . Now to effect an happy correspondence betwixt our Soveraigne and his people , a blessed compliance betwixt England and Religion , here 's work for the strongest shoulders . Never had any PARLIAMENT greater opposition . As Nehem. 4. 17. our builders worke with one hand , and hold a weapon with the other . Achitophels plot , Rabshekahs raile , Sanballats mocke . Yea since councels of Reformation , there is a more malignant antipathy appears against truth in many places . As 2 Tim. 3. 13. evill men and seducers waxe worse and worse , deceiving and being deceived . Yet be encouraged Worthy Sirs . Never had any PARLIAMENT so many Thundring Legions of praying Christians , to assist them . when others insult and blaspheme , Iacobs posterity are wrestling with God for you , resolving not to let him goe till he blesse you . And whilst you are pursuing peace , allow this plaine Sermon that humble boldnesse as to whisper you in the eare , beseeching you still to maintain your former zeale in the cause of Truth . When did your counsels prosper more , then when you were most active about religion . When you were building the Lords House . For hee builded yours as Hag. 2. 19. from this day I will blesse you . Be pleased therfore more and more to engage your selves for the Truth , so shal you engage God for you ; let your cause be His cause then his Attributes will be yours , his providence will work for you , his spirit wil work in you ; then will you have more with you then against you , though the Devill and the Pope combine . Do your owne work , trust God with his ; duty is ours , Events , successe are his . Commit the keeping of your soules , of the Church , of the state , to him in well doeing as unto a faithfull creator . Truth will yet Triumph , Babylon and all her Crutches must downe ; the fight of faith is a good fight , because such souldiers are sure of the victory . The kingdome of Christ shall prevaile , though second causes be impotent , yet the zeale of the Lord of Hoasts will perform this . Isa. 9. 7. When Hierusalem is restored it will be a city of Truth Zach. 8. 3. O that all our Parliament worthyes , might bee so valiant for the Truth that England might become a kingdome of Truth ; following Chronicles will then give you a share in that Honour of being the Churches Saviours , as Obad . v. 21. and God will put Zerubbabels high dignity upon you , making you as Signets . Hag. 2. 23. The Good Lord guide , unite , act and blesse your counsels , And think upon you for good , according to all you have done , or shall doe for his people . So prayes He who desires to be found , Your faithfull servant for the Truth : THOMAS HILL . A SERMON PREACHED AT the Fast before the Honourable House of Commons . PROVERBS 23. 23. Buy the truth , and sell it not . THE eternall Happinesse of our immortall souls is to be found only in union and communion with Iesus Christ ; Religion is that which gathers and binds up the spirit to close fellowship with Him ; This bond is twisted out of those materials , which the severall pen-men of Holy Scriptures have prepared ; Wise Solomon hath contributed a good share to this blessed work in his three Books , Proverbs , Ecclesiastes , Canticles . I will not confidently with Hierome and others , entitle Salomons three books , to his three Names ; As he was Salomon peaceable ( say they ) he scattered Proverbiall sentences among young men , to discipline them in wayes of righteousnesse and peace ; As he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Ecclesiastes , the Preacher , he wrote the book of Ecclesiastes , a pithy Sermon , teaching men of riper yeers , the vanitie of vanities in all worldly excellencies . As he was Iedidiah , 2 Sam. 12. 25. Beloved of the Lord , he acquainted greatest proficients , with the sweet communion betwixt Christ and his Spouse in the Song of Songs . But of this I am sure ; The book of Proverbs is sutable to its Title , worthy of Wise Salomon the sonne of David king of Israel , Prov. 1. 1. In the first book of Kings , Chap. 3. vers. 9. 11. Salomon was an earnest suiter unto God for understanding ; and because he sought it from God and for God , ( so much doth the Lord love to see a publike spirit in our private prayers . ) He gave him a large portion of wisdome , with an overplus of other rich advantages ; he obtained both the wisdome of a Prophet and of a King , whereby he spake both Propheticall and Kingly sentences . So much the Originall word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rendred , Proverbs seemes to import ; raiguing commanding sentences , being so full of wisdome gravity and authoritie ; and that stile of being Master of the Sentences , may well be translated from Peter Lumbard , unto King Salomon , who was the Author of so many Master-sentences . Much of the wisdome of a Nation , is oft found in their Proverbs ; and much of Salomons in this book of his Proverbs , it being a cabinet of such Jewels , as is fit for the closet , of so wise a King , full of short and pithy sentences , like Jewels indeed , containing magnum in parvo , much value , vertue , and lustre in a little roome . And for the better discovery of their excellencie , it is observable , that herein they differ from most other Scripture ; Their Harmony is in discord , their beautie in a kinde of contrarietie . If you would understand our Saviours parables , minde the scope ; if you would reach many other places of Scripture , attend the dependance , but if you desire distinctly to apprehend the Proverbs in them , consider the opposition ; which though it appeare not so full in this my Text , as in many other of these Proverbiall sentences , yet here you may finde two disagreeing parts . First an Injunction , Buy the Truth . Secondly , a Prohibition , Sell it not . This opposition , such as it is , begets two Propositions . 1. All the sons of wisdome , must be carefull to buy the Truth . 2. Though all must be buying , yet none may sell the Truth . I will follow the method of the words , beginning with the first proposition . All the sonnes of wisdome , must be carefull to buy the Truth . Herein by Gods gracious assistance , I will take a view of severall branches , enquiring by way of explication and confirmation . 1. What is the commoditie it self , this Truth that must be bought ? 2. Into the nature of the purchase , with the price of it . 3. What Reasons may engage us to trade in this commoditie . And then ioyntly shake them altogether in the application , trying what seasonable fruit they will affoord this grave Assembly on this solemne Day . Every one will be euquisitive concerning the commoditie it self : What is this Truth ? I answer , Not a Metaphysicall Truth , that 's for Speculation only , not a Logicall Truth , that 's chiefely for disputation ; nor a Morall Ethicall Truth , that 's but one sprig of speaking ; [ veracitas rather then veritas ] Salomons Truth here must needs be Theologicall . And that not veritas 1o prima , God himself , no creature can compasse so great a purchase , if God were willing to sell it , but veritas 2o prima , derived from that first Truth , this may , and must be bought . This is veritas objectiva , as it lyes in the Scriptures , both in the principles of it , and conclusions deduced from it ; Truth Originall and Truth Derived . And veritas subjectiva seated in us , which we sucke from the word of Truth . Indeed Truth of Religion in us , grounded upon the Holy Scriptures the Rule of Truth ; which comprizeth Truth in our Iudgements , when soundly informed ; Truth in our wils and affections , when obedientially conformed ; Truth in our conversation , when seriously reformed according to the word of Truth . There are things in Truth well worth our Buying , first libertie of Truth , that the True Religion may have free passage , and not be imprisoned in corners or clogged with difficulties . Veritas nihil erubescit praeterquam abscondi . Truth blusheth at nothing so much as to be concealed . Paul desireth the Thessalonians to pray for him , Sylvanus and Timotheus , that the word of God may run and be glorified . It is a disparagement to Christ and his Gospel , when that hath so much adoe to creepe , which should run and ride in triumph from congregation to congregation , from kingdome to kingdome . But a most beautifull and honourable sight to see Christ at the opening of the first Seale , with a bow and a crowne , going forth conquering and to conquer , subduing the Heathenish world to the obedience of his Gospel by the preaching of the Apostles . What though a river be full of good water , yet if frozen , if not an open passage , men may die for thirst . It is the motion of the Sun of righteousnesse , that disperses both light and heat . Libertie of the Gospel makes it a Gospel to us . The Church in the Acts knew how to value this libertie of Truth , and therefore when Peter was imprisoned instant and earnest prayer was made ; the answer was as effectuall . Peter released , Herod confounded , and truth set at libertie . Of all famines , the Soul-famine , Gospel-famine is the most grievous , threatned as an heavy Judgement , Amos 8. 11 , 12. But a most sweet mercy to feel and taste the accomplishment of that promise , Isa. 30. 20. Though the Lord give you the bread of adversitie , and the water of affliction , yet shall not thy teachers be removed into a corner any more , but thine eyes shall see thy teachers . Secondly , Puritie of true Religion , is a good purchase as well as libertie . That we may have an incorrupt Religion , without sinfull , without guilefull mixtures ; not a linsey-woolsey Religion . All new borne babes will desire {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 1 Pet. 2. 2. Word-milke , Sermon-milke without guile , without adulterating Sophistication of it , of which Paul glories , 2 Cor. 2. 17. For we are not as many , which corrupt the word of God : but as of sinceritie , but as of God , in the sight of God speake we in Christ . Whose zealous care it was , 2 Cor. 11. 2. to espouse the Church of Corinth to one Husband ( no polygamy in the second marriage ) that he might present them as a chaste virgin unto Christ . This he endeavoured by pure Gospel means , and by perswading to puritie and singlenesse of heart in the use of those means . The Devill is as busie vers. 3. to corrupt peoples minds from the simplicitie that is in Christ ; well knowing the simplicitie that is in Christ , is the best Rule for the Churches conformitie , to this we may subscribe without any checke of conscience . And indeed , what are false Religions , but Humane compositions . The Alcoran compounds Mahomets fond devices with some fragments of Gods word . Popery compounds unwritten Traditions most presumptuously with Holy Scripture ; yea it rakes up Heathenish customes , revives old Jewish Ceremonies which are now mortuae & mortiferae dead and deadly , compounding them with the institutions of Christ . You may discerne such mixtures in many errors , about the great mysteries of the Gospel , even in every linke of the golden chaine of Salvation , Rom. 8. 30. Arminians in the Decree of Election compound foreseene faith , with the Soveraigntie of Gods will . In vocation , so compounding mans Free-will with Gods Free Grace , that with them in the act of conversion prima causa depends upon secunda , the power of Gods grace must wayte upon the concurrence of our good nature . Popish Doctors doe strangely compound works with faith in the act of justification ; and in glorification , so compound the merits of the Saints with the merits of Christ , that by a condignitie they become meritorious of eternall life ▪ let the Devill affect vaine compositions ; the whore of Babylon must paint her wrinckled face with some borrowed beautie , to cover her inward deformities ; Christ and his Truth , will glory in no vernish so much as native simplicitie and puritie . Thirdly , Truth must be purchased as well in the power , as in the libertie and puritie of it . There should be such a streame as runs purely without mud , and that in a strong torrent . Hypocrites will swarve in the last age , when most Gospel-light breaks out , many painted professions will borrow some lustre from it ; This Paul foretels , 2 Tim. 3. 5. In the last dayes together with many streames of wickednesse , there will be a generation of men having a forme of Godlinesse , but denying the power of it ; a good description of hypocrisie . But the Lord bespeaks power , both in the dispensing and the professing of Truth . Paul desired to preach in the demonstration of the spirit , and of power , 1 Cor. 2. 4. as well knowing that the kingdome of God is not in word , but in power , 1 Cor. 4. 20. It is not wording , but working the power , that will evidence to speaker or hearers , that they are subjects in the kingdome of Grace and heires to the kingdome of glory . This Paul made an argument of their election , 1 Thess. 1. 5. that the Gospel came not to them in word only , but in power and in the Holy Ghost ; much power appearing in the dispensation of it , and the Thessalonians hearts so fully possessed with the power of the Truth , that their carnall principles were confuted , their passions moderated , their lusts mortified , and their self-ends confounded . Most men affect in Religion , either a dull moderation , or an outside pompe , both enemies to the power of Truth . Moderation doth better in other things , then in the practise of Religion , where there cannot be a nimium . God requires totum cor and totum cordis , the whole heart , and the totalitie of it ; that we should love him with all our heart , with all our soul , and with our strength , Luk. 10. 27. Indeed moderation hath its season , but with Calvins caution ; I confesse ( saith he ) there ought to be moderation , yet this I constantly affirme , care must be had , that under pretence of moderation , nothing be tolerated , which proceedeth from the Devill or Antichrist . Neither must we so affect the outward pompe of Religion , as to neglect the power of it . Hilary his counsell was good , who writing against Auxentius Bishop of Millaine , complained that the Arrian faction had confounded all , and therefore admonished all men to take heed , how they suffered themselves to be led with outward appearances . It is not well ( saith he ) that you are in love with walls , that you esteeme the Church in respect of houses and buildings , and in , and under those shewes and appearances pretend and urge the name of peace . Is there any doubt of Antichrists sitting in these places ? This makes Popery such a Religion as pleases mens eyes , and humours their eares , rather then rectify their mindes , and heale their hearts , because they seeke not so much to purchase the power , as the pompe of Religion . Having layed open before you the Commoditie it self to be purchased ; Truth in the libertie , puritie , and power of it ; It s necessary further to enquire into the nature of the purchase , with its price . As all other markets , ordinarily begin at home ; so indeed our trading for Truth . The spirit of God , having convinced the heart , how farre it is come short of the glory of God by sin , Rom. 3. 23. and that men are alienated from the life of God , through the ignorance that is in them , Ephes. 4. 18. withall , giving the soule an hint and taste of the excellencie and sweetnesse of Divine Truth , the only Soveraigne means of its recovery , it groanes most seriously , and pants most affectionately after acquaintance with the truth and possession of it . And that not only by some cold velleitie , by some dull wishing and woulding ; but by a peremptorie choice ; not by wandring and flashy , but constant and fixed desires ; not by lazie and slothfull , but operative and busie desires ; Truth I would have , yea Truth I must have , els I am everlastingly undone . Affectionate desires , as they live and move in opinions ; so they produce actions , inclining us to take pains for the obtaining of that we would possesse . They adde wings to the soule , making us to flie like busie Bees from flower to flower , from ordinance to ordinance , that we may sucke the sweetnesse of Truth , which is sweeter then honey , and the droppings of honey combs . The purchase of Truth , is carryed on by such an active disposition , as the Spouse in the Canticles had to enjoy her Beloved ; I will rise now and goe about the streets , and in the broad wayes , I will seeke him whom my soule loveth . Every buyer of truth , must be willing with little Zacheus to get up into any Sycomare tree , to take all Gospel advantages , to gaine a sight of his Saviour , to behold Christ who is Truth it selfe . Truth is an hidden treasure , Matth. 13. 44. sometimes hidden from us by the difficultie of Scripture wherein it is contained , God thereby putting a value upon it , and an edge upon our studies and prayers ; sometimes hidden by differences amongst learned men . Law may be clouded by a multitude of booke Cases ; and Divinitie obscured by a multitude of Schoole utrums . Many times truth is hidden by the scandalous lives of such as professe it . Carnall spectators being much more quick-sighted to apprehend the deformity of Religious men , then the beauty of Religion it selfe . And too often hidden under great disgrace in the world , being stiled , Heresy , Schisme , Faction . Yea Religion it selfe accounted the greatest Crime . This Treasure lies often so deep , you must be content to sweat in digging for it before you can obtaine it . All they who would purchase Truth , must not onely be like Merchant men seeking goodly Pearles ; Matth. 13. 45. but withall , be able to discerne when they have found a pearle of great price , vers. 46. to know whether it be a pearle or pibble ; that it is not drosse , but gold bearing the stamp of truth . There is much doubtlesse in that of the Apostle Paul , Col. 4. 5. Walke in wisdome toward them that are without , redeeming the time . All good Merchants must be redeeming time , improving all hints of doing good , of enjoying Gods ordinances , wherein you may trade for truth . Observe the connexion ; walke wisely towards them that are without , redeeming the time . The Church was then under persecuting Governors , and vexed with bad neighbours , both enemies to the trade of truth ; yet you must be purchasing ; only wherein walke so wisely towards them without . 1. That you violate not the peace and puritie of your owne conscience . 2. That you deface not the stamp of Divinitie upon Authothoritie . 3. That by a rigid austeritie you alienate not others from truth . 4. Nor by a complying familiaritie with them in their sins , harden them against the truth . The Soule that thirsts after Truth , having taken paines , how according to the rules of godly providence , it may be possessed of that it so dearely loves , is now willing to conclude the bargaine by paying the price . Solomon here mentions no price , because he would have us buy it at any price . Sometimes it may cost us credit , and libertie , as it did the Apostles , Acts 5. 41. Sometimes it may cost us the losse of goods , as it did those Christians , Hebr. 10. 34. Yea , sometimes life it self , must be the price of Truth . We must be content to follow that cloud of witnesses , which appears in that little booke of Martyrs , the 11th Chapter to the Hebrews , we must write after that heroicall copie which our owne Worthies have set us , who sacrificed their dearest lives , to the crueltie of Bonners flames , that they might possesse the Truth . Truth is so precious a Jewell , you must never expect to have the markets cheape . The Devill at first laid siege against the Truths , which were most Fundamentall , that so he might have ruined all the buildings ; he would by the subtiltie of ancient Hereticks have huckstered up those Truths , which concerned the Natures and Person of Christ , this cost very deare , before the foure first Councells could settle Truth against the Hereticks of those times . Afterwards , when Poperie invaded all the Offices of Christ ( such a dangerous gangreen is it ) undermining him , as the Prophet , as the Priest , and as the King of his Church , it cost no little blood in England and Germanie , to vindicate the Doctrine of Divine worship , and of the Holy Sacraments , from such errors as opposed the Propheticall and Priestly Office of Christ . That branch of Truth about Church Government and Discipline , so much concerning the Kingly Office of Christ , is of rich value , if the Markets should rise , we must drive on the bargaine what ever it cost . No price too great for the obtaining such a Purchase , to see our Deare Saviour advanced in all his Offices ; as the Churches Prophet , without being beholden to unwritten traditions ; as the Priest of his Church , without the satisfactions of any Meritmangers , without any Purgatorie , any Bridewell of the Popes making ; as the King of his Church , above Miters , above Canon-laws , or any Church usurpations whatsoever . After the discovery of the nature of this purchase and the price of Truth , its fit to consider what Reasons may engage you all to trade herein ; which are divers , according to the various reference ▪ Truth hath to things of high concernment . Never expect to have the spirituall and eternall good of your owne immortall souls effectually promoted , unlesse you buy and be possessed of Truth . 1. The Word of Truth , is the seed by which we are begotten againe , Iam. 1. 18. Yea incorruptible Seed , which liveth and abideth for ever , 1 Peter 1. 23. untill the Truth hath delivered us , what are we poore sinners , but an heape of dry bones , so many dead carkases rotting in the grave of corruption . 2. It is the Milke , by which new borne babes are nourished , 1 Peter 2. 2. by this they grow in the habits , in the degrees , in the exercise of Grace . Strangers to the Truth , like the Prodigall , live upon husks , and lay out their money for that which is not bread , Isa. 55. 2. 3. Naturally , as the sonnes and daughters of Adam , we are stained with many spots , steeped in corruption , polluted with filthinesse of flesh and spirit , 2 Corinth . 7. 1. Truth is the water by which we are cleansed , Ioh. 15. 3. 4. When we goe groping up and downe in in the darke , exposed to errors , besieged with terrors , Truth affoords us direction and consolation , Psal. 119. 105. 5. Truth is the Armour , by which you are defended against your spirituall Enemies , and enabled for offensive warre . Amongst the sixe peeces of our spirituall Armour , three of these have speciall dependance upon the Truth . You must have the girdle of Truth , Ephes. 6. vers. 14. beshod with the preparation of the Gospell of peace , vers. 15. and take the sword of the spirit , vers. 17. 6. And indeed the word of Truth , is the Gospell of your Salvation , Ephesians 1. 13. The Charter by which the Corporation of Saints , challengeth such rich priviledges ; the Articles of that Covenant , which doth entitle them to such blessed hopes . You cannot hope to finde Gods gracious acceptance of your service , nor enjoy any Soule-refreshing communion with him in the duties of his worship , unlesse Truth direct and animate your spirits therein . When David was engaged in a pious and plausible service , in fetching the Arke from Kiriath-jearim , 1 Chronicles 13. he consulted , vers. 1 , 2. the people consented , vers. 3 , 4. there was much confluence and triumph , vers. 8. The Oxen stumbling , Vzzah upon a faire pretence , put forth his hand to uphold the Arke , yet God would not accept of his faire intention , but smote him that he dyed , vers. 10. the reason is rendred , 1 Chronicles 15. vers. 13. because God was not sought after the due order , his Truth was not observed , in the carrying of the Arke , as vers. 14. with reference to this Story , Peter Martyr commends it , to the care of Queene ELIZABETH , that Church Governors endeavour not to carry the Arke of the Gospell into England , upon the Cart of needlesse Ceremonies . There are two flyes which marre the most precious pots of oyntment . Hypocrisie and Superstition , as Isaiah 29. 13. Wherefore the Lord said , forasmuch as this people draw neere to me with their mouth , and with their lips doe honour me , but have remooved their heart farre from me , and their feare toward mee is taught by the precept of men . In both a great defect of Truth . Hypocrisie is lip-labour , and lip-labour is lost labour ; no dutie acceptable without truth of heart in it ; Superstitious worship , taught by mens precepts , may be devout enough , yet because it wants the Authoritie of Gods Truth to Steere it , how marvellously doth God curse it , vers. 14. Therefore behold , I proceed to doe a marvellous worke amongst this people , a marvellous worke and a wonder : the wisdome of their Wise men shall perish , and the understanding of their Prudent men shall bee hid . When the Devill hath made men Superstitious , God will make them foolish , he takes no pleasure in them . The best of our Practicall Christianitie , even our most solemne addresses to God ( upon such a day as this ) Ioose their vigour and blessing , if custome only or formality act us herein , and not conscience to Gods Truth . What are good Christians , but Rules of Truth , become examples , yea living , walking pictures of Divine Truth . When the wantonnesse of humane wisdome , will multiply Will-worship , and Wit-worship , thinking to please God with better devises then his owne , it turnes to grosse folly , and ends in much mischiefe , rather then acceptation . Witnesse Gideons Ephod , Iudges 8. vers. 27. Yea , such men take much paines to loose their labour , and Matthew 15. vers. 9. In vaine doe they worship God , teaching for Doctrine , the commandements of men . Never expect the gracious presence of Christ in his Churches , unlesse you purchase Truth , and set it upon the Throne , Revel. 2. 1. He walketh in the middest of the golden Candlesticks , whose office it is to hold forth the Truth . The beautie and efficacie of Church Government and Discipline , depend upon their Conformitie unto Divine Truth . It must Regulate Church Power , and Discipline Church Administrations , else they will soone loose their Lustre and Authoritie ; Degenerating either into emptie Formalitie , or into Church Tyranny , which of all other is most grievous , because so oppressive to the Conscience . Hence such uncouth Catalogues of Church Officers amongst the Papists : Pope , Cardinals , &c. Hence such swelling Volumes of their Canon Law , because not Divine Truth , but carnall wisdome drew the platforme . Hence so many of our Temples , made houses of Merchandize , wherein , as in the darknesse of Popery , Indulgences were , Absolutions are bought and sold . Yea , hence the sword of excommunication which was wont to be formidable , because drawne with so much solemnitie , is now made contemptible , because so familiarly abused upon trifles ; and all this , because Divine Truth hath had no more power in our Consistories . And this doubtlesse doth much foment the present distractions of the Church , that either fancie or affection should put such high claimes upon things , as suddenly to style them Institutions of Christ , or usurpations of Antichrist , not sufficiently consulting with Divine Truth . If our Prelaticall Power , and Cathedrall Pompe , be of Divine Right , let us see a Divine word for it ; what need we such violent arguments to maintaine them , oath upon oath , subscription upon subscription ? Let Christ himselfe be acknowledged as King in his Church , as Lord in his house , let the word of Truth be our Booke of Canons , our Books of Discipline , and then if . Paul were our visitour , he would rejoyce to behold our order , as Colossians 2. vers. 5. Yea , then we shall undoubtedly find the Broad-Seale of Heaven , confirming what is done , when we follow the guidance of Christ in his owne Truth , Matth. 18. 15 , 16 , 17 , 18. The best way to promote the most publique good of all the Churches , is by advancing the trade of Truth . This publique counsell should move in the most publique sphaere , seeking good for themselves and others , both at home and abroad . The eyes of all the three Kingdomes , yea , of the Protestant world are now upon you , expecting much from your influence . You can never contribute fully to the worke , of Reformation here , unlesse you set Truth at libertie ; neither shall you be so effectually helpfull to all the Protestant Churches , though you should recover their lands and regaine their territories , unlesse you re-establish their Religion , by opening a free trade of Truth amongst them . Truths advancement is one of Gods great designes ; Kingdomes are for Churches , and Churches golden Candlesticks to hold forth Truth , that therein Christ may appeare in his most glorious lustre ; when the banners of Truth are universally and victoriously displayed , The Kingdomes of this world shall become the Kingdomes of our Lord , and of his Christ , and he shall reigne for ever and ever , Revel. 11. 15. How came Popery to be advanced to so great height , but by suppressing Truth ; The mystery of iniquitie wrought in the Apostles times ; It went on by steps ; the Pope was first Antichrist nascent , then Antichrist crescent , after Antichrist regnant , but when he was made Lord of the Catholike Faith , so that none must beleeve more , nor lesse , nor otherwise then he prescribed , he became Autichrist triumphant . The Pope is guiltie of the grossest theevery , he robs the Sacrament of the Cup , the Scriptures of their Authoritie , and the Church of the Scriptures ; as theeves blow out the candles , the better to conceale themselves , and carry on their designes ; so He suppresseth , as much as he can , the light of Truth , that with more advantage , he may play his pranks , and creepe undiscerned in the darke . If you would lay siege to the Devill or Popes kingdome , and undermine all the crutches and supporters of it , set Truth at libertie . Zachary 4. vers. 6. the great mountaine of opposition must be moved , not by humane power and might , but by the spirit of the Lord of Hoasts , not only by his power but by his spirit , because Church works must be carryed on in a way of enlightning and revealing the Truth . Thus the wise providence of God wrought formerly , when a Generall Councell ( though by many groaned after ) could not be obtained with the consent of the Clergy and Court of Rome , to whom Reformation would be a certaine Ruine , He stirred up divers Heroicall Worthies , Waldus in France , Wickliffe in England , Luther in Germany , Knoxe in Scotland , to despise the light of Truth ; And Revel. 14. vers. 6. After the flying Angell , having the everlasting Gospell to preach unto all that dwell on the earth , then vers . 8. there follows another Angell saying , Babylon is fallen . Doubtlesse the Pope must fall not only by the Sword of Princes , but by the Sword of the Spirit , 2 Thessalonians 2. vers. 8. That wicked One must be revealed , and consumed with the Spirit of the Lords mouth . If you would have the mystery of iniquitie unmasked , see the Popes Triple Crowne tumble , and the thicke mist of Popery vanish , help forward the bright Sun-shine of Gods Word , promote the libertie , puritie , and power of Truth . You have had a discovery of some few sprigs , growing upon this first Proposition , let us in the Application , gather the wholesome fruit which hangs upon them . It is the good hand of God upon us , when so many of our brethren in Ireland , are still bleeding under their enemies crueltie , that we are at libertie in this solemne Ordinance , to plead with our God for mercie . Oh that this day of Self-humbling , might be to us in the use of it , according to its nature , a self-searching , or soul-purging day . My Commission is , to hold forth the Glasse of Gods Truth before your eyes , that you may may discover your spots and defects . Let it be your worke , to reade over your selves , as well as your Bibles ; to speake and write retractations of your former errors , and confessions of your miscarriages ( I wish we could all be Augustines herein . ) The Lord knoweth what Volumes many of us might fill , if we were but well studyed in our selves . And together with the long Catalogue of all our other sins , our neglect of Truth must come in , as having a great influence into the rest : for this we may blush and bleed , yea rivers of teares are too little to bewaile this , that in all our designes , we have so little minded to purchase the Libertie , the Puritie and Power of true Religion . Adam and Eve began to make very bad markets , to sell themselves and posteritie , for the forbidden fruit . Prophane Esau , sold his Birth-right for a Messe of pottage , Heb. 12. 16. How many with Absalom , to humour their vain-glory , will set the Peace of a Kingdome to sale ? How many with Haman , to gratifie proud revenge , will set a whole Church to sale ? Some with Iudas , will set up their Saviour to sale for thirtie pieces . Others with Diotrephes ( the first Cocke of the game ) that they may fill their sailes with Church-pompe , and Church-power , will set the Keyes of Church and Ordinances of Christ to sale . Lay your hands upon your hearts . To be purveyours for your lusts , as the prophane , Romanes 13. vers. 14. To be Merchants for the Pope , as the superstitious Innovators . To be Proctors for the Devill , as Gospell-opposers , what saith conscience ? Is this to buy the Truth . Give me leave ( Honourable and beloved ) to come neerer you , with three plaine Queres . I study not alta but apta proferre . Have you gotten your owne hearts possessed with the power of the Truth ? Hath Gods word a throne in your Consciences , Colossians 3. 16. Let the word of God dwell richly in you . If it dwell there . First , it must intrare , then residere : it must dwell and abide there , exercising a soveraigntie over you , ever drawing open into an humble familiaritie with it . What fruitfull knowledge have you gotten in the mysterie of Doctrinall and Practicall Godlinesse . They who know the Grace of God in Truth , will bring forth fruit , Colossians 1. vers. 6. Doth the Truth of your Religion appeare in your relations , in the uniformitie of a Gospell conversation ? as Phil. 1. vers. 27. Aske your hearts , whether in all your undertakings you move upon Religious grounds , and for Religious ends . God doth not onely number , but weigh our actions , and observes not onely what is done , but why it is done . The The word of Truth must be our judge ; therefore now let it be our Counsellor . It is Philpots Glosse upon Iohn 12. vers. 48 ( The word that I have spoken shall judge him in the last day ) if the word shall judge us , then much more ought it to be a judge of our doings now . Have you set up Truth in your owne families ? It is most odious for a Minister of Christ to flatter , to dawbe with untempered morter at any time ; but most abominable upon a Day of Humiliation . You reckon your house , your little Common-wealth ; by what law is it governed ? Doth the word of Truth , the Scepter of righteousnesse beare sway there ? Whence then so much licentiousnesse tolerated in the servants ? so much dissolutenesse in the children ? so much oppression , tyranny , and ( too often ) other wickednesse in your selves , and such distempers in family relations ? Psal. 101. vers. 2. David would walke in his house with a perfect heart . Such as served him , he would either finde them , or make them Gods servants . You would have others thinke your houses are Churches . What thy house a Church to God , and thou a covetous idolater ? Thy house a Church to God , and thou an uncleane sonne of Belial ? What concord hath Christ with Belial ? what agreement hath the Temple of God with idols ? The argument is as strong for Magistrates as for Ministers , 1 Tim. 3. 5. If a man know not how to rule his owne house , how shall hee take care of the Church of God ? How can you be good Reformers both of State and Church , unlesse you be first Reformers of your selves , and your owne Families ? Light is a great advantage to an house , especially the light of Truth . The Father of Lights , is not pleased to dwell in a darke habitation , such a corner is fitter for Satan , the Prince of darknesse . It was a very honourable report , which Melancthon giveth of Prince Anhalt , Cubiculum ejus erat , Academia , curia , Templum ; His Bed-chamber was an Academie , a Court , a Temple . The Lord gives you a share in this honour . Let not your Chambers be Academies onely , for the advanocment of learning ; or Courts , for the daily dispatch of publique affaires ; but Temples for the worship of God , and calling upon his name . Give the people not onely Rules , but examples of Reformation . Let Religion be first advanced in you , it will the sooner bee setled by you . Have you imployed and improved your publique interests to help forward the trade of Truth , to promote Religion in the Libertie , Puritie , and Power of it ? Never was any Parliament the sonne of so many prayers and teares . Never had any a larger share in that blessing of the Lord upon Ioseph , Deut. 33. vers. 16. feeling the good will of Him that dwelt in the bush , so often burning , yet not consumed . What reciprocall reall love have you expressed unto God , and the Cause of his Truth . When Moses proposed that question , Exod. 32. vers. 26. Who is on the Lords side ? The sons of Levi gathered themselves together , vers. 27. and by their zeale , obtained a blessing in Moses his Catalogue , when their brother Simeon was left out , Deut. 33. vers. 9. We live in shedding , discriminating times , it is a frequent question , quarum partium ? On what side are you ? If this be the question , who is on Truths side , what eccho , what answer will you returne , oh you great Counsellors ? Suppose this day , God and thy Conscience held a Closet Committee , the Lord saith , I have put such a rich price into thy hand ; I have betrusted thee with an influence in the Grand Affaires of the Church ? what saith Conscience ? What hast thou done ? what wilt thou doe , by speaking , voting , by hand , heart , purse , for the Truth ? Davids question is most seasonable , 1 Chron. 29. vers. 5. Who is willing to consecrate his service this day unto the Lord ? Oh that you might returne the same pious answer , with the chiefe of the Fathers , and Princes of the Tribes ; who all offered willingly , vers. 6. Could you finde this fruit upon your Self-examination , Doubtlesse though you may serve this day in sorrow ( as you ought to doe upon a Soul-afflicting day ( in sighes , in groanes , in teares ) yet you shall reape in joy . To engage and quicken your utmost endeavours for the happy purchase of truth . You may please to looke upon your selves ( Honourable and Beloved ) in a double capacity . First , as Merchants , trading for your owne everlasting good . Then as Publique Factors , betrusted with the best good of many hundred thousands . In a Merchant or Factor there are some speciall Requisites , 1. Wisdome . 2. Activity . 3. Resolution . First , Wisedome , to discerne both the Commodities themselves , and opportunities of trading . The first use of Wisdome is to discerne the Commodities themselves . Religion must not be taken upon trust . Faith is Gods way to save us , credulity the devils method to undoe us . 1 Thess. 5. 21. Try all things , hold fast that which is good . And by sound knowledge possesse your selves most carefully of such truthes , as are most necessary . Those that are Fundamentalia in fide , or in Praxi , buy them at any rate , but sell them at no rate . There are Magnalia , and minutula legis . It will argue much hypocrisie to be substantiall in circumstantiall truthes , and circumstantiall in the substantials of Faith and Repentance . Let us wisely proportion our zeale , according to the nature of the truths themselves . This Counsell Paul giveth his Titus . Matters of consequence , he must affirme constantly , but , avoid needlesse questions , Tit. 3. 8. It were a seasonable improvement of your Wisedome and Power , to hinder the Devils or Popes Chapmen , from opening their packes of adulterate wares , and to put an high value upon such precious parcels of Truth , as have a great influence both into Doctrinall and practicall Religion . Give me leave here in the behalfe of Truth , to suggest some briefe hints . First , Put in caveats against Arminian errours , which doe so extenuate originall sinne , and magnifie the power of nature , that they feed our hereditary disease of pride , and eclipse the glory of Gods grace . Oh trade for the doctrine of free grace . Maintaine the King of Heavens Prerogative . In the spirituall building , grace laid the first foundation , in Gods free , eternall purpose . Grace erecteth the wals , yea and addeth the top-stone . Eternity will be little enough to admire , to adore , to cry grace , grace ; Therefore carefully possesse your selves of this truth against the enemies of grace . Secondly , Minde the promoting of those Truthes which justifie The purity of Divine Worship , according to Gods owne will , against Popish and superstitious innovators . There is a bewitching pompe in the out side of popery , which intangleth some . Ancient Writers used many wanton Metaphors , and such a liberty of expression , before the mystery of iniquity was discovered , which deluded others . There is a disposition in all corrupt natures , no lesse to spirituall then bodily fornication . Vindicate therefore the second Commandement , which Papists have expunged , and others so much clouded . Where God hath professed himselfe jealous , let us be zealous , of trading for such Truthes . Thirdly , Put a value upon such Truthes as discover the dangerous errours of Socinianisme , which is no better then a Complication of many antient heresies , condemned by ancient Councels . A Doctrine that undermineth the merit and satisfaction of our Saviours death ; that will scarce allow faith to swimme , where reason cannot wade ; that will so farre bring downe Religion to reason , that we must beleeve little more in Divinity , then we can see in reason . Arminianisme gratifieth the pride of will ; Popery the pride of outward sense , and Socinianisme the pride of carnall reason . Fourthly , Let Truthes for the sanctification of the Lords day , be pretious truthes . Gods institution of that day , bringeth with it a speciall Character of holinesse , and an influence of a peculiar blessing , God hath sanctifyed and blessed it . Yea , in the primitive times it was a badge of Christianity . When the question was propounded , Servasti Dominicum ? Hast thou kept the Lords day ? The answer was , Christianus sum , intermittere non possum ; I am a Christian , I cannot neglect it . There was no little danger in the Anti-sabbatarian doctrine ; seeing upon Gods owne day , we professe publiquely our communion with God in his Ordinances . Then we expect to enjoy the richest influence from him . And if men could dispute away our Christian Sabbath , we should soone lose the vigour of our practicall Religion . God having made it holy by Institution , by Ordination , let us keepe it holy by Observation . The second use of Wisdome in Factors , is to know and consider their opportunities . Ephes. 5. 15 , 16. See that ye walke circumspectly not as fooles but as wise , redeeming the time . Hierusalem in this was , as unwise , as unhappy , that she knew not the day of her visitation , Luk. 19. 41 , 42. Who did expect such nutus providentiae , hints of divine providence , as God hath afforded to unworthy England in these two last yeares , to repossesse her of that Truth which many thought departing ? The Philistins had almost taken our Arke . Our friends , our enemies , our selves , our owne guiltinesse passed a sentence of death upon us . We discovered so many leakes in ships of Church and State , as if both were sinking . The tempest was great , our Saviour seemed to be asleepe , our onely refuge was to cry , Lord save us , we perish , Mat. 8. 25. The sword hath rid circuit for above twenty yeares in Germany ; many Candlestickes of Truth thence removed ; that Paradise almost turned into a Wildernesse . Poore Ireland is in danger to lose that Religion they had , with their estates and lives , Preachers hanged , Professors murdered , Bibles burnt , and all with prodigious cruelty and blasphemy , &c. Yet sinfull England , like Gideons fleece , dry in comparison , when others sleeped in their owne blood . Observe , I beseech you , like wise Factors , the seasons to trade for the setling true Religion . It is true , we are now full of sad distractions ; blacke and bloody clouds beginne to gather ; yet , may not Faith ( through them ) spy out the Sunne of righteousnesse shining graciously upon unworthy England ? As Hag. 2. 7. I will shake all Nations , and the desire of all Nations shall come ; and I will fill this House with glory , saith the Lord of Hosts . Historians report , that about the yeare 1517. when Leò the tenth was making some thirty Cardinals , there was such a terrible tempest in the Church , that shaked the Babe out of the Virgin Maries armes , and the Keyes out of Saint Peters hands , which they interpreted as ominous , and indeed so it proved ; shortly after Luther arose , who so much battered the Popes power . The sword is already shaken out of our great Church-mens hand , by Parliamentall power , the keyes doe not hang so fast under their girdle , as they did , &c. We dare not but hope , these are engaging providences of God , earnest-pennies of some great payment yet behinde . Oh therefore know , and redeeme your Opportunities to Trade for Truth . Activity , to pursue occasions , and follow all advantages . If you would be fully possessed of the knowledge of the Truth ; you must seeke for her as for Silver , and search for her as for hid Treasure , Prov. 2. 4. By a most unwearyed industry , search every Mine . Plato calleth Merchants , Planets , that wander from City to City . You will never trade for Truth in good earnest , till you expresse an inquisitive , active disposition , in the cause of Religion , knocking at every doore , plying every M●●ket , where you may purchase any acquaintance with the Truth . First , Goe not onely to the shop of Nature , or the Schoole of Philosophy . The candle which Nature affordeth us , is good ; but it will be burnt out before we come to our journeyes end . Philosophy may seeke Truth , Theology findeth it , Religion doth possesse it . Philosophy is not the field wherein the pearle of Truth lyeth , but rather a hedge and ditch about the field , to defend it , from the invasion of subtill Disputants . Secondly , Neither must we seeke Truth , onely in the decrees of Councells , in the Traditions and testimonies of the Church . Councells are like Rivers of water , very profitable , so long as they hold themselves within the compasse of the banckes , but if they swell and overflow ( as too often they have done ) they prove very hurtfull to the field of the Church , even to Truth it selfe . The Councell of Constance commeth in with a non obstante against Christs institution , with-holding the Cup from the Sacrament . Our Faith and Truth was at first delivered to the Saints , Jude ver. 3. And we hold it still per Ecclesiam , though not propter Ecclesiam ; by the Ministery of the Church , though not for the Authority of the Church , John 4. 42. All they who are genuine children of the Church , not onely by the Mothers side , but by the Fathers also , will not onely beleeve as the Church beleeveth , but as their Heavenly Father teacheth them , and because he teacheth them . Thirdly , But in searching out for the Truth , goe to Christ himselfe , who is Truth it selfe , John 14. 6. Jesus saith unto him , I am the Way , the Truth , and the Life . Attend upon Christ in the use of his Word , which is a Word of Truth , Prov. 8. 34. Blessed is the man that heaneth me , watching daily at my gates , Waiting at the posts of my doores . If ever God ripen your Councells about a Synod , we hope to receive the same direction from you , that Constantine the Great gave the Councell of Nice . Take the Resolution of things in question , out of Divinely inspired writings . Doe not onely bid us enquire what Reformation was in our ▪ Josiahs time , King Edward the sixth ; nor what in our Deborahs dayes , Queene Elizabeths , ( though we must for ever blesse God for the light that appeared in those times ) Doe not onely put us upon inquiry what Ignatius said , or what Cyprian did ; they must be very wise Children who know their Fathers faces and writings , after so many of their adversaries scratches . Rather bid us give you an account , what Luke holdeth forth in his story of the Acts of the Apostles , what Paul intimates in his Epistles , that so divine Truth may triumph , and we enjoy a Scripture Reformation . In divine things we may attribute somewhat to antiquity , yet in matters that concerne Church pompe , and Church power , we must be jealous how we trust the Ancient Fathers , because ( good men ) they saw the mystery of iniquity but darkely , and at a distance , which wrought strongly , not onely in corrupting Doctrine with errours , but Divine Worship with Ceremonies and Church Government with tyrannicall usurpations . Then , and then onely , is Truth like to triumph in Church-Assemblies , when Gods Word is there advanced . Cyrill saith , in a Synod at Ephesus , upon a high Throne in the Temple , there lay , Sanctum Evangelium , the holy Gospell , to shew that Christ was both present and president there . Resolution , to backe a publique Factors wise Activity ▪ This would make you willing to grapple with difficulties , to expose your selves to troubles and hazzards , and to be at any cost and charges , that you may possesse your selves and the Kingdome of the true Religion . Poore England hath long beene in a travelling condition , felt many bitterpangs , findeth now twins in her wombe , Jacobs and Esaus , wrastling for the birth-right , high contestations betwixt Eliah and Baalls Priests ; now it is a day of trouble and astonishment : Great things are come to the birth , onely there wanteth strength to bring forth . What will you resolve to lay out to possesse this dis-joynted Kingdome of the Truth ? Imagine the casting of the ballance , the composing of all Church difference depended upon thee alone , what wouldest thou contribute to purchase Truth ? Nazianzen put this price upon his Athenian , learning ( wherein he was very famous ) that he had something of value to part withall for Christ ; Oh that you could say the same of your Honours and Estates , reckoning this the goodnesse of all your good things , that you are enabled to doe good with them in the cause of Christ and his Truth . It was Heroicall zeale in Basill , who for his constant and bold defending of the Truth against the Arian heresie , being threatned death by Valens the Emperour , answered , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Oh that I might dye for the truth ! I beseech you ( Noble Worthies ) by the many Petitions you have had from men , by the solemne Protestations you have made to God , by his wonder-working Providence about you , and by the dependance the Protestant cause abroad hath upon you , stirre up your Resolution in the behalfe of Truth . Would you have the name of this Parliament embalmed with everlasting perfume ? Improve your power for the true Religion . Justifie our Magna Charta , the grand Charter of Scripture truthes , that doth entitle us to Salvation . Confirme unto us our Petition of Right , establish upon Pastors and Churches , so much interest in the power and use of the Keyes , as the Word of Truth doth allow them . Maintaine amongst us a free course of trading for eternall happinesse , set and keepe open those shops , such Pulpits , such mouthes , as any Prelaticall usurpations have , or would have , shut up . Secure to us not onely liberty of person and estate , but also liberty of Conscience from Church tyranny , that we be not pinched with ensnaring oathes , clogged with multiplyed subscriptions , or needlesse impositions , which will rather increase then compose distractions . Together with Priviledges of Parliament , let us have Church-priviledges vindicated , helpe us to purge out that old leaven , whether of Doctrine , of Disposition , or Persons , that we may have Sacraments more purely administred , according to the rule of Truth ; let us be sure of this Militia , inviolably setled , the sword of the Spirit , which is the Word of God , Ephes. 6. 17. Guard that Magazine , wherein are laid up the weapons of our warfare , that are mighty through God , to the pulling downe of strong holds , 2 Cor. 10. 4. So shall we be put into a good posture for Reformation . Act undaunted resolution , in the prosecution of these religious Designes , then may you confidently expect Christs glorious and gracious presence amongst you . Luther would assure you thereof , Where the Word of Christ doth raigne , saith he , there are the eyes of Christ fixed on the holy Professors of Truth , but where the Word of man reigneth , although there were as many Popes , as there be leaves in the wood , and as many Card●nals , as graines of Corne , &c. As many Bishops , as drops of water in the Sea , and all of them glittering in Gold and Jewels , Gemmati , purpurati , mulati , & asinati , to maintaine their owne Lawes , yet are Christs eyes turned away from them . Truth , though it must be bought ; yet it may not be sold . The Wisedome of Scripture directs us to severall purchases , Isai. 55. 1. Every thirsty soule is invited to Come and buy Waters , Wine , and Milke ; Seeke to Christ upon his termes , for variety of sweet Soulemercies ; Rev. 3. 18. We are counselled to buy of Christ , Gold tryed in the fire , the pure graces of Gods Spirit , and the purity of Ordinances ; Ephes. 5. 16. We must be redeeming the time , not only taking opportunities of doing and receiving good when they are offered , and seeking them when they are wanting , but buying them at any price . And indeed Christians should be Chapmen to buy , rather then Salemen to sell . We are commanded to buy , that we may possesse , the end of this possession is use ; what Spirituall commodities we have purchased , we must Improve for God and our Soules , but not alienate them from our selves . There are three sorts of Hucksters will be ready to engrosse the Truth from you , if you be willing to sell it . Malignant persecutors , are engrossing Huckesters , who watch to interrupt the liberty of the Truth . These , even as Jannes and Jambres withstood Moses , resist the Truth , men of corrupt mindes , Reprobates concerning the Faith , 2 Tim. 3. 8. And indeed , therefore resist the Truth , because their mindes are so corrupt . Such the Apostle cals {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , absurd , men , 2 Thess. 3. 2. Men compact of meere incongruities , solaecising in opinion , speeches , actions , and whole life , yea unreasonable men , For all men have not Faith , ver. 2. Religion is the highest Reason , nothing more irrationall then irreligion . From such spirits arose those conspiracies against the Apostle , endevouring to scotch the Charriot-wheeles of Truth , when they began first to move . No sooner did Steven plead for Truth , but some were suborned against him ▪ Act. 6. 11. No sooner did Saul beginne to Preach the Truth , but opposers began to consult to kill him , Act. 9. 23. Though not long before he had beene a busie Apparitor and Pursevant , to Arrest the Saints , and dragge them to their High-Commission , Act. 9. 1. [ A strange and suddaine change in them , as well as in him . ] Origen saith of the Devils ; No greater torment to them , then to see men addicted to the Scriptures . The same temper of spirit appeares in the devils agents upon the killing of the witnesses , Rev. 11. 10. They that dwelt upon the earth shall rejoyce over them , and make merry , and shall send gifts one to another , because these two Prophets tormented them that dwell on the earth ; And therefore they will adventure peace of Conscience , and hope of Heaven , yea , the whole stocke upon it , that they may buy up Truth out of the Churches hands ; and sometimes malice rises to such an height , that even in England the Bible must be burnt , as strange Doctrine . Seducing Heretickes , whose endevour is to corrupt the purity of Truth . The great Apostasy from the Faith , 1 Tim. 4. 1. is brought about by giving heed to seducing spirits . The Pope hath many Emissaries abroad , who joyne with the Devill , studying a method of Soule-deceiving , and Truth-betraying . Compare Ephe. 4. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with Ephes. 6. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , you shall find the devill and deceivers artificially methodizing their snares to draw us from the Truth , 2 Pet. 2. 1 ▪ False teachers have alwayes practised to bring in damnable heresies . The beginnings of grosse errours may be modest ; yea , the foulest Heresies may at first appeare with faire faces . The Serpent creepes into the Paradise of the Church by degrees : as 2 Cor. 11. 3. his plot is to corrupt peoples mindes , From the simplicity that is in Christ ; First , he will puzzle them with a question , as he did Eve , put a command of God , a knowne Truth to be disputed , then helpe them to mint some distinctions , ( which are not alwayes so happy in Divinity as in Philosophy ) thereby to relieve and helpe in an error . And here it may be observed , though these men have the same designe with malignant persecutors , to engrosse the Truth , yet cunningly they will buy it up by parcels , that they may be the lesse discerned . They will trade first in names , then in things , first habituate us to call our Ministers Priests , our Communion Tables , Altars , before they impose superstitious gestures . This was the Rhemists straine of policy . Let us keepe our old words , and wee shall easily keepe our old Faith . This graduall Huckstering up the purity of truth , is most cleare in Image worship . At first , Images and pictures of Saints were used in private , for Memory , History , or Ornament onely ; Afterwards with like colour of pretence brought into the Church in Gregories dayes , yet with expresse prohibition of worshipping them ; Afterward the second Synod of Nice enjoynes it , though more modestly , and respectively onely in regard of that which they represent ; But since the councell of Trent , it 's risen to grosse Idolatry . Neutrall Politicians , who will be buying Truth out of our hands , by formalizing and enervating the power of it , till at last they leave us an heartlesse and saplesse Religion . Among the Lawes of Solon , there was one which thundred against such , who in a civill uproare amongst the Citizens , sit still as neutrall spectators . It were happy for the Church , if there were a more strict course taken against all lukewarme Machivillians , who by their neutrality undermine Religion ; of this straine was Jeroboam , that grand Politician , who created to himselfe a State Religion ; out of Love to his Crowne , he set up golden Calves , he hindred the people from going to worship God at Jerusalem , lest they should turne againe unto their Lord , unto Rehoboam King of Judah . Worldly wise men , as they are time-servers , so they are selfe-servers , and whatsoever become of Christ and his truth , selfe shall be advanced into the Throne ; such mens heads over-match their hearts , their policy out-runneth their Religion ; when the glory of Christ and his Gospell come in competition with their selfe ends , selfe shall first be gratifyed ; most unlike to Paul , who Phil. 1. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , stood as it were on up-to , looking earnestly after the magnifying of Christ , what-ever became of himselfe , Whether in his life , or in 〈◊〉 death . I may produce three Reasons to fortify you against felling Truth to any Hucksters . Truth is in it selfe a precious Jewell , of most incomparable worth , gained into the possession of the Churches , not without much difficulty ; and therefore cannot without great disparagement to its excellency , and to the zeale of others , be alienated and chaffered away . Gospell Truth at first cost the blood of Christ , then watered with the blood of many Martyrs , which made it throng up so plentifully . It is observeable , the Church hath beene seldome fully possessed of any Grand Truth , without much debate , without some bloody sufferings . How deare did it cost Athanasius to justifie the Divinity of Christ , against the Arians ? and shall we suffer any of that kindred to buy it againe out of our hands ▪ How couragiously did Augustine rescue the Doctrine of Grace , from the Pelagians hands , whom he cals the Enemies of Grace ? and shall we suffer it to be betrayed to their Brethren the Arminians ! How farre did Luther hazzard himselfe , to advance Justification by Faith in Christ ? It is a grosse shame that sweete Truth should be lost in the language of any Innovators , who will have workes to concurre in eodem genere cause , to share equally with Faith in the very act of justifying . Many of our ancient Worthies , like Wisedomes Children , Matth. 11. 19. set themselves to justifie Wisedome ; they have endevoured with much sweat , and many teares , yea , with their dearest lives , to settle the Churches Land-markes by evidence of Scripture Arguments , and to bound the Truth by Decrees of Councels ; we must not prodigally dispossesse our selves of such a Treasure . We reape the fruite of our Reformers zeale , who bestirred themselves so much against Popish Altars , and other Church usurpations for the purging of Religion in England . God forbid , that we should sell for trifles , what they possessed us of with so much difficulty . It concernes us rather to concurre with them , yea , to promote their beginnings with all our might , that we may have such Churches , such Officers , such election and ordination , such jurisdiction , such exercise of Church power , and all such administrations as are most agreeable to the Truth . Truth is the Churches Talent ; committed to her trust , and therefore must not be sold . Trust being a strong obligation to fidelity . Upon this ground the Apostle , Jude ver. 3. Exhorts Christians to Contend earnestly for the Faith , once delivered to the Saints . You must never expect another edition of the Faith , ( God reserved that solemne change from Jewish to Evangelicall worship , for the Inauguration of his Sonne ) zealously strive for this Faith you have , against all opposition . In that knowne place , so much abused by Papists , 1 Tim. 3. 15. The Church of Ephesus ( this cannot be appropriated to the Church of Rome ) is the pillar and ground of Truth . Not a pillar to uphold , but to hold forth Truth , not so much {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the seate of Truth ; every pure Church being a depository of Truth , where it is to be found , as the candle in the Candlesticke . All the fonnes of Wisedome have a share in that of Paul to Timothy , 1 Tim. 6. 20. O Timothy keepe that which is committed to thy Trust . This made the primitive Worthies so conscientiously zealous in the cause of Truth ; and that not onely of many Truthes , but even of formes of speeches , of syllables , yea of Letters . The difference betwixt the Councell of Nice and Arius , was but in a Letter , whether {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The controversie whereupon the Greeke and Latine Churches broke , touching the proceeding of the Holy Ghost , depended upon two prepositions , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The monstrous heresie of Nestorius lay but in one poore letter , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , when he would not gratifie the Church therein , as Cyrill desired him , many Bishops rose up against him , so religious were they , that that they would not exchange a letter , or syllable of the Faith , wherewith their Saviour had betrusted them . Selling Truth is the worst , the most undoing Trade ; it sets to sale both Gods glory , and your owne Salvation , being it opens a doore to both extreames in Religion , to Prophanenesse , and to Superstition . The Schoole of Christ is indeed a Schoole of affection , and of action , but first of knowledge ; we must have science before we shall make conscience of our wayes . This makes the god of this world , the Devill , bestirre himselfe to blinde peoples mindes , Lest the Light of the glorious Gospell of Christ should shine into them : he well knew that darknesse of mind , betrayes us to workes of darknesse . When men walke in the darke , They know not at what they stumble , Prov. 4. 19. They will stumble at Christ himselfe , at the strictnesse and purity of his wayes , and soone plunge themselves into the grossest wickednesse . In a Synod at London Anselme forbad Priests Marriage in England , and in the next yeare were discovered a great company of Sodomites amongst them . Such is the wofull fruit of selling Truth , which would be a spur , quickning to good , and a bridle restraining from evill . It is no wonder to find such treacherous practices amongst the Papists , their erroneous doctrines open the sluces unto them . Upon a sleight confession of sinne , they may receive a cheape absolution , and thereby are emboldned to renue the commission of it . That Taxa poenitentiaria , amongst the Papists , that low rate which is put upon the greatest sinnes in the Popes Custome house ; so contrary to the word of Truth , Rom. 6. 23. The wages of sinne is Death , encourages people to the greatest prophannesse . Ignorance of the Truth is a fruitefull mother and helpefull nurse , both to prophanenesse of practice , and to superstition in devotion . See it at Athens , Act. 17. 22 , 23. There they were fondly superstitious , where their Altar had this inscription , To the unknowne God . Aquinas attributes the inchoation of Idolatry it selfe , To the inordi●acy of our affection , and our Ignorance of the true God . Whence came superstition so much to swarme in the darke ages of the Church ? because they neglected the word of Truth , and followed Tradi●ions . Hence it is observed that Learning and Religion have falne and risen together . When the light of Truth hath beene eclipsed , by the decay of learning ; the heate of Religion hath much declined . The weedes of superstition , sponte nascuntur , will grow of their owne accord in darke corners ; as having advantage of the soile , so much connaturallnesse to peoples corrupt hearts . The Popes Chaplaines need not take much pains to teach ignorant soules to be superstitious ; If Orthodoxe Preachers of the Truth be but suspended , we shall soone have reason to complaine with that great man in the Councell of Lateran ; Piety is almost sunke into Superstition . Beware of expressing any indulgence unto such , or holding any complyance with them that sell the Truth . The whole Tribe of Benjamin came to be extinguished , except about sixe hundred , onely for countenancing a few sonnes of Beliall in Gibeah , who had abused a Levites Wife , Judg. 19. and 20. chap. Christ was angry with some of the Churches , not onely for being active in evill , but passive of evill , Rev. 2. 14. 20. The Wisedome of this great Councell hath beene inquisitive after monopolists , or any that encroach upon the Common-wealth . Give me leave to discover an unhappy Church-confederacy , whereby Truth hath beene shamefully sold in many places . There are foure sorts of persons , herein deepely engaged . First , Scandalous apostate Professors of the Truth , who alienate the Truth from themselves , and alienate the mindes of others from the Truth . They make the word of God blasphemed , Tit. 3. 5. Such are described with blacke Characters by Jude verse 12 , 13. These are spots in your feasts of Charity , when they feast with you , feeding themselves without feare ; clouds they are without water , carryed about of windes ; trees whose fruite withereth , without fruite , twice dead , plucked up by the rootes ; Raging waves of the Sea , foming out their owne shame , wandring starres , to whom is reserved the blacknesse of darkenesse for ever . They are employed in evill workes , and they receive answerable wages . What unhappy markets such carnall Gospellers make for the Truth , you may read in many stories ; amongst the rest , an American Noble-man , being perswaded to embrace the Christian Religion , demanded , First , what place was ordained for such as were Baptized ? Answer was made , Heaven , and its joyes . Secondly , what place for them who were not Baptized ; Answer was returned , Hell , and its torments . Thirdly , which of these places was allotted for the Spanyards , it was answered Heaven ; whereupon he renounced his intended Baptisme , protesting he would rather goe to Hell with the unbaptized , then be in Heaven with the Spaniards . Many fall out implacably with the Truth , because they finde many professors such unsavory salt . Secondly , Ignorant and vicious Ministers . Some even idoll Priests , like the Idols of the heathen , The worke of mens hands , they have mouthes but they speake not ; eyes have they but they see not ; they have eares but they heare not , neither is there any breath in their mouthes ; they that make them are like unto them , so is every one that trusteth in them , Psalm . 135. 15 , 16 , 17 , 18. And indeed it is too often true , like Priest , like People , Ier. 5. 31. Such a creature is not to be found in Christs catalogue , who gave some Apostles , Prophets , Evangelists , Pastors , Teachers . No Prince ever sent dumbe Embassadors . Bernard reckoneth up these foure as strange things , Speculator caecus , praecursor claudus , praeco mutus , doctor inscius ; a blinde Watchman , a lame Harbinger , a dumbe Cryer , an ignorant Teacher ; And indeed a Minister of a vicious life , though not grossely ignorant , is as dangerous an enemy to true Religion , if not sometimes worse , as not barely with-holding , but corrupting and perverting Truth , like Elymas the Sorcerer , Act. 13. 10. Yea like Eli his Sonnes , 1 Sam. 2. 17. who made the Offerings of the Lord to be abhorred ; their ungodly lives are often such confutations of their owne and other mens Sermons , that many thereby are hardned against the Truth , Ezek. 9. 6. the destroying Angell was to beginne at the Sanctuary , and there , too often , beginnes prophanenesse . There hath beene long expectation , as there is indeed great need , of a Parliament visitation ; to finde out those Chapmen , who will sell Gods Truth , peoples soules , Church-purity with State-liberty , for the satisfaction of their lusts . Thirdly , Such Prelates as ordaine or support these ignorant and vicious Ministers , I appeale to you , what grosse betrayers of Truth they are . How happy had it beene for the Church in England , if they who pretend to succeed Timothy , had walked by that rule which Paul commended to him , 1 Tim. 5. 22. Lay hands suddenly on no man ? but alas ! many are aposcopi , rather then Episcopi , as Espencaeas , by-seers , rather then over-seers ; hence such swarmes in the Church of backe-friends unto truth . If you enquire when so many grosse deformities crept into the Church , Damasus will tell you ; even then when the Bishops put over the care and performance of Church affaires to others , that they might take their owne ease ; like Harlots that put out their owne children to be nursed by others , that themselves in the meane time might satisfie their lusts ; by such remissenesse Truth was much smothered , with a multitude of weedes , that overgrew the Church . Fourthly , Selfe-seeking Patrons are many times deepely accessary to the betraying of Truth , in presenting most unworthy Ministers . The Lord knoweth how many are so farre from considering the concurring consent of judicious Christians ( which was much valued in primitive times ) that they neglect their trust for the good of others , and their own soules . They will obtrude , too often , one of Jeroboams Priests , one of the lowest of the people , 1 Kings 13. 33. They would not chuse a Cooke to dresse their meate , that were like to poyson them ; nor a Physitian ( though a Kinsman ) which would probably kill them ; but , too often , preferre a dawbing Chaplaine , that will comply with their covetous , or licentious humour , though in the meane time the people be betrayed , and the Truth be sold . Will you please to consider what a sad meeting this unhappy fraternity will have at the day of Judgment , if still they persist in truth-betraying . Scandalous professors , will curse their wicked Ministers , whose examples poysoned them . Wicked Ministers , will cry woe , woe upon such Prelates , who were indulgent to their unworthinesse ; and doubtlesse the Prelates will be as ready to complaine of many Patrons , who first made the livings scandalous by withholding maintenance , and then by importunity thrust a scandalous Minister upon them . Oh let it now appeare , that you will not suffer Religion to be betrayed by the least indulgence to any of these evils . Consider what Sigismond the Emperour said in the Councell of Constance , where the Councell pretended to make a Reformation ; one stood up and said the Reformation must beginne at the Fryer Minorites ; No , said the Emperour , Non à Minoritis , sed à Majoritis incipiendum est , Let Reformation reach Patron , and Prelate , as well as Minister and People . If you would discourage scandalous livers , suppresse scandalous Ministers ; if you would prevent a succession of them , regulate the power of the keyes , tooke to ordination and jurisdiction : though your Bill against scandalous Ministers were ripened and executed , yet if the doore of admission into the Church , continue as large as now it is , the next age will swarme againe with the like Drones . And for the Truthes sake , that you may silence all clamours , as if Reformation would discourage learning , and undoe the Church , make good your owne Orders . For the support of an able Ministery ; let Patrons and others deny themselves , to raise a sufficient and certaine maintenance , at least open a vent to others Pietie and Charity , who will concurre with you , to afford oyle for burning and shining lampes , by reviving the hopeful designe of the Feoff●es , or what other wayes , your zealous wisdome shall suggest . A great Civilian telleth us how Church-maintenance came to be appropriated to the Cloysters of Monkes , and how such lands as they held , in sundry Parishes , were freed from the payment of tithes to the Ministers thereof ; namely , it sprang from this roote , they insinuated that Preaching was not so necessary for the salvation of mens soules , as their Praying , in their Religious Houses ; Preaching , they said , breedeth Schisme , Disputes in Religion , &c. It lyeth as a blot upon them , That by their undervaluing Preaching , many Congregations were robbed of their Ministers maintenance , Let it be Your Honour , who have expressed such a high esteeme of Preaching , to endevour the re-endowing those places with such meanes , as may encourage faithfull witnesses unto the Truth . To awaken Your compassionate affection towards many persons and places , where truth is chaffered away ; Religion is a riddle , a paradox , yea , a reproach among them . We should appeare this day , as publique mourners , laying to heart , not onely personall , but State evills , even Parliament sinnes . Is not this just matter of griefe , that in so many former Parliaments , the liberty , the purity , and the power of Religion hath beene so much neglected ? Ancient Lawes have established Church pompe , Power , Dignity , and Revenues ; these are twisted into the severall Statutes , as if they would put in a politicke caveat against after alterations , without shaking the very Foundation , which is now one of the great objections against Reformation . Yea , how much hath Truth suffered by the indulgence that Old Parliament Lawes have expressed to Non-residency , Pluralities , and Insufficiency of Ministers . It hath beene enough if Legit ut , Clericus ; if he can say the Confession in Latine , he must be betrusted with soules . Allow something to the necessity of these darker times ; yet now the very reason of such being altered , God forbid that truth should any longer be betrayed by an unwarrantable latitude . Oh pity your many thousands of expecting Petitioners , who have had many yeares of sad Sabbaths , and sit downe still in much sorrow , complaining for want of Truth . You may heare their groanings in the words of the Prophet Jeremiah , chap. 8. 22. Is there no balme in Gilead ? Is there no Physitian there ? Why then is not the health of the daughter of my people recovered ? What ? cannot , will not , the Parliament heale us ? It was a strange and dolefull vision that Ezekiel had from God at Hierusalem , when he saw so many sinfull spectacles ; an image of jealousy , Baals Idoll , Ezek. 8. v. 5. then , a company of grave ancient men , every one in the Chamber of his Imagery , ver. 11 , 12. the Jewish High-Commission , according to some , in those times deepely corrupted ; poore Women weeping for Tammuz , ver. 14. weeping for the death of Osiris , King of Egypt , and idolatrously adoring his image , which Isis his wife had advanced ; and worships towards the Sunne , ver. 16. Would it please you in your serious thoughts , to runne over this Church , this Kingdome , you might see in many places such objects , that Your eyes would much affect your hearts . Though in all abominations , wee doe not runne parallell with Hierusalem , in Ezekiels Vision , yet such wofull fruites of truth-selling , and truth-betraying , as may stirre up your affection , and awaken your Parliament actions . First , Cast your compassionate eyes upon the Schooles of the Prophets , the Churches Nurseries . Doe not petitions informe you that divers have there chaffered away Truth for errors ; were Whitaker and Reinolds then in vivis , doubtlesse they would blush to see Bellarmine and Arminius justified by many , rather then confuted . If no Chambers of imagery be there , yet are there not some Chappels , polluted rather then adorned with Images , Altars , and Crucifixes . If no worshipping of the Sunne there , yet doe not too many pleade for , and practise , an ungrounded worshiping toward the East ? It cannot be thought unnaturalnesse in a Sonne to represent the distempers of his Mother , to a Colledge of Physitians especially when the experience of the deepe infection , which some of your beloved Sonnes got there , of the corruption of judgements , prophanenesse and superstition of practise , which many of your Ministers brought thence , will witnesse the same , that Truth hath beene shamefully betrayed , by too many in the Universities . Munster reporteth , That the Jewes were banished out of many Countryes of Christendome , principally for poysoning Springs and Fountaines . All Friends to Truth had need pray that God would either remove or heale such as have poysoned the Schooles of the Prophets , the Fountaines of the Land . Our hopes are that God will put upon you ( Noble Senators ) the spirit of Elisha , and helpe you to cast into those waters , such salt , that the Waters be healed , that there be not from thence any more barrennesse , or causing to miscarry , 2 King. 2. 19 , 20. In Exod. 15. 23 , 24 , 25. when the people were come to Marah , They could not drinke the waters , for they were bitter , and murmured aga●nst Moses , saying , what shall we drinke ? ver. 25. The Lord shewed him a tree , which when he had cast into the waters , the waters were made sweete , Plant , and uphold wholesome Lectures , in the Pulpit , as well as in the Chaire , ( A Service worthy of the Wisdome and Power of a Parliament . ) Such Trees will sweeten the waters there , and drop such fruite , as will much promote the trade of Truth abroad . How many living stones , yea how many Builders did famous Perkins hew , by Preaching a Lecture in Cambridge ? many Children and Fathers begotten by his Ministery in a few yeares , to the great advancement of the Truth . Secondly , Behold with the same compassion , Cathedrall Churches , and the wofull effects of selling the Truth in too many of them ; The strange Vestures and Gestures , Images , &c. in some of their Quires , intimating too much affinity with those Chambers of Imagery , in their abominations , mentioned Ezek. 8. 10 , 11 , 12. Former Reformations left such nettles growing there , that have since unhappily seeded many other Churches ; yea , left so much dust , not onely behinde the doore , but even in the very Quire , as hath beene easily blowne about into many corners . They glory in being called the Mother Churches , but they have too often proved Step-dames to their Daughters , engrossing the maintenance , that should provide the word of Truth for their Soules . What pity is it that Cathedrall Societies , which might have beene Colledges of learned Presbyters , for the feeding and ruling City Churches , and petty Academies , to prepare Pastours for neighbour places , should be so often Sanctuaries for non-residents , and be made Nurceries to many such Drones , who can neither Preach nor Pray , otherwise then reade , say , or sing their Prayers ; and in the meane time Truth much obscured in a Non-edifying pompe of ceremonious service . It was a notable designe of those Bishops at Bononia , that gave Pope Julius the third this very Counsell , how to establish the Roman Religion ; Let the people ( say they ) have pompous Prayers , Images , Tapers , Organs , and divers musicall instruments in their Temples ; These are things with which the people are much delighted , and being taken up with these , they almost forget that doctrine which is so destructive to us . Let your compassion move you to counter-worke all such plots ; as Church-deformers sought to corrupt Cities , and places of confluence ; so let those that professe themselves Church-Reformers , when the Harvest is greatest , expresse the greatest care to send forth most faithfull Labourers for the Truth , Matth. 9. 36 , 37. This were to resemble your Saviour . Thirdly , Behold with weeping eyes the many hundreds of Congregations , in the Kingdome , where millions of Soules are like to perish for want of Vision ; Truth is sold from amongst them , either by Soule-betraying-non-residents , Soule-poysoning-innovators , or Soule-pining-dry-nurses . In too many places the very Image of jealousie , the Idoll of the Masse is set up , yea , the Comedy of the Masse acted , because there wanteth the light of Truth to discover the wickednesse and folly of it . Do not some of you that live on the Welch coasts ; cry out with your Neighbours , Woe is me that I sojourne in Meseck , and that I dwell in the tents of Kedar , Psalm . 120. 5. Doe not some of you inhabit the North parts , where you may complaine ( in the word of Nicholas Clemang . pag. 15. ) How many Priests came to their Benefices , not from the Schooles , and their study , but from the Ploughes , and servile Occupations , which could neither Reade , nor Understand Latine ? Where in many miles , not a Minister that can {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Preach , and live , Sermons . I wish every Parliament-man had a map of the Soule-misery of the most of the Ten thousand Churches and Chappels in England ; I hope it would draw forth your compassions , and stirre up your endevours to rescue Truth out of their hands , who would sell it , and set up the trade of Truth in poore darke Countries . Had I the favour to preferre a Petition unto You in the name of Universities , Chiefe Cities , Country Congregations , yea , the whole Kingdome , and were sure of a propitious eare from you , I would summe up all in this clause , in this one breath : Improve Your Power to helpe forward the Word of Truth , that it may runne and be glorifyed . This would maintaine love and loyalty to our Soveraigne . Where hath he most hearty Prayers , but where Truth most prevailes ? This would teach men to justifie the power , and comply with the Authority of Parliaments . Who have more undermined and maligned Parliaments , then such Ministers as first betrayed Truth ? This is the way ( if any ) to reduce seduced Papists . Humane Lawes will pinch their purses . Send divine Truth amongst them , that may satisfie their consciences . This is the most Soveraigne meanes to compose Church-differences . Why doe we contend ? ( saith Augustine ) are we not Brethren ? Our Father dyed not intestate , let his Will be publiquely produced , and all men will be quiet . This is the best way to make the Reformation thorow and lasting , because this would engage the peoples hearts . 2 Chron. 20. 32 , 33. Jehosaphat did that which was right in the sight of the Lord ; Howbeit the high places were not taken away ; for as yet the people had not prepared their hearts unto the God of their Fathers . Josiah , a good King , did much , yet because the peoples spirits were not wrought to concurre with him , the worke soone vanished , and Gods Judgements brake in upon them . Goe on , therefore ( Honourable Worthies ) improving your influence to prevent the selling of Truth . First , Provide that every Congregation may have an able Trumpet of Truth . Secondly , Especially let great Townes , places of confluence , have Lectures , Markets of Truth . Thirdly , Afford any faithfull Paul and Barnabas incouragement , yea , Power , if Sergius Paulus desire to heare the Word of God , to goe and Preach , though Elymas the Sorcerer should be unwilling ; such ambulatory exercises have brought both light and heate into darke and cold corners . Fourthly , What if there were some Evangelicall , Itinerant Preachers , sent abroad upon a publique stocke to enlighten darke Countries ? Thus might you reape glorious fruits of all your Counsels , teares , prayers , and paines , in seeing Dagon fall downe before the Arke of truth . I have endevoured , ( though in much weaknesse ) with words of Truth and sobernesse , to plead the cause of Truth . I must end as an importunate Sollicitor : O sell not the true Religion upon any termes . Much of my Rhetoricke to perswade you is within you . I speake to your selfe-love , as you are Men ; to your conscience , as you are Christians ; to your Wisedome , as you are States-men ; to your Honours , as you are Noble : Be alwayes buying , but never selling the Truth . England hath had an happy taste of your zeale for Truth , and against the corrupters and betrayers of the true Religion . The Lord from Heaven hath appeared mightily for you , when you appeared much for him in the cause of Truth . God forbid that ever this Parliament should lose any of it's first love to Religion , and the Reformation of it , then may you expect to drinke of Solomons bitter cup , The Lord was angry with Solomon , because his heart was turned from the Lord God of Israel , which had appeared to him twice . God forbid that Rhehum the Chancellor and Shimshai the Scribe , should outstrip Zerubbabel ; That Tobiah and Sanballat , should outbid Nehemiah in any cause of God . Rather let the malignancy of malignant opposers enflame your zeale for the Truth . O that we could now all close this day of humiliation , with the proper worke of the day , covenanting with our God , making it our sealing day ; Nehem. 9. 38. At a solemne Fast , Princes , Priests and Levites , did make a sure covenant , write and seale unto it . Let us this Day , not onely give earnest , for the purchasing of Truth , by the fixed purposes of our hearts , but even give as it were hands and seales , that we will never sell the liberty , purity , or power , of Religion upon any termes . W●ll you please to these particulars ? First , That you will not sell Truth out of carnall feares ; you have a good 〈…〉 it , Rev. 21. 7 , 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he that is over-comming , not he that hath overcome , shall inherit all things , and I will be his God , and he shall be my sonne , But the fearefull and unbeleeving shall have their part in the lake that burneth with fire and brimstone . Read over the story of Francis Spira with trembling , who out of such feare betrayed the Truth . After he had gon to Venice to the Popes Legate , with whom , out of carnall feare , he complyed , craving pardon of him , and yeelding to recant that religion he had publickely prosessed ; when he returned to his house , he could not rest an houre , no not a minute , nor feele any ease of his continuall anguish ; from that night he was much terrifyed with horror , and as he confesseth , He saw plainely before his eyes all the torments of hell and the damned ; and in his foule did heare the fearefull sentence , being drawne before the Judgement seate of Christ . Hold fast the Truth , let faith triumph over feares . If Peter will deny and forsweare his Master , at best he must returne by weeping crosse : many are irrecoverably smitten with that Thunderbolt from the Lord , Heb. 10. 38. If any one draw backe , my soule shall have no pleasure in him . Secondly , That you will not sell Truth for your own private advantages . It was a wretched carriage in Demetrius , and his fraternity , who out of love to their owne gaine , did combine and consult how they might undermine and betray the Truth . Sirs , ye know that by this craft we have our wealth ; This made them so zealous for their Diana ; and so fierce against the Gospell ; If Truth doe prevaile , Diana must downe , and then farewell their profit . Resolve rather to resemble Moses then Demetrius , who , Heb. 11. 25. Chose rather to suffer affliction with the people of God , then enjoy the pleasures of sin for a season . His Faith did so rightly enforme his Judgement , that he counted the Reproaches of Christ , ( which seeme the bitterest thing in Christianity ) greater riches then the treasures in Egypt , ver. 26. How much did he then preferre the Consolations , which come by Religion , before all worldly excellencies ? Such a spirit was in Luther , who when he was offered to be Cardinall , if he would be quiet , replyed , no , Not if I might be Pope . He had an holy scorne to be put off from his Religious designes , by such withering petty things . Thirdly , Sell not Truth for politicke State ends . When you come to settle Religion doe not deale onely like politicians , but like Christians . Worldly wisedome in the things of God is a rule too short , too crooked , too partiall , yea foolishnesse with God . Ieroboam would play the politician in Religion , he sold the true worship of God for his State ends , and for ever inherits this as a blot upon his name , 1 King. 15. 30. Because of the sins of Jerohoam which he sinned , and which he made Israel to sin , by his provocation wherwith he provoked the Lord God of Israel to anger . Most renowned was the zeale of King Edward the sixth for the Truth , when upon reasons of State he was pressed by Cranmer and Ridley , to give way to the Masse ; he refused it with so much resolution , with so many teares , that they acknowledged he had more divinity in his little finger then both they . In things about meum & tuum , that concerne our owne interest , we may be more liberall , but in Church affaires the word of truth must guide us . It is not in our power quicquam hic aliis dare , aut in aliorum gratiam deflectere ; we may not therein gratify one another . Fourthly , Sell not Truth for pretences of Church peace ▪ I confesse the name of peace smels very sweete ; and now especially ( in the midst of such Church distractions and such wantonnesse of opinions ) were to be purchased at any rate , except with the losse of Truth ; It is a most lovely sight to see unity of peace imbrace unity of faith ; to behold the household of faith , the family of love ; O that we could all observe the present breaches with the same affectons that Augustine did the differences betwixt Hierome and Ruffine . Woe is me that I cannot find you both together , I would fall downe at your feete , with much love and many teares I would beseech you for your selves , and for one another , and for weake Christians for whom Christ dyed , that you suffer not these dissentions to spread , &c. But , in the meane time , we must not be such reconcilers , as to bring in a Samaritan Religion , an Interim , an uncomfortable mixture . We must not receive Babylonish inmates into the Lords House . Light and darknesse , Truth and error , will never long dwell quietly together . Fifthly , Sell not Truth for the pompe of humane Ceremonies . Admit that Ceremonies were first let into the Church , with the faire intention of the guiders and leaders ; and entertayned by the credulity of well-meaning people , before the mystery of iniquity was much knowne ; yet since , being so superstitiously abused by the Pope and his party , and so rigidly pressed , for the upholding the pompe of Prelacy , with no small disadvantage to the Truth ; let us part with them , rather then sell any sparke of Truth for them . Never say they are ancient . Jesus Christ is my antiquity , saith Ignatius . We must look for antiquity of Institution not onely of Custome . Never say , they are indifferent . If indifferent onely , and not expedient , they may the better be spared . Others will say , our Doctrine takes off the Scandall of the Ceremonies . However , better have the stumbling blocke removed out of the way , then to have a monitor appointed to give you warning of it , he may fall asleepe , and then you are in danger . Many tender consciences wish the same successe about our Ceremonies , that was in King Edward the sixth his dayes , about the Images . Some people contending for one Image , others for another , gave occasion , that the King tooke downe all . Who knoweth whether God hath called you to this Parliament to accomplish this amongst other services ? If you doe fully come off , to give in your hands , your hearts , yoursealing actions , that you will not upon any termes sell the Truth , as you tread in good Hezekiahs steps , I doubt not but the Lord will Crowne your piety and paines with his Diadem , 2 Chron. 31. 20 , 21. Thus did Hezekiah throughout all Judah , and wrought that which was good and right , and Truth before the Lord his God , and in every worke that he began in the service of the house of God , and in the Law , and in the commandements to seeke his God , he did it with all his heart and prospered . FINIS . Notes, typically marginal, from the original text Notes for div A86360e-330 Inveniar sanè suberbus &c. modò impit silcutii non arguar dum Dominus patititur . Luth. Ep. ad Staup. Ier. 45 ▪ 5. Aug. Ep. 129. Isa. 9. 6. 1 Tim. 2. 2. 1 Sam. 4. 21 , 22. Hollinsh . in Hen. 7. Gal. 6. 9. 2 King. 6. 16. 1 Pet. 4. 19. 1 Tim. 6. 12. Notes for div A86360e-1530 Hierom. in Eccles. Cornel. a L●p . in Prov. Argum. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sive dignitates , hae doctrinae quae suo merito vitae nostrae veluti dominae & moderatrices esse debent , Cartwr . Parts of the Text . 1. Proposition . Explication . 1. Libertie of Truth must be bought . 2 Thess. 3. 1. Revel. 6. 2. Acts 12. 5. 2. Puritie of Truth must be bought . Purum est plenum sui & immixtum alieni . Quot supererunt mixturae ex hominum ingenio prolatae , toridem extabunt pollutiones quae homines distrabant à certo eorum usu , quae Dominus in corum salutem instituerat . Calv. Ep. Prot. Angl. Totalis & adaequata regula est scriptura & traditio simul . Traditio parem habet autoritatem scripturae , Becan . 3. Power of Truth must be bought . Hypocrisis est signum sine signato . Fateor quidem moderation ●ocum esse oportere , sed non mi●us constanter offirmo videndum esse ne sub illo praetextu toleretur q●●cquam quod à Satanâ vel Antichristo prefectum sit . Calv. ep. Prot. Angl. Hilarius contra Aux●ntium . Male vos parietum amor cepit ; malè ecclesiam Dei in tectis aedificusque veneramini ; malè sub his pacis nomen ingeatur ; annè ambiguum est in iis Antichristum Sessurum ? Purchase of Truth . 1. Begins in Desires after it . Scientia visut , and gustus . Isa. 55. 1. . Luk. 18. 1. 7. Prov. 26. 15. 2. Promoted by Diligence . Psal. 19. 10. Cant. 3. 2. Luk. 19. 3 , 4. C. Sej●s Bonus vir , sed Christianus . 3. Managed by Prudence . 4. Transacted by paction . Haec optima commutatio , da res tuas ut acquiras veritatem ; non alienabis à te veritatem , ut acquiras res altas . Cajet. Truth seldom bought upon cheap tearmes . Confirmation . 1. Reason . 2. Reason . P. Martyr . Ep. 36. Regni . Eliz. 3. Reason . Gladius Ecclesiae venerandâ raritate formidabilis . Petr. de Alliaco . 4. Reason . 2 Thess. 2. 7. See Crakanthorp of the fift Generall Councell , chap. 13. Application . 1. Vse . Self-examination . 1. Quere . Concerning the persons . 2. Quere . Concerning your Families . Ephes. 5. 5. 2 Cor. 6. 15 , 16. Delicata res est spiritus Dei . 3. Quaere . Concerning the publique . Use 2. Exhortation . Three Requisites in a Factor 1 Requisite , Wisdome . 1. Maximis dissidiis non sunt minores istae redimendae veritates . Acontius de St. Sat. 1. 2. 3. 4. Exod. 20. 11. Ezek. 20. 10. 2. Opportunitas est maximum talentum . Judg. 6. 40. 2 Requisite , Activity . Veritatem Philosophia quaerit , Theologia invenit , Religio possidet . P. Mirand. Clem. Alexand. Licet Christus post caenam institue rit & suis Discipulis administraverit sub utraque specie panis et vini hoc venerabile Sacramentum ; tamen hoc non obstante Sacrorum canonum autoritas , & approbata consuetudo Ecclesiae servavit & servat . Caranza sum . Concil. Sess. 13. Autoritas Ecclesiae est autoritas numeris , non jurisdictionis . Camer. Ego sum via , quae ad veritatem duco ; ego sum veritas , quae vitam promitto ; ego sum vita , quam do . Bernard . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 3 Requisite , Resolution . 2 Chron. 29. 8. Lu●her de abrog. . miss . privat . 2 Proposition . Three sorts of of Hucksters . 1. Sort of hucksters of Truth . Qui {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} faciunt , quae minime conventunt . Pisc. Acts 4. & 5. ch. Origen , Num. hom 27. in hoc corum omnis flamma est , in hoc uruntur incendio . Tanquan Doctrina peregrina . 2 Sort of Hucksters of Truth . Rhem. Test . 1 Tim. 6. 20. Bellarm. de Imag. Sanct. l. 2. c. 21. 3 Sort of Hucksters of Truth . Plut. in vita Solon 1 King. 12. 27 28. 1. Reason . Niltam certum quam quod post dubium certum . 2 Reason . Rom. 3. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not sensu architectonico but forensi . 3 Reason . Selling Truth opens a doore , 1 To Prophanenesse . Alsted . A●n● . 1102. 2 To Superstition . Traditiones pontificiorum sunt pandectae errorum et Superstitionum . Chemnit . 1 U●e of caution . 4 Sorts accessary to the selling of Truth . 1 Scandalous professors . 2 Ignorant and vitious Ministe● Ephe. 4. 11. Bernard . 3 Prelates supporting Ignorant & vitious Ministers . Field . on chap. l. 5. c. ●9 . 4 Selfe-seeking Pations . Plebs ipsa maxime habet potestatem , vel eligendi dignos Sacerdotes , vel recusandi indignos : quod & ipsum videmus de divina autoritate descendere . Cyp. ep. 63 Sir Tho. Rid. View of Civill Law . part 3. c. 4. Sect. 3. 2 Vse of direction . Ezek. ● . Polan in locum . 1. Multitudine levissimarum seremoniarum pene est extincta pietas et vis spiritus Sancti . Gerson . Hae●●uus quibus vulgus praecipue del●ctatus , et quo●●● gratia doctrinam ●llam quae ●ol●s 〈◊〉 est fere obliv●●itu● . p. 4. 3. Missae Comoedia in P. Martyr . 2 Thes. 3. 1. Contra Pontificies pa●um ●●gibus aut libris profici , quousque firmum etidoneum ministerium in ecclesiis constitutum fuerit . Whitak . 1. 2. 3. Act. 13. 7. 8 4. 3 Vse of Dehortation . 1 Kings . 11 9 Matth. 26. 74 , Act. 19. 24 , 25. 1 Cor. 3. 19. Calv. Epist. prot . Angl. Eph 4 3. 13. He●●nth● , qui vos 〈◊〉 simul inventre non possum . Aug. Ep. 15. 2 King. 17 33. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ignat. epi. ad Philad. Quid si vel pigri vel non satis attenti sint monitores , vel frustra plerosque moneant ? Beza , ep. 8. Grindal . Anno 1548. Ester 4. 14 ▪ 
A87086	----	The difficvlty of sions deliverance and reformation: together with the activitie which her friends should manifest during the time that her cause is in agitation. Delivered in a sermon at Margarets Westminster, before the honourable House of Commons on Wednesday morning, the twenty-sixt day of Iune. 1644. / By Humphrey Hardwick, Minister of the Word at Hadam Magna in the County of Hertfard, and one of the Assembly of Divines. Hardwick, Humphrey, b. 1601 or 2. This text is an enriched version of the TCP digital transcription A87086 of text R2445 in the English Short Title Catalog (Thomason E2_9). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 70 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87086 Wing H704 Thomason E2_9 ESTC R2445 99872064 99872064 124486 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87086) Transcribed from: (Early English Books Online ; image set 124486) Images scanned from microfilm: (Thomason Tracts ; 1:E2[9]) The difficvlty of sions deliverance and reformation: together with the activitie which her friends should manifest during the time that her cause is in agitation. Delivered in a sermon at Margarets Westminster, before the honourable House of Commons on Wednesday morning, the twenty-sixt day of Iune. 1644. / By Humphrey Hardwick, Minister of the Word at Hadam Magna in the County of Hertfard, and one of the Assembly of Divines. Hardwick, Humphrey, b. 1601 or 2. [4], 36 p. Printed by I. L. for Christopher Meredith, at the sign of the Crane in Pauls church-yard, London : 1644. reproduction of the original in the British Library. eng Bible. -- O.T. -- Psalms CXXVI, 5-6 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. A87086 R2445 (Thomason E2_9). civilwar no The difficvlty of sions deliverance and reformation:: together with the activitie which her friends should manifest during the time that he Hardwick, Humphrey 1644 12778 75 0 0 0 0 0 59 D The rate of 59 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 John Pas Sampled and proofread 2008-11 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE DIFFICVLTY OF SIONS DELIVERANCE AND REFORMATION . Toge●●er With the Activitie which her friends 〈…〉 during the time that 〈…〉 . Delivered in a Sermon at Margarets Westminster before the Honourable House of COMMONS 〈◊〉 Wednesday morning , the twenty sixt day of Iune . 1644. BY Humphrey Hardwick , Minister of the Word at 〈◊〉 in the County of He●●ford , and one of the Assembly of Divines . LONDON , Printed by I. L. for Christopher Meredith , at the sign of the Crane in Pauls Church-yard . 1644. Die Mercurii 26 Iunii . 1644. IT is this day Ordered by the Commons assembled in Parliament , That Master Rout , Master 〈…〉 Master Nicols , do from this House give thanks unto Master Hardwick , and Master Hicks , for the great pains they took 〈◊〉 the Serm●●● the 〈…〉 ched this day at the 〈…〉 this 〈…〉 at St. Margarets Westminster , ( it being the day of public 〈…〉 . ) and 〈◊〉 ●●sire them to print 〈◊〉 Sermons . And it is Ordered that none shall presume to Print their Sermons , but whom they shall licence under their hand writing . H. Elsyng , Cler. Parl. ● . C●● I Appoint CHRISTOPHER MERIDITH to print my Sermon . HUMPHRHY HARDVVICK . TO THE HONOVRABLE House of Commons assembled in the Parliament of England . I Could not have such high thoughts of my shallow ●●cogitations , as to deem them worthy to be produced before such an Auditory , or presented to the publike view : Had not therefore consciousnesse of dutie constrained , I had become an earnest suiter to have been excused : but of actuall obedience I had many , of excuse-pleading I found no president . Your Injunction then made me to aspire to the work which now humble craves your Patronage ; and whither should the labours of this kinde runne , but to that honourable Society , which ( under Heaven ) is the fountain of these gracious opportunities ? If willing , no man , I suppose , hath more cause to be large in Apologie then I , having long since had my poore Library totally plundered , and my self not able , usque hunc diem , to buy one book of considerable value . Besides , from the beginning of this warre , untill the last moneth , inter armaubi silent literae versatus . But these things I account part of my chief happinesse on earth , to have suffered much , and done a little good in the cause of Christ , and service of the State : onely I desire , that ●●nce it may not be thought strange , that I tender a plaine unpolished Sermon , quite naked in it's Margent , and in which nothing is cited but the holy Text ; nor any author Ecclesiasticall or Morall heard speak . Seldome , if ever , hath there been offered to your hands such a rude piece of all home-spunne thoughts ; neverthelesse , they breathing the force of the Divine Spirit , I trust shall finde acceptance with your 〈…〉 and being stampt on with your approbation , they 〈◊〉 abroad in the world currant with all , not malignant or censorious . To encourage the progresse of your abundant vertue , I need say nothing in my Epistle , since I speak much 〈◊〉 that purpose in the Pulpit : the smallest hint is sufficient to provoke such zeal and willingnesse as ever resideth in your breasts . Goe on therefore in pious and honorable undertakings : the hearts , the tongues , the Pe●●● of all good me● blesse you ; how can it then be , but the God of heaven , who hath set you apart , as chosen instruments also 〈◊〉 , so universall good to his Churches , should in due time crown our endeavour : with successe ; and infinitely recompente your labours in a better world ? so prayeth Yours to be commanded in all true observance and duty HUM : HARDVVICK . A SERMON PREACHED at the late Fast , before the Honorable House of Commons . Iune 26. 1644. PSAL. 126.5 , 6. They that sow in teares , shall reap in ioy . He that goeth forth and weepeth , bearing precious seed , shall come again with reioycing : bringing his sheaves with him . IF we consult the beginning of this Psalm , we may deem these words a strange conclusion . Ioy and sorrow , seldome make one tune . How is it then that such high expressions of joyfulnesse , loftie straines of exultation should end with item of teares and weeping . Is Sions captivitie turned ? Was their mouth filled with laughter and their tongue with singing ? Did the heathensay among themselves , The Lord hath done great things for them , and they reply , saying , The Lord hath done great things for us , whereof we are glad ? Can the same matter be the object of former praise and future supplication ▪ Might they blesse God for turning their captivitie , and seek again the same mercy ? Could their hearts break into joy , and burst into teares , whilst they meditate the same things ? This ambiguitie is quickly cleared ; for we know that ever since Adams unhappy fall , all humane occurrences are subject to mixture and composition : there is no pure joy to be found under heaven . The greatest rejoycings have sorrows blended with them . It is no marvell then to meet with a vicissitude of these things in one Psalm . And true it was , that Sions joyes were inter-woven with fears and grief . Their captivitie was indeed turned , in the grant of libertie or licence to depart by Cyrus ; there were also some faire beginnings in the departure of many , and the forwardlinesse and activitie of some already gone to Jerusalem : Yea , they beheld a full deliverance by faith in the promises ; now all this happening suddenly and unexpectedly whilst the Hebrews were by the waters of Babylon , caused them in an holy ravishment to break forth and say , When the Lord turned again the captivitie of Sion , we were like unto them that dream . But alas , the case was not so with all . Many sonnes and daughters of Sion were willing to continue in bondage , quite senselesse of their own evill condition . Now to see this stupidnesse of their fathers children , and behold them frozen in an uncharitable carelesnes of their own or Sions welfare , was no small sorrow to the departed Israelites . Those also that were loosed from Babylon were not free from troubles ; their way was hedged with thornes , beset with difficulties : few friends they had , but many enemies , very malicious very mad against them , and they not able in any measure to equall their number , match their power , or vie their policie . Besides all this , the work they were to undertake seemed insuperable , beyond their strength , above their hopes : the very journey considered with the probable incumbrances and oppositions , might sufficiently dishearten : but the businesse to be performed appeared infinite ; to build again the citie , to reedifie the temple , to repaire the wals , to settle the nation , to distinguish the tribes , to establish the throne , to reform the priesthood , to restore discipline , and laws , to constitute rightly the whole kingdome , with a multitude of other things which I cannot mention , was imployment of unspeakable hardship . The poor remnant daughter of Sion , but newly freed from the yoke of the proud insulting Chaldees , being to undertake this task , contra gentes , had need to repaire to their God , saying , Turn our captivitie oh Lord ! nor is it marvell , that the holy Prophet seeing all these and much more then I can possibly conceive , doth in this Psalm , point them as well to grief as to mirth : shew them joyfull things whereof they might be glad , as intimate heavie pressures and oppositions , which they must strive and struggle with , even do teares , teares I say , not like those of the Thessalonians for their dead , without hope ; but such as should be put into Gods bottle , and wiped away in the end with comfort and rejoycing , So saith my Text : They that sow in teares , &c. The words you see are metaphoricall , alluding to the businesse of the field : we must a little dive into the metaphor to finde out their meaning . Now this presents the husbandmans case , in times of great scarcitie and dearth , when he hath not enough to satisfie his want and sow his land . His hungry family craves for bread to the full , which if he give , his land will be unsowed , to their further prejudice , and therefore he hath thoughts of deniall , but then the present want speaks much ; sad countenances , leane cheeks , lanke bellies , become powerfull oratours to the relenting heart of the father of the family . Full faine would he supply their present need , but the apprehension of probable approching famine doth deterre ; it would be but small comfort to eat now to the full and the very next yeare , to sacrifice their lives to hunger . After the revolutions of many thoughts on both sides , the wary seedsman resolves to deny himself and family for the present , to commit his precious seed to the breeding wombe of the thankfull earth . But being now on his way to the field , the eccho of childrens necessitie sounds in his eare , the sense of their great want afflicts his soul : Besides , it is a long time to harvest , and many casualties : these thoughts renew sorrow in his breast ; which breaks forth into weeping by the way , and whilst he soweth his seed , he drops his teares . But observe what follows , he reaps in joy ; he comes again rejoycing , bringing his sheaves with him . In my little reading and small experience , I have found that corn sowen in dear years and times of scarcitie , hath yeelded much more encrease then at other times so that presently after much want , there hath fallowed great plentie of grain even beyond expectation . Now since I have considered this Psalm , me thinks , I apprehend one speciall reason more then formerly . Besides the improvement of mens pains and circumspection usuall in such times , I note that they then sow in prayers and teares , and this doth surely increase their store : thus for certaine was the case in my Text . Now the spirit of God applyes this to the encouragement of those that labour in the work of turning Sions captivitie : they that sweat in this businesse must take notice that their condition is like the case of such an husbandman , first in the act , then in the issue . And of these there is intimated a fourefold counter-change in my Text . First , sowing and reaping . Secondly , teares and joy . Thirdly , mourning on and returning backe . Fourthly , bearing precious seed , weeping , and bringing sheaves with gladnesse . See here , my Brethren , manifold labour indeed : yet none in vain , each hath an answerable recompence of reward attending it : sowing with reaping ; tears with joy ; sad travelling with sweet returning ; bearing away precious seed , with bringing of sheaves is seconded and rewarded . Who can choose to note a much ravishing elegancy in this language of the Spirit , in comparison whereof the highest straines of profane rhetoricians are pure barbarisme . I have read a learned Writer admiring why the world for the most part is so much taken with the fabulous Histories and allusions of heathen Poets , whilst their minds are no whit affected with these sacred songs : but the reason is apparent , mens minds mostly are ca●nall , and these Psalmes are spirituall : no wonder then that they cannot see the worth , nor set the true value on the sense and phrase of the Scripture . Truly , Christians might grieve and shame at this ; but no more of such observation , I onely hint it by the way and proceed . The Spirit in penning down this part of the Psalm , doth call the Israelites to a serious consideration of their state in the time of turning their captivitie . It would not for the present be better then before ; yea it might seem to be much worse . Iacobs seed in Egypt under-went more heavie endurances after the Deliverer was come then before . In the act and time of restauration , it should be like to the man that ploughs ; sowes , sweats , trudges , travels , parts with his deare grain , and patiently waits for what will follow : Gods people in their return from Babylon , shall not presently or easily be restored and reformed ; but with much difficultie and hazard , many hard enterprises must be attempted : through much trouble , danger , and opposition must they run ; part they must with their ease and safetie , with their comforts and worldly contentments . These all as precious seed must be laid in the dust and die , in hope of future spring . In the issue also Sions deliverance and restauration is sutable with the metaphor , for when the weeks of harvest , the due and appointed time is come , the labourers in Sions husbandry shall reap according as they have sowed , or sparingly , or plentifully : yea they shall all reap with joy , and their joy shall be as the joy of harvest . When others shall perish and come to a fearfull end : when their name shall vanish and go out in nastinesse , when their place shall know them no more : then shall the just return , with credit and comfort shall they return to their own land , for the meek shall inherit the earth , saith Christ : yet more , their cup shall overflow , for they shall come again with joy , and bring their sheaves with them . The meaning of the Text thus manifested , we may observe a treble vertue in the words ; 1. The force of instruction , giving the Israelites and all Gods people to understand how painfull and sorrowfull the worke and times will be , when the Church is in travaile of deliverance . 2. The words have the force of exhortation , calling the sonnes and daughters , all the friends of Sion to be up and doing , to be active to their uttermost in her behalfe . 3 They have the force of motive or inducement to 〈◊〉 still active and waiting untill Sions deliverance be effected . The first sentence then of holy doctrine which I propound , is from the words as they declare the condition of Gods people in the times of restauration and deliverance , and so they clearly intimate this ; Very hard and extremely difficult is the work , and sad will the times be , when the Church is in travaile of deliverance . Husbandry is the hardest restlesse kinde of labour , and that I speak of is like ploughing and sowing in tears . Doth not Scripture in expresse termes call the restoring of Israel Gods great , Gods strange worke ? now that proves it to be difficult in an high degree . In the time of the Iudges , when the sinne of corrupt and luxurious priests was grown to the height , and made the services of the Lord a reproach ; anger kindled in the breast of the Almighty , and he will avenge himself on them , and on the Nation the rather for their fakes : this you know he did in so sharpe , so terrible a manner , as might cause the eares of him that heard to tingle . Israel was discomfired before the Philistines , the Ark of God was taken ; the news strikes old Eli dead , brings his poor daughter in law ( good woman ) to untimely travail , and her apprehension of the glories departing from Israel , breaks her heart . Lo now were those people fallen into the depths of misery , as they were sunk into degrees of sinne : and what a work was it to restore and reform their lapsed condition ? Albeit the Lord had vouchsafed pious in stead of prophane Priests , sacrifices to be rightly ordered , and justice to be executed in the land : yet for a ●●ng while both superstition and Idolatry continued in the land , troubles and calamities in the State : it was well stept into Davids reigne before the Ark was , or could be setled in its owne place . Another instance we have in the second of Chronicles ; after Solomon , in , and before Asa's time , the people were fallen to many superstitions , and much corruption did abound in Church and State : they were for a long time without a teaching Priest , and without the Law , and in those dayes there was no peace to him that went out , or to him that came in , but the Lord did vexe them with all adversities , 2 Chron. 15.3 . Now when we read and ponder the story , we finde what a work it was to reform that State ; a Prophet is extraordinarily raised , and wonderfully endowed to call the people to Reformation . Further , they make a Covenant , and oblige all upon paine of death , man , woman and childe to take the Covenant ; yet after all this the work sticks , and goes not on , till Maacah the Kings mother be put down from being Queen , because she had made an Idol in a grove , vers. 16. I might shew you likewise how much adoe Iehoshaphat had to amend the errours which crept into Iudah by his neglect and connivence , whilest he associated himself with Ahab , but you may read it at leisure , 2 Chron. 19. The book of Ezra and Nehemiah do also hold forth lively clear examples setting out more fully the hardship of this work . And as testimonies and examples , so metaphors in holy Writ may illustrate this truth ; the Lord in Esay calls the restoring of the peoples captivitie , the reformation of their lapsed State , The making of new heavens and a new earth ; then which nothing can possibly , or conceivably be thought more difficult and impossible , Esa. 62. Ezekiel is pointed to this in a metaphor of drie bones , and demanded whether those bones can live ; hereby did the Spirit signifie it as difficult a thing to restore Israel and Iudah , as to make those drie bones to live , Ezek. 37.3 . In the Apocalyps we finde the deliverance of the Christian Churches from the cursed power and pollutions of Antichrist , to be set out by the rescuing of a woman , newly delivered of a man-childe , from the cruell red Dragon ; by which it 's easie to read an extremitie of difficultie and apparent danger in such an undertaking . More evident yet will this appeare by argument : First , from the nature of this work : the way to restore and reform a lapsed nation , is all ●p-hil : vertue , purity , pietie lodge in the height of the crags of the Rock ; it 's hard to climbe , when it 's easie to descend : besides , a Nation is a vaste bodie , and it is most difficult to move such things that way : the maine bent and stream of nations runnes downward to vice and profanenesse : the generall desires and endeavours of men are tending to loosnesse : nor unstained worship in the Church , nor impartial justice in commōwealth , would they have ; those therefore that attempt reformation , do work against the grain , row against the stream , and shall finde the work tedious and difficult . Such intend●●nes and endeavours finde many enemies , and great opposition . If Israel talk of going out of Egypt to serve God better , Pharaoh will be stirre , himself and his instruments , to sink them into a deeper degree of bondage . That Pharaoh lives still in the Prince of darknesse , and when ever there 's any speech of weakning his Kingdom , by reducing a people from superstitions vanities , corrupt and polluted courses , he playes the Devill indeed , summons all the Furies musters his black Forces , sets on his Instruments quickens their activitie , sharpens their wi● , whets their inventions , ●edgeth their malice , heighthens their anger , blows up their rage , browes the impudency makes infinite their cruelty . Hence all the bloudy Cains , the scoffing stomachs , the profane Esau's , the politick Achitophels , the railing Rabshakebs , the world of ungodly persons become enemies and opposers The kings of the earth standing and up , and the Rulers take 〈…〉 together . 〈◊〉 , and 〈◊〉 , and Amalek , &c. conplot and conspire to root out Israel . Adde to these , all false religions , all Idolatrous and superstitious Worships , ancient Ceremonies , beloved Customes and Traditions of our Fathers stand up and make much adoe● Yea more , many false friends are alwayes inter-woven with the true seekers of Sions good , which crie , We will build with you ; and these oft-times unbuild and destroy more then the open adversarie : yet more opposition and hinderance , the Prince of darknesse makes advantage of the infirmities , and inconsideration of well-intending men : hereby raiseth he jealousies , makes divisions , put strange remora's in the progresse of the Churches cause : now from all these we may note a second reason of difficultie and sadnesse . A third is the great reign of unbelief in the hearts of men in times of this natur . How few of the Israelites which dwelt in Egypt did truly beleeve that ever they should be brought to Canaan , a land flowing with milk and honey ? Witnesse their continuall expressions of mistrust ; This Moses hath brought us out to slay us in the wildernesse , they should die for want of bread , perish for thi●st , and the like : After all , how fear'd were they to be eaten up of the Giants ? You remember also a man that when deliverance and promise of plenty was made , would not beleeve though windows should be opened in heaven ; doubtlesse many were then as unfaithfull in heart , although they spake not so plaine in words . There is alwayes a prejudice in the hearts of men against any great matter to be done for the Church and people of God : the world sees them to 〈◊〉 but few cordiall active friends , especially amongst the great ones , and therefore disbelief doth use●●ly possesse their hearts ; Now this doth dragge the businesse , trash down proceedings more than one would imagine . Christ himself could not doe●●● at woks because of mens unbelief , much more 〈…〉 men do their endeavour , yet bring on the work but slowly , if at all , because of unbelief . A generall unwillingnesse of change and 〈◊〉 tion doth usually abound in such touch . When the Israelites had license granted by Cyr●● to return 〈◊〉 Babylon , there were many of them so 〈…〉 gone , and change their station , as the Church after praises for deliverance , was forced to sollicite the Lord of mercy afresh , to turne their captivitie . Men are naturally wedded to what they have had ; and albeit they know things were not so well as they ought and might be , yet Issachar-like , they had rather stoop to the burthen , then to be at pains to put it off ; slavishly they think it was well enough , it may serve turn , and what will come of change is uncertain — . So in Egypt at the Bricke Kilnes they had flesh pots and garden commodities , they eat to the full , they slept well , and had straw enough , till Moses came ; and if therefore they could make any accommodation with Pharaoh , they would trouble themselves no further : This unwillingnesse made them sticke so long in Egypt , and most certainly this retarded their journey in the wildernesse forty yeares ; yea more , made the Lord to sweare in his wrath that they should not enter into his rest . The Lord is justly slow to help an unwilling people : and hence see another reason why the work is so extremely difficult . A nation or people are with much ado brought to a capacitie , or rendered fit to be delivered and estabilished : thorowout Reformation is like a new piece not fit to be sowed in an old garment : and there needs be a new frame of spirit in the land before Gods great work can be settled and placed in it . Further to illustrate this , give me leave to point out foure things which by consulting the sacred Volume , I find requisite to be in a people before they are capable of deliverance and reformation . First , they must be truly and throughoutly sensible of their bondage and misery , and clearly brought off confidence in the arme of flesh . When the deliverer came at first to visite his brethren , they put him away , saying , Who made thee a Judge ? and why was this ? because they were not yet sensible of their own want , found not themselves to need a deliverer ; by which it was evident they were not sit , nor as yet capable of such a mercy ; but after some more years , when another King arose which knew not Ioseph , and began to make heavier their bondage , then the Hebrews grow fully sensible , and God saith , The crie of the Children of Israel is come up to me ; come now therefore and I will send thee , that thou maist bring them out , Exod. 3.9 , 10. and we may see by this when a people is fit for deliverance . The Prophet Hosea likewise acquiants us , that when Ephraim first saw his wound , he went to the Assyrians , and sent to King Iareb , Hos. 5.13 . and whilest thus it was with them , they were unsit , uncapable of Gods cure , and so continue untill they see their errour , return to the Lord , and take with them words , saying , We will not ride upon horses , Ashur shall not save us , Hos. 14.1 , 2 , 3 , 4. Another propertie is , for a people to be willing to do what they can to help themselves , to carry on the work to the uttermost . If the Children of Israel begin to be afraid of the Giants ; and declare themselves unwilling , and loath to fight with the supposed terrible mastie inhabitants of the land of Canaan , they do thereby clearly discover themselves to be unsit or uncapable of such a mercy as seemed in probabilitie to be near unto them : God hereupon continued their Pilgrimage in the wildernesse forty years , untill all were dead that were thus loath to do what they could to help themselves . After this the people grow to a fit temper , and become capable of entring the Land of promise , and see what their disposition was , Iosh. 1.16 . All that thou commandest us we will doe , and whithersoever thou sendest us we will 〈◊〉 The people being thus ready to do what they could , are now capable of mercy . A third propertie requisite is , a willingnesse to remove and part with all things which may hinder perfect reformation . In the tenth of la●●ges we finde that the philistines and the Amorites did grievously oppresse Israel , who in their misery repaire unto God for succour , acknowledging their sinnes , imploring his helpe ; but the Lord returns answer , I will deliver you no more : A strange repulse by a mercifull Father given ! And if you skan the businesse , you shall finde , it was for that Israel kept still amongst them the things which did and might hinder Gods helping and delivering of them ; to wit , their strange gods . But when they had considered and found out that to be the cause , they put them away , and presently they were holpen ; yea more , the Text faith , Gods 〈◊〉 was grieved for the miseries of Israel : lo how removing the things which may hinder did alter the case , vers. 13 , and 16. Lastly , a people are not sit for help and deliverance till they be freely content to be at the charge of in When Ephraim is an emptie vine to God , sparing , niggardly in his service , ruine , not reformation is like to succeed , Hosea 10. And consult the Story of the Kings of ludah , you shall finde but one thorowout Reformation , and this was in the dayes of l●siah ; and how liberall were the hands of the people in those dayes ? they brought in money to the work , sans weight and measure . The value of the gold and silver of the molten Images was not regarded , nor saved out of an husbandly thriftinesse , but they stamped it and all other costly utensils , which were superstitiously imployed , into pieces , and made dust of them . And gave in of their own more then sufficient : this bountie and freenesse of spirit , argued them to be truly fit and capable of greater Reformation then any was wrought before them . Now consider my Brethren by these notes , how hard a thing , how much ado it will be before a nation or people will be brought to such qualifications , there must be ploughing , sowing , planting and supplanting in a nation or kingdome , ere a worke of full Reformation will be brough about . My fixt Reason of this point , is from the providence of God , who will have the businesse I speak of to be thus , for the discovery of unfound and unsincere instruments , and to take away the glory of his Churches deliverance from them . It is the most noble and greatest honour that ever can come to mortall men on earth , to be instruments of publique good to a nation : especially to Gods Church and people , mostly in the cause of restauration and Reformation . Now this being so specious and desireable a thing , all forts , good and bad , pious and profane , are ambitions of the happinesse of it . If therefore the businesse should go on with a faire gale and a flowing tide , accompanied still with likelihood of successe , and evidence of credibilitie ; how many Iehu-like would say , Come see my zeal ? How many of the old Israelites , which came out of Egypt , approved the golden calfe , and hankered after superstitions vanities , had carried away the honour of bringing the children of Israel into Canaan , had not the news of the Spies rendered the worke difficult and dangerous , improbable and impossible ? The Lord in his secret wisdome saw onely Caleb and Ioshua fit to carry away that same : and therefore suffered the businesse to appear so unlikely and hazardous , for the discovery of unsincere Israelites , and preventing them of undue honour . Now the same reason of providence continueth still , the Lord therefore doth usually observe the same way of proceedings ; the turning of Sions captivitie must then be very hard and unlikely to come to passe , that unsound men may be discovered to their shame . The reflex of this truth upon our selves , doth blame the harbouring of evill surmises , the entertainment of hard thoughts , the despising of the proceedings and despairing of successe in the businesse of Reformation and establishment of our Church , now ( by the blessing of God ) in agitation : the enormities of this kind are secret , but sore evils under the Sun . The Lord our God is doing us good , he hath raised instruments , and is acting his great work : why should men thinke evil in their hearts , or entertain hard thoughts of God and his instruments ; give out evil omens or vent despairing speeches ? Suppose the proceedings go not on smoothly , or so prosperously as men expect , out meet with many rubs , be often at a losse . Admit there be crookednesse and stumbling in the progresse of affairs , shall we presently surmise that neither God nor man intend us peace and deliverance ? shall we say with the grumbling Israelites , It had been better for us to serve the Egyptians , and would we had died in Egypt when we did eat to the full ? Think my Brethren , what an hainous sin that was in them , how extremely did it provoke the Lord to anger Search the Scripture thorow , if ever you can finde the holy One of Israel speak with more indignation against any offence that ever was committed by his people : yet this sinne I suppose is committed abundantly by many in these times , and that without feare , and without feeling . Because men want that peace and securitie , that ease and plentie : because they meet with charges and troubles more then formerly , they give themselves to thinke evill in their hearts ; and oh the hard thoughts which they surmise of the work and instruments of Reformation ! Many whet their tongues , make ready their bows , and shoot out their arrows , even bitter words ; seeing the warre continues , the work is slowed little done , ( as they say ) mens expectations frustrated , things fall out crosse , no likelihood of a speedy end , nor any certainty what will come of it : people for the most part take libertie to despise all that bither to hath been acted as the day of small things , and are ready to cry out with the wicked in the Psalm , Who will shew us any good ? What hath the Parliament ? What have the Armies ? What have the Assembly done ? Vilde and ungratefull queres are these : I may say of such persons , as once Moses in like case , they have corrupted themselves , their spot is not the spot of Gods children , they are a perverse and crooked generation : Do ye thus requite the Lord , oh ye foolish people and unwise ? Hath the God of heaven more visibly appeared for his little flock , then ever here to fore fore in this land ? Hath he stopped the overflowings and breakings in of Popery and tyranny ? Hath he with his own blessed hand laid the foundation of a glorious Reformation ? Hath he found out fit instruments , when we the poor silenced Ministers , as Elijah of old , thought there were none left which had not bowed the knee ? have these instruments with singular freenesse of minde set upon the service of God and the Kingdome ? have they now for divers years spent their own means , their time more precious then their means ? Their health , their strength , their life they have wasted : tyed themselves to tedious attendance day & night . They have laboured and strove continually with almost insuperable difficulties , and heavie loads of insupportable inconveniences . Deprived they have been of the comforts of their proper habitations and cloystred as it were in hired chambers or borrowed roomes . Wife , children , friends , and gainfull imployments have many of them left , and surrendred themselves wholly to the service of the Publique . By Gods blessing also they have wrought happy beginnings , and made an hopefull progresse , much conducing to the common benefit and publique good . Who can tell the gleanings , or number the fourth part of the glory which hath redounded to God in his Churches , and the good which hath and is like to accrue to this kingdome by their endeavours ? It were too long but to recapitulate the happy freedoms , and the positive advantages which they have wrought for Church and Commonwealth . As for the Armies , I may justly say they have been generally faithfull , and have done and suffered so much as that few Stories yeeld like precedents in so short a time , in so plentifull a countrey . For the Assembly , their labours , travellings , watchings ; their zeal to the cause of God and work of Reformation , is not unknown to considering men . But alas , nothing is more easie , then to detract from publike performances . No doctrin is sooner beleeved then that which acquaints the people , publique affaires are not so well ordered , as they should and might be . Who is ignorant how much a few faire speeches of oyl-mouthed Absolon to that effect prevailed against David and his Worthies ? But should the people of England thus requite the Lord and his instruments of Reformation ? Or is it a small matter thus to cast soule of unthankfulnesse as it were into the face of God , whilst he is turning to us in love ? Consider my Brethren , hath the faire morning of our hopes been clouded ? Have our enemies prevailed , to put a long day to our troubles ? Doth the businesse yet go on slowly and untowardly ? Sure we may thank our own grumbling , our thinking evil in our hearts , our rash ungratefull censuring , our despising the day of small things , our despairing thoughts , words , actions , all justly met with , and much to be blamed from the consideration of the truth in hand . From hence is ministred shame and rebuke to all such as obstruct the work , hinder and make more difficult the progresse of Sions delivery . It is a grievous thing to adde to the heavie burthen or an hard task ; in such case how bitterly and justly will the oppressed coplain ? Much more hainous is it to adde to the afflictions of whole Kingdoms and Churches . To make Sion sow in teares one yeare , one moneth , one day longer for us , is a sinne that no Christian would have his soul guiltie of , who rightly ponders the true nature and heavie consequence of this sinne ; yet I fear there are many Sanballats and Tobiahs amongst us , very guiltie of this horrible crime . As first , that sort of men which byas their endeavours with self-design , and prosecute God and the Kingdoms Cause earnestly , so sarre as it conduceth to their own ends ; but where it runnes not parallel with them , they slack with Iehu , and strive to bend the publike Cause to their bow . What strange allegations , glosses and pretences do they frame to make shew of serving the State , when indeed they serve themselves ? Think what a nefarious crime it is in men , that are trusted with the administration of publike affairs , to carry private spirits in their bosomes , seeking to serve themselves , not the State ? How ill doth it beseem a Christian to follow Nationall imployments , with ambitious longing after their own honour and advancement ; or with an unconscionable , unquencheable thirst after gain ? These men make heavie the common yoke , adde to the pressures of the times , and should suffer a word of rebuke ; for not with standing what themselves and others may thinke , God knowes they deserve ill . The same also may I judge of those men amongst us , who are ever mitigating the evill of our adversaries proceedings ; willing to speak well , or at least not ill of what they do ; when as they are ever ready to construe in the worst sense all that is said , or done with zeal against them . These men prescribe bounds and limits of supposed moderation to their proceedings against the common enemy ; and what soever exceeds those , they censure as indiscreet for wardlinesse write down as errors on our side in great letters : this my brethren , is a kinde of unhappy moderation , a strange kinde of charitie , which doth detract from the good to favour the bad . Shouldst thou help the ungodly , and love them that hate the Lord ? was once the speech of an holy Prophet to an eminent person , 2 Chron. 19.2 . and he prest his repro of home , saying , Therefore is wrath upon thee from the Lord . A third sort of men which I shall rebuke hence , persons willing to thwart and crosse proceedings ; so when any businesse generally adjudged hopefull , is propounded , they have still doubts to 〈◊〉 delayes to make , inconveniences to alleadge ; and deem it a great commendation to their wit , if they can by arguing puzzle the matter , and divert the businesse . Saint Paul told the Corinth that he did hear there were divisions among them , and did partly beleeve it ; shall praise you in this ? ( saith he ) I praise you not . And give me leave to presse you with the words of our Saviours Necessory 〈◊〉 that assences should come , but woe bee to him by whom the offence cometh . THe third inference with which I will conclude this point is , matter of admonition . Since it doth so clearly appear , that throughout Reformation , and the well establishment of Sion is a work so extremely hard , and brought about with so much difficultie , we should be all perswaded to wait for the accomplishment of it with patience and chearfulnesse Put we all our trust in the Lord , and be doing good , and he will bring it to passe . Our extreme longings to have an end this moneth , this year , that Summer , I beleeve , hath neither pleased God , nor done us goeth . The Disciples out of such a mood did ask the Lord Christ , Will thou at this time restore the Kingdome to Israel ? but note our Saviours answer , It is not for you to know the times and seasons , which the Father hath shut up in his own 〈◊〉 : Such inquisitive desires , and forecasting 〈◊〉 of Gods times , do much trench on the priviledges of heaven : The Prophet tels us , That he which beleeves will not make haste : and truely it is a symptome of much weaknesse in our faith , to be thus incessant in desires of a forthwith dispatch of Gods work . Nothing becomes Christians better then a patient waiting on Christ their King , whose Office it is to bring down the proud enemies of his Church , and in due time to trample them under his feet . We will allow a servant much time to effect a tedious businesse , we will give a friend more time to work our preferment , and shall we not allow our God time to work the deliverance and advancemēt of his Church ? Oh! my brethren , let our souls say with Iob , All the dayes of my appointed time will I wait till my change come . And in such our patient waiting of the Lords leisure , take we heed of prescribing to God time , or meanes , or what instruments he shall use ; it was the sinne of Israel , to limit the holy One of Israel . For Christs sake , let not us be guiltie of it , say we not so much as in our hearts , that the work shall be done by such a● time , or by such men , or such meanes , for this would be presumptuous prescribing to God . Let me also in our waiting intreat you to take heed of ascribing to men . Note well what the Apostle writeth , 1 Cor. 3.20 , 21. The Lord knoweth the thoughts of the wise , that they are but vaine ; therefore let no man glory in men . We should not expect our deliverance from such instruments , and nought from others ; but we should trust God with all the instruments which his good providence hath imployed in his work , and wait on him alone for successe in due time . This is our duty , and can we want inducements to such a well-pleasing , sweet , Christian-like waiting upon God ? Onely two considerations will I propound ; the former ; is that of the Psalmist , The patient abiding of the meek shall not alwayes be forgotten ; our fathers hoped and trusted in God , and were not ashamed . You cannot produce a man in all the Scripture Story , who was not answered in what he faithfully depended on God for . We may therefore well be incouraged in our present dependance . The other consideration is , that of all the blessings which ever God bestowed on men , those were the best blessings which have beene longest prayed and waited for . Abraham had divers sonnes , but none so good as that he waited so long for : and what an happy Childe did Hannah obtain by prayer , and long waiting ? How fruitfull was the promised Land , which came after so many ages expectance ? T is most certain , that the more we pray , and the longer we wait for our deliverance and establishment , the more joyous and excellent will it be when it comes ; so it ever hath , so it ever will be with Gods people ; for they that sow in tears , shall reap in joy , &c. A second vertue which this portion of Scripture holds out , is a giving us to understand what the people of God ought to doe in times of Reformation , when the Church travelleth with deliverance . In this case they must not be idle spectatours , sit still and onely wish well to the businesse in hand , but as the husbandman in times of dearth and scarcitie is much more diligent and plentifull in manuring his land , carefull to provide precious seed , and incessant for the repelling of famine , and procuring of plentie ; so must Gods people , they must be up and doing , put their shoulder to the work , their hand to the plough , think nothing too much that they are able to doe ; they must labour plough , sow part with all as precious feed , lay it down in the dust . Let then hence the sentence of holy doctrine be : All the friends of Sion should be much and active in pious and precious endevours , when her cause is in agitation . The Scripture doth learn us this truth , by a memorable passage , Exod. 17. when the brood of profane Esau strove with Iacobs Seed , Ioshua being a man of warre , must chuse out fit men for battell ; Moses , Aaron and H●● , being no sword-men , they must to the Mount , where Moses hands must be held up all the while , and when they were let downe , Amalek prevailed , but when they were held up , Israel prevailed . This my brethren , signified , that every man should act even to intention , to the highest degree of his activity , when Sions businesse is in hand , or otherwise the Cause may be at a losse . How are Zebulun and Napthali commended for jeoparding their lives in such a case ? Iudg. 5.18 . Mordecai could tell Est 〈◊〉 , If thou holdest thy peace at this time , thou and thy fathers house shall be destroyed , Est . 4.14 . I might now produce the vow of David , Psal , 132. the zeal of Vriah , 2 Sam. 11.11 Daniels devotions , Dan. 9.18 . speak of Ezra and Nehemiahs , incessant , endeavours , and the peoples building the wall with swords in their hand , all witnessing this truth , and leading us to the dutie . But see we two speciall injunctions require this ; when the worship of God , and the justice of the Kingdom was carried well on towards the point of establishment in the dayes of David , then are all the friends of the Church called upon to be active , Psal. 122.6 . The prophet Esay likewise foreseeing by faith the deliverande of the Church , and flourishing condition of Christs Kingdom ready to ensue , doth not onely testifie for himself , that he will not hold his peace for Sions sake , but also calls upon others ; yea , all that be mindefull of the Lord , let him have no rest untill he hath made Jerusalem a praise in the earth , Esa. 62.6 , 7. The first Argument to illustrate this Doctrine , is from the high and precious nature of Sions cause . It will be easily granted , that as all intelligent agents act for some end , so they act according to the nature of the thing they are imployed about . This cals for more or lesse carefulnesse and regard , more or lesse activity and intention , as the matter under hand is more or lesse of value . Will not the Refiner be ten times so circumspect and industrious , when his gold is in the furnace , as when lead is on the fire ? How curious and wary is he , that is to cut rich jewels and pearls ? Now can there be any , thing in the world more precious , or of such importance , as the cause of the Church standing for pure Religion , and unstained worship of God , and justice ? Me thinks in these is the very quintessence of all excellencies and substantials . The whole world is subordinate to the Church her good , that men might know and serve God aright was the very end of Creation . Yea more , did not the Lord Christ die in the cause of his Church ? Note then how transcendent and incomparable , excellent and precious is that , to which in some respect the Creation and Redemption of the world is subordinate : great reason then is it , that all who would be thought the friends of Sion , should be very active when her cause is in agitation . Thus it ought to be in regard of the multitude , which are concerned in the businesse . When there was but one Peter in prison , how incessant was the Church on his behalfe ? If a number of Gods dear ones had their cause transacting , it behoved all well willers which knew it , to be helping in it , if they could . How desireable is it to do good to a Citie , or a Nation ? What have not meere morall men done and undertaken for their countrey upon this onely ground , that the businesse concerned the whole nation ? Now the Churches cause concerns not a nation onely , but nations : Her cause is like her self , Catholike . Hath not the whole body benefit by the free dome and happinesse which comes to any part ? Yea posteritie and ages to come are sharers in Sions deliverance . Have not we been much the better for Deliverance and Reformation vouchsafed in the dayes of King Edward , and Queen Elizabeth ? Thus many , and many are parties concerned ; yea more , God himself , his blessed Sonne , and holy Spirit are interessed in it ; or much honoured or dishonoured by it . If any will object , that if it be Gods businesse , he will look to it himself , and we need not then be so carefull , not active . I answer , that the Lord hath committed his cause in part to his people to manage ; For he is that Lord that put forth his vineyard to husband men , and so he puts his cause into the hands of Sions friends to solicite and prosecute it . And therefore in should not take off , but quicken their activitie ; since God and men , nations and people , present and after ages , are concerned in it . In such a time , there is much work to be done ; Many grievous sins to be rased out of the Register against us , there are many personall iniquities , many nationall offences , the sinnes of our fathers to be put out of remembrance . Nor is it an easie thing to blow our transgressions , & cancell the hand-writing which is against ourselves and the land . Love indeed is said to cover a multitude of sins , and there must be much expression of great zeal and love which will doe this work . Second to this , the justly provoked ire of the Almightie is to be pacified , that is full displeasure fall not upon us ; his countenance , his joyfull countenance is to be sought . Many mercies , many kinds of great mercies are to be obtained ; Men are in such times to make the Lord amends ( as I may so speake with holy reverence ) for former failings and neglects . And to all this consider that Sions friends expect that God in such times should do great things for them ; make bare his Arme , appear in the Mount , avenge his Elect , make Jerusalem a praise in the earth ; should not they then be active , when so much is to be done and expected ? The last Reason of this , because Sions adversaries are much and active in pestilent attempts , to hinder her good , and work her ruine . Remember how stirring Balaam was to curse Israel , when they were ready to enter the land of Canaan . Consider likewise ; how Gebal , Ammon , and Amalek . with the rest did conspire , combine , complot , and consult to cut off Gods people from being any more a nation , and to put the name of Israel out of remembrance . As thus it ever was , so it ever will be , with the profane of the world , the serpent seed . Is it not reason then , that the womans seed should be active in their zeal ? otherwise it might be just with God , to permit the instruments of his cause to faile , in regard they suffer themselves to be out-done , and out acted by the devils instruments . This doctine thus cleared , doth in the reflex of it , first justifie all those good Zerubbabels of our time , who have put themselves forth in our cause , beene much and active in faithfull endeavours for the preservation and reformation of this Church and Kingdome . It likewise also justifieth all our humiliations , publike and private , all our dayes of thankfull memoriall , Laws , Ordinances , and Injunctions , truly intended to procure the full deliverance and establishment of our religion and just liberties . If all the friends of Sion ought in such cases to do as you have heard , then our Worthies have done no more then did become them , no more then was their dutie to doe . Search through the holy Book , and tell me whether any men are so precious in the eyes of heaven , and the account of God himself , as those that have beene zealous for the reformation of his Church , the carrying on of his Cause , the helpe of his people against the wicked and profane opposers of them : How highly were Caleb and Ioshua esteemed of God for being couragious , when others flagg'd in the businesse , and shrunk at evill tydings ? Had not Phinih●m the sonne of Eleazar a Covenant of peace made to him and his posteritie for being zealous in Gods Cause among the people ? Why should I tell you of Gideon , and Barak , and Samson , and the rest ? In a word , men of this spirit are the onely men in Gods Books . But one thing which is recorded of a zealous woman I cannot omit ; Blessed above women shall Jael the wise of Heber the Kenitebe ; blessed shall she be above women in her tent ; she put her hand to the nail , and her right hand to the work mans hammer : she smote Si●era she smote off his head , Judg. 5.24 , 26. Lo , my brethren , what an high transcendent applause is given to this woman by the mouth of the Spirit of God . The like phrase is but in one place more ro be found in Holy Writ , and there it 's given to the blessed Virgine , here it is iterated of this woman ; by which with the former instances we may clearly see how much true zeale in such kinde of actions doth please the God of glory . And all this I mention , not to flatter or proud up any heart , but by way of just vindication and approbation of all that have beene forward for God in our just cause , for their future encouragement ; and have not I good reason so to do in these times , when men of zeal meet with so many disheartenings and discouragements ? Truly it 's some unhappinesse to be good amongst us , especially to be zealous in it : for besides the trouble , and many inconveniences which accompanie such undertakings the persons of men truly zealous for Gods Cause among the people , are obvious to soule censure , oft doe they gaine reproach , and finde unthankfull dealing from many of our owne side . How apt are we to bedew our best friends , and to requite ill to those who strive most for the publike good ? Did not consciousnesse of dutie to God , and the true worth and excellency of the imployment bear up Christian hearts and publike spirits , many good instruments in this Cause had long ago been sutors to God and man , to have quit them of their imployments . I have cause therefore lighting on this subject , to speak thus much in season , for their justification and incouragement . Hereby also our pious actions fore mentioned , are to be approved ; for why , there are a generation who mussicate against them , whisper and say , By what authoritie doe wee these things ? some are ready to say , as Indas of the Alabaster Box of Oyntment , Whereto is this waste ? Now I could quickly say enough to these men , but blessed be God , experience hath sufficiently taught us , that these pious endeavours have not been in wast : for in no age I think were fastings , prayers , and the duties of this kinde , so often , so visibly answered . And this will , or may stop such mouthes with shame . Moreover , the doctrin which I have proved sheweth divine authoritie , the Lord requiring , expecting , and in effect calling for the frequent exercise of these duties , in such times , being a chiefe part of the precious seed which should be sown . Yea more by this we may conclude , that it were much sinne and wickednesse to refuse or neglect : see how irreconcileably angry the Lord is with his people for neglecting such duties in such times , Esa. 22. consult that place , and I shall need say no more to justifie our sowing in teares . A second Vse of this point doth minister matter of just and sharp reprofe ; First , to neuters , a sort of men wise in their own conceit , secretly condemning all others , and justly to be condemned of all . I may truly say , that neither God nor man loves them , it is onely the devill and themselves that they please : And were not these a kinde of unteachable creatures , I should speak much to their reproof , but I referre them to two places of Scripture ; one in the old Testament ; Indg. 5.23 . the other , Rev. 3.15 , 16. This truth may discover to us , how little those men deserve of the Church and kingdome , who stand in their places like ciphers to supply a room and multiply the number , but neither act , nor in good earnest desire to act any thing to purpose . I confesse if men were to make themselves their own end , they took a course seemingly wise . For publique grievances , though easily seen and complained on ; yet are very hard to be dealt with . To search into the true causes of them , to finde out the right method of euring them , is a work so full of toyle , and so beset with difficulties , as that selfish and wary men may well judge it better to sit quiet , and enjoy their own case , then to entangle and trouble themselves to seek the common good . Now of this temper , I fear me , there are many , too many , who do blesse and applaud themselves in not acting and judging others for their forwardnes . But I beseech you to consider earnestly ; that our Parliament , our Kingdome , our Cause hath no need of men of Gallio's temper , which care for none of these things : and what anignoble propertie it is for men called of God , and entrusted with so weightie imployment , to spend their time in doing nothing , or nothing to the purpose , and leave Gods Businesse to God himself and others to care for . I am not ignorant , that men of this make , have many excuses to plead : but , alas , they are fig-leaves which will not cover their nakednesse ; and though the World and themselves were so deluded , as not to see their guiltines , yet such men will dearely answer it before God , for doing nothing , or as good as nothing , in the Cause of God and the kingdome . It remains now onely , that I call upon every one that would not be counted an enemy , but a friend of Sion , to be up and doing , to be much and active in pious and precious endeavour for the perfecting our Sions deliverance , and the establishing of our Jerusalem in peace and truth . Now is time for Nobles , and Senatours , and every one in his place and station , to few precious seed . What considering man then would suffer sloth or negligence , ease or self respects , to hinder him from being an instrument of so great good , as may come to the Church and State . Many of you are , all of you may be , under God , the cause of much good to many generations : Be therefore of S. Pauls minde , suffer nothing to deprive you of the glory of such rejoycing , and the testimony of a good conscience . And now in speciall manner , I desire to commend foure things , as part of the pious endeavours , which should chiefly be laid down as precious seed , to bring on the happie work in hand . The first of these , is an holy , conscionable , sincere observance of these dayes of humiliation . By Moses law , the man who did not humble and afflict his soul in such a day , was to be cut off from Israel , Levit. 25.29 . to be onely customary and formall in these , which should be our most pure devotions , is a sinne of more grievous consequence then we are aware of ; to dissemble with our God in Fasting and Prayer , is a kinde of horrible impietie : for Gods sake therefore be you carefull and conscionable in preparing your souls to meet the Lord in the dayes of atonement ; be ye holy , heavenly , faithfull , sincere and entire with God in these extraordinary services . Let it be your worke on these dayes to strive to mortifies your sins and sanctifie your souls , to bewaile the iniquities of the land , & for the divisions of Reuben let there be great thoughts of heart . These , my Brethren , are the highest services that we can do , for God , our selves , or the kingdome , and you being our Worthies , should go before and exceed others in them ; if therefore you will not do so , but refuse and sleight , or be superficiall in the performance of them ; behold , ye have sinned against the Lord , and be ye sure your sinne shall finde you out . The next thing I commend is the speedy impartiall execution of justice . You know that by standing up quickly , and executing justice , Phin●ha● Presem by said the plague : when asas the slowing and neglecting of it continued the plague hereafter here in Davids time . It was doubtlesse neglect and corruption of justice , next to pollutions of Gods worship , irreligiousnesse and profanenesse , that hath brought our kingdome to its misery : the speedy therefore and impartiall ministration of it , is a proper medicine for our maladie . And it is somewhat a sad thing to note little justice , hath been done on bloudy traiterous , deliequent , enemies of God and man , more then what 's the Lord himself hath done by the hand of warre : it may be that feareful way of execution hath and will continue till the more desirable swords of justice be drawn to purpose , in the cutting off when 〈◊〉 of our combustions , the sonnes of Be ; lial ; who in God hath put into your hand to punish . The third thing I desire may be specially cared for , is the 〈◊〉 pre●●●grand prosecution of the national convenant a 〈◊〉 plensing to God , profitable to the kingdomes , by which 〈◊〉 is , and through God's blessing may be , the 〈…〉 blow given to the whore of Babylon and 〈…〉 , impes ; that ever yet was . Now to have this 〈…〉 , ●●ngst us , or laid aside , whilst malignants and 〈◊〉 live in our bosome , blessing , and in feered applauding themselves , that they have neither taken this , nor any of your for 〈◊〉 prove 〈◊〉 ; many moneths have passed over and no account made , nor any questionned or dealt with for refusing . This is our case , and I appeal to wiser judgements , whether this may not be the way to lessen the honour and authoritie of the High Court of Parliament , and their Ordinances . May not this likewise cause the common sort to deem themselves little bound in conscience to keepe the Covenant , when they see others not bound to take it ? Will not this render all zealous advocates for the Covenant as temporizers , and give the refusers occasion to triumph over us , as men of large consciences to do any thing that shall be required , like Bishops creatures , and the superstitious and conformists of late ? These are but a few of many , a glimpse , a hint of the inconveniences which may happen , pardon me then in being bold to point out the pressing and prosecution of the Covenant , as one kinde of precious seed to be sowen amongst others in Sions be●●f . The last thing which I shall commend to your s●●ous consideration , whom it doth concern , is special care to seek and preserve the mutuall love , honour , and esteem each of other . Oh! that Saint Pauls Lesson might be learned of our worthy . Nobles and Senatours , one to esteem of another ●●lter then himself . Oh! that were a delight in bre●●● and follow-instruments , and specially in those who excell in vertue , zeal , and faith 〈…〉 ●ring for the publique good . Sure it is 〈…〉 honourable for any to minde solely , 〈…〉 ●own same and esteem and not care how to the rep●●te of others lye . Frō hence I fear come things that arennseemly , and by which the publique proceeding may suffer obstruction . My earnest desire therefore and praye●● , that the God of peace and consolation would make you like minded one towards another , and each willing to deny himself ; to seek the esteem of others in love ; and above all to forward and advance the Nationall and common Cause . Lo these are the four things which out of dutie to God , true zeal to Sion , and due reverence to the Worthies , to whom I speak , I humbly desire may be thought upon and practised to the glory of our God , and emolument of his Church . And the better to prevail in this my suit ; I shall apply the third vertue or force , which lyeth in the words of my Text , as speciall arguments of inducement to perswade there unto . Consider then first I beseech you , that those endeavours with that activity I speak of , are by the Spirit of God in my Text , signified to be as fruitfull precious seed , which dies not in the earth , but lives to yeeld increase . And this , me thinks , is aboundantly sufficient to incite every man to act his uttermost ! If I could assure any husbandman that every graine of such kinde of seed should live , and not one corne perish ; I need say no more to move him to industry ; how plentifull would be the in sowing a how free in cost and pains-taking . But now , past all peradventure , I may assure the seeds-man of Sions Cause , that his endeavours are such pre●●ous seed , as that no one grain shall be lost , but 〈…〉 again to yeeld him encrease . It is like a ca 〈…〉 down for joy , which shall certainly be paid : You may ve act therefore hence much incouraged . Secondly I note , that hardnes and difficulty in sowing is no way comparable to the sweetnesse and comfort in reaping . There 's no compare , me thinks , between the tears , and the joy in the Text ; these farre surmount and exceed them , as the metaphor and words of expression seem to import . Rationall and considering men therefore should be justly provoked with this consideration . Did not Moses make the best choise upon this ground ? Doth not Saint 〈◊〉 encourage to sufferings upon like reason ? Ram . 〈◊〉 And certainly this well weighed , may prevail with us . Thirdly , mind we the undoubted certainty of our harvest verified by divers absolute positive ass●ver●●tion in the Text ; he shall reap , he shall come again he shall bring his sheaves with him ; here 's no Item of continge neylor possibilitie , but all absolute ●●●●tions ; anto 〈◊〉 know he 〈◊〉 to die arti● shall 〈◊〉 away , but a lot of Gods Word shall not fail 〈◊〉 shall prevent the harvest of a labourer in Sions 〈…〉 . ●●●●tly , Consider 〈◊〉 multiplicitie of the 〈…〉 shall be reaped by such endeavour 〈…〉 not be a reddition of grain for grains , or moni●●● 〈◊〉 not yet of care for grains : but of sheaven for 〈◊〉 . This shall be full measure 〈…〉 over , 〈…〉 blessings be on the head of eve●●● where is 〈◊〉 and faithfull in carrying 〈◊〉 of Sions cause . And may not 〈◊〉 take any fou● 〈…〉 with every sprit to set it selfe 〈…〉 and 〈◊〉 it selfing all hopefull ende 〈◊〉 to the glory of 〈◊〉 the good of the Church and Kingdome , and the great Joy and blessing of the undertakers ? 〈…〉 God will , and let us now 〈…〉 all pray God it 〈◊〉 . FINIS . Notes, typically marginal, from the original text Notes for div A87086e-470 Doct. 
A88141	----	Elias redivivus: a sermon preached before the honorable House of Commons, in the parish of Saint Margarets West minster, at the publike fast, March 29, 1643. By John Lightfoote, preacher of the Gospel at Bartholomew Exchange, London. Lightfoot, John, 1602-1675. This text is an enriched version of the TCP digital transcription A88141 of text R20324 in the English Short Title Catalog (Thomason E99_11). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 103 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88141 Wing L2053 Thomason E99_11 ESTC R20324 99863269 99863269 115459 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88141) Transcribed from: (Early English Books Online ; image set 115459) Images scanned from microfilm: (Thomason Tracts ; 17:E99[11]) Elias redivivus: a sermon preached before the honorable House of Commons, in the parish of Saint Margarets West minster, at the publike fast, March 29, 1643. By John Lightfoote, preacher of the Gospel at Bartholomew Exchange, London. Lightfoot, John, 1602-1675. [4], 50, [2] p. Printed by R. Cotes, for Andrew Crooke, and are to be sold at his shop at the signe of the Greene Dragon, in Pauls Church-yard, London : 1643. Running title reads: A sermon preached at a fast before the Honourable House of Commons. Annotation on Thomason copy: "Gibbons not [illegible]"; "Aprill 21". Reproduction of the original in the British Library. eng Bible. -- N.T. -- Luke I, 17 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. A88141 R20324 (Thomason E99_11). civilwar no Elias redivivus:: a sermon preached before the honorable House of Commons, in the parish of Saint Margarets West minster, at the publike fa Lightfoot, John 1643 18445 15 80 0 0 0 0 52 D The rate of 52 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-05 Pip Willcox Sampled and proofread 2007-05 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Elias Redivivus : A SERMON PREACHED Before the Honorable House OF COMMONS , In the Parish of Saint Margarets West minster , at the publike Fast , March 29 , 1643. By JOHN LIGHTFOOTE , Preacher of the Gospel at Bartholomew Exchange , London . LONDON , Printed by R. Cotes , for Andrew Crooke , and are to be sold at his shop at the signe of the Greene Dragon , in Pauls Church-yard . 1643. TO THE HONORABLE the House of COMMONS Assembled in PARLIAMENT . Right Honourable , THE great Councell of Ierusalem sate neare the Temple , and the greatest managings of the Councell , were the matters of Religion . Such hath been the posture of your desires , and such the bent of your indeavours in all your sitting : And as it is ingratitude in any degrees of men not to serve you , who strive so much to preserve the State , so especially is it in the Ministers of the Temple , since you labour so much also to serve the Temple . Obedience to your commands is the lowest expression of such a service , because it is so naturally due , yet is it the highest that my meannesse can reach unto ; Readinesse being joyned to that obedience : These are the two mites that I can tender unto your Corban , and the two Turtles that I have to offer at your Altar , not having a better or more valuable gift and offering to bring , your Noblenesse will please to accept of the gift because of the heart of the giver given with it , and like him whom yee represent , to account . To obey , to be better then Sacrifice , and to hearken , better then the fat of Rams . What in obedience to your command was humbly presented to your eares and hearing not long agoe , is now upon the like command in the same obedience and humility presented to your eyes and reading . If it shall finde acceptance with you , it secureth me against al thought or care of inferiors displeasure or exceptions . I most humbly and submissively cast it , my selfe , and all that I am or can at the feete and disposall of your honourable House : and because short discourse best fitteth your great occasions , cease to trouble you with more words : but shall never cease to solicite the Throne of grace for continued defence and blessing upon your persons and indeavours ; that the Law-giver may never faile till Shiloh come as we desire amongst us : And so ever prayeth , Your most unworthy , but truly devoted Servant , John Lightfoote . A SERMON Preached before the Honorable House of Commons , at the Publike Fast holden , March 29. 1643. In the Parish Church of S. Margarets Westminster . LUKE , 1. 17. And he shall goe before him in the Spirit and power of Elias to turne the hearts of the fathers to the children , and the disobedient to the wisedome of the just . IF ever the Hearts of the Fathers had need to be turned to the children , that need is now , and if ever the Disobedient had need to be reduced to the wisedome of the just , that need is now also : but where is the Spirit , and where the power ? where an Elias , or where a Baptist to do the worke ? For if ever those searching and trying times , which were spoken of so long agoe by our Saviour in the twelfth of Luk. and the three and fiftieth have overtaken any Nation , they have overtaken this of ours : Five in one house , and they divided , three against two , and two against three . The Father divided against the Sonne , and the Sonne against the Father ; the Mother against the Daughter , and the Daughter against the Mother ; the Mother in law against her Daughter in law , and the Daughter in law against her Mother in law . And a mans enemies are they of his owne houshold . And if ever those irregular and exorbitant behaviours , which were spoken of so long agoe , by the Prophet Esay , in the third of Esay and the fifth , have over-runne and forraged any people , they have done so by this of ours . The people oppressed every one by another , and every one by his neighbour : the child behaving himselfe proudly against the ancient , and the base against the honourable . These are our sorrows , but where our remedy ? this our misery , but where our redresse ? For the divisions of Reuben , there are great thoughts of heart , but who can helpe them ? for the divisions in the Church , for divisions in the State , divisions in families , divisions in opinions , divisions in affections , ( the Lord keepe them out of your two Houses ) divisions in every division , but who can heale them ? As the Hoste at Nola in the story , who when hee was commanded by the Romane Censor to go & call the good men of the City to appeare before him , went to the Church-yard , and there called at the graves of the dead , Oh yee good men of Nola come away , for the Romane Censor cals for your appearance : for hee knew not where to finde a good man alive . So in these distractions and distempers of this our Land , if we would finde out a joyner of hearts and a moulder of humours , that could peece againe the disunited affections , and forme againe the unfashioned demeanours of men towards men , we might goe and looke for the mansion of Elias , or go and knocke at the grave of John the Baptist , and call them to come to such a cure as this , for they once have wrought so great a cure ; but who can doe it that is now alive ? Oh how happy were the case with us , if the Spirit and power of Elias were as ready to be found in your two Houses as they were once to be found in John the Baptist , and as they are to be seene in the words of the text . But as the Arke and the Ephod at the sacking of Nob , they which should alwayes have remained together , were by that dolefull accident parted asunder , and kept at distance : even so these two which God once joyned together in Elias and in the Baptist , and which the holy Ghost hath joyned together in the words of the text , some evill Counsell hath put asunder , so that the Spirit is with you , but the Power removed a great way off . What our Saviour saith concerning offences , It cannot be but offences will come , but woe to him by whom the offence commeth : so may wee dolefully concerning this , It is our misery that this divorce is come among us , but woe to that Counsell by whom the divorce first came , it had beene good for that Counsellour had he never beene borne . How happy are those dayes which are spoken of by the Psalmist , when mercy and truth are met together , and Righteousnesse and Peace doe kisse each other ? And how happily should we hope to see those dayes , and those things in this Land to meet , if we could but see these two to meete againe that are now so unhappily removed to distance ? Well , all that we can doe is to seeke to drive them together with our prayers , and as Moses for the Vrim and Thummim upon Levi , so we for these united upon you to pray in publike , and to pray in private , to pray on the Lords day , and to pray on other dayes ; and it is to be a maine petition on this solemne day of humiliation , that as the Lord hath put the Spirit of Elias into your hearts , so that he would put the Power of Elias into your hands , that as he hath made you willing , so would he also make you able , to turne the hearts of the Fathers to the children , and the disobedient to the wisedome of the Righteous . The words of the text are the last words of the old Testament , there uttered by a Prophet , here expounded by an Angell : there concluding the Law , and here beginning the Gospell : Behold , saith Malachi , Mal. 4. 5. I will send you Eliah the Prophet : And hee saith , the Angell , shall goe before him in the Spirit and power of Elias . And hee shall turne the hearts of the Fathers to the children , saith the one ; And to turne the hearts of the fathers to the children , saith the other . Thus sweetly and neerely should the two Testaments joyne together , and thus divinely would they kisse each other , but that the wretched Apocrypha doth thrust in betweene : Like the two * Cherubims in the Temple Oracle , as with their outer-wings , they touch the two sides of the house , from In the beginning , to Come Lord Jesus , so with their inner , they would touch each other , the end of the law with the beginning of the Gospell , did not this patchery of humane invention divorce them a funder . It is a thing not a little to be admired , how this Apocrypha could ever get such place in the hearts , and in the Bibles of the Primitive times , as to come to sit in the very Center of them both : But to this wonderment there may be some satisfaction given , namely because that these bookes came to them from among the Jewes , as well as the old Testament and the new . And because that the Jewes alone , and alone so long , had had the knowledge of Divinity and Religion among them , the converted Gentiles could not but give their writings extraordinary esteeme . And because the Talmud not being yet written , the world was not acquainted with the vanity and straine of Jewish learning , those insuspecting times did swallow these bookes , as not tasting as yet how unsavoury that was , nor distinguishing these to be of the same tast . It is therefore more to be admired , that when the Talmud was written , and the impious and ridiculous doctrines and fables of the Jewish schooles laid open to the world , that then these bookes which shew themselves to be of the very same stampe in many things , should not onely not be refused out the Bibles and out mens good conceit , but also get better and further footing in the same : but to this wonderment some satisfaction also may be given : namely that superstition begun then to grow in the Church every day more and more , and it became a Religion to doe as their forefathers had done before , and to retaine what they had retained , be it whatsoever it would , and of what ungroundlesnesse soever . But it is a wonder to which I could never yet receive satisfaction , that in Churches that are reformed , that have shaken off the yoke of superstition , and unpinned themselves from off the sleeve of former customes or doing as their ancestors have done : yet in such a thing as this , and of so great import , should doe as first ignorance , and then superstition hath done before them : It is true indeed that they have refused these bookes out of the Canon , but they have reserved them still in the Bible : as if God should have cast Adam out of the state of happinesse , and yet have continued him in the place of happinesse . Not to insist upon this , which is some digression , you know the Counsell of Sarah concerning Ismael , and in that she outstripped Abraham in the Spirit of Prophecy , Cast out the bond-woman and her sonne , for the sonne of the bond-woman may not be heire with the sonne of the free . In the words of the text you may see your owne worke and taske : and those two things that you have so long laboured under , and that we have so long longed after , Reconciliation and Reformation . You may behold in a part of the text , Reconciliation in these words , To turne the hearts of the fathers to the Children : and Reformation in the other , and the disobedient to the wisedome of the just . These are the two hands of our master which is in heaven , or rather the two good things in his hands , after which we his servants have looked so long , and doe looke this day , and cannot be taken off till he give them to us . These are the hands of your two Houses , or rather the two great gifts which we wait till God put into your hands to conveigh them towards us . These are the two pillars , Jachin & Boaz , Firmenesse and Strength , that we long to see set up at the doore of that Temple that you are in building : And these are the two twins for which the Tamar of our England is in travaile and is pained to be delivered , if there be but strength to bring them forth . These two things contained in the latter part of the text , are set forth and illustrated by two circumstances in the former : First , by the party and the function of that party that must performe so great a worke , those included in these words , He shall goe before him : Secondly , the qualifications and indowments of that party for the function , and for the worke , that expressed in these ; In the Spirit and power of Elias . The party rare , the function honourable , his indowments singular , his worke divine , He shall goe before him , &c. We will take up the words according to this Division , but not according to this order : for as in nature the agent is before the action , and as in the text , the workeman is named before the worke , so are they fit to be considered , and so will we take them into our handling , and so shall we take them as they lie in the text , and first of the first , He shall goe before him . Who are meant by the He and the him in this part of the text the dimmest eye that is , will easily judge and discerne , upon its owne reading , namely John the Baptist , and our Saviour Christ . Two that were in a very neere relation one to another by nature , for they were kinsmen according to the flesh , but of a neerer and of a higher relation in regard of their function , for they were they that began the Gospell , or the one begun & the other perfected ; & they were they that were the two great Prophets of the new Testament , or the one greater then a Prophet , and the other greater then a man . I cannot omit that which is not , nor cannot be omitted by any expositor it is so plaine upon the him in this part : namely , that in the verse next before , he is called the God of Israel , He shall turne many of the Children to the Lord their God , and in this verse and in this whole passage hee is shewed to be Christ , of whom is spoken which giveth a pregnant and undeniable proofe that Christ is God , against the wicked Arius that held him for a Creature . The Baptist went before our Saviour in divers particulars ; in his conception , in his birth , in his preaching , in his death . For the miraculous conception and birth of John , went before the more miraculous conception and birth of Christ ; his powerfull Preaching , before the others more powerfull ; and his renowned death , before the others more renowned . But the words doe not meane so much his going before him in time , as his going before him in Ministery , nor his appearing before him in the world , as his appearing before him to do him service , as a servant doth before his Master to provide for his entertainement ; and so the words following doe explaine it , He shall goe before him , To make ready a people prepared for the Lord : And so the seventy Disciples are said to be sent before our Saviour two and two before his face , that is , to prepare men for his receiving against that he himselfe should come . All the Prophets went before our Saviour in their Ministery , in their divers generations , but John in a more speciall manner above them all . They like Balaam in the foure and twentyeth of Numbers , did behold him , but not now , did foretell him , but not neere ; but he beheld him face to face , and he told of him standing by . And hence it is , that our Saviour cals him more then a Prophet , Mat. 11. 9. nay as much or more then any meere man that was naturally borne of a woman : More then a Prophet , because he went before Christ as his forerunner ; and as great as any that was ever borne , because he was the beginner of the Gospell . The Ministery of John the Baptist , and the publishing of the Gospell , like time and the motion of the heavens , began together , and in one and the same instant . So hath Marke conjoyned them , in the very beginning of the Gospell , Mark . 1. 1. The beginning of the Gospell of Jesus Christ , As it is written in the Prophets , Behold , I send my messenger before thee . So likewise , in the first of the Acts and the two and twenty , Peter proposing a Disciple to be chosen in stead of Judaas , Of these men , saith he , which have companyed with us all the time that the Lord Jesus went in and out among us , beginning from the Baptisme of John : And so in the tenth chapter of the same booke of the Acts , and the thirtie seventh . The word you know which was published throughout all Judea , and began from Galilee after the Baptisme which John preached . And one place for all . Mat. 11. 13. All the Prophets and the Law Prophesied untill John , and from him began the Gospell . So that what some of the Fathers say concerning Malachi , That he was Limes Judeismi & Christianismi , we may not unfitly say , concerning him , that he was the bounds of Judaisme and Christianity , the limits from whence the Law and the Prophets tooke their conclusion , and the Gospell , and the kingdome of Heaven their beginning . Now as the ministery of John consisted of two distinct and considerable parts , Preaching and Baptizing , [ like as the gift of Prophecy had consisted in times before , of a double spirit , or to speake more properly , of a double power of one and the same spirit , to foretell things to come and to worke miracles ; ] so by both these did he begin the Gospell , and by both these did he goe before our Saviour . These were , as it were the two hands with which he laid the foundation , and began to build up the Fabricke of the Evangelicall Temple . And these two hath Marke joyned together in his relation , as John did in the exercise of his function , Mar. 1. 4. John did Baptize in the Wildernesse and preach the Baptisme of Repentance . By both these he began the Gospell , and first by his Baptisme : for , First , Baptisme was used in the times before and under the Law , but it was to admit Proselytes to the religion of the Jewes : But the Baptist now commeth with a Baptisme to admit the Jewes to another Religion besides their owne . Jacob in Gen. 35. when he is to enter and admit the remnant of Sichem that escaped the sword into his family and Religion , he doth it by Baptisme . Put away , saith he , the strange Gods that are among you , and be cleane and change your garments , where , by the second injunction , Be cleane , Aben Ezra ▪ well observeth is meant the washing of their bodies in water , and indeed nothing else can so properly be meant , which what was it else but a Baptizing ? And so Rambam or Maimonides in his Epitome of the Talmud , relateth from thence , that in the times of David and Solomon , when Heathens came into the Jewes religion by thousands ( for a hundred three and fifty thousand of them helped to build the Temple ) they were admitted thereinto by Baptisme , or by being washed , and not by circumcision . Thus was Baptisme used in * those ancient times , and used to induct the Gentiles into the Church and Religion of the Jewes : But now comes John with a baptisme of another ●nd , namely , to enter the Jewes into another Church and religion then their owne , and so by his baptisme doth he begin the Gospell . Secondly , And so also did he by his preaching : For whereas the law called for absolute and exact performance , and cryed a curse on him that confirmed not all the words of the Law to doe them , Deut. 27. 26. John commeth in another tenor , like God in the still voyce , and instead of challenging the strict performance of works , he Preacheth the gentle doctrine of Repentance ; that whereas they could not do what the Law required , they should repent for that they had broke the law , and thus is the rigorous and terrible tenor of the law , changed into the sweete and comfortable doctrine of Repentance , and thus both by Baptizing and Preaching , doth John begin the Gospell . And so by both also did he goe before our Saviour : By baptisme to admit men into Christ against he should come , and by his Preaching to let Christ into men when as he came : By his baptizing to make way for Christ his comming among men , and by his Preaching to make way for men their comming unto Christ : And so much is intimated by the words that next and immediately doe follow the text , To make ready a people prepared for the Lord . This might be taken onely for an elegancy such as the Scripture useth , to quicken expressions , by repetitions , but it hath its proper vigour and significancy , and in the two severall words denoteth the two distinct fruits of the ministery of the Baptist in her two parts : His Baptisme , to make men ready to looke for Christ that was now in comming ; and his Preaching , to have them prepared for his receiving when hee came . The observation that we may take up from hence is this , That Christ when he came to shew himselfe in the world had need of a powerfull , and a Spirited forerunner : He was the expectation of the Gentiles . Gen. 49. 10. He was the expectation of the Samaritans . John 4. 25. He was the expectation of the Jewes . Luk. 19. 11. He was the expectation of all nations . Hag. 2. 7. And yet when he came that was so expected , he had need of a Harbinger to goe before him , and a strong forerunner to make his way ; and all this too little too . For when he came amongst his owne , his owne received him not . Joh. 1. 11. The Jewes sansie concerning the cloud of glory , that conducted Israel through the Wildernesse , that it did not onely shew them the way , but also plane it , that it did not onely lead them in the way in which they must goe , but also fit them the way to goe upon : That it levelled all the mountaines and smoothed all the rockes , that it cleared all the bushes , and removed all the rubs . No lesse preparatives were required for our Saviours comming to make way for him , in the entertainement of men , or to make way for men to the entertaining of him : And so hath the Scripture exprest it in termes not much different : Every valley shall be filled , and every mountaine and hill shall be brought low ; and the crooked shall be made streight , and the rough wayes shall be made smooth : Esay 40. 4. Luk. 4. 5. There were two maine things that lay betwixt the Jewes and Christ at his appearing , that were most likely to keepe them asunder , and to hinder the accesse of each to other , and so they did . And those were their corruption in manners , and in behaviour , and their corruption in doctrine , and in religion ; the former like rough wayes that must be smoothed , and the latter like crooked , that must be streightned ; and both being such as must be helped , or little hopes they can come to Christ . First . As for their corruption in manners , had we not evidence enough thereof in the Scripture , that layes it open , we have sufficient in their owne writers . They were a generation of vipers ; so John cals them , Mat. 3. 7. They were a wicked and adulterous generation ; so our Saviour cals them , Mat. 16. 4. seeming to allude to the Phrase of Hosea , the children of fornications , Hos. 1. 2. They were a people stiffenecked and of uncircumcised hearts and eares : so Stephen cals them Act. 7. 51. And to spare more , our Saviour makes them as it were the common shore of all vengeance , and consequently the sincke of all iniquity , Mat. 23. 35. That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abell , unto the blood of Zacharias . To these Characters of their manners given by Scripture , we may adde the confession of their owne Authours in their writings . The Talmud in Sanhedrim , in the eleventh chapter hath these words . R : Juda saith , In the generation in which the son of David shall come , The house of the Assembly shall be a stews , the wisedome of the Scribes shall faile , they that feare sin shall be despised , and the face of that generation shall be like dogs . Saint Paul hits them with their owne title , Beware of dogs , beware of the concision , Phil. 3. 2. and so doth John seeme also to doe , Without are dogs . Rev. 22. 15. Such another testimony doth David Kimchi give out of the Rabbins on Easy 59. 16. Rabbi Johanan saith , saith he , The Son of David commeth not , but either in a generation all holy , as it is written , Thy people shall all be righteous , and inherit the Land for ever : or in a generation all wicked , as it is written , He saw that there was no man , and wondred that there was no intercessor . Too pregnant and wofull experience shewed that the latter was onely true , and their owne behaviour at our Saviours comming , confirmeth the glosse to prophesie truly , that their manners then should be most corrupt . Secondly , and so was also their Doctrine : and that withall in a twofold relation . 1. In regard of the opinion that they held concerning the legall rites that were amongst them before : and 2. in regard of the opinion that they held concerning Christ , who was now in comming . 1. They were so glewed to the Ceremonies of Moses , and so bewitched with the Traditions of the Fathers , that it was an impossibility in humane reason to thaw them asunder . Paul speaking of his owne doting upon these , speaketh the affection of his whole Nation in this particular , I was exceedingly zealous of the Traditions of the Fathers , Gal. 1. 14. Stephen in Act. 6. 14. for but speaking of the abolishing of the Customes of Moses , must lose his life , though he spake but what Moses himselfe had spoken before , and what an Angel had spoken after Moses , & though his face when he was to answer for these things , shone like the face of Moses , and was like the face of an Angel . But what need I to insist upon particulars ? If you looke throughout all the Acts of the Apostles , you shall finde that almost in every place where the Gospel came among the Jewes , this was the maine obstacle that ever lay in the way to hinder the freedome of its passage , the fixednesse of that people and Nation to their Ceremonies and Traditions . Let one place suffice for many , Act. 21. 28. The Jewes of Asia laid hands on Paul , crying out ; Men of Israel helpe , this man teacheth all men every where against the people , and the law , and this place . The preaching of the Gospel goeth against their heart , because it goeth against their Customes , and he that speaketh against that people , law , and place , is sure to be spoken against himselfe , for they were so pinned unto the rites of those three , that there must be nothinking of their removal . And thus were they most corrupt in opinion concerning the Ceremonies of the Law which they had used of old . 2. And so also were they concerning Christ when he should come . They expected him to appeare in the world as an earthly Conqueror , like Naaman the Syrian by the Prophet Elisha ; He thought he will surely come out and stand , and call upon the name of the Lord his God , and strike his hand over the place and recover the Leper ; and he only sent him this plaine and simple message , Goe wash in Jordan and be cleane : So they by Christ , they conceited , Surely he will come with great worldly pompe , and make his way with a conquering sword , he will destroy many people even as earthly Princes doe , and seate his people in Canaan againe in more prosperity and pompe then ever : and he on the contrary , came in the forme of a servant , he had no forme nor comelinesse in the eies of men that they could desire him : he appeared in a posture of humility and lowlinesse , riding upon an Asse , and upon a Colt , the Fole of an Asse . And how farre were they from intertaining such a Christ as this , when they expected one of a quality so infinitely different ? Who could beleeve that the title over our Saviours head upon his Crosse , should be a stumbling blocke unto the Jewes feete ? And yet was it so at that very time when they fixt it there , and so it hath beene ever since , and so it is at this very day , Jesus of Nazareth King of the Jewes . They looked for the Messiah to come from Bethlehem , and they knew him but for Jesus of Nazareth . And they expected a pompous King of the Jewes , and how farre was he from such a King . And thus they knew not him , when he came from Galilee , nor the voices of the Prophets what they meant by his Kingdome , and thus were they very farre unlikely to receive him when he came . These three things then being thus considered , and notice taken how farre this people of the Jewes were gone away both in life and doctrine , what corruption they had contracted in their manners , what doting upon their ancient Customes , and what misprision concerning Christ , it is no wonder if he that came to reforme these things that were so farre amisse , had need of a spirited and a powerfull forerunner , to make some way for him against he came . And as it was at our Saviours comming in the flesh , so also is it at his comming in the spirit : Whensoever Christ is to be brought in among a corrupt and irregular people , in the power and purity of his Word & Gospel , great hinderances doe ever offer themselves to stop the way , and they had need of great forerunners to cleare them thence . A Jerusalem is never built street and wall , but those times are troublous : & a Reformation in a corrupted State is never wrought but with these opposals . The very same things doe make the waies rough and unpassable for Christs comming now , in his worke and power , that made it then when he came in the flesh . These three are as the net upon Mispah and the snare upon Tabor , Hos. 5. 1. as the ambushes that the Idolatrous Priests laid upon those Mountaines to catch up all the passengers that should go to Jerusalem to worship the true God , these catch up men that they come not at Christ . These are the Korah , Dathan , and Abiram , that are ever ready to oppose the Moses and Aaron that seeke to work good in the Congregation ; and the Jannes , Jambres and Egyptians , that affront them in the worke of the Lord . And hence is it no wonder , that that worke of the same nature , that you have had so long in hand , hath gone so slowly and so heavily on . For , 1. How truly is the morall of that Story concerning Anomon in 2 Sam. 12. come to passe in these dayes of ours ? First , he was sicke for love of his sister Tamar , and having used her at his pleasure , he was then as sicke for hate . So hath it beene with us of this Land : we were sicke but a while agoe for a Parliament , and nothing would cure us if we had not that , like David we longed and longed againe for this water of Bethlehem that is beside the gate , and could not rest till we had got it , and yet when we have obtained it , and that not without the hazard of your lives , we now cast it upon the ground , and care not for it : We are now as weary of this Manna which God hath sent us , as we were desirous of it before it came . What should be the reason of mens such crossenesse and contrariety in their affections , as to will and to loath , to desire and to detest the same thing , with the same earnestnesse , in so short a time ? Why , that in the Prophet , You would have healed Babel , and she will not be healed . Men are affrighted I know not how at the rumor of a Reformation , because they are afraid to be stripped off their carnalities and corruptions . Like a simple Patient , that in an eating and corroding sore , if the Surgeon can abate his paine , he likes it well , but to cut out any proud dangerous and corrupting flesh , that he will not endure : Just so hath it been with us . Whilest you eased us of the paines of those pressures , that did pinch , and took off the yoke from off our neck that glad so sore , it pleas'd us well , and you had our liking ; but to be restrained any whit from our former & beloved sensualities , to be straitned any thing of the extravagancies of our former wayes by the reines of a Reformation , oh this goes to the quicke , and we cannot indure it , Durus sermo , a hard businesse , who can abide it ? Our Saviour hath told us long agoe , that parting with an old acquaintance bosome sinne is as pinching to flesh and blouds , as to pluck out an eye and to cut off a hand , and we see it true by too wofull experience , by mens unseparablenesse from their delights , they carrying them , and they them , and will not be parted , to perdition . The Vine , Olive , and Figtree in Jothams Parable , will not leave their wine , fatnesse , and sweetnesse , to gaine a Kingdome , Herod his Herodias to save his soule , nor men of corrupt manners , the corruption of their manners for a blessed Reformation . This is the first adversary that you have in your way , that seeketh to crosse the glorious work that you have in hand . And there is a second which is like to this , as a twinne of the same wombe , and as bad as it , and that is corruption in opinion concerning ancient Customes , and a fixednesse to what our forefathers have used before . 2. Custome , as it is commonly said , is a second nature , and men cannot easily leave that which they have long used themselves , and they will not easily leave that which they have seene and knowne to be used by their Predecessors . The Ephraimites in the booke of Judges , that had beene brought up to say Sibboleth all their life , cannot say Shibboleth to save their life , but they perish two and forty thousand . Famous and fearfull is the story of Rabodus [ some call him by another name ] who when he was so farre perswaded from his Heathenisme into Christianity , that he had one foote in the water towards being baptized , and there asking whither his forefathers were gone that were not Christians nor baptized , whether to Heaven or Hell , and it being answered to Hell , he puls his foote back againe out of the water , with words to this purpose , That he would goe whither his ancestors were gone , and so he resolved to be what his Ancestors had beene . This , the more is the pity , is the ultima Analysis of the Religion of too many thousands in this Land and time ; men and women are too commonly and generally pinned in opinion and in practice of religious things upon the customes and usage of ancient times , and they are loth to be parted from them : The woman of Sychar was zealous for the Temple upon Mount Gerizim , but the best reason she can give for that her zeale , is but this , because her , Fathers worshipped in that Mountaine , Joh. 4. 20. Laban in the marriage of his daughter Leah , will rather follow custome ▪ then either conscience , or his owne promise and covenant : He had agreed with Jacob for Rachel , and for Rachel had Jacob served , but when it commeth to the point of performance he suborneth Leah , and deceives him with her , and what is his reason ? Why , it was not the custome of the Countrey , to give the younger before the elder , Gen. 29. 26. How the predominancy of this humour in the diseased body of this Church doth cause us to cast up againe the wholesome Physicke of a Reformation , it is knowne too well . The confession of the Prophet may be taken up concerning us , and with addition , We have sinned with our forefathers , nay we are resolved so to doe still . The errours that the ignorance and dulnesse of former times did admit into the worship of God and profession of Religion , we are resolved to retaine because they were the Customes of former times . 3. And thirdly , a maine obstacle in the way of Christs powerfull comming among a people , and in the way of your worke that seekes thus to bring him , is a corruption of opinion that men have concerning Christ or Religion it selfe . Religion to carnall men must be a little gawdy , or else it cannot be a pleasing Religion : as the Virgin Mary must be a Lady , or she is not thought fit to be a Saint . The simplicity and plainenesse of the Gospel , spoiles its intertainment with sensuall minds . And Antichrist by putting his Religion in so gorgeous clothes hath gained so much upon them , and stollen mens hearts thorough their eyes . God did once indeed comply with the grosse dulnesse of the Jewes , that he might winne them , and because they could not goe further in Religion then they were led by the eyes , he gave them such a one as suited to them , and because it was so with them once , carnall men would have it so still . These are the three sonnes of Anak with whom you have had so long to wrestle , and with whom you have to combate still , before you can bring our Israel to the desired Canaan . I may say againe , that it is no wonder that this worke in your hands goes so slowly on , when three such Giants doe seeke to hinder it . You have to fight not with flesh and bloud , but with principalities and powers , with the strong holds of Satan in the hearts of men . Oh that we could finde out some such powerfull forerunners to goe before you , as might cleare the way for your readier passage ! Where might we get so skilfull a Mustian as could calme these evill spirits that thus disturbe all ? It is farre from my skill to advise you what to doe in these respects : But to you others that sit by , and are spectators how these Worthies labour under these opposals , this may shew what need you have to drive on the great and weighty workes that they have in hand with the earnestnesse of your prayers . Their hands , like those of Moses , it is no wonder if they be weary with holding up so long in so great imployments , these must be the Aaron and Hur that must support them that they fall not quite . Me thinke we may even see written in the very things that they are in managing , they are so weighty , what Paul inserts to so many of his Epistles , Brethren pray for us ; And Brethren pray for them . I will conclude all in the words of the Psalmist , Let my tongue cleave to the roofe of my mouth : nay , let me change the number , for I know you will joyne with me in the saying , Let our tongues cleave to the roofes of our mouthes : if we forget the Parliament in our best devotions . And so have I done with the first part that I named , the Person and his function that must doe the worke ; now I come to the qualification of that person for that worke and for his function , He shall goe before him in the spirit and power of Elias . We meete in this part with two severall parties , Elias and John , men exceedingly renowned in their generations , and exceeding great reformers in their times . Elias in the middle of the times of the Law , and John in the beginning of the times of the Gospel . We might deale with them as the Prophet Ezekiel doth with his two sticks with the names written upon them , Judah and Joseph : First , we might take in either hand one , and treat of them severally , then might we take them both into one hand , and in our handling they might become one ; but we will take up such things concerning them onely , as shall be most materiall to be considered , and most sutable to the present times . And first , we may lay this position , and the text will warrant it , That Elias shall never come to live and continue upon earth againe . The Prophet Malachi indeed delivereth it in such termes as if he should come once againe . Behold , I will send you Eliah the Prophet : And the Septuagint have driven the naile to the head to make this sense the surer , for they have added , Behold , I send you Elias the Tishbite : yet the Angel Gabriel in the text doth tell us , that Elias himselfe is not to come in his owne soule , but another in his spirit , nor he in his owne person , but it was John Baptist was to come in his power . And so our Saviour , Matth. 11. 14. And if you will receive it , this is Elias which was to come : and Matth. 17. 12. Elias , saith he , is already come , which his Disciples doe truely understand of John the Baptist . The Jewes , as they do erroniously hold that the Messiah is not yet come , so doe they hold also that Elias shall personally come before his comming : And it is no wonder that they erre that errour mistaking the meaning of Malachi , when so many Christians doe erre the same error with them , though they have an exposition by an Angel , and by our Saviour upon that Prophecie . Jansenius , Maldonate , and others of the same nest , Jesuites and Papists , explaining these words that we have in hand , doe resolve , that they are more fitly to be applied to Elias his second comming which is yet to be , then to his comming in the dayes of Ahab : and they glosse them thus , He shall goe before Christ at his first comming , in the spirit and power that Elias shall goe before him in at his second . A glosse much like that senselesse one of the Sect in Epiphanius , upon these words in Gen. 1. 27. God created man in his owne image , whereon they seemed to hold , that the body of man was made after the Image of God , and that Christs humane shape was the copy for the shape of Adam , whereas Adam was not made a man after the likenesse of Christ , but Christ was made man after the likenesse of Adam . Even so is it with these expositors . They either make John Baptist his going before Christ , a patterne of Elias his doing the like , whereas Elias in the Prophet and in the text is a patterne of John : or else they make Elias who is to come ( no one can tell when ) the copy or paterne of the Baptist already come , which is more then ridiculous . Nor is it so much to be wondred , that these men of corrupt judgements and minds , should erre this same errour with the Jewes , when we finde so many of the Fathers to have erred in the same opinion also , and to Elias they have added Enoch , and both these , they say , must come before the comming of Christ , for these they hold to be the two witnesses in the 11. of the Revelation . It is true indeed that some ones shall come in the spirit of Elias toward the end of the world , according to that description in the Revelation , but no expectation of Elias himselfe , nor no description of Enoch at all . The two witnesses in that place are plainely charactered and decyphered forth by the emblems of Moses & Elias . They have power to shut up Heaven that there be no raine , vers. 6. Here is apregnant intimation of Elias : & , They have power over the waters to turn them into bloud , there is as pregnant a one of Moses . These two men doe meete more then once mentioned together in the Scriptures . They are named together in the conclusion of the Prophets , Mal. 4. 4. Remember the Law of Moses my servant , and in v. 5. Behold I send you Elias the Prophet . They appeared together and attended our Saviour at his transfiguration , Matth. 17. 3. They are thought on together in that description of the two witnesses , as they also agreed together in this , that the one was the giver of the Law at the first , and the other the restorer of it when it was decaying : the one was the great Prophet of the Jewes , the other the great Prophet of the Gentiles , as shall be touched anon . When therefore the Jewes and the Gentiles shall be knit together into one Church upon the fulnesse of the one and the conversion of the other , then shall God raise up a powerfull Ministery to them both united , as in the spirit of Moses and Elias , ( the time of their preaching is alluded to the time of our Saviours , three yeares and a halfe ) and Antichrist shall rise up against them , and persecute some of them to the death . By the way as we goe , it is not immateriall to be observed , how things signifying and things signified doe often in Scripture beare one and the same name : sometime the thing signifying is called by the same name of the thing signified . As at the making of the first Covenant Exod. 24. 8. Moses sprinkled the bloud of the Covenant upon all the people , Heb. 9. 19. That is , upon the twelve Pillars , which he had set up to represent the people , vers. 4. as he had set up an Altar also to represent God : For to besprinkle so many hundred thousands severally , it was impossible in so short a time as he imployed in that worke . And so in the second Covenant in the bloud of Christ , the Bread and Wine that represent his body and bloud , are called by the very names of his body and bloud . Sometimes the thing signified is called by the name of the thing signifying , as Hos. 3. 5. Afterward shall the children of Israel returne , and seeke the Lord their God and David their King , that is , Christ their King , which was signified by David : And so in the matter that we have in hand , the Prophet Malachi cals the Baptist Elias , because he was so neerely represented and typified by Elias . To them that hold that Elias shall personally come againe indeed , we may justly propose these two or three queres . First , how shall a glorified bodie converse with bodies laden with corruption and mortality ? Observe at the transfiguration of our Saviour , when the glorified bodies of Moses and Elias appeared to him , the Disciples were so uncapable and unfit for conversing with them , that some of them spake they knew not what . Consider the disproportion that is betweene Angels and men , if I may so call it , in regard of converse , the one spirits , the other bodies , how can these two be familiar together , if an Angel take not on him a visible shape ? There is not so much distance indeed betwixt bodies glorified and bodies mortall , yet is there so much as is sufficient to spoyle the converse of each with other . Secondly , What should Elias doe in his person here ? If to preach : our Saviour hath told us , that if men would not hearken to Moses and the Prophets , they will not be perswaded though one rose from the dead : And may we not inferre ? If men will not hearken to Moses , the Prophets , the Evangelists , and the Apostles ; they will not beleeve though Elias came from heaven , To Preach the Gospel ? If another then what was preached by Christ and his Apostles , then is he accursed though he be Elias . If the same : why , that treasure is carried in earthen vessels , and not in vessells already glorified . To destroy Antichrist ? This indeed is the common opinion : but Paul hath told us that the Lord shall doe it with the Spirit of his mouth , and the brightnesse of his comming . Such questions as these might be proposed to that opinion , that is indeed of much like nature with this , but of farre more strangenesse , namely that that would bring Christ from heaven againe , to live personally on earth a thousand yeares . First , what should Christ that is in heaven , blessed for ever , doe a thousand yeares upon earth that is cursed ? The very first lesson that God taught Adam after he had taught him the lesson of Christ , was this , that he should not expect Christs kingdome upon earth , for that he cursed , Gen. 3. 17. Secondly , how strange and improbable is it to conceive , that Christ who in his humane frailty had a kingdome , which was called and was the Kingdome of Heaven , should now in his immortall glory come and possesse a kingdome on earth ? An opinion according to the censure of Eusebius , raised upon the misconstruction of a place in the last booke of the New Testament , as this about Elias was of a place in the last booke of the old . For thus speaketh he concerning Papias , the first father of this conceit : The same Author also , saith he , sheweth that other things came to him by unwritten tradition which containe certaine strange Parables of our Saviour and new doctrines of his , and some other things stuffed with legendary fables . Among which he averreth that the kingdome of Christ , after the resurrection of all flesh from the dead , shall continue and endure upon this earth , after a humane and bodily manner , for a thousand yeares : Which opinions I beleeve that he did entertaine , because he misunderstood the Apostolicall interpretations , which were delivered by them under hidden figures , and obscure Parables . For he was a man , as may be guessed by his writings of a very shallow wit . Yet was he the Author of the like error to most Ecclesiasticall men , who cited this mans antiquity for the defence of their part : as Irenaeus , and whosoever else is of the same opinion with him . I will not censure nor condemne the opinion , but referre it to superiour examination , onely this I cannot but say of it , that I doe not remember that ever I heard or read of an opinion of so extreame and monstrous strangenesse , that in so short a time , hath gotten so great a beliefe and so large an entertainment , and neither tongue or pen hath stirred against it . It is our hope and prayer , that once you may have liberty and leisure from the great rent in the whole peece of the State to looke upon the rippings in the seames of the Church , that such opinions as this and others may be taken either by you or by your authority into examination , before , like Joab and Abishai the sons of Zerviah , they grow too strong , and defie a tryall . The Spirit and power of Elias is held by some to meane but one and the same thing , his powerfull Spirit . So indeed sometime runneth the sense of the Hebrew stile . As in that answer of our Saviour , Joh. 14. 6. I am the way , the truth , and the life , the scope of the question that occasioned it seemeth to call it to such a sense , I am the true and the living way . Others distinguish the meaning with the words , and by the Spirit of Elias understand patience and tolerancy of persecution , and by the power , the prevalent and efficacious virtue of his ministration . But we need not to goe farre for interpretations , when either the words are of no great difficulty , or what they be of , will easily be explained by the Scripture it selfe . By Elias his Spirit then are we to understand , not his owne within him , but the Spirit of the Lord or of Prophecy upon him : And so his spirit is said to be upon John , as Moses his spirit was upon the Elders , and the spirit of the same Elias upon Elisha . By the power of Elias upon the Baptist , is not meant the power of miracles , for John wrought none , wheras Elias did many , but his power of preaching for the conversion of many unto God . So that whereas the ancient Prophets of the Law , and among them Elias , had a double power of the Spirit upon them , To foretell things to come , and to worke miracles ; so had John the first Prophet of the Gospell , a double power , but of another nature and a better . He foretold not things to come , but he explained those that had him foretold ; and he wrought not miracles upon bodies , but he was miraculously powerfull upon soules . Now , should we come to compare Elias & the Baptist ther we should finde them agree in many parallels : as that they both came in very corrupt times , that they both restored religion very much in that corruption , that they were both persecuted exceedingly for that restoring , Elias by Ahab and Jezabell , and John by Herod and Herodias ; and divers other agreements , upon which not to insist , because they bee obvious to every eye , this collection may we take up from the words in hand , That Elias is a proper and pregnant patterne for Reformers . As when Moses was making the Sanctuary and the appurtenances , God often cals upon him to make all things according to the patterne which was shewed him in the mount : So in this like worke of yours which you have in hand can you platforme out a reformation by a better patterne then by Elias , since you will not doe it but by some patterne from the Mount ? A man that in the text is a copy to John the Baptist in his reforming : And a man that in his owne time restored all things , as our Saviour saith of him , Mat. 17. 11. And fitly then may he be a patterne for these times of ours . He restored perishing religion , & the decaying law : he restored forgotten Prophecy , and as the Jews hold , forsaken Circumcision : for of Circumcision doe they understand those words of Elias himselfe , They have forsaken thy Covenant , 1 King. 19. 14. And of Elias the restorer of Circumcision they misunderstand those words of the Prophet , The Angell or Messenger of the Covenant , Mal. 3. 1. But I stand not here as a Surgeon over his Anatomy , to reade unto you a Lecture of reforming , upon the Sceleton of Elias , it were beyond good manners , as it is beyond my skill : Let me addresse my selfe to you that sit by and are spectators of these Worthies as they labour in their worke , in a word or two of application , and that according to the two words that are before us , the Spirit of Elias and his power . 1. By the Spirit of Elias , I told you , is understood the Spirit of God that was upon him : Now as the Apostle saith , x Cor. 12. 4. the Spirit was but one , but the gifts were diverse . For looke in the fourth of the Acts , and the thirty first , it is said of the Apostles there , that when they had prayed the place was shaken and they were filled with the Holy Ghost . And so they had beene some dayes before , namely on Pentecost day , Act. 2. 4. Now they having beene filled then , how can they be said to be filled againe ? Why ▪ then with the gift of tongues , and now with the gift of holy boldnesse , for , for that it was they prayed , ver. 29. Among the diverse gifts then of the holy Spirit , that Elias had , this is not the last nor the least that made him renowned , His extraordinary zeale for the Lord of Hostes . So much expresseth he concerning himselfe , 1 King. 19. 10. 14. And so much seemeth our Saviour to aime at , in his answer to his two disciples that would have fire fetched from heaven , as Elias had done , Ye know not , saith he , what manner of spirit ye are of , Luk. 9. 55. of a zeale beyond your warrant , and you would be forward you know not how . The thing that you may take notice of from hence is this , That no true reformation can be expected which is not carried on with a spirit of zeale . The workes of God must be wrought with his Spirit , & they that desire to forward his glory , must do it with a holy forwardnesse . It is the honour of Levi , Deut. 33. 9. that when he was about the imployment of the Lord , he was so zealous in it , that he forgot all civill relations , and said unto his father , and to his mother , I have not seene him , neither did he acknowledge his brethren , nor knew his owne children . And so our Saviour in the third of Marke , when his mother and kindred would have taken him off from preaching , for they said he will faint , or he is beside himselfe , be it whether it will , for the originall word will beare both , he was so zealous in the worke in hand , that he would not owne them that came to hinder it . For he answered , saying , Who is my mother , and who are my brethren ? Marke 3. 33. 2. The power of Elias in Reformation was exceeding much , and he did wondrous things in what he did , but yet he left exceeding much undone , which he could not helpe , and abundance of corruption , which he could not remove . He tooke away Baalim , but he could not take away the golden Calves , he destroyed the Prophets of the one , but he could not destroy the Prophets of the other . Foure hundred and fifty Prophets of Baal perished by his meanes at Carmel , and yet are there foure hundred false Prophets left that seduce Ahab to goe to Ramoth . Thus impossible is an utter extipation of all corruption out of a State and Church that is corrupt . Lay these two now together in the two scales of an unprejudicate judgement , and they will helpe very well to ballance and to poize a right your thoughts and censures concerning these Worthies that are toyling in our worke . Some thinke they have beene too forward , others thinke they have beene too slow ; some , that they have done too much , others that they have done too little ; some complaine of too much zeale , and some of too little reformation . To the former may be answered , that Elias must be zealous if he will reforme ; to the latter , that Elias cannot utterly purge out all corruption though he be Elias ; and to both together , that in stead of murmuring against them , it were farre fitter to be thankfull to God for them , for that he hath put so much zeale into their hearts , and so much reformation already into their hands , as that we see more already then we expected ever to have seene : The same Lord continue the same Spirit unto them , and increase the Power , that their hearts and their hands may hold up and grow strong , that we may see the salvation of the Lord exerted by them ; for the reconciling of the disaffected , and the reducing of the disobedient . And so I passe to the third part of the text , the worke of the Baptist , to turne the hearts of the fathers to the children , &c. The case was wofull when father and sonne had need of a reconciler to make them friends , yet was it theirs then , and so is it ours now . It was a very hard taske surely to John the Baptist , to turne the hearts of the fathers to the children , or to doe this worke , for I finde it a very hard taske and trouble to expositors to finde out and to resolve , who these fathers and children were . Some by the fathers understand the Jewes , and by the children , Christ and his Apostles , as Luke 11. 19. and that John turned the hearts of the fathers to the children , when he brought the Jewes to imbrace their Doctrine ; but how can the other part be made good with this glosse , that he turned the heart of Christ and his Apostles to the Jewes ? Some render it thus , He shall turne the heart of the fathers to the Children by the right understanding of the Scriptures , and the disobedient to the wisdome of the righteous by the obedience of faith . An exposition that leaveth us as farre to seek who were the fathers and who the children , as we were before . Others therefore come nearer the letter , and expound it from the difference that was at that time in opinions among the Jewes , the father it may be a Pharisee , and one sonne a Sadducee , and another an Essaean , and John by bringing them all to the entertainment of the Gospel , extinguished that division which opinions had set betweene them . It is true indeed that these three Sects were among the Jewes at the Baptists comming , the three Shepheards which were to be destroyed in one moneth , Zach. 11. 8. but for any such division in Sect betwixt father and sonnes , it is but a conjecture , and it cannot be so certainly averred . But furthest off of all other glosses , and the most improper , is that of Jansenius and others of his feather , which yet they hold to be the nearest and the properest of all , and that is this . That John turned the hearts of the children to the fathers , when he brought the Jewes to whom he preached , or those of his owne time , to imbrace the faith and doctrine of the Patriarchs that had beene before : and the hearts of the fathers to the children , when by reducing them thus to that faith , he occasioned that those holy men in Limbo did beginne to affect them , and take them to heart , which they had not done before . I will not stand to examine or convince this exposition , for it is not worth the labour , you your selves have confuted it in thought I know as soone as heard it . The most genuine and reall meaning of the words that we have in hand I conceive to be this . That by the Fathers are to be understood the Jewes , and by the Children the Gentiles ; and by Johns turning each others heart unto others , his winning them both joyntly and unanimously , to the knowledge and profession of Christ and of the Gospel , and by the tie of that to the joynt communion one with another . And I am made confident and imboldened to entertaine this exposition as the very meaning of the place upon these reasons . 1. Because the Church of the Gentiles is stiled by the name of the children of the Jews , cōmonly and constantly in the Prophets : as Esay 54. 13. All thy children shall be taught of the Lord , and 60. 4. Thy sonnes shall come from farre , and thy daughters shall be turned at thy sight , and 62. 5. As a young man marrieth a Virgin , so shall thy sonnes marry thee . And in very many other places . 2. Because it was a speciall and peculiar worke and office of the Gospel to unite and tie the Jew and Gentile into one : so saith the Apostle , Ephes. 2. 14. Christ is our peace , who hath made both one , and the Gospel the meanes . And then must it be the worke and office of the Baptist who began the Gospel . 3. Experience and the History it selfe confirmeth this our exposition ; for as the Gospel in its owne nature and promulgation belonged to the Gentiles as well as the Jewes , and as John came for a witnesse that all through him might beleeve , the one Nation as well as the other , so did he baptize and convert some of the one as well as the other , Romane Souldiers , as well as Jewish Pharisees , and make them both according to the phrase which Josephus useth of him , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to convent or knit together in his Baptisme . 4. This exposition maketh John the more fully to resemble Elias , who was a Preacher and a Prophet to the Gentiles as well as to Israel , nay the first Prophet of the Gentiles . This our Saviour toucheth , Luke 4. 25. Many widowes were in Israel , in the dayes of Elias , but to none was he sent , saving to one in Sarepta a City of Zidon : and the men of Nazareth though but plaine and rusticke simple men , yet did they quickly understand it of preaching to the Gentiles , which put them into an anger , and our Saviour into a danger . Nor can we thinke that the holy and zealous Prophet , residing in that Heathen City two or three yeares together , as appeareth by the text , would live there idlely and doing nothing , but that he preached there as well as he had done to Israel whilest he was among them , for he was every where jealous for the Lord of Hosts . I would this were but seriously thought on , in mens expounding the prophesie about the two witnesses in the Revelation , which we touched before . For if they would but see Elias there which is so plainely emblemed and pictured out , and withall but consider that Elias was the first Prophet of the Gentiles , it would helpe to settle an interpretation to that place , which now hangs exceeding loose in diversity of opinions . This being then the proper and onely meaning of the words in hand , that John by his preaching should turne the hearts of the Jewes to the Gentiles , and of the Gentiles to the Jewes ; and by his Baptisme should as it were tie them up together ; the observation or collection that we may take up from hence is this , That true Religion is the truest reconciler : There is no peace-maker like the Gospel , but it is among them that are true professors of the Gospel . Nor is there any breed-bate like the Gospel neither : And so saith our Savioar , Suppose you that I am come to give peace on earth ? I tell yee nay , but rather division , Luke 12. 51. which he speaketh out more plainely by another Evangelist : I came not to send peace , but a sword , Matth. 10. 34. But this is betweene the two seeds , betwixt whom God hath set enmity , and there can be no reconciliation , the seed of the Woman and the seed of the Serpent : but to the children of the same father , God , and of the same mother , the Church , the Gospel is the sweet messenger of peace , and the sweete peace maker . A deadlier hate could not be betwixt man and man , then was of the Jew toward the Gentile . They reputed them as Dogs , and so our Saviour useth their common phrase , It is not good to take the childrens bread and give it to Dogs : they reputed them as swine , and accordingly they render that verse of the eighteenth Psalme , the Boare out of the Wood doth waste it , and the wild beast of field doth devoure it : they abhorred their society , nay they abhorred the very mention of their conversion , Luke 4. 28. Act. 22. 22. And yet when true Religion commeth in , & seiseth both the Jew & Gentile , the hate is forgotten , the feud is gone , and the deadly enemies are the nearest friends . Much like as it is reported concerning Cairo in Egypt , that if the Plague rage never so much over night , that they die by thousands , yet if the River Nilus come flowing in the next day , the mortality is ceased , and there dieth not one : Even so is it with Religion : Be there never so much bitternesse and heart-burning betwixt man and man , never so much contention and contestation betwixt neighbour and neighbour , if the power of Religion doe but once flow in and seise them both , the Plague is ceased , the malignity gone . This is that that cries downe the partition wals of all divisions : this is the great tie of mens affections , yea , it is the greatest ; this is the matrimony of soules , making two men to be of one spirit , as the other doth a man and a woman to be one flesh . It is Christ which is the truest cause of making men offended , to be reconciled in a good sense , as he was the occasion of Herods and Pilates being so in a bad . With what spleene and rancour did Saul set for Damascus against the professors there ? yet when Christ comes into him by the way , no greater friend then Paul to them when he comes neare them . For , 1. Religion is a speciall and soveraine meanes to calme , tame , and cicurate those exorbitant affections and extravagant humours that breed division and maintaine it . The Prophet Esay describing the power of the Gospel in the Christian Church saith , that it shall bring the Wolfe to dwell with the Lambe , the Leopard to lie downe with the Kid , the Calfe and the young Lion to feed together , and the Cow and the Beare to goe in company . His allusion is to the carriage of the beasts in the Arke of Noah : before they came in thither , the Lion was ravenous , and the Lambe his prey , the Leopard and the Beare devouring , and the Kid and the Calfe afraid to come neare them : but when they were come within the Arke , there was no such thing , all bloodinesse and rapine was laid aside , and the Lambe and Lion couch together , and the Lion now as harmelesse as the Lambe . So is it in the Church , and so is it by the power of Religion : those humours and passions of men which before have beene bloudy , cruell , proud , selfe-willed , dissentious , and rebellious , if once the powerfull operation of Religion get in among them , it quels these Rebels , quenches these firebrands , reduces these extravagants , and like the dispossessed in the Gospel , makes him to sit calmely and quietly , and in his right mind , whom none might come within the compasse of before without a danger . 2. Religion doth center mens affections in the center of unity God himself , and those things that concerne God , that they cannot separate : It is an old saying , Quae conveniunt in uno tertio conveniunt inter se ; Those things that agree in a third thing agree among themselves : Then how many third things are there in which true Christians meete as lines in a Center , that must needs hold them together and make them agree ? S. Paul hath reckoned them to our hands in the fourth to the Ephesians , the fourth , fifth , and sixth verses . They meet in one body , in one spirit , in one hope of their calling , in one Lord , one faith , one Baptisme , in one God and Father of all . 3. Religion maketh conscience of living in division and giving offence ; It dares not offer its gift at the Altar , till it and the offended be reconciled . It dares not suffer the Sunne to goe downe upon its wrath , nor will eate that meate that shall offend a weake brother : And as the Father in another sense , accounts it as desperate to sleepe in malice , as to goe to bed in a den of lions . The use that we may make of this may be double , and briefly thus , because I know not your houres and occasions and I feare to offend . First , this may direct us very well in the choosing of a friend . Would we have one that shall be true to us ? let us look out such a one as is true to God : Would we have one that shall be faithfull in our little things , in our affaires ? let us seeke out such a one as is faithfull in the great thing , in Religion . As his Counsell was , to agree to Gregories Austen if he were humble , so be it our holy policy to tie to that man in friendship that is religious : and as Jehu to Jonadab , 2 King. 10. 15. If we light on a man whose heart is right towards the Lord as we desire a friends heart should be to us , let us fixe on that friend , and give him the hand . Secondly , this also may shew us who cannot be our friend : and with whom it is impossible to have unity and amity , namely with the Church of Rome , which is cleane Antipodes to us in Religion . Is there peace , Jehu ? saith Joram to him . No , there is no peace , where whoredomes and witchcrafts are so many . No communion can be betwixt Christ and Belial , or betwixt Religion and Idolatry : for so I conceive the word Belial signifieth throughout the Scripture . The enmity that God himselfe fixed at the very beginning betwixt the seed of the Serpent and the seed of the Woman , must continue unreconciled to the very end : and as quos Deus conjunxit , whom God hath joyned together , no man whatsoever must put asunder ; so what God hath parted and put asunder , no man must offer to joyne together : Who are the seed of the Woman and the seed of the Serpent , so plaine to be seene , as Christ and Antichrist ? and he that will seeke to make conjunction of Rome and us , will marry light and darknesse , God and the Devill , Christ and Antichrist together , and make a friendship betwixt those , betwixt whom God himselfe hath doomed an enmity while the world endureth . We blesse God that hath brought us out of her familiarity and friendship to be now her haters and hated of her : and we blesse the time when we first fell from the society and converse of Egypt , to be her enemies and at distance with her : And we blesse you and your endeavours , that strive so much and so constantly to keepe us cleare of re-ingagements . And may the worke prosper in your hands , and you in the worke , to hold us still at our proper distance to the feed of the Serpent , and to keepe us at enmity where God hath set it ▪ but for turning the hearts of the fathers to the children , and the reducing of the disobedient to the wisedome of the just , it is our prayer still and still , as it was before , that you may have the power of Elias , or the Baptist , as you have the spirit : and so I come to the last part of the text , and the second part of Johns worke in his Ministration , To turne the disobedient to the wisdome of the just . These words as they lie in our English Translation doe shew no great difficulties , but being examined in the Originall , they are not so very easie . A man scruple that appears in both , is this ; That the Angel undertaking to quote the Prophet should so far now decline from his text : In the former part that we have newly handled , he followeth him punctually and verbatim , He shall turne the hearts of the fathers to the children , so saith the Prophet , and so the Angel ; but now that he should have taken up the other part in these words , And the hearts of the children to the fathers , he changeth them into this clause , And the disobedient to the wisdome of the just . But to this may be answered . 1. That the Angel is not so punctuall to cite the very letter of the Prophet as to give the sense . And so we may observe it to be usuall in the new Testament , in its allegations from the old . And that he giveth the same sense , or a true interpretation of the Prophet , we shall see as we goe . 2. It was not very long after the Baptizing and Preaching of John , that the Jews ceased to be a Church and Nation , nay even in the time of him himselfe , they shewed themselves enemies to the Gospel , and to the Professors of the same , for the generall or greatest part of them ; therefore he saith not that the hearts of the children the Gentiles , should be turned to their fathers the Jewes , which should cease to be fathers and to be a people , but to the wisedome of the just . And thus in the first part of his speech about turning the hearts of the fathers to the children , he intimateth the Jewes that should be reconciled and united to the Gentiles in imbracing the Gospel : and in this latter , by omitting to call them Fathers , he giveth a touch of the hostility and evill minde that the others of the Jewes should beare both to it , and to the Gentiles that imbraced it . And now that we see the reason and difference in the allegation , let us take up the words that thus differ , every one single , and one after another as they lie in order ; and would the time permit , every word would afford us matter profitably to insist upon , but I will onely hint it as we goe along , for I feare to offend in transgressing the time . 1. As in this clause he refuseth to use the terme of fathers , for the reason mentioned , so doth he also of the correlative children , because of his refusing of that . And yet he coucheth the sense of that title under the word disobedient , which in its most proper and naturall signification reflecteth upon untowardly children disobedient to their parents . For though there be a disobedience to any Superiour whatsoever , as to Kings , Magistrates , Masters , and the like , yet is the obedience of children to Parents the Originall from whence it receiveth denomination , and that appeareth in that those Superiours are called Fathers . As therefore the Angel omitting to call the Jewes Fathers , insinuateth their opposition against the Gospel , so by terming the Gentiles Disobedient in stead of Children , he sheweth what they were before they imbraced it . The vulgar Latine in stead of Disobedient readeth Incredulous or unbeleeving : which though the Greek word doth sometime signifie , as might be evidenced in divers instances , yet that it doth not so in this place may be collected from these considerations . First , that the speech is concerning children and fathers , as is apparent in the clause preceding , and betweene them disobedience is a more proper terme and notion then Inoredulity . Secondly , that he saith not , He shall turne them to the faith , which were the most proper if he spake of the unbeleeving , but to the wisdom of the righteous . And thirdly , that the preaching of the Baptist , was more especially the doctrine of repentance as his Baptisme was the Baptisme of repentance , but the preaching of Christ was the doctrine of faith . Therefore John saith onely , Repent , Matth. 3. 2. but our Saviour , Repent and beleeve , Mar. 1. 15. Now from this double signification of the Originall word , and indeed also from the proper cause of the Heathens disobedience , we might observe , that a chiefe and maine cause of disobedience is unbeliefe . It is a saying of the Jewes in their Talmud in the Treatise Maccoth , that all those sixe hundred and thirteene Commandements that God gave to Moses in Mount Sinai , are reduced to this one in the Prophet Habakkuk , The just by his faith shall live : we may say something the like concerning sinnes ; that those hundreds and thousands of transgressions that are committed in the world , and all those various and numerous causes and occasions from whence they proceed , they may all in fine be traced and reduced to this one Originall , from unbeliefe . From whence is it that men doe violate the commands of the Law ? because they will not beleeve the threatnings upon the violation . And whence is it , that men refuse the promises of the Gospel ? because they will not beleeve the certainty and excellency of those promises . 2. The word Wisedome in this place doth signifie Religion , as it doth in divers other places of the Scripture , as Deut. 4. 6. Keepe therefore and doe the Statutes and commandements of the Lord , for this is your wisedome : that is , your Religion . And so likewise , Psal. 111. 10. The feare of the Lord is the beginning of wisedome : that is , the feare of the Lord is the entry into Religion . And so may we finde the word to signifie in divers passages in the Proverbs . And to this sense me thinkes Eliphaz scoffeth religious Job in the fourth of that booke and the sixth verse if it be looked into in the Originall . Halo jireatheca chislatheca , Is not thy feare or thy Religion become thy folly ? Religion is the onely wisedome , and to be truly wise , is to be truly religious : ( which is the observation that we might take up upon this word ) But , where or what , saith this miserable comforter , is this religious wisedome of thine become now ? Thou hast beene thus and thus precise and devout , thus and thus pious and religious , and what is now become of all this great devotion , but a fearfull affliction ? Is not now thy Religion become thy folly ? But there is yet a double scruple , and those no small ones neither , in this small clause or parcell of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , To the wisedome . First , it is something harsh to translate the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in this place to signifie To : for though it doe sometimes signifie so , as Commentaries quote certaine other places , to justifie that translation of it in this , yet 1. That is but rarely and but somewhat improperly wheresoever it is so used ; and 2. It cannot be imagined that if the Angel intended that very sense of To in this place , as to say , To the wisedome , but that he would have used the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which he used immediately before in the other clause , and say , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as he had said , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and not have betaken himselfe to a construction of the preposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , harsh , scrupulous , and unusuall . I conceive therfore that that little particle is to be taken here , in its most proper , genuine and generall sense , and as it is used millions of times in Greeke , Authors to signifie In : and to be interpreted in the wisdome . And the wisedome of the righteous is not here to be held the terminus ad quem , or the ultimate end to which these disobedient Gentiles were to be converted ; but the medium per quod , the meanes or way through which they were to be converted to God . For let the two clauses of this speech of the Angel , or the parts of the worke of the Baptist be laid in Antithesis or opposition against another , as naturally indeed they lie , the one aiming at the Jewes as the proper subject , and the other at the Gentiles , the subject as proper , and then will it appeare very plainely , that two severall acts were to be performed by the Baptist as concerning the Jewes and their conversion . First , that he should turne their hearts or affections to God , as it is laid downe in the verse preceding ; He shall turne many of the children of Israel to the Lord their God . And secondly , that he should turne their hearts and affections also to the Gentiles , as it is in this , He shall turne the hearts of the fathers to the children . According therefore to this double worke of John upon the Jewes in that part of the Angels speech , must the like duplicity be looked for in this that concerneth the Gentiles , and to be understood though it be not expressed . For the Angel in this part purposely changeth his stile , and neither calleth the Gentiles children , but disobedient , because they generally were so before the comming of Christ , nor the Jewes fathers , because they ceased to be so shortly after , as was touched before , nor mentioneth he the Gentiles turning to God , but includeth it , partly he had set that as the chiefest bent and worke of the Baptist , to turne men to God , and partly he involveth it in this phrase , in the wisedome of the righteous . So that this being the meaning of the Angel , as I doubt not but it is , it may afford us this Observation , That there can be no true conversion unto God , but in the true Religion , or in the wisedome of the just . Secondly , the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which commeth next unto our handling , will afford a twofold consideration . 1. That it is not without divine reason , that the hearts of the Gentiles are not said to be turned to the Jewes , as on the contrary it was said of the Jews to the Gentiles , but that they should be turned in the wisedome of the righteous . For the enmity and feud , detestation and aversenesse that was betwixt Jew and Gentile , and Gentile and Jew , proceeded not from the same cause and Originall . The Jew abhorred the Gentile not of ignorance , but of scorne and and jealousie , partly because they stood upon their owne priviledge of being the people of God , which the other were not , and partly because they were provoked with suspition , that the other might be the people of God when they should not be . And therefore when the reconciliation is to be wrought betweene them , it is said , that their hearts or affections should be turned to them , for they were pointblanke and diametrically against them before . But the Gentile abhorred a Jew out of ignorance , because of his Religion , hating him as a man separate from , and contrary to all the men in the world , accounting that to be but singular and senselesse superstition , which was indeed the divine command and wisedome , whereby he sequestred that people for his owne from all other people on the earth . So that a Gentile did not so much detest the person of a Jew for himselfe , as for his Religion and profession , which , ignorant as the Heathen were , they understood not what it meant . Therefore when the Gentiles must be brought to knit and to unite to the Jewes , it must be in the wisedome of the righteous , or in the imbracing of that Religion , which the righteous ones among the Jewes professed , and which the Gentiles , till they knew and understood what it meant , accounted but vanity , singularity and folly . 2. It is remarkable that the Angel doth forsake the proper and common word used to signifie wisedome , which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . and taketh up {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is of a something stricter and stranger use . And so doth the Syriack relinquish Hhechmetho its ordinary word that it useth for wisdom , and fixeth upon Jedhangro a word more singular , and of more peculiar importance . The Originall word then that we have in hand , doth not onely import the wisedome or Religion of the Jewes , but also the Gentiles attaining to the knowledge , and apprehension of that Religion and wisedome with them . Not onely the theory and practise of the Jewish Nation in their religious profession , but the Heathens reaching to the understanding of those mysteries in that Religion and profession , which they had accounted such vanity and senselesnesse before . So that this word considerately looked into will afford us this collection : That it is not enough to imbrace the true Religion in outward profession , but we are to have understanding , and to be acquainted with the doctrine and principles of that Religion . For the Heathen to turne to the wisedome of the righteous Jewes in an outside profession , and an ignorant religiousnesse , was a poore conversion , as good as none , a worke unfit the paines of the Baptist ; but their true turning , and his powerfull worke is when they are brought to imbrace that Religion in the knowledge and understanding of the mysteries of it . Ignorance was never the mother of any devotion but of a Romish devotion , which is as good or as bad as none . And lastly , there is some doubtfulnesse also in the last word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , for it may be indifferently translated of righteous things , or of righteous men : But it is the more undoubted that persons and persons are rather here compared together then persons and things : in the former part of this work of the Baptist , there are fathers and children , and in this part it is most like that they are answered with persons againe , disobedient children and righteous fathers , and the meaning of the Angel to be this , that as the Jews the fathers in the imbracing of the Gospel , shall be turned to God , & reconciled to the Gentiles , so the Gentiles the children , in the wisdome of the righteous , or in the imbracing and understanding of the Religion professed by the righteous ones that had bin & were among the Jewes , should be turned to God and in affection to the Jewes . And hereupon might we take up this observation , that the faith of the holy Jewes under the Law , and of the holy Gentiles under the Gospel , was one and the same : They that went before Christ in the one , and they that followed Christ in the other , did both cry Hosanna to the Sonne of David , did both obtaine salvation , by the same Saviour and by the same way . And so have I gone with the words as farre as I dare be bold upon the time , your patience and occasions : I will but put this last clause together which I have thus taken peece-meale , and laid asunder , and so have I done . The disobedient to the wisedome of the righteous ▪ the Heathen to the knowledge of the true Religion : Me thinkes in these words we may behold the condition of this Land as it hath beene in ancient times , and as it is in these of ours . We were once Loammi , no people of the Lords , and utter aliens from his congregation : we sate , and that not very long agoe , in darknesse and in the shadow of death , and it is no wonder if we might be called Disobedient : But God who is good to all , and whose tender mercies are over all his workes , hath come in unto us and shone upon us . He hath discharged us of the name of Heathens , oh that we could discharge ourselves of the title of Disobedient ! he hath brought us into the wisedome of the righteous , unto the knowledge of the Gospel , and of salvation , oh that we could drive on through that to God! He hath made us more Israel then Israel it selfe , and whereas we were once the furthest off of any Nation from this wisedome , he hath brought this wisedome to us , to no Nation nearer . Now what thankfulnesse doth so great a mercy call for , for its bestowing ? and what prayers for its continuance ? Blessed be the Lord God of Israel which thus hath visited his people with his Gospel , and redeemed them out of the darknesse of superstition . And the blessing of the God of Israel be still upon his own gift , that it may continue and still flourish among us : Let not the Candle which he himselfe hath lighted be ever put out : Nor let the Candlesticke which he himselfe hath placed , be ever moved out of its place : Let scattered Popery never cloud us againe , nor superstition overwhelme us . Let Religion and the Gospel be in all our borders , and peace and truth in all our times . And to these our prayses , and to these our prayers let all the people say Amen . Amen and Amen . FINIS . Die Mercurii 29. Martii . 1643. IT is this day Ordered by the Commons House of Parliament , that Sir Edward Littleton , a Member of the said House , doe returne thankes to Mr. Lightfoote , for the great paines he tooke in the Sermon he preached this day at Saint Margarets in the City of Westminster , at the intreaty of the said House , it being the day of publike Humiliation ; and that he intreat him to Print his Sermon : And it is Ordered that no man shall Print the said Sermon but who shall be authorized under the handwriting of the said Mr. Lightfoote . H. Elsyng Cler. Parl. D. Com. I appoint Andrew Crooke to Print my Sermon . John Lightfoote . Notes, typically marginal, from the original text Notes for div A88141e-110 R. Sol. in Ex. 21 Luke 2. 46. Talm. in Sanhed . cap. Dine . mammonoth . Notes for div A88141e-260 Mat. 10. 36. Antonio di Guevarra in Rel●x de los princip. lib. 1. cap. 2. The Apocrypha injurious to the two Testaments . * 1 King. 6. 27. How the Apocrypha came into request . How it continued . Vid. R. Sol. & R. Menal. in lo . 1 King. 7. 21. Luk. 10. 1. The Ministry of Iohn the beginning of the Gospell . The Ministery of Iohn , of two parts . Baptisme used under the law . Ab. Ezr. in Gen. 35. Tom. 1. p. 317. Asure blah . perek 13. 1 King. 5. 15. 16. * 49 / 8 Vid. R. Sol. ●arch in Ex. 24. Observ. Jews corruption in manner . Talm. Sanh . pag. 97. R. Dav. Kimek on Isay 59. Iews vehement addiction to their traditions and legall rites . 2 King. 5. 11. Jewes misconceit concerning the Messias . Esay 53. 2. Zech. 9 9. John 7. 42. Acts 13. 27. Dan. 9 26. Jer. ●1 . 9. Matth. 5. 29. 30. Judg. 9. 9. Judg. 12. 6. The second part . Ezek. 37. 19. Observ. De Elia praeterito vid. R. Lev. Gersh in 1 Reg. 27. De vent . vid. R. Dav. Kimeh . in Mal. 4. Sic etiam Bed● in l●o & Amb. Epiph. &c. Haeres 70. Vid. Cornel. à Lapide in Apoc. 11. 3. Aleazer , ibid. The two witnesses , Rev. 11 ▪ A ministery in the spirit and power of Moses and Elias at the Jewes conversion . Tropicall phrases . Luke 9. 33. Luk. 16. 12. Gal. 1. 8. 2 Cor. 4. 7. 2 Thes. 2. 8. vid. Chald. Paron Esay . 11. 4. in edit. Buxtorf . Easeb . hist. Eccles. lib. 3. cap. 39. Joh. 10. 41. 2 King. 2. 15. Num. 11. 25. Observ. Exod. 26. 40. & 26. 30. & 27. 8. Heb. 8. 4. 5. Vid. R. D. Rimchi in Reg. & in Molach . Elias his zeale . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he is besides himself , in the Syriack . Arab. vulg. . Lat. Ital. of Deodate , the Spanish hath it , he goeth out of his calling & estate , in marg. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the Lxx. Gen. 45. 26. 1 King. 18. 19 40. 1 King. 22. 6. Vid. Carthis . Maldon . in Lec . Joseph . Antiq. lib. 18. cap. 2. Fathers and Children , Jews and Gentiles . John 1. 7. Ioseph Ant. lib. 18. cap. 7. Gen. 3. 15. Matth. 15. 26. Acts 11. 18. Reas. 1. Esay 11. 6 , 7. Reas. 2. Reas. 3. Use 1. Acts and Mon. old edit. pag. 10● . Use 2. 2 King. 9. 22. Belial , i. e. an Idol . The children of Belial , i. e. Idolaters . Difference of allegation . Reason of it ▪ Disobedient . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Disobedient or unbeleeving . Matth. 1. 4. Observ. Rab. Abhuhabh in Ner. 1. Hab. 2 , 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Folly ▪ Psal. 85. 9. Observ. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In the wisdome Observ. The cause of a Jews hatred of a Gentile . 1 Cor. 2. 2. 4 , 5 , 6 Rev. 13. 16. &c. Observ. Observ. Psal. 145. 9. 
A86356	----	The good old vvay, Gods vvay, to sovle-refreshing rest: discovered in a sermon preached to the Right Honorable the Lord Maior and court of aldermen of the citie of London, at their anniversary meeting on Wednesday in Easter weeke at Christ-Church, Apr. 24. 1644 being the day of the monethly publike fast. By Thomas Hill B.D. Pastor of Tychmersh in Northampton shire. Imprimatur, Charles Herle. Hill, Thomas, d. 1653. This text is an enriched version of the TCP digital transcription A86356 of text R11496 in the English Short Title Catalog (Thomason E48_4). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 170 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86356 Wing H2023 Thomason E48_4 ESTC R11496 99859047 99859047 111108 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86356) Transcribed from: (Early English Books Online ; image set 111108) Images scanned from microfilm: (Thomason Tracts ; 9:E48[4]) The good old vvay, Gods vvay, to sovle-refreshing rest: discovered in a sermon preached to the Right Honorable the Lord Maior and court of aldermen of the citie of London, at their anniversary meeting on Wednesday in Easter weeke at Christ-Church, Apr. 24. 1644 being the day of the monethly publike fast. By Thomas Hill B.D. Pastor of Tychmersh in Northampton shire. Imprimatur, Charles Herle. Hill, Thomas, d. 1653. [6], 52 p. Printed by Ric. Cotes, for John Bellamie and Philemon Stephens, London : 1644. Reproduction of the original in the British Library. eng Wollaston, John, -- Sir. Bible. -- O.T. -- Jeremiah VI, 16-19 -- Sermons. Fast-day sermons -- 17th century. Sermons, English -- 17th century. A86356 R11496 (Thomason E48_4). civilwar no The good old vvay, Gods vvay, to sovle-refreshing rest:: discovered in a sermon preached to the Right Honorable the Lord Maior and court of Hill, Thomas 1644 29348 254 50 0 0 0 0 104 F The rate of 104 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 John Latta Sampled and proofread 2008-05 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE GOOD OLD VVAY , GODS VVAY , TO SOVLE-REFRESHING REST : DISCOVERED In a Sermon Preached to the Right Honorable the Lord Maior and Court of Aldermen of the Citie of London , at their Anniversary meeting on Wednesday in Easter Weeke at Christ-Church , Apr. 24. 1644. being the day of the Monethly publike Fast . By THOMAS HILL B. D. Pastor of Tychmersh in Northampton-shire . Prov. 14. 2. There is a way which seemeth right unto a man , but the end thereof are the wayes of death . Psal. 139. 23 , 24. Search me O God , and know my heart , try me and know my thoughts : And see if there be any wickkednesse in me , and lead me in the way everlasting . Isa 2. 3. And many people shall goe and say , Come yee and let us go up to the mountaine of the Lord , to the house of the God of Jacob , and he will teach us of his wayes , and we will walke in his paths . Imprimatur , Charles Herle . London Printed by Ric. Cotes , for John Bellamie and Philemon Stephens , 1644. TO THE RIGHT HONORABLE The Lord Maior , and Court of Aldermen , with other Citizens of the Renowned City of LONDON . I Doubt not but there are many amongst you , Right Honourable and Worthy Citizens ; yea , very many who seriously set their faces towards Sion ; The whole Kingdome hath abundantly tasted the excellent fruites of your reall forwardnesse in this good way . Travellers are usually as glad of Guides , as of Companions , especially in doubtfull wayes : And wee are fallen among so many Questionists , and such thick mists of strange Doctrines , obscuring the good way so much , that we had need seeke cleere direction , otherwise wee may soone be at a losse . We heare of Antinomians who deny the Law , to bee a rule of life to Saints : Wee heare of Socinians , who in a manner overthrow the Gospel , denying the satisfaction of Christ : We heare of Arminians , who undermine the Covenant of Free-grace , that they may gratifie Free-will : We heare of Anabaptists , who with-hold Baptisme the Seale of that Covenant from the Infants , even of such as are in Covenant : We heare of others , who question the Truth of our Church , and of our Ministry , in and by which so many thousand soules have been new borne to God : Yea , we heare of some grown to that desperate height , that they say , there is no need of Ministry or Ordinances , flattering us with hope of new Apostles , & glorious discoveries by them . Hereby Religion is much mangled , and well meaning minds not a little distracted , which way to take . It is the Ministers worke to warne against enemies , to direct against errors , to carry the Lanthorne and Candle of Gods Word , before people in the darke , that they may find the best way . What sparkes of light this plaine Sermon holds forth , were at first blowne up by your desire , and now by your importunity being made Publike are kept burning . The good Lord ( who despiseth not the day of small things ) quicken your Spirits hereby in Heaven-way ; I shall heartily rejoice if your attention in hearing , shall be seconded with intention in acting over that Counsell which was given you from the Word of God . This is the best commendation of a Sermon , to walke in the light and heat of it in your conversation ▪ what is wanting in the strength and lustre of this Discourse , will in part be supplyed by its seasonablenesse . In these times of Reformation we should bee often put in mind , to stand , see , inquire : As in building we beware of mistakes in the foundation ; In Physicke , of errors in the first concoction ; in both these they are dangerous , because hardly corrigible ; So in journeys we should wisely watch against erring , both at our first setting out , and especially when we come to a great turning , if then we mistake the right way , we shall not easily recover . How carefull was Ezra to seeke of God a right way , when he was going from Babylon to Jerusalem ? Hee proclaimed a Fast for that purpose at the River Ahava , and that a most religious ground , Ver. 22. We in England are now engaged in counsels of Reformation , that w●e may remove further from Babylon towards Jerusalem . And by the good hand of God upon us , we are under his owne Ordinance , an Assembly of Ministers is called to discover the Scripture way . It is worth much importunity , in Fasting and Praying ; that being come to so great a turning , upon so grand a change in the Church of England , wee may cleerly find the good old way : Wee must expect Satan who stood at Joshuahs right hand to resist him , when hee was about Temple-worke , will now use all his methods to p●rplexe and to mis-lead us , to involve us in difficulties , and in angle us with errors : If he cannot wholly turne us out of the good way , he will indeavour to cast stumbling-blocks in it , and by variety of opinions , to multiply divisions about it ; yea , hee knowes how by faire pretences , and by good words , to cousen us into bad wayes . New-England affords us a sad instance of this policy . A worthy Divine of their owne tells us , by what sleights the Antinomians , Familists , and Libertines , infected the Churches there , As they would lift up themselves , ( saith hee ) so also their opinions , by guilding them over with specious termes of Free grace , glorious light , Gospel Truths , as holding forth naked Christ , &c. and this tooke much with simple honest hearts , who loved Christ ; especially with new Converts , who were lately in bondage under sinne and wrath , and had newly tasted the sweetnesse of Free-Grace , being now in their first love to Christ , they were exceeding glad to imbrace any thing that might further advance Christ and Free-Grace , and so dranke them in readily . Yet be not discouraged , I beseech you ; your wise and powerfull Saviour hath the Government upon his owne shoulders ; he can easily rebuke Satan , well knowing how to confute errors , resolve doubts , and compose differences , hee can conquer the greatest difficulties , or remove them with advantage to his owne Cause , and your Soules . Doe not despaire but Gods Counsels are ripening towards such a time , when you may find rest after your long motion , stability after your many shakings , and when you shall reape the harvest of all the prayers and good indeavours you have sown , and receive rich interest for all the blood and Treasure you have expended in his Gospells Cause . Who knowes but London , by the Free-Grace of God , after all these blacke and bloody clouds , may have cause to coine Money , ( as they did in worthy Mr. Farrells time , who had been so much opposed and threatned in reforming Geneva and other Cities ? ) with this Posie on the one side : Light after a long darknesse ; and on the other side : Our God fights for us ▪ You have had many visible Providences , as well as precious promises , encouraging you to persevere in the good way . Hee hath wrought wonderfully for you , and by you ; his good hand remaine upon you , till he bring you to ervelasting rest . The Lord refresh London with the comfort of those good words he sp●ke unto Jerusalem : I will be unto her a wall of fire round about , and will bee the glory in the midst of her . So prayes heartily , Your Servant wherein he may promote your Soules in the good way , THOMAS HILL . THE GOOD OLD WAY , Gods Way , TO SOVLE-REFRESHING REST . Jer. 6. 16 , 17 , 18 , 19. 16 Thus saith the Lord , Stand yee in the wayes , and see , and aske for the old paths , where is the good way , and walke therein , and yee shall find rest for your soules ; but they said , Wee will not walk therein . 17 Also I set watchmen over you , saying , hearken to the sound of the Trumpet : but they said , Wee will not hearken . 18 Therefore heare yee Nations , and know O Congregation , what is among them , &c. AMongst all the objects upon which you lay out your most serious thoughts , and strongest affections , there is none next to God himselfe , so worthy of a large share , as your immortall Soules : ( one soule is worth more then a world , Mat. 16. 24. ) And what more desirable for the best good of our Soules ( especially in stormy times ) then to find a Rest , an haven of tranquillity , which would bee like the mountaines of Ararat , to a tossed Arke , as Gen. 8. 4 ! Behold , here is Rest for your soules ; Who can direct you poore pilgrims in a method to find this rest , whilest you goe up and down , feeling after God , Acts 17. 27. being in the dark , stumbling at you know not what ? Prov. 4. 19. None doubtlesse so well as God himselfe , who is our Haven , our happinesse , whose presence is heaven , and who best knows what path leads to the injoyment of himselfe . Thus saith the Lord , stand in the Way , and see , and aske for the old pvth , where is the good way , and walke therein , and you shall finde rest for your soules . All this bespeakes your ingenuous entertainment of that Counsel , that admonition , that here the Lord giveth , teaching viatores , how they may become comprehensores . In the words themselves there is enough to perswade you to set open the doores of your Soules , to welcome them , as seasonable . Herein you have , First , A gracious expression of Gods indulgent carriage towards a sinfull and unworthy people of Judah . Thus saith the Lord , stand , see , ask , for the good way , &c. Hee invites them most seriously , to those wayes , which infallibly lead to their everlasting welfare , ver. 16 , 17. Secondly , Judahs ungratious , and uncivill rejecting of this wholsome counsell . Proud Selfe-will , ( a most dangerous bosome Malignant ) maintained such a potent faction , within them , against God , and their own Soules ; that they repell his kindnesse , with this unmannerly answer ; Wee will not walk therein , ver. 16. Wee will not hearken , ver. 17. Thirdly , The dangerous consequence of their wretched carriage towards so good a God . The Lord being sensible of so high an affront , done to his Majesty , summons up judgements against them , v. 18 , 19. In the first generall part , which is Gods gracious carriage towards his people of Judah , there are divers particulars . First , The Speaker , God himselfe ; Thus saith the Lord . Good reason wee should bee attentive hearers , when the Preface to the Sermon , beings with it such a commanding intimation from the Lords own mouth . Our wise and gracious God , was ever carefull to give his people monuments of that great respect hee beares towards them : And therefore in the Ark , there was , as the pot of Mannah , an evidence of Gods care to feed them , and the rod of Aaron , an Ensigne of government , shewing , that hee would rule over them ; So also the Tables , in token of his teaching of them ; When afterwards he sent abroad his Prophets : still the people should understand , that God himself was their Teacher , by a frequent repetition of Thus saith the Lord ( no lesse then foureteen times in one Chapter . ) Sometimes , by way of command , sometimes by way of direction , sometimes for confirmation ; and often for all these , and other heavenly purposes . Secondly , Consider , the language God speakes , the wholsome counsell hee gives them : When Jehovah preacheth , you may expect wise hints , excellent doctrine to be propounded by him . Here you have foure particular branches in a few words . First , stand yee in the wayes : The least you can doe when God speaketh , is to stand still , and bethinke your selves , fixing your thoughts upon the wayes ; Consider , ponder them , suffer not your selves to bee hurried away by a heedlesse incogitancy , which undoes may thousands . Secondly , And see . Travellers should improve their eyes : The wise mans eyes are in his head . Looke about you with deliberation , Zacheus climb'd up into a Sycomore tree , to get a ●ight of Christ : So take you all advantages , to spy out the good way . Thirdly , Aske for the old paths , where is the good way ; because possibly carnall affection may bribe your judgment , and you may be●led away with the error of the wicked : doe not onely stand and see , ( indeed that 's one point of wisdome ) but make a further discovery by your serious inquiry . Consider by your selfe , consult with others , it is as good in divinity , as in policy , knock at every doore , that you may learn the good way . Fourthly , and walke therein . When you have found out the good way , all your worke is not done , the former acts are to little purpose , without walking , which is the complement and perfection of them . You may stand , see , & enquire out of curiosity , it is walking in the good way , which both argues your sincerity , and infallibly leads unto your happinesse . This motion is the way to rest . Thirdly , Consider the motive the Lord useth to engage their diligence : and you shall find rest to your soules . Hee puts them upon the exercise of divers acts , which require much serious attention of mind , and contention of endeavours : You must bee industrious , inquisitive , persevering travellers ; keepe your eye upon your journeyes end , looke home-ward , looke Heaven-ward ; though the Journey it selfe bee long from Hell to Heaven , the way narrow , full of difficulties , sometimes hedged in with Thornes , yet it leads to life , M●t 7. 14. When a Sonne is going to a loving Fathers house ; when a wife is travelling towards her deare Husband , though many discouragements in the passage , yet hopes of welcome entertainment sweetens all . This did uphold Christ himselfe , who for the joy that was set before him , endured the crosse , despising the shame , Heb. 12. 2. and may serve to support you . In the second generall part , Judahs uncivill rejecting of Gods wholesome counse●l ; you may perceive the rebellious humour of self-will ( the worst of Tyrants ) working very strongly . The spring of corrupt nature opened in this vent , proud selfe perking up above God . They speake the very dialect of all the Sonnes of Adam , when left to themselves , Wee will not : The grand question on foot in the world , is this , whose will shall prevaile ; whether God shall have his will , or we sinfull creatures our owne wills ful●illed . Nothing so frequently disputed , nothing more hotly debated ; and when it comes to tryall , men will deny themselves in any thing , rather then their will ; yea , they will deny God himselfe , rather then suffer themselves to bee crossed therein . Wee are all ready to returne that unmannerly answer with them , Jer. 44. 16. thus they here , Verse 16. Wee will not walke ; the language not onely of dull sloath , but even of impudence it selfe . And when God had set watchmen over them ( speculatores ) Priests and Prophets , both ordinary and extraordinary , saith Junius ( O the admirable riches of Gods patience , towards such unthankfull rebells ! ) Yet Verse 17. they adde obstinacy to their impudence , doubling it with a sturdy emphasis , Wee will not hearken . Who would have expected such an answer as this , to have been the ec●ho to such soule-refreshing counsell ? Yet thus they put off the great God , as enemies to him , and their owne soules , peremptorily rejecting him and his Law . No wonder if according ( to the third generall part ) their wretched carriage towards God , bee of such dangerous consequence . In Vers . 18 the Righteous God calleth the Congregation , the Nations , to take notice of what is among them , ( s●il . ) what sinnes , what Judgements . This is an high straine of Rhetorick which God sometimes useth , that hee may give a visible account of the justice of his proceedings , hee will make as it were a publik● appeale to others , how just hee is against them . They were not ashamed , ( Verse 15. ) now hee will expose them to open shame . Then Verse 1● . hee calleth upon the Earth t● behold what evill hee is bringing upon them . Patience and indulgence being abused , is turned into fury . They shall know , that it is an evill and bitter thing to forsake God , Jer. 2. 19. Hee will be sanctified either in an active way by them , or in a passive way upon them . If they will not doe what hee requires , for his honour and their good , hee must d●e what hee intends for his owne glory , though in their confusion . Some might possibly mis-interpret Gods severity against them , wondring that they who had beene his darling people in a Nationall Covenant with him , should now bee broken with judgements by him : hee will let them know , the holinesse of his Justice now calls for it ; somtimes the sinnes of a people grow so great , they make themselves as it were uncapable of mercy , Jer. 5. 7. How shall I pardon for this ? God is now resolv'd to give them the wofull fruits of their owne thoughts , ( Verse 19. ) Hee brings upon them , fructum cogitationum ipsorum , The fruit of their owne thoughts . As they did sow , so shall they reape , Prov. 1. 31. they shall eate the fruit of their owne way , and bee filled with their owne devices . They may seeke to palliate their sinnes , with some pompous , specious formalities of Religion , and fetch Incense and other most noble fruits from farre ; yet find no better entertainment , then Verse 20. To what purpose commeth there to mee Incense from Sheba , and the sweet Cane from a farre Countrey ? Notwithstanding all these complements , God knowes the corrupt fruits of the thoughts of their hearts , and will accordingly reward them . As Jer. 17. 10. I the Lord search the heart , I try the rein●s , even to give every man according to his wayes , and according to the fruit of his doings . After this generall account of the words , let us more particularly enquire , what genuine and seasonable observations they tender to our consideration : Whereas the Lord here calleth on them to stand in the way , see and aske for the old paths , the good way ; this is obvious . In the concernments of your soules , the Lord would not have you over-credul●●s , but very carefully inquisitive after the good old way . Before I produce reasons for confirmation hereof , I will for the clearing of the passage , premise and resolve a question . In what wayes should you stand and see . First , it 's good beginning with your selves ; ●ixe your thoughts at least for some time , on your owne wayes wherein you have walked . Religion as well as reason appeares in self-reflecting , in considering our selves : in Hag. 1. 5. 7. Thus saith the Lord , consider your wayes . Hebr. set your heart on your wayes . Read them over , compare your actions with the rule , that you may find out your owne obliquities , and accordingly bee broken hearted for them , and broken off from them . Too many ordinarily mind their comforts more then their duties ; and consider much more other peoples wayes to c●n●ure them , then their owne to judge themselves for them . But you will never learne to bee happy travellers in Heaven way unlesse you sometimes looke back , even with weeping eyes , upon your owne former wayes . The Prophet David found benefit in this course , Psal. 119. 59. I thought on my wayes , a●d turned my feet unto thy Testimonies . A serious consideration is the Scripture method to a sound conversion . This Jeremy commends unto the people of God , La● . 3 4● . let us search and try our wayes , and turn againe to the Lord : let us re●urne into our selves , that wee may returne unto the Lord . Secondly , It 's very sit likewise to stand in the wayes of your Forefather● the good old Servants of God , that you may write after their Copie . As Deut. 32. 7. Remember the dayes of old , consider the yeeres of many generations , ask thy Father and he wil sh●w thee , thy Elders and they will tell thee . As what God has done for thee in his paths of truth and goodnes , so proportionably what thou shouldst do for him in thy waies of obedience & thankefulnes . It was a prudent direction the heathen Doctors gave to their Disciples : consider what Socrates , Cat● , & other re●ined M●ralists did , and how they behaved themselves : wee have better Oracles to consult with , patterns more worthy of our Imitation . Enquire what Abraham did , who was a friend of God : what Jacobs wayes were , who was so potent with God himselfe : what paths Galebs were , who was a man of another spirit , more excellent then ordinary , following God fully : Aske what wayes David walked , in who was a man after Gods own heart , fulfilling all his will . Thirdly , and most especially , stand in the severall paths which God makes known unto you , as tending to the good way , and seriously con●ider them . Hierome hee distinguisheth plures semitas & viam unam , divers paths , but one good way . To the same purpose Theodoret ; There are many Prophets which point to this way . As there is the Kings high-way , which leads to great Cities , but divers lesser paths comming from Villages which will bring you into that way . Hilarie makes these wayes to bee the many commandements of God , and many Prophets which lead to Christ the way , truth and life , Iohn 14. 6. According to Cyrill , these wayes are the wholsome writings of the Prophets , if any one will set his mind on them , he shall find the good way Christ Jesus . Doubtlesse , there is one Soveraigne Soule-saving way which leads to God , the center of our happinesse ; this the Patriarchs and Prophets have beene discovering from time to time , our thoughts should bee active how to find it out . Herein we must not sodainly take things upon trust , but with much circumspection consider and enquire after it , the necessity whereof will appeare by these following Reasons . The Lord would have you carefully inquisitive after the good way , because there are s● many wrong and by-wayes , wherein you may miscarry . Matth. 7. 13. Our Saviour tels us , the gate is strait , the way is narrow which leads to Heaven , the passage is so difficult , the passengers are but few : But the way to Hell is a broad way , having a d●c●itfull latitude : naturally we love elbow-roome for our lusts ; in this broad way there are by-paths , and secret turnings , many poore soules , too too many walke herein : A thousand crooked paths , into which deluded sinners turning aside , like lost Sheepe , goe wandring up and downe till at last they bee irrecoverably intangled in a Wildernesse . It is observed by the Learned , if you divide the world into thirty equal parts , nineteen of those thirty according to their computation , are still over-grown with Heathenish Idolatry . Six of the eleven remaining are overspread with Mahumetisme , then there remaine but five parts of thirty , where christianity hath taken possession . Amongst those Christians many seduced Papists who are led captive in by-wayes , and of the remaining Protestant Party , how few that are Christians and Protestants indeed ? Some have a forme of godlinesse , but deny the power : others though they glory in the name of Christianity ; yet scarce so much as any externall shew of Pietie , still the most walk in a way that is not good . This more fully appeares in that excellent parable of Christ concerning the sower who went out to sow his seed upon foure sorts of ground ; some fell by the high-wayes side , upon prophane Atheistical spirits , where it made no impression , this word sunke no more into their hearts , then seed into a troden path , ver. 19. some fell upon stony ground , they receive the word with some joy , ver. 20. yet because they were not deeply humbled to make sin their greatest sorrow , and Christ their greatest joy , in time of persecution they are offended and fall off , vers. 21. some seed is sowne upon thorny ground ; a generation of Professors that make some further progresse in entertaining the Gospell for a time , yet at last the riches and cares of the world choakes the word in them , they become unfruitfull , prosperity is as great a snare to them , as adversity was to the stony ground . The fourth which is the good ground is but one quarter ; ( I wish it were so much in every Christian Congregation ) few receive the seed of Gods word with good and honest hearts , bringing forth fruit unto perfection . This is but a little spot in comparison , look into most Families , most Congregations , not a fourth part ordinarily , that lookes like good ground , enclosed and set apart to bring forth fruit to God , but rather like a common wast over-growne with weeds , like a Wildernesse , sine cul●u , sine fructu , sine ornatu . Here is a multiplicity of by-wayes ; wherein the most doe lose their God , their Soules , their Hopes , their Happinesse ; therefore you should bee carefully inquisitive . There are many false guides , as well as crooked by-wayes , which will cunningly indeavour to mislead you into self-undoing courses ; upon this ground also you had need bee the more carefully inquisitive after the good way . The Apostle Pete● assures us there were false Prophets among the people , even among the people of God , there shall also be false Teachers among you , who shall privily bring in damnable heresies : they mingled noisome weeds with some sweet flowers , scattered their poison upon Gospel truths . And ver. 2. many shall follow their pernicious wayes , scil. their corrupt doctrines and evill examples ; they loose the reines to all manner of licentiousnesse of the flesh , under the pretence of Christian liberty , ver. 18. by reason of whom the way of Truth shall bee evill spoken of , the Gospel much reproached by the adversaries ; and so others diverted from the right way : as long as the Devill hath a Kingdome here , hee will send abroad his Emissaries acting this part to draw people into pernicious wayes . How came the man of sin to rife from so small beginnings to so great an height ; looke into 1 Tim. 4. 1. the spirit speaketh expresly in the latter times some shall depart from the faith , giving heed to seducing spirits . The Devill and the Pope have had many industrious Chaplain● , who boasting as if they were inspired and sent by God , pretending devotion ; and by insinuating straines of Rhetorick , have first scrued themselves into mens consciences , then pickt their purses , first cheated them of their Religion , of their Salvation , and then consened them of their Estates , got their Kingdoms to enlarge the Popes Territories : And all this carried on {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by the Hypocrisie of those who speake lies , with most cunning devices , deluding many poore creatures , obtruding guilded errors upon them in stead of Truths . Possibly you may bee seduced by such spirits , unlesse you bee vigilant and inquisitive . It 's worthy your observation , in 1 King. 22. 20 , when ever the Lord intendeth to suffer any poore creature to bee deluded , you shall find the Devil is alway at hand . No sooner did God speak these words in Verse 20. The Lord said , Who shall perswade Ahab , that hee may goe up and fall at Ramoth Gilead ? ( God had a quarrell against Ahab , and he was resolv'd to suffer him to engage himself in such a Warre , and to goe up that he might be there undone . ) But the Question is now , how this should bee brought about ? In Verse 21. There came forth a spirit and stood before the Lord and said , I will perswade him . No sooner doth God expresse any intention , to suffer any one to bee seduced , but the Devil is most ready to bee imployed in the service . The Lord saith unto him , Wherewith ? In Verse 22. hee saith , I will goe forth , and I will bee a lying spirit in the mouth of all his Prophets ; And hee said , Thou shall perswade him , and prevaile also , goe forth and doe so . The Devill knew Ahab had a company of Trencher mercenary Chaplaines , that would easily bee wrought upon to say any thing to the King ; so the Devil undertakes them , and hee knowing the length of their foot , that hee could prevaile with them ; saith hee , I will goe , and bee a lying spirit in the mouth of all his Prophets . Hence it commeth that Ahab himselfe was seduced to those waies that lead to his owne destruction . Vnhappie King , hee had such corrupt Chaplaines , that were false guides ; and there was a Devill that was very ready , to make use of all advantages , how to mis-lead them , that they might mis ▪ guide Ahab . Such engines as these are , the Devil in all ages sends abroad , who come like ignis fatuus to poore people in the darke ; and carry them headlong , sometimes till they stumble and fall , and if not breake the neck of their salvation , yet hazzard it very much , dishonour God , wrong themselves , and cast stumbling blocks before others . Therefore still let us see , observe and take counsell , not receive things upon trust , without exact inquiring , being there are many false guides , that will mis-lead you into dangerous wayes . Wee have all so much of that sin within us , which doth easily beset us , betraying us into by-wayes , and unto false guides , which may yet lay a further obligation upon us to bee vigilant , and inquisitive after the good way . Three things there are within us , which expose us to bee mis-led . First , there is in us much blindnesse of mind , much ignorance of Jesus Christ , and soule-saving Mysteries , whereby wee are both alienated from the life of God , Ephes. 4. 18. and likewise alwayes ready to erre in our hearts , n●t knowing Gods wayes , Heb. 3. 10. As also hereby more subject to bee deluded by Satan , Ephes. 6. 12. It is an easie matter to abuse any one in the dark ; you may cousen him with Copper in stead of Gold , with a counterfeit Jewell in stead of a true one . The Devill knowes how to take advantage of the darknesse of our minds , to entangle us with corrupt opinions to engage us in licencious practices , thereby mis-leading us , till at last hee hath plung'd us into utter darknesse . Secondly , there is in us deceitfulnesse of heart , as well as blindnesse of mind , which layes us more open to bee seduced from the good way . It is a full expression , discovering the depth of deceit in our spirits , Jer. 17. 9. The heart is deceitfull above all things , and desperately wicked , who can know it ? There are many deceitfull things in the world , false weights , false measures , deceitfull coyne , deceitfull bookes ; but the heart is deceitfull above all things . A deceitfull heart is the greatest Impostor in the World : So many anfractus , such re●●ssus , so many sly corners , and turnings , and windings , that none can know it , none can find it out but God , who hath an all-seeing , all-searching eye . The ignorance of our minds fils us with self-conceit , our sinfull heart is as full of self-deceit , as of sinne , and where there is a selfconceited mind , and a selfe-deceitfull heart , 't is no wonder to see such mis-led . Thirdly , There are also in us many prejudi●es against the go●d way , which make us more apt to bee seduced . It is one of the great Engines whereby the Devill manages his designes ( a part of his strong 〈◊〉 2 Cor. 10. 4. ) to fill people with prejudicate opinions against the wayes of God , as if they were either Melan●holy and dis-consolate wayes , ( never considering that the wayes of wisdome are wayes of pleasantnesse , Prov. 3. 17. ) or as if they were unprofitable wayes , not minding , 1 Tim. 4. 8. That Godlinesse is profitable unto all things , having the promises of this life , and of that which is to come . This is the language too many speake from this distemper of spirit , Mat. 3 14. It is vaine to serve God ; and what profit have wee that wee have kept his Ordin●n●●s ? This prevailed to mislead people in Christs time , Job . 7. 48. Have any of the Rulers , or of the Ph●●●sees beleeved on him ? And afterward when Paul preached Christ cru●isied , 1 Cor. 1. 23. Unto the Jewes hee was a stumbling bl●ck ; ( they stumbl●d , because they did not ●ind so many miracles under this G●●pell , as under the Ministery of Moses ) To the Gentiles hee was a r●●ke of offence ; they were so fond of Philosophicall subtilties , and humane Eloquence , that they were offended with Apostolicall simplicity in preaching Christ crucisied . As there are many by-wayes , many false guides , divers evils within us ; which betray us to mis-leading ; so consider , the good way is not easily found out : our blessed Saviour presseth this , Luke 13. 24. Strive to enter in at the strait gate ; for I say unto you , many shall seeke to enter in , and shall not bee able . It is an awakening expression , if seriously minded ; Strive to enter in , strive to overcome thy selfe , strive to overcome the Devill , strive to overcome the World , and all little enough ; many shall seeke , and shall not bee able : the ●ivill Hypocrite hee seeketh by complying with duties of the second Table ; and the religious Hypocrite , hee will seeke by correspondence with duties of the first Table ; the Papist hee will seeke in the wayes of superstitious devotion ; and all kind of people in the world , that have any sense of a deity , and any apprehen●ion of the immortality of their soules , they will seeke after some kind or other ; but all seeking will not serve , many seekers shall not bee able to enter : and therefore saith hee , Strive . Two things increase the difficulty in finding out the good way . First , This good way lies deepe , 't is a hidden way : Religion is the greatest Mysterie in the world . In any ordinary trade , before a man can bee acquainted with the secrets of it , you bind him Apprentice for six or seven yeares ; truly , there are so many mysteries in Religion , that require the service of divers Apprentiships to bee well acquainted with them . Religion it seemes a Paradox , a Riddle , and that 's the reason , that so many out-stand , out-sit so many Sermons , out-live so many Ministers one after another , and yet are where they were , it may bee ten or twenty yeares agone : grow more wise for the world , and more provident , and more politicke for their owne secular advantage : But still as great strangers to the power of godlinesse as ever : How commeth this to passe ? The way lies deepe , there ▪ s nothing in Religion , but it hath a mystery in it . Paul when he speaketh of chastity , useth this expression , that every one should know how to possesse his Vessell in holinesse and honour , 1 Thes. 4. 4. There is a virginall and a conjugall chastity not easily learned . And he tels you , Phil. 4. 12. I know both how to be abased , and I know how to abound ; every where and in all things I am instructed , both to bee full and to bee hungry ; both to abound and to suffer need . There was a mystery in all this ; to know how to avoid the sinnes , to resist the temptations , and exercise the graces of all these conditions , was a lesson not easily learn'd : Therefore Paul saith here {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I am initiated in this mystery . As in regard of the doctrine of the Gospel , without controversie great is the mystery of godlinesse , 1 Tim. 3. 16. So indeed it's very true , in practicall godlinesse , in all the duties that you and I are to practice in Religion there is a mysterie . To know how to live by faith , to act self●-deniall , to performe duties , so as to enjoy communion with God therein , requires a secret and heavenly skill . Many a man hath meerely an outward shell and huske of duty , a carcasse of Religion , but wants the kernell , and soule , that should enliven it . To doe Religious duties , from Religious grounds , upon Religious motives ▪ for Religious ends ; that you may please God therewith , as well as profit your selves ; is such a secret , as some who have been hearers for twenty or thirty yeares , are little acquainted with . Secondly , as the good way lies deepe , so even the best guides may bee mistaken ; the mostable , learned , godly Ministers in some things , may possibly bee deceived themselves , and deceive others . It is observable , 1 Cor. 3. 12 , &c. Ministers may build upon the right foundation , and they themselves bee saved , being godly ; yet their worke shall bee lost ; because though upon the right foundation , yet they build hay , stubble , wood , such trash of errors , or ai●y and empty speculations ; not gold , silver , and precious stones , wholsome and substantiall heavenly truths ; not considering that the foundation , as it is the strength , so it should bee the rule of the building , and all the superstructions should bee commensurate to the foundation ▪ every way correspondent to the will , mind , and glory of Jesus Christ . Learning and goodnesse doth not exempt men from these mistakes . If you looke into 1 King. 13. you shall find an amazing example of an old Prophet , who discovers some goodnesse , ver. 30 , 31 , 32. Yet you have him ver. 18. seducing another Prophet , who had been zealously active in the cause of God , as appeares in the beginning of the Chapter : the greater pity that hee should bee so much abused ; This old Prophet speakes like a grave Father to him , ver. 18. I am a Prophet also as thou art , and an Angel spake unto mee by the word of the Lord , saying , Bring him back with thee into thine house , that hee may eate bread , and drink water ; But hee lied unto him . Hee pretends a Revelation from God , to bring back the Prophet , expressely contrary to what instructions hee had received of God , ver. 9. An Angell spake to me by the Word of the Lord . It is possible , you see , for grave Ministers to palliate their untruths with pretended Revelations . Hereby this Prophet was mis-led out of the good Way , and put upon that disobedience against God , which cost him his life . Indeed soone after ( which is fit to bee observed ) ver. 21 , 22. God reproves his disobedience by the old Prophet , who was the occasion to bring him into error . Wee speak , wee act , as God is pleased to assist or withdraw . When God will use a man , then hee shall bee a Counsellor , a reprover ; but when hee is left to himselfe , then even an old Prophet may bee a seducer , a deceiver . No wonder to see so many of our younger Prophets , and other Christians mis-led in these latter dayes , when old Prophets may and do too often pretend the greatest authority , abusing Gods own name , to countenance their errors . The primitive times afford us too many sad instances , that the greatest Lights may have a mixture of darknesse . Origen and Tertullian erred so foulely , one amongst the Greekes , the other amongst the Latines , that each of them was accounted in those times Tentatio magna in Ecclesiâ , A sore temptation , a great stumbling block in the Church . Augustin , upon a very weak ground , Joh ▪ 6. 53. countenanced stiffely , that Infants should receive the Lords Supper : which error of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as sandy a bottom as it had , continued in the Church divers hundred yeeres . Jereme , though learned to admiration , doted on the merit of virginity . It were easie to shew the naevi , the blemishes of others , but why should wee uncover our Fathers nakednesse ? onely thus farre improve ▪ it ; being that the greatest Oracles of learning and piety may in sundry points bee deceived , ( Prophets and Apostles only , whose call was extraordinary , ●ad an unerring spirit ) good men may sometimes lead us out of the good way . Therefore , by all this , wee are the more strongly ingaged to stand , see , and inquire what is the good old way , and not suddenly to take things from any upon trust , in the great concernments of our soules . Doth the Lord call upon you to bee carefully inquisitive in the concernments of your soules ? O then learn to bee p●●d●n● , to bee serious in trying every way before you ingage your selfe therein . Certainly the wise God ( who never thinks or speaks in vaine ) would not have spent so many severall words , Stand , see , aske , had not the businesse been of singular consequence . I with Christians would learn of Politicians , when they have to doe with men like themselves ▪ non cito credere , not to bee too credulous . It was a noble straine of prudent piety in the Bereans , Act. 17. 11. They did receive the word with all readinesse of mind , and searched the Scriptures daily , whether th●se things were so , even when Paul and Silas were the Teachers : How vigilant would they have been in these times , when there are so many suspicious Doctrines preached , so many adulterate wayes obtruded upon ignorant well-meaning hearers . It is good counsell which is given , 1 Thess. 5. 21. Try all things , ●old fast that which i● good , take in nothing , upon trust , whosoever bee the Teacher , unlesse you bee sure it bee God himselfe . If God speake , then wee must never dispute , but obey ; But , unlesse you know it commeth undoubtedly from God , try all things , try all practises , that are commended to you , try all Doctrines , that are held forth as a rule of these practises ; yea , try all revelations , that any man shall pretend , by which hee receives these doctrines : for this you must know , those practises , those evill wayes are most dangerous , in which men are confirmed by any doctrine , by any setled opinion . If a man rush suddenly by incogitancy , and by temptation into a bad way , hee is more easily recoverable ; But if hee shall bee rooted in a bad way , by an unsound rule of doctrine , that doctrine had need especially to bee considered : When the man that commends such a way , shall pretend hee had this by a discovery from God himselfe , and that hee hath such and such a Revelation . As Montanus , and some of the old Hereticks in the primitive times , pretended to such opinions by revelation , and so there was no disputing against them . If a man would tell you hee is in such and such an opinion , and that for such and such reasons , possibly you may overthrow his reasons , and so convert him from the error of his way : But if hee shall come and tell you , I hold such and such an opinion : How came you by it ? I had such and such a revelation for it ; It is a hard matter to convince such a man , because hee will fondly stick to his Revelation , and confidently obtrude it upon other● : But let these bee tryed : Try every spirit , 1 Joh. 4. 1. Make account there are false Teachers gone out into the world , such as God himselfe never sent . Beleeve not every spirit , but try the spirits whether they are of God , because many false Prophets are gone out . True Prophets , they are sent out by God , they are called out in Gods way , but false Prophets , they goe out ( are not sent . ) without a Commission , and without instructions from God : And therefore , because there are many such that go abroad , great reason that people should try before they trust . You that are Tradesmen , and who receive mony , you will have a ballance to weigh your gold , you will have a Touchstone to try your metall ; Kings , they will have a Taster , to try the meat , possibly there may bee poyson abroad , in stead of good wholsome food ; and shall not wee bee as wise for our Soules ? If you were to let out a little money to use , you will bee sure to have a Bond made by good advice , you will have witnesses ; why ? Oh you love your money , therefore you will bee sure to bee upon good termes . If you were to make a purchase , you will have the conveyances examined , and it may bee , ove●-looked by one Counsellor after another , because you value your worldly estates ; And are not our immortall Soules of greater concernment then any of these ? And therefore in what hath reference to them , let us take this wise direction , Stand , see , inquire . Here you may desire resolution in three particulars : 1 Who must inquire ? 2 Where must wee inquire , or from whom ? 3 To what purpose must we inquire ? Quest . First , who must inquire ? Answ. The Lord here directs his speech to all the people . Indeed if you were to ask the Papist , who it is that must consider and try and examine things ? Bellarmine and his followers would fain perswade you , that belongs only to the Bishops and Doctors , and the great learned men , to try , examine , and to judge things ; But people , they by an implicite faith must bee carryed hood-winkt , and pin their faith upon their leaders sleeves , till at last poore wretches , they bee plunged into Hell ; God would have us more wise , and expects that every man should make use of his reason , as carefully for the good of his Soule , as for the welfare of his body , swallow not things credulously , but consider , examine them . Whom doth Paul exhort to try all things , 1 Thess. 5. 21. not onely Ministers , but even such as were under the Ministers , ver. 12 , 13. Such as were to know them , who laboured among them , and were over them in the Lord , such as had Prophets prophecying among them , whom they must not despise , these undoubtedly were the People , private Christians they must try . Indeed the supreame judgement belongs to the Head of the Church the Law-giver Jesus Christ , Ministeriall judgement and tryall belong to them who have a publicke Office from Christ , to that purpose ; as for a practicall judgement , a judgement of discretion , every man and woman is to make use thereof , it is not safe for any to receive matters of Religion without serious examination . This hath been taken for granted by Prelaticall Divines , & was the Doctrin even of such as were too willing to lead poore people captive by a blind obedience . They acknowledged , if a thing commanded were indifferent , you might doe it , if unlawfull , you might not doe it ; But how should every one discerne whether that which Superiours injoyned , were indifferent or unlawfull , unlesse they had liberty to try and examine . How otherwise should Shadrach , Meshach , and Abednego , have knowne how to carry themselves , when the King commanded them to bow to his golden Image ? had they by credulity without consideration or tryall complyed with Nebuchadnezzars injunction , they might soone have committed Idolatry to escape the fiery furnace ( too many have been thus unhappily surprized in these later times ) and so have hazzarded the undoing of their soules to secure their bodies . As in Philosophy , so in Divinity , credulity hath bred many Heretickes , and carryed captive many thousands , because they resolve to beleeve , as such a learned man beleeveth , and will not stand , see , and inquire what is the good Way . Quest . Secondly , Where should wee inquire , from whom ? Answ. Wee need not runne to Rome , nor bee beholden to the pretended infallibility of the Pope for resolution . The Papacy being the grand Apostasie from the Truth of God , that heavy judgement lies upon them , 2 Thess. 2. 10 , 11. They are given up to strong delusions , to the power of error , and so the blind leading the blind , both will fall into the ditch . Neither must wee depend upon the Authority of the Church , for the deciding of controversies , and determining matters of Re●igion ; wee should looke higher . It s true , the name of Church hath evermore been very specious , and used among all sorts with pompe . Come to Papists , they will cry , The Church , the Church , though it bee but the Pope himselfe , yet that must carry all . When you were to deale with the Prelaticall party , their dialect was , The Church must bee obeyed , still the Church , ( though but the Prelates themselves in their sense ) must carry it ▪ And when the people begin but to apprehend their own liberties , they will cry , The Church , the Church , ( as they thinke themselves ) so judges , so resolves . But who ever bee the Church , the Authority of it is not sufficient ; possibly the Church may erre , and therefore wee must fly to the Throne of Jesus Christ the Head of the Church , for satisfaction . Whom shall wee rather beleeve concerning God , than God himselfe ? If there were a Councell of the most learned Doctors that ever the world had , yea , if an Assembly of Angels , yet in matters of Religion , concerning the Good Way , the last Resolution must bee into Thus saith the Lord . Here it is not , What saith Hilary , what saith Austin , but What saith the Lord , hee only can resolve and satisfie conscience , of him wee must inquire . Quest . Thirdly , To what purpose must wee inquire ? Answ. That we may learne which is the good way werein we should walk . Something hath beene spoken to quicken you all to bee inquisitive , and that you might bee engaged to knocke at the right doore : I hope you are now in some measure prepared to ask . Amongst all by-wayes , how shall we discerne which is the good way ? First , the good way is that way which comes from God , which God himselfe hath taught and prescribed in his holy word . None knows the way to Heaven so well as the God of Heaven : It s a seasonable prayer , Psal. 25. 4. Shew mee thy wayes O Lord , teach mee thy paths : wee walke safely when wee follow Gods owne teaching . It is the very tenour of the Covenant of grace , by which he saves his people , they shall bee all taught of God , Joh. 6. 45. hence hee commands us to heare what his beloved Sonne saith , in whom bee is well pleased ; Heare him , Matth. 17. 5. where doth Christ speake to us but in his word , and by his spirit ? The holy Ghost is the Tutour , the booke in which hee reads Lectures to his Scholars , is the Bible ; therefore if you desire to know which is the right way , to the word and to the testimonies , Isa. 8. 20. Is it there prescribed or no ? Judge then of the goodnesse of the way , by the Rules of holy Scriptures , and not onely by the seeming light of your owne conscience . Conscience may conclude that to bee a lawfull way which is unlawfull , and in such a case it doth not oblige thee to practice , neither can it warrant thee therein . Yet among many other noysome weeds which spring up in the garden of the Church in these luxuriant times ; this is one very dangerous principle , and indeed the more dangerous , because the language seemes plausible : I am perswaded in my conscience it is the right way , and therefore I may walke in it . But stay a while ! Doe you find this held forth in Scripture , that your conscience is an adequate and sufficient Rule for your actions ? No such matter , rather thy Conscience by the fall of Adam was defiled , Tit. 1. 16. and even in the regenerate is sanctified but in part , not freed wholly from darknesse and error ; and so cannot bee a pure and perfect rule . If you make your conscience your only guide , you will soone bee mis-led into grosse offences , as Jo● . 16. 2. Act. 26. 9. I verily thought with my selfe ( saith Paul ) that I ought to doe many things contrary to the Name of Jesus of Nazareth : who will say , ( unlesse they be shamefully ignorant ) that Paul did well herein , though he might follow present light , which too often proves indeed but darkenesse ? If you were to deale with a Papist , and should aske him , Why doe you pray to Images ? why doe you goe to Masse ? were this a satisfying answer , I am perswaded in my conscience it is lawfull to goe to Masse , and therefore I may doe it ? The good Lord discover and confute such poysonfull opinions ! Doubtlesse such an erring Conscience doth not warrant , will not excuse and justifie thy sinfull practice . Conscience is but a subordinate rule , and a rule to thee onely so farre as it receives information from the word of God ; when the subordination is maintained , conscience acting according to punctuall instructions from God himselfe ; the● thou maist goe on with comfort and confidence : But whilst thou art under an erroneous Conscience , thy duty is not to follow it , but rather to seeke cleare and full information , that thou maist bee delivered from all thy seducing errors , Rom. 12. 2. Learned Divines observe that in Negatives conscience may bee more observed then in Affirmatives . When it doth judge a thing not to bee lawfull which is lawfull in it selfe , wee are not to doe it , Rom. 14. 23. wee may sometimes abstaine from a lawfull thing without sin ; but wee can never doe an unlawfull thing ( though conscience affirme and conclude it ) but we offend God therein . O then , that you and I , when so many new and strange wayes are commended , may forme a right judgment concerning the good way , let us looke above the examples of others , not setting our watches by their clocks , let 's looke higher then the meere dictates of our owne Consciences : Let us appeale to the holy Scripture as the perfect and ultimate rule of our actions , and judge of all our controversies , let that umpire and arbitrate all . Onely here remember an excellent rule of one of the Ancients . Hee is the best reader of Scripture , who fetcheth the sense out of Scripture , not who carrieth the sense unto Scripture . On these termes let all the opinions and practices which are now on foot in London , in England , yea , in the whole World , be tryed by Scripture . When wee read Gods word , could we singly and humbly enquire the mind of Jesus Christ , and listen impartially what language hee speaks therein ; and not , as too many doe , with minds engaged to such a sense , which they must either find in Scripture , or will impose upon it ; wee might much more readily learne the good way . Heretofore indeed too many of the Prelates and their factors , that they might the better put off their adulterate wares , having first resolved to practice such Ceremonies , and bring in such Innovations , would then read Scriptures and Fathers , to see what expressions they could thence draw to countenance them . Let us all now beware of that which wee condemned in others : what way soever of Doctrine , Practice , or Discipline we are engaged into in our present thoughts , whether to a congregational or classical , whether to this or that way , let us not study and dispute , that wee may bring downe the Scripture to our owne sense , but rather endeavour to shape , frame , and raise all our opinions , desires and practices to the genuine sense of ●holy Scripture , and according to the mind of Jesus Christ therein discovered ; that will prove the good way which God himselfe makes knowne . Secondly , the good way is that which leads directly unto God himselfe , to interest in God , service of God , and communion with God . The Lord at first made us for himselfe , our immortall soules will never find solid satisfaction , till they returne backe unto him . It is the proper worke of true Religion , the good way , to bring back the wandring soul unto it ▪ s Maker ; What is Religion but a comming unto God in Christ , with engagement of the heart to stay with him ? And the more steps wee take in this good way of pure Religion , the neerer still wee come unto God . The prophane Atheist hee wallowes in his sinne , prostituting his precious soul to this ignoble service , to make provision for his lusts , that is his Element ; and all this while ( poore creature ) without God in the World , Ephes. 2. 12. at a great distance from him , and his owne Salvation . The carnall Worldling hee would bee content uti Deo , to make use of God , but then hee must f●ui creatu●is , enjoy the creatures ; hee serves God no more then may serve his owne turne , gratifie his owne carnall purposes ; neither minds hee , in this way , fellowship with God . The lukewarme Politician hee would by his politick reconcilements , arbitrate betweene God and selfe , hoping thereby to drive on his owne designes , but in conclusion he likewise in this way , falls short of Heaven , losing his God in the inordinate pursuing of Carnall-selfe . But the good way will lead us off from our sins , above creature comforts , out of our selves unto God . Some may take divers steps towards God , insomuch that it may bee said of them , as of him , Mark 12. 34. Thou art not farre from the Kingdome of God , the good way carryes thee further , it leads thee even unto God into the wayes of nell-pleasing servi●e , into union and communion with himselfe . It brings thee not onely to serve God , but also to enjoy God in an Ordinance ; not onely to obey him in doing a duty , but also to have a sw●et communion with him in the performance thereof . Hence it is that a Saint who travels in this good way is not satisfied , unlesse he find and enjoy his God in the duties of his worship ; he rests not in attending upon so many sermons , in making so many prayers ; but he observes what converse his soule hath with Jesus Christ therein , what God lookes from him , what influence from Heaven , what holy imp●●s●on upon his spirit by duty . Hee knowes that in this good way , God brings downe part of Heaven into his people before hee advance them unto Heaven : Hee hath happily tasted , that a day of Humiliation may prove a soule-melting day , a day of Thankesgiving a soule-cheering day , a Communion day , a healing and healing day ▪ a Sabbath , a day of blessing and sanctification ; so directly doth the good way lead unto God . Thirdly , the good way comming from God , leads unto God , and that according unto God , according to the will of God ; tending unto his Honour , and the magnifying of his Name . That is undoubtedly the best way which leads to happinesse by holinesse , He●r . 12. 14. The soule-saving way will bee a soule-sanctifying way . In 2 Thes. 2. 13. God chose the Thessal●nians to salvation through the sanctification of the spirit and ●e●e●●e of the Truth . In the execution of his eternall counsels , this is the Method . No satisfying evidence to us , that we were chosen to salvation from eternity , unlesse wee have within us this undoubted pledge of his electing love and spirit of sanctification . That way which is not a way of sanctification as well as of Justification , is not the good Scripture way to Salvation . It lies as a great disparagement upon any new way ( however many may ignorantly cry it up ) when peoples opinions marre their practises ▪ if whilst they contend for justification , they weoken the power of sanctification ; if in their entertaining the Gospel of Christ , they turne out the holy love of God from being a rule of life ; without question that is not the good way , wherein peoples spirits grow dry and barren , which opens a back-doore to Sabbath-breaking and other licenciousnesse . Suspect your selves and wayes , I beseech you , if by any of your opinions practicall Christanity wither , if therby you become formall and loose in the duties of your places and relations . The good way is a soul-emproving , a spirita●lizing way . In the 1 Tim. 6. 3. Paul directs Timothy thus to judge of Teachers and their Doctrines , and accordingly to owne or decline them , as they teach and consent unto the wholsome words of Jesus Christ , and the Doctrine which is according unto godlinesse ; clearly holding forth that Christs words are wholsome , soule-saving words , his doctrine purifies the heart , it is according to godlines . This age is very fruitfull in multiplicity of opinions . If you would know how to judge of them , together with your examining of them by the word of Truth , observe diligently what influence peoples opinions have upon their spirits , and upon their conversation . Under the Tyranny of the Prelates many congregations had almost lost the power of Religion in a crowd of needles Ceremonies ; and now in too many places the vigour of practicall piety is much abated ( to say no more ) by multitudes of dispute about some such opinions as might well bee spared ; This renders the way very suspitious , because it is no more according unto godlinesse . I confesse if wee should judge of peoples way by their language onely , good words are very frequent , many mouths are full of Christ , Free-grace , light , liberty , &c. God forbid that such sweet and precious words should bee abused to countenance either darknesse of error , or licenciousnesse of practice . Yet alasse , how many speake the highest Gospell language , who live farre below Gospell priviledges , and below Gospel hopes ! The subtill Devill knowes how to hide his snares under the most speci●us , even under Scripture words ; Try therefore over and over , it much concernes you ; O that it might appeare that the way wherein you walke is the good way , being according unto God , expressing the reality of godlinesse in the course of your conversation . These things being laid downe for the awakening of your vigilancy in enquiring after the good way , something must be added , concerning your asking for the old paths ; Herein you shall doe like wise travellers , to consult with such as have discovered and trodden the good way before you . The good way is an old way . Aske then , First , what is the good old way of Doctrine , what is the old patterne of wholsome words ? 2 Tim. 1. 13. Enquire what Truth Jesus Christ , who is the same yesterday , and to day , and for ever , Hebr. 13. 8. did reveale unto his servants ; and vers. 9. hold that fast , and bee not carried about with divers and strange doctrines , new and uncouth Doctrines , not recommended to us by the Apostles . O Timothy , saith Paul , 1 Tim. 6. 20. keep that which is committed to thy trust . Depositum serva ; that which hath beene committed to thee , not what thou hast invented ; that which thou hast received , not that which thou hast found out , wherein thou must not bee an Author , but whereof thou art a Guardian ; not an ordainer , but a Disciple , not a guide , but a follower ; what t●ou hast received in gold , re-deliver the same in gold , &c. Hee had this trust for the Churches use , let us diligently enquire after it , that wee may bee guided by it . Secondly , what is the good old way of divine Worship . Here you must consult , not with the precepts of men , but with the word of God revealed of old unto his Church . The not minding of this ancient Land-marke , hath brought in many superstitious Innovations into Gods service , and mis-led thousands of simple soules out of the good way . A Statesman of our owne could observe divers causes of superstition . 1. Pleasing and sensuall Rites and Ceremonies . 2. Excesse of outward and Pharisaicall holinesse . 3. Over great reverence of Traditions . 4. The Stratagems of the Prelates for their owne ambition and lucre . 5. The favouring too much of good Intentions , which opens the gate to conceits and novelties . 6. The taking an aime at Divine matters by humane , which breeds mixture of imaginations . In all which there was a neglecting of the holy will of God , the onely rule of pure Worship . And all this while , alasse poore hearts ! people taking much paines to little purpose . In vaine doe they worship mee , teaching for doctrines the commandements of men , Matth. 15. 9. They over-looke Gods will , hee over-lookes their devices , so indeed the new way proves a bad and uncomfortable way ; you must enquire for the good old way , if you desire to please God in his Worship . Thirdly , what is the good old way of practicall piety . The beauty of Religion much appeares in the duties of our places and relations ; to have such a conversation as Paul expressed , 2 Cor. 1. 12. in simplicity and godly sincerity , not with fleshly wisdome , but by the grace of God , would much commend the Gospel , and fill us with rejoycing in the testimony of our own conscience ; much of this practicall godlinesse might bee learned , as from Scripture precepts and practices , so both from the Doctrine and examples of Ancient Worthies . Amongst others there are two very good advantages by the writings of the Ancient Fathers ; They will afford us light in points of Faith , and heat in matters of practice . I wish wee were better acquainted with those old strains of piety , which Origen , Chrysostome , B●sil , put their hearers upon for sanctifying the Lords day , recoun●ing Sermons , holy conference , they had their Mensarii Sermones , their Table discourses to feed their soules , &c. It were a worke worthy of a second Jewell , to make an Apology ▪ for the strictnesse and purity of practicall piety out of the Ancient Fathers , against prophane Atheists , as that learned Bishop did out of their writings Apologize for our Doctrine against the Papists ; so might wee better learne the good old way of sound Christianity . Thirdly , forget not to enquire what i● the good old way of discipline . When you have found the good old way of Doctrine , of Worship , and of practicall piety , you will need an hedge of Discipline to fence it , lest dogs and swine creepe in , and so marre and pollute it with their defilements . There may bee indeed an extremity , in laying out more thoughts about the hedge , then upon the Corne , ( too many are ready to slight the power of godlinesse in their vehement enquiries after some points of Discipline ) yet suffer not I beseech you good corne to bee spoiled for want of an hedge of Discipline about it . Let us seriously consult what was the good old Scripture Order . Paul joyed when hee beheld the Colossians order , and the stedfastnesse of their faith in Christ , Col. 2. 5. The Lord grant that after all our enquiring , consulting and debating , wee may find that good old Order in the Churches of Christ amongst us ; This will be great matter of rejoycing to us . Quest . But how farre may we in enquiring after the good way consult with antiquity , and observe the old paths wherein the Ancient Fathers have troden ? Answ. Though many make Antiquity their Diana , adoring too much every fragment of the Ancients , not minding that there are some gray-headed errors , the mysterie of iniquity working in the very Apostles times , 2 Thes. 2. 7. though others , especially the Papists , use the Fathers , as Merchants use their counters , sometimes they stand with them for pence , sometimes for pounds , as they be next and readiest at hand to make up their account . Yet doubtlesse in searching after the good way , wee may safely consult with Antiquity ; the newest Philosophy may excell , having the advantage of new experiments , but the eldest Divinity is the best ; there can bee no better way to Heaven , then that which the Ancient of dayes hath discovered : and without question there were in the Primitive Church many glorious lights , whom the Lord acquainted with his Gospel secrets , and used them as speciall Instruments to convey much precious Truth unto us . For better direction herein , I will take leave to suggest these few hints , ( which in some Auditories I should much enlarge ) That when you advise with the Ancient Writers about the good way , you must not credulously embrace their good Intentions , their received Customes , nor swallow all their free expressions , which after ages have wretchedly abused , emproving them to justifie their owne errors and superstitions . But wisely consider ; First , that the most ancient and ●earned Fathers should be received and read ▪ as expounders , not as Law-givers . Secondly , you should labour to discerne what bookes of theirs are spurious , and what legitimate . Thirdly , observe diligently whether the Doctors you consult with , understood the originall language of the holy Scriptures , whether the Translation they followed was sound . Fourthly , enquire what consent and concurrence there was amongst them in this particular . Preferre that which they have spoken , either all , or t●e greatest part of them , and that very manifestly , often , constantly , assuredly , &c. Fifthly , and still all they say , must bee weighed in the ballance of the Sanctuary , examined by the Scriptures , the truest and best Antiquity . * Reverend and Learned Mr. Perkins will give you a very rationall account , how it came to passe that the Ancient Fathers spake oftentimes incommode , letting fall many unapt and unhappy expressions : First , sometimes they were carryed too farre , even into another extreme , by heat of disputation . Secondly , at other times , in their exhortations you shall find them transported by some vehement straines of Rhetorick ; not alwayes so cautelous in the Pulpit , as in the Chaire . Thirdly , before controversies were started , they spoke more securely , and too loosely in some points , till they were quickned to circumspection by the vigilancy of an Adversary . Fourthly , they borrowed too many formes of speech from the people , & speaking often populariter , giving too much credit to rumours , they may mislead their Readers . Fifthly , sometimes you see them caried away with the streame of the multitude , even into superstition . Sixthly , and you have them often speaking of things {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rather then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , onely historically relating , not asserting what they say . Therefore when you looke through them , yet withall looke above them , unto Christ Jesus in his holy word , that you may certainly find the good way . And so much for the first Observation , in the second I will joyne the motive and the duties together . When you have found out the good old way , walking therein i● Gods method for you to obtaine soule-refreshing Rest . You have a great journey to take , from Hell to Heaven , from Egypt to Canaan , through the wildernesse of this World ; you had need have a good guide ; and after so long , so wearisome , and such a conflicting passage , mee thinkes a resting place should bee very welcome ; It is Gods indulgence thus to offer himselfe to poore Travellers , allowing them this soveraigne cordiall in the way , that going on they shal find rest for their souls . There is rich encouragement in that place of the Prophet , Isa. 57 18 I have seene his wayes , and will heale him ; I will lead him also , and restore comfort to him . God tenders himselfe as a Guide , as a Physitian , and as a Comforter ; blacke clouds shall bee blown over , the storme shall cease , travellers towards Sion shall enjoy an haven of tranquillity Here I will consider three things . 1. The nature of this walking . 2. What rest is here to bee found . 3. What evidence : That walking in this good old way , is Gods method to soul-refreshing Rest . For the first of them , walking in this good way . 1. It presupposeth that you have renounced your former evill wayes , and are now come into Gods way , into this good way . Isa. 55. 7. Let the wicked man forsake his way , and the unrighteous man his thoughts ; forsake his wicked wayes , and his owne thoughts . There is no wicked man in the world , but hee hath some way of his owne wherein hee walketh , and hee hath some stocke of carnaol principles , that are , as it were , the Lanthorne , and the Candle to guide him in that way ; you can never convert a man , till you have confuted his principles , over-turned his thoughts , and then you may soone perswade him to forsake his wayes ; and both these must be done before he come into the good way . Therefore you shall find in Isa. 65. 2. the Lord tells you , I have spread out my hands all the day long to a rebellious people , that walke in a way that is not good , after their own thoughts . There is not a man or woman in this Congregation , that hath outstood the ministery all this while , and per●isted in their owne wicked wayes , but they walke still after their own thoughts , and let the Minister say what hee will , they will hold the conclusion , and resolve to keepe to their owne principles , and their owne thoughts . Now when you are come to this resolution , My own thoughts shall not guide mee , my own way cannot save mee ; but I will apply my selfe to Gods way ; this is the first step towards walking ; This is presupposed indeed , before you can walke in this good way , it must be done . You must turne your backe upon your own evill waies . Secondly , Walking is a moving forward , taking step after step , as travellers use to doe , so that you make some progresse : Though you bee in the right way , yet if you stand still , you doe not walke ; But in that you hold compliance with the Commandements of God , and go along with them , maintaining a correspondency to Gods will , this is walking . En●●h walked with God , in Gen. 5. 24. And so likewise in the Epistle to the Hebrewes , 11. 5. Hee was then translated , going along with God in well-pleasing wayes : Whatsoever duty God prescribed him , his Spirit closed with it , whatsoever lesson was commended to him , hee tooke it out , acted over the truthes that were proposed ; And this is indeed walking with God in the good way , continually improving of his Ordinances , observing of his daily providences , obedientially delivering up your selves to his Commands , moving according un●o them . Thirdly , This walking must bee a voluntary , a willing motion . There is much in that expression , Prov. 20 7. A righteous man walketh in his integrity : it is in that conjugation in the Hebrew , that signifieth hee sets himselfe going . Every godly man hath an inward principle , hee moveth not like a terrifyed hypocrite , from outward motives , hee is not whipped to duties by feare , hee is not carryed on onely by carnall hopes ( as many a man doth worship the rising Sunne , and love reformation when it is a plausible thing ) but now a godly man hath a new nature , and there is an internall principle , and a motive within himselfe , that hee walketh in this way , hee is not drawn nor driven , but he spontaneously moveth : and this it is that God here expects , therefore you should inquire what is the good and the right way , and then walke in it . Gods people are voluntiers , a willing people : And the very tenor of the Covenant is this , Gods people should bee a repenting people , a beleeving people , an obeying people . By repentance wee seek the way , by faith wee finde the way , and by obedience wee keepe the way : this would discover you indeed to bee such a people , as walk with God , had you but the exercise of these three Cardinall substantiall graces , such repentance as to renounce your sins , your former wayes , and seeke the way of God , such faith that you close with Gods way , and then withall , such obedience as to fix , and continue in the way : and all this with a willing mind , as David directed Solomon , 1 Chron. 28. 9. This is walking in the good way . After the discovery of the nature of this walking , the next thing is , what Rest is here offered : Here is a plaister every way as broad as the wound , a satisfaction proportionable to the exigents and necessities of poore travellers towards Canaan . First , Rest from terrours of Conscience : Sometimes a Servant of God lyeth under such , and those are sad and blacke troubles indeed , to bee under the accusing of a condemning conscience ; you need not dispute where hell is , for they that know what terrours of conscience meane , they will tell you . God can make a Hell in a mans bosome , in his heart ; if any spark of Gods wrath fall on Conscience , there is an Hell . Who giveth rest from these terrours of conscience ? God himselfe , hee being satisfyed by the blood of Christ , can easily satisfie conscience ; If our owne hearts condemne us , 1 Joh. 3. 20. God is greater then our hearts , who knoweth all things . Oh , it is a sad thing , when wee have a condemning conscience . Our blind consciences know but little evill by our selves , in comparison of what God sees , and if that condemne us , what will God doe then , that is much greater then our consciences , and knoweth all things ? On the other side , If our conscience condemne us not , then have wee confidence towards God , as it is there expressed , ver. 21. Here is heaven on earth , here is sweet rest , walking in the good way , thou hast a good conscience , purity is the ready way to Peace ; When thou hast a conscience that doth not condemne thee , but a conscience that doth absolve thee , and a conscience that doth approve thee , a conscience that is sprinkled with the blood of Jesus Christ , then hast thou confidence towards God , such a soule dares come to Prayer with boldnesse , and come to Gods Table with confidence , such a soule is not afraid of death , nor terrified with thoughts of the day of Judgement . If all bee well at home , it argues all is well in Heaven , if conscience bee at peace upon good grounds , then thou mayest bee sure God is at peace . Here is sweet Rest . Secondly , as there is rest from terrours of conscience , so there is rest from scruples , and doubts , and feares . Sometimes though the mind lye not under such Hellish terrours , yet it is in a sad , dejected , scrupulous , unsetled condition , knoweth not what to doe , nor what course to take . Conscience is a tender part : a little bit of gravell in a narrow shoo , oh ! it will much pinch and trouble the foot ; and so a little scruple in conscience , much perplexeth the spirit . Scruples are indeed like Thistles , though very bad weeds themselves , yet they argue the ground to bee good where they grow : in many honest hearts there may bee abundance of them . Poore soules ! sometimes they are so miserably puzzled , they dare not pray , they dare not come to the Lords Table : Where shall they now find Rest ? The more they yeeld to scruples , the more they are involved . Why , the knowledge of the good way revealed in the Scripture , the Doctrine of grace stablisheth the heart in the midst of all doubts , Heb. 13. 9. The more wee walke in this way , the more wee conquer scruples . Wee must not give way to scruples against a duty , but rather doe duty , even contrary to scruples ; neither is this to doe against conscience , but according unto conscience : This will bring rest and sweet tranquillity of spirit , when Gods way , the good way , is walked in . Sometimes a poore Soule that goes to prayer , hanging the wing , in a drooping estate , God breakes in upon him in prayer , and hee goeth out of the presence of God , as one in another world ; Why , God hath given him rest , and God hath met him , walking in the good way , confounded those scruples and feares that did possesse him ; Through custome of doing against such like scruples , conscience it selfe is made more strong and setled . Thirdly , Rest likewise under the impetuousnesse of inordinate passions , under the buffettings of Satan and our own corruptions . Sometimes a godly man , or woman , find themselves like a troubled sea , transported with passion , hurryed away with lust , and it may bee feele a Thorn in the flesh , as Paul himselfe did to keep him low , in 2 Cor. 1● . 7. A thorne in his flesh indeed , a messenger from Satan , the devill so farre let loose , as to exasperate , to stirre up the corruption of nature that is in him , that might bee a daily affliction to him , here was the great trouble that Paul had , how did God give him rest ? with such an answer as this from Heaven , My grace is sufficient for thee . That God that quiets a terrified conscience , that God that satisfieth a scrupulous mind , that God can likewise subdue an unruly lust , and moderate an inordinate affection , support under a furious temptation , according to his word ; and thus doth hee dispense himselfe to such as walke in the good way of obedience to him , and dependance on him , either hee removes the evill , or gives them this refreshing under it ; His grace shall bee sufficient for them . Fourthly , Rest from Tyrannicall enemies . The Church hath many bad neighbours , many Canaanites , who desire to bee prickes in her eyes , and thornes in her sides . Sometimes it is the portion of Gods Servants , to bee hunted up and down like a Partridge upon the mountaines , persecuted from place to place , as David and Paul , and other of the Worthies have been . God knoweth how to chaine up enemies , hee knoweth how to sweeten the greatest troubles , and to give in so much comfort as may support and satisfie the soule under all persecution , and in his good time to give rest from them . Consider that excellent place , Psal. 81. 13 , 14 , 15. O that my people had harkned unto mee , and Israel had walked in my wayes ! I should soone have subdued their enemies , and turned my hand against their adversaries . The haters of the Lord should have submitted themselves unto him ; but their time should have indured for ever : England as well as Israel might obtaine victory over cruell and bloody enemies , could wee learn to walk in Gods wayes . Fifthly , Rest in Heaven . In Heb. 4. 9. you find , there remaineth a rest to the People of God . In this Chapter is mentioned a threefold rest : First , The rest of the holy Sabbath , v. 4. ( where diverse observe a strong Argument in the New Testament for the institution of the Sabbath from the beginning . ) Secondly , a Rest of Canaan , v. 5. 8. Thirdly , A remaining rest , a divine and heavenly rest , from the troubles of this life , to live wholly to God , and with God ; This is called a Rest from labours , all the labour of this world that thou groanest under , Rev. 14. 13. Blessed are they that die in the Lord , or dye for the Lord , they shall rest from their labours , and their works shall follow them ; here you must bee Souldiers , you must serve out your generation in a conflicting course , you must labour night and day , God will have none of his servants idle , the time will come , when you shall have rest from all your labours , and then all your good workes will follow you : many good workes thou hast done , are now forgotten by thee , thou shalt heare of them then , at the day of judgement , they will then appeare : Jesus Christ knowes more good by them , then they doe by themselves , you did visit me , you did refresh mee when I was in prison , and refresh mee when I was hungry , and all these good works shall follow you , not a good worke you have done , not a good word you have spoken , but they shall follow you . Here is the happy rest your soules shall find at your journies end , having walked in this good way . It follows now that evidence bee produced , whereby it may appeare , that walking in this good way , is Gods Method to obtaine sweet Soule-refreshing Rest . Here three considerations . First , That God who bids you Stand , see , and inquire after the good way , is a God of Peace , 1 Thess. 5. 23. who hath made known an unmoveable Covenant of peace , Isa. 54. 10. Ingaging himself thereby to imbrace all those who waite upon him in his own way . Yea , Isa. 64. 5. The Lord meeteth him , who rejoyceth in righteousnesse , such as remember him in his wayes . Walking in the good way , leads undoubtedly to communion with God , and a sweet injoyment of him . As in Luk. 15. 20. When the Prodigall Sonne was a great way off , his Father saw him , and had compassion , and ran , and fell on his neck , and kissed him ; which discovers what God is ready to doe ; to meet them with the dearest imbraces who travell towards him in the good way . Secondly , Jesus Christ is a Prince of Peace , Isa. 9. 6. and in the Gospel of Peace hath seriously invited all that are weary , and heavy laden , to come unto him , and hee will give them rest , Matth. 11. 28. Yea , the Soule comming unto him in this good way finds peace and rest , Rom. 5. 1 , 2. and such peace in his Kingdome , and under his government , of which there shall bee no end , Isa. 9. 7. First , the Soule finde rest in him , by resting upon him , and then rest with him for eternity : This Christ discovers to his Disciples with much sweet , ingenuous , loving faithfulnesse , Joh. 14. 2 , 3 , 4. In my Fathers house are many Mansions : if it were not so , I would have told you ; I goe to prepare a place for you . And if I goe and prepare a place for you , I will come againe , and receive you unto my selfe , that where I am , there yee may bee also . And whither I goe yee know , and the way yee know . The good way which hee hath prescribed , will infallibly bring you unto it . Now some little joy enters into you by drops , the time is comming when you shall enter into your Masters joy , dwelling in joy and rest for ever ; you are not so ready to come unto Christ , as hee is to come into you . Thirdly , walking in the good way , will according to the very tenour of the Gospel , undoubtedly lead you into the new and living way , Heb. 10. 20. into Jesus Christ , and communion with him , who is the onely meanes of reconciling us unto God , and by him to Heaven it selfe . This way to an eternall Rest in the fruition of Gods incarnation , is indeed new . First , comparatively , in regard of the more cleere manifesting of the way to Heaven under the Gospel . Secondly , new , because it waxeth not old , it is now established , and never to bee altered , and withall it is a living way ; Herein Jesus Christ is found , who is the fountaine of life , who lives for ever , to quicken dying , and refresh weary Travellers . They who walke in the good old way by repentance , faith , and obedience , may with boldnesse , with liberty , expect hereby to enter into the Holiest , into the place where Gods Holinesse dwelleth , into the Heavenly Sanctuary . Jesus Christ came downe from Heaven , to open this new and living way to advance them to Heaven . Let us now see what emprovement may bee made of this Truth , in the application of it , to provide you in your journey towards Sion . Behold , here , Beloved brethren , and behold it with admiration , the rich advantage that poore sinners have by comming into this good way : It leads unto God himself , and soule-refreshing rest , in the enjoyment of him : whatsoever God is , whatsoever God hath , whatsoever sweetnesse there is in God to satisfie a poore troubled soule , that is to bee expected , if you come to God , in Gods own way ; and therefore doubtlesse they are much their owne enemies , that keepe at a distance from God , they that will not bee taken off from their old wicked wayes , those haunts of sinne in which they have walked all this while ; they that repulse these offers , those admonitions which God giveth ; the time may come that they will befoole themselves , and bemoane their owne unhappinesse , that they did not choose the wayes of Gods feare . Consider that of Wisdome , and tremble ; what if calamity come on you ? who shall helpe you ? God will laugh when your calamity commeth , and mocke when your destruction , and desolation , and feare shall seise on you ; Why ? because you would have none of his Counsell , you would have none of his reproofe ; You did not choose the feare of the Lord . I wish you would all expostulate the case with your selves , now , seriously in the presence of God . What ●is this true doctrine , that the good old way , is that which leads to the rest of my Soule ? What an enemy have I been to my soule that have inslaved my selfe to my lusts all this while , that have turned my back on God and his wayes , and will not by any importunity , though God himself speaks from heaven , bee brought into this good way ? Many please themselves , if they walke in such wayes as lead to their own profit , and to their owne worldly pleasures , O but what will bee the issue ? Why , look into the 4 of Judges , ver. 18 , 19. You shall finde the other wayes wherein you walked , are those that deceived , that promised good intertainment , who will deale with you just as Jael did with Sisera , shee came out indeed in the 18 ver. Turne in my Lord , turne in to mee , feare not ; Oh what flattering language doe the profits , and pleasures of the world speake to ingage young people , and to intice others , Turne in ; And when hee is come in hee saith unto her , Give mee , I pray thee , a little water to drinke , for I am thirsty ; shee opened a bottle of milke , and gave him drinke and covered him . The world hath bottles of milke , sweet pleasures , satisfying contentments , men may suck out of the breasts of the world a great deale of satisfaction for a time , but when you are wrapped warme in the world , and fall asleepe in the very armes of creature comforts , what will bee the issue ? See how shee deales in the 21 ver. Shee tooke a nayle of the Tent , and tooke an hammer in her band , and went softly unto him , and smote the nayle in his Temple , and fastned it into the ground ( for hee was fast asleepe , and weary ) so hee dyed . This is the intertainment that worldly Temptations give to many people ; They will hugge you for a time , and they will give you milke , and they will seeme to cover you , and wrap you warme , but when once you are gotten into a dead sleepe , a nayle is driven into your Temples , and there is an end of an old worldling , there is an end of such a deluded sinner , that would not come into Gods wayes , but gratifie the devill , and still continue in such soule-deceiving wayes : ( I wish rather there were many among you , that had Joshua's Heroicall resolution this day , ( for a day of humiliation , it is a day to renew your resolutions , and to renew your Covenant with your God ) that would say in defiance to all bad examples , with an holy singularity , whatsoever others doe , I and my house will serve the Lord . Joshua did not say onely , I must serve the Lord , so a terrifyed hypocrite will say ; or I ought to serve the Lord ; so a dull hearer , it may bee , will yeeld a formall assent sometimes , or I would serve the Lord , so a lazi● professour will say , I would fain serve the Lord : But Joshua saith , whatsoever others doe , if they will go to hell , let them goe along for me , for I am resolved , I and my house will serve the Lord : Come therefore , I beseech you into this way of God , this good way : I would bee glad , if the Lord would please to prosper my weake and unworthy indevours so farre , as to perswade but any one Soule , that hath yet been a stranger to these wayes , to come and begin to try conclusions ; It may bee thou hast served three or foure apprentiships in wicked wayes , and followed the devill and thy deceitfull heart , twenty or thirty yeeres together , wilt thou intertaine the Counsell of a Minister of Jesus Christ , so as to come and try ? venture some paines , and venture some steps in this way of God , possibly thou mayst find so much sweetnesse in the way , and advantage by the way , that if once you did but taste it , you would not for ten thousand worlds , turn your backs on this way againe ; It is a good daies worke , even to set your faces on this day toward God , to begin to look toward this good way ; Doe not mind your own profit , and your own advantages , your owne ends , your owne ease , let this bee the great businesse you have to doe , you have an immortall Soule , that is capable of an eternall condition , that must either eternally triumph in Heaven , or everlastingly fry in Hell . Thou canst not say but God hath sent from Heaven this day , by his owne word to call thee , to stand , to consider , to looke about thee , and to make provision for thy soule ; Doe not now heare what worldly profit saith , or listen only what secular advantage , but hearken what God saith , for the good of thy soule : It may bee if you were now to make your wills , some rich man among you , hath so many hundreds for such a Childe , and such a proportion for Wife , and such Legacies for Friends , O but what hath your poore Soule all this while ? Oh! you will bequeathe your bodies to the ground , and so much to such and such good purposes ; and you will give your Soules to God ; O but what if God will not accept of your soules , then thou art utterly and everlastingly undone ; This you should know and consider seriously . The first meeting between God and the Soule must bee here on earth in this Good way ; they runne a desperate hazzard , that will venture an immortall Soule , and hope of Heaven upon a Lord have Mercy upon them , at the last day , when they know not , whether God will then accept of it , or imbrace and owne their Soules ; yea , or no ? Oh it is a sad thing to think wee should put off God with the dregges of our old age , and after our Soules have beene drenched and steeped in prophanenesse , and covetousnesse , and ungodly cours●s , forty , fifty yeares together , then to think hee ownes our prayers , & to be as cock-sure of Heaven as any : Doe not deceive thy selfe on such uncertaine termes , if thou wilt have the right Method to obtaine indeed rest for thy soule , Oh! come into Gods way , and the sooner you come the better : Whatsoever competition commeth betweene thee and secular advantage , let all stand by and resolve first to provide for the rest of thy Soule . There is a Story of one Marinus , a Souldier , having hopes of preferment to some place , being a Christian ; It was suggested to him , that hee must first forsake his Religion , before hee should bee invested in his preferment ; It was so strong a temptation to him , that hee beganne to stagger between his preferment , and his Christianity : But by the providence of God , there commeth one Theodistus to him , brings him into the Temple , and layeth by him a Sword and the Gospell , the Sword was the Ensigne of his place and preferment , hee was to have but one ; now saith hee , whether will you have rather , the Bible or the Sword ? and dealt so seriously with him , that it pleased God at last to overcome him , hee would rather have the Bible , and let goe the Sword , and preferment , and hopes , and all worldly pompe , and chose the Gospell , that so hee might save his Soule ; Oh that there were many in this Congregation , raised to this Heroick resolution this day , whatsoever the competition bee , Is it a place , is it preferment , is it an Office ? Lay the Testament by it , and thinke , if ever thou wilt save thy Soule , thou must let goe thy hopes , preferment , and possession , and deny thy selfe in them , rather then let goe thy share in the Gospell , whereby thou hast a title for the eternall happinesse of thy immortall soule ; Let soule bee more deare and precious to thee , and the injoyment of God , and finding communion with him , then all other worldly blessings whatsoever . It was a rare disposition worthy of imitation in that great Souldier Terentius , when hee might have asked what he would of the Emperour , this petition hee would onely beg , a Temple for the Orthodox Christians , when the Arian persecution did so much prevaile ; the Emperour denying him that in the behalfe of Christians , though he had leave , he would not ask any thing more for himself : here is a man that did value Religion , and the good of soules at an high rate , what ever becommeth of his own preferment , of his own dignitie : Let us say , let Religion flourish , let the Gospell of Christ runne , and bee glorified , in the power and purity of it , what ever become of our preferment . And truely did you know the excellencie , the sweetnesse , the goodnesse of walking in the wayes of God , you would not now like lukewarme reconcilers and moderators accept of a reformation upon any termes , so you might save your owne advantages , and promote your owne designes : there is many a Cassande that would bee such a reconciler , that would undertake the arbitration betweene God and man , so hee might drive on his project , hee would be content to abate somewhat in Religion , so hee might serve his owne carnall purpose . But let us not bee thus penny wise and pound foolish , and in the meane time neglect comming into Gods way ; this is the onely method that leads to this great advantage ; to soul-refreshing rest . If walking in the good way be Gods method to find soule-refreshing rest ; then shew your selves good travellers , and bee sure you doe indeed walke in this way ; doe not satisfie your selves in that you know the way , but rather say as they in Micah 4. 5. every one will walke in the name of his God , Come , we will walke in the name of our God for ever and ever , you must bee walking , stirring , moving on ; many people if they have but got a little smattering knowledge , and have their tongues tipped with some Gospell Language , that they are able to discourse of Religion , they thinke they have made great progresse therein , wee know indeed so much as wee practise , they onely are good Schollers in Christs Schoole , that have learned to turne the knowledge into action , and turne precepts into practice , to draw confidence out of promises , and imitation from good examples . Neither is it enough to come into the way , when known , and to stand still there . Many men if they bee once got into a religious forme , if they bee but accounted professors , they move in such a track of duty , and goe plodding on from yeare to yeare ▪ and if you had a picture drawne of them now , and a picture seven yeares agoe , no more light nor no more heate , nor no more spirituall vigour then formerly they had , this is not to walke in Gods way : what progresse make you ? what addition to the stock of graces , what fruit bring you forth , the Apostle giveth this counsell in 2 Pet. 1. 5. Adde to your faith v●… &c. First indeed , if you would be good Christians , you must have faith , for the justification of your persons , faith for the warranting of your duties , faith to carry you to Christ , to fetch strength to inable you to your duties ; But then adde to your faith vertue , there must bee grace conforming the dutie to the rule of Gods Word , doe it in a gra●ious manner , vertue ; adde to your vertue knowledge , you must rightly circumstantiate your actions , doe them with a proper hi● & nunc ; and adde to your knowledge , temperance , you must bee sober and temperate , in the exercise of gifts , and in the injoying of comforts ; and adde to your temperance , patience , as you must have sobrietie in the use of comforts , so you must have patience in your tryals ; and adde to your patience Godlinesse , you must not have a sullen Stoicks patience , be patient of affliction , be impatient of sinne , and therefore adde to your patience godlinesse ; and then further adde to your godlinesse , brotherly kindnesse : Oh , love all the members of Jesus Christ , 1 Pet. 2. 17. Love the brotherhood , the corporation , the societie of Saints ; And what ? must you have no love to them that are not yet Saints ? adde to your brotherly kindnesse charity , you have a love of complacencie to them that are Saints , but you have a love of pitie to them that are without ; what though they scoffe at you ? pray for them ; what if they cannot afford you a good word ? go mourne over them , and if it bee possible , by a contribution of prayers recover their sinking soules , this is to bee Christians indeed , adde to your brotherly love charity , lay not out all your love to the Saints , there is a love due to them as members , but when you delight in the people of God , the household of faith , yet withall pity them that goe astray and bee charitable to them , and trie all conclusions how you may winne them on , and ingage them in the good ▪ way : Christianity is sometimes called a way , it is other times called a race , Heb. 12. 1. Let us runne with patience the race that is set before us , a Christian should move so fast that hee should be running , making swift progresse that were walking to purpose ; The Lord knoweth how many , even among those that would bee accounted good Christians , are still dwarfes in Religion , still novices , children tossed to and fro with every wind , and many that thinke their penny good silver , yet it appeares they are but dead creatures , they are but hypocrites in that they doe not grow ; as a Picture though never so lively drawne , it groweth not , it stands at a stay , so many that are formall professors , they shew indeed they are but pictures , they doe not increase , not out-grow corruptions , nor over-grow their wonted passions , nor grow above common temptations . If you would approve your selves good travellers in the way to Sion , you must bee walking , it were an excellent thing , that now as wee have monethly Sacraments , and monethly dayes of humiliation , to be drawing pictures of your selves , compare your selves with yourselves , observe how much more humble and broken hearted you are , how much more weaned from the world you are , and what fruitfull walking you expresse after so many heavenly showers falling upon you . Thousands in England would bee glad of the very crummes of your Gospel comforts . The more sad will your account bee , if when the Lord shall reckon with you for so many yeares soule-quickning-liberties , it shall appeare that neither Sabbath nor Sacrament-opportunities , nor dayes of Humiliation , nor dayes of Thanksgivings have engaged your hearts to walke on in this good way . The Lord perswade your spirits , that in an holy revenge of your former negligence , you may now mend your pace , and double your diligence in Sion way , yea and quicken not onely your selves , but one another , as they in Jer. 50. 5. Come and let us joyne our selves to the Lord in a perpetuall Covenant that shall not bee forgotten . Let us endeavour as those that have a minde to dwell in heaven together , hand in hand to make constant progresse in this good way . Quest . Is there but one good way to soul-refreshing rest , must all travellers towards Sion come into the very same way ? Answ. Without doubt Jesus Christ is the one way , Joh. 14. 6. by his blood that one new and living way is opened , Heb. 10. 20. there is one way of repentance for our sinnes , of faith in Gods promises , of obedience to his commands , in which all Christians should walke , as being the onely way that leades to communion with Jesus Christ , and to an heavenly rest by him . It concernes all Christians of all rankes , of all sorts , to come into this one way , and with onenesse of heart to walke herein . In it selfe it is a mercy very desirable , that w●e might injoy the blessed fruit and accomplishment of that promise , in the full extent of it , Jer. 32. 39. I will give you one heart , and one way . This being part of the Covenant , you should have it in your eyes , make it the matter of your Prayer , and the object of your indeavour . The happy conjunction of purity and unity , Zeph. 3. 9. was an argument that God was making a restauration of his Israel . Then I will turn to the people a pure language , that they may call on the name of the Lord to serve him with one consent . In the Hebrew pure lip , and one shoulder . This is most lovely , to see the people of God , having a pure lip in his Worship , and one shoulder , in doing his Worke . This promoted Temple worke not a little , after the return from the Captivity , when the people gathered themselves together as one man to Hierusalem , Ezra 3. 1. This was the beauty of the Primitive Church , that there was such an Harmony of spirits amongst the Christians of those times , Act. 2. 1. It is an observation of a Learned Divine , from that passage in 1 Kin. 6. 7. while the Temple was in building , there was neither hammer , nor axe , nor any toole of iron heard in the house ; that thence wee should learn , in Church affaires , in matters of Religion , to manage all with sweet peace and unanimity ; That no noise of contentions and schismes ( saith hee ) might be heard , O that God would grant this mercy , that in his house wee might all thinke and speake the same thing . But it was a great blemish to the Church of Corinth , that the Church which should have preserved unity within it selfe , broke into divers parties , into severall little Corporations , some crying up Paul , others Apollo , others adhering to Cephas , 1 Cor. 1. 12. notwithstanding those strong reasons against divisions , mentioned , ver. 13. Is Christ divided ? was Paul crucified for you ? or were yee baptized in the name of Paul ? how uncomely then are such divisions amongst you ? Paul was very serious and affectionate , Rom. 16. 17 , 18. I beseech you Brethren marke them which cause divisions and offences , contrary to the doctrine which yee have learned , and avoyd them , for they are such as serve not our Lord Jesus Christ , but their owne belly , and by good words , and faire speeches , deceive the hearts of the simple . Church divisions doe both weaken friends , and strengthen enemies , and so much disparage Religion , that they discourage commers on to it ; and make some candidates , some probationers , fly off . Yea , too many are ready to resolve to bee of no Religion , because they see so many Religions in England . It were worth rivers of teares , could wee obtaine that mercy from God , that these differences amongst us might bee reconciled , that all you in London , who inquire after the good way , might once come into the same way . Quest . Though unity joyned with purity bee very desirable , yet what if there should bee a toleration of divers ways in a Church , in a Kingdom ? why not ? Answ. First , Here wee must wisely distinguish betwixt opinions and practices ; It cannot bee expected that all good men should ever come to bee of the same opinion in every thing . Neither indeed doe all Truths equally concern us ; There are severall degrees of necessity about matters of Religion , which will admit variety of opinions in some of them . 1. Some things are alwaies and simply necessary , as necessary meanes and causes by which wee must bee saved ; Thus faith in the Trinity . 2. Other things are necessary , as requisite conditions , without which a man cannot bee saved ; Thus conversion from sin to God . 3. Some other things are onely necessary , in that they are commanded by God , or may bee deduced from his Word , and therefore are to bee obeyed according to that knowledge a man hath , or may have of them ; About some of these , such as are of the lowest degree , not beeing fundamentall , godly and learned Divines may differ in some opinions . Againe , these opinions are either kept private or made publicke . Doubtlesse when they are not published and propagated to the disturbance of others , much indulgence may bee showne to dissenting Brethren , who peaceably injoy their owne opinions . And as divers Truths admit a latitude , so likewise some practises , into which those Truths lead , in both which some differences may bee borne . It is observed , Paul and Barnabas jarred , yet both Preached the Gospel ; Cyprian and Cornelius differed in judgement , yet both pillars of the Christian Faith ; Chrysostome and Epiphanius disagreed , yet both Enemies to the Arians . Indeed if men will vent their own conceits , ( as commonly they are bigge with them , longing to bee delivered ) whereby they puzzle and distract others , it much alters the case , and makes them more uncapable of connivence , and that especially when their opinions tend to such practises , as undermine the power of godlinesse , or peace of the Church . Christ blamed it in the Church of Pergamus , that such were suffered there , Rev. 2814. who held such doctrine , as taught one to cast stumbling-blocks before others . Quest . May any compulsion bee used by Magistrates , to draw people into the one good way ? Answ. It is concluded by most able , godly , and sober Divines , that in some cases power may lawfully and seasonably bee imployed in matters of Religion . 1 Power may and must indevour to hinder the blaspheming of the True Religion , and to suppresse the propagating of a false Religion . Consider Deut. 13. Inticers to Idolatry were to b●e stoned to death , and that doubtlesse in a judiciall way . 2. Though men cannot bee compelled to the profession of the True faith ; yet by Authority they may bee even constrained to attend upon the meanes of knowing God , and that good way which leads to him . Consider zealous Josiahs example , 2 Chron. 34. 33. If you cannot perswade men to bee good Protestants , yet strive to keepe them from acting Popery , bring them into the light of the Sunne of Righteousnesse , possibly they may learne thereby to abhorre Popish darknesse . And now especially when wee have so solemnly Covenanted for the extirpation of Popery , far bee it from any to dispute for a toleration thereof , or to give way to any such Principles as will by naturall consequence infer it . Quest . What then shall wee doe with all those in England , who are ingaged in different waies , both in regard of their opinions and practises ? Answ. It should make us lye in the dust and melt into teares , that wee have so many distractions in the Church by reason of differences amongst us . One extremity hath begotten another . Many desiring to runne farre from Popery and Prelacy , ( which formerly oppressed their spirits ) have now before they were aware , ingaged themselves in the very quarters of the Arminians and Socinians , joyning with them to undermine the Civill Magistracy , the calling and power of the Ministery , to enervate the Sacraments , and question the immortality of the soule . ( Witnesse a dangerous Book lately written , pleading for the mortality of the Soule , which will open the flood-gates of prophanenesse , ) and so poore hearts are in danger to lose the good way ▪ Yet alasse , how much doe they perplex themselves and discourage others , as if the Reformers in Parliament , and Assembly were acting the part of the Hornes , Zach. 1. 21. to scatter Judah and Hierusalem , uttering these sad expressions , Wee shall not bee tolerated , wee must bee banished , the persecution is like to bee as hot as under the Prelates , and so much more inflame the present troubles ? I shall briefly suggest two things for resolving this great doubt proposed , which puzzles so many . First , Before wee speake or think of tolerating or banishing , let us all , both Minister and people , labour to reduce all those from their errors , who are gone out of the good Way . Too many weary themselves and others , in projecting what shall become of people , who are of this and that way , but rather let us lay out our most serious thoughts , how wee may recover them who are seduced , Jam. 5. 19 , 20. It is an high act of Mercy to convert a sinner from the error of his way , wee shall save a soule from death , and shall hide a multitude of sins , doe what you can to save them , as Jude directs , ver. 22 23. Secondly , Let us indevour not onely to reduce some from their grosse errors , into the good way , but also seek such a reconciliation of lesser differences , with others , that Brethren who hope to spend eternity in Heaven together , may walke peaceably and lovingly in this good way . Inquire what latitude in opinion and practice the Scripture allows . No good Christian will desire more . Some things the Apostles commanded as being necessary , some things they commended and advised as being expedient , some other things which were meerely indifferent , they left indifferent without the least violation of the Churches Liberty . Let every one of us please ●i● neighbour for his good to edification , Rom. 15. 2. O that wee could all indevour to keepe the unity of the Spirit in the bond of pea●● ! Paul presseth this upon us by seven strong reasons in three short verses , Eph●s . 4. 4 , 5 , 6. and indevours to ingageus hereunto with most sweet affectionate expressions , in Phil. 2. 1 , 2. If therfore any consolation in Christ , if any comfort of love , if any fellowship of the spirit , if any bow●ls and mercies , fulfill yee my joy , that yee may bee like minded , having the same love , being of one accord , of one mind . A reducing of some into the good way , that leads to Soule-refreshing rest , a composing of differences amongst others who walk therein , will so answer this question , as to prevent the inconvenience of such a toleration as some desire , and the danger of that banishing which others feare . Give me leave , Right Honorable and beloved , to bespeake the improvement of your wisedome and zeale , of your interest and influence , for the carrying on of this soule-refreshing designe ▪ Doe not satisfie your selves , that God hath brought you into the good way . It is indeed an admirable mercy , worthy of everlasting praises , that when your faces were Devill-ward and Hell-ward , hee hath turned so many of them Christ-ward and Heaven-ward . I hope you love the soules of your children , friends , servants and people , so well , that you wil easily be perswaded to bestirre your selves seriously how to bring them who yet goe astray by ignorance , prophanenesse or security , into the good way , that they may all find rest with you therein . It will stand upon record for the honour of this renowned Citie what you have done since these publique troubles began for the good of the Church , and for the good of the State , what you have given to quench these sparkes ere they brake out into devouring flames ; And I question not but when ever the Chronicles of these times shall come to be written , the zeale , the fidelity , the self-deniall , the courage , the diligence of this famous Citie will fil whole Pages with your just and due commendation . Not only families , but houses of Parliament ; not onely Countries , but Kingdomes are sensible of your forwardnesse ; and ( doe daily ) blesse God for it . Well! give mee leave now as a poore Minister of Jesus Christ , to presse one thing more upon you , viz. that you would erect some further monument , holding a proportion with what you have done already ; something worthy of this religious , this renowned Citie , That you would lay a traine how to reduce poore soules that goe astray , and how to bring them into a good way , that leads to eternall rest . It is my advantage that I have the opportunity to speake in such an auditory , upon such an argument . There is great reason that wee should take notice of what cost and charges you have beene at this last yeare in the foure Hospitalls of this Citie , and in the maintenance of the great number of poore children and others ; I need not goe over all the particulars , they have been read againe and againe to your honour ; many whose wounds have been healed by you , are blessing God for you , and many hungry bellies which you have fed , are magnifying him , and many children I hope are learning to blesse the name of that God that hath put it into your hearts , to do so much good for them : and I am confident you will heare comfortably of it hereafter at the day of Judgment : Possibly all this may be done , and yet some further care to bee taken for the reducing of soules into such a good way , that might lead them to their eternall rest ; and to this purpose I will be bold to suggest some few directions . First , Lay a traine for the education of youth in the knowledge of this good way , for the multiplying of such faithfull guides as may discover and lead others into this way . It is a peece of Luthers counsell : if ever you would have a good Reformation , looke to the education of Children ; You cloath their bodies , and you feed them . It is mercifully done , it is good Gospel fruit , it is worthy of Christianity : But I beseech you withall take care for their precious soules ; Acquaint them betimes with Gods wayes . And you more especially , that have the government of this famous City , look to your Citie Schooles ; looke that there be principles of Religion , as well as Learning , laid , and sown , and scattered among these young Generations . So you will lay a traine indeed to bring their soules into the good way ; and to this purpose , provide that there may bee more faithfull guides to steere and direct them in this way : That were indeed an enterprise worthy of such a Citie as this is . Let us not bee ashamed to learne any thing from the Jesuites , ( which is fit to bee learned from them ) who are most studious in this art ; they goe up and downe , and observe what youths are most pregnant , who are likely to bee good disputants , and who are likely to bee good Statesmen , and who are likely to bee good Oratours ; and out of each of these , they will take a number , whom out of the publique charge they will maintaine , that their parts and abilities may bee improved to the greatest advantage , both to themselves , and the Common-wealth . I doubt not , but this City might honour God , and honour themselves , in some such course as this is : In all your Hospitalls , in all your Schooles , let there bee a wise observing by those that are able to discerne what is the proper genius , spirit , and disposition of young Youths , where is any of speciall parts , that hath not onely seeds of piety , but singular indowments of nature : And though I would bee loath to presse upon so bountifull a City as this , any thing that might adde to your vast charges which you have been already at , yet I could wish with all my heart , that some publique Stocks were raised , in some way most suitable ; that such as I speake of , might bee maintained and consecrated to the study of Learning ; and being sent to the Universities , might prove in their generations , faithfull guides in this good way . God hath beene pleased already to shine upon us in the hopefull beginning of Reformation of Universities ; and every one of us in our way and place , are to further that worke wherein we are all , more or lesse , especially concerned . This will most Succesfully bee done , by sending such persons thither , as may bee most capable of improvement there ; which may not for want of parts bee discouraged from following those studies which shall there bee required of them ; and then for want of imployment in their studies , runne-out into such vicious courses , as may make them to rue the day that ever they came thither . The rule which Parents have gone by formerly , in making such and such Children Scholars , has beene a respect to their owne education ; They have been Scholars it may be themselves , and therefore thinke that their Sonnes ( however qualifed ) must needs be so also ; and others , by very sinister respects ; Gentlemen , if they have divers Children , to make Scholars of those which are the youngest , as a shift , rather then a calling , and somewhat whereby they might rather provide for their worldly subsistence , then for the service of the Church & Common-wealth . Now that which I commend to your Wisdomes in this point of publique Education , is to bee carryed by another Consideration ; to wit , of the pregnancy of parts and capacity in Children ; such being cherished and promoted in Learning , they may by Gods blessing prove able guides to bring others into the good way . Secondly , looke to your Family Religion : For as your Schools have a subordination to Universities ; so Families to Schooles . The reformation of the one , will not so much availe , without reformation of the other . And both have a subordination to the Church . To this intent , let Masters , let Parents , ( Oh that Husbands and Wives likewise would love one anothers Soule , so well as to bee quickning and helping forward one another in this good way ! ) I say , let Masters , let Parents catechise their Children , and Servants , and instruct them in the principles of Religion : Doubtlesse this is the way to make them fit to bee usefull Church-members . You expect the Minister should doe all , truly there will not so much bee done , unlesse you maintaine an harmony of Ordinances . When a Minister shall Preach , and Catechise , and instruct in Publique ; and when a Father shall deale with his Children when hee commeth home in private , and call them to an account of their profiting by the publike administrations ; Oh this harmony being maintained , it will still lay a better traine , how to reduce those that goe astray . It is a most unhappy thing , that many times the Master and Mistris come to Church themselves , when it may bee the servants in the mean while , are in Tavernes and Ale-houses , and up and downe in one corner of the Suburbs or other , and possibly you never so much as question them at night , where they have beene , and what accompt they can give of the Sermon which has been Preached , what Manna they have gathered this day ; if you would reduce your Servants Soules , if you would have them obtaine happy rest , love them so well as to bee preparing them by Religious principles , to walke in this good way . D●ale not with your Servants , as you doe with your Horses ; let them work out their strength & spirits , & when they have served you so long , there is an end ; what becomes of their soules and eternall condition , many of you care very little ; whereas indeed you should rather consider , you are as well intrusted with their Soules , as they intrusted with your Estates ; may bee thy Servants Sinnes stand upon thy account , some of them may now bee roaring in Hell , for those offences , which either they learnt from thee , or were borne in by thee . O bee intreated to have an eye upon your Families ; too many of them looke too like the Devils Chappels ; give diligence rather that they may bee little Churches to the great God . How sweet will this Rest bee , if after thy praying and use of all good meanes , that thy Children may bee found Gods Children , thy Servants , Gods Servants , walking in the good way ; Parents and Children , Masters and Servants may keep house together eternally in heaven ? Thirdly , incourage your faithfull Ministers , not onely in Preaching ; but in short Catechising & briefe expounding the Scriptures ; such exercises might prove a very compendious method to lead many into the good way : Let able Ministers study to Preach plainly , yet ordinary hearers are not at the first capable of the series of a set Discourse , unlesse they bee prepared for this , by teaching them the A. B. C. of Christanity in the very principles , and by giving them line upon line , and precept upon precept in some easie and familiar manner . If the Lord please to blesse us with this fruit of Reformation , that reading of long Liturgies , bee turned into short expounding of Scriptures , when they are read in the publike Assemblies ; by some briefe hints to cleare difficult , and presse most seasonable places upon the hearers ; doubtlesse it might reduce many , and much edifie other peoples soules in the good way . Many parts of England have already tasted the sweetness● of this exchange . I know no place which might more easily obtaine this precious advantage then this City , where you have so many able Teachers , who know how to divide the word aright . Why should not you have such morning Exercises in London , as are lately set up in your Neighbour City ; wherein your good Scribes might open their Treasures , bringing forth new and old , to the enriching of your soules ? Hereby you might recover much precious time , out of the hands of sleepe and sloathfullnesse , and without making any great breach in your ordinary employments , get a good Gospell breakefast next your heart in the morning : You would trade the better all the day , if you begin first to trade with Christ in the morning : Yea hereby your Soule-Nurses , giving you the sincere milke of Gods word , drop by drop , you would be better prepared for strong meat , and inabled to walk actively in the good way . Fourthly , forget not to throw stumbling blocks out of the good way . If ever you would reduce soules , represent Religion , as a lovely and beautifull thing , that so you may commend it to the hearts and consciences of them among whom you live : O this might gaine many into the good way . People judge of Religion as they find ; you may spend many houres in your Closet , and they taste it not ; You may spend many dayes in publike Fasts , they tast not that presently ; but now if your Religion makes you also just , and maketh you mercifull , and good Neighbours , and good Landlords , and good in your Relations , all you deale with will taste of your Religion ; but though such a man or woman heareth so many Sermons , and such a Lord and Lady frequents so many Fasts , if still as hard hearted , and as proud , and as censorious , and as vaine , as ever ; here you cast a stumbling blocke in the way of Religion . O that this might be the varnish of every ones Religion ; the more you professe the Gospell , labour to bee the more exact and just in your walking , expressing a Gospell conversation : It is a great scandall to the Gospell when every good man is not a good husband to his wife , and every good woman is not a good wife to her husband , nor every good man when he is called to it is not a good governour , nor every good Christian in his place is not a good servant ; why , there are graces fit for every condition , there are conjugall graces , a spirit of government , a ministeriall spirit ; now I heartily commend this to you , as you would commend Religion , and winne reputation to it , throw all stumbling blocks out of the good way , expre●sing such a gracious carriage as your relation and condition requires . In Col. 3. 12 , 13. see what a chaine of graces there the Apostle linkes together ; Put on as the elect of God bowels of merci●s ; It were an excellent thing for al good Christians to have a mercifull disposition : Oh pity poore wounded men , pitie poore blind soules , pitie those that go astray : And as you should have bowels of mercy , so kindnesse , have not onely a meere pitie of them , but also do kindnesse to them ; And withall put on humblenesse of mind towards them . It may bee if you are able to doe them good and kindnesse , you will proudly insult over them , therefore put on humblenesse of mind ; and if you bee kind to them , and they injurious to you , adde meeknesse to it ; and what if they bee very injurious ? put on long-suffering ; here is Christianity in that you will have bowels of mercy , and kindnes , and though you be able to be kind you will not bee proud of it , and if they bee not so thankefull as they should , yet you will bee meeke , and if they goe on to adde injury to injury , you will bee long-suffering : And I pray forget not the rest , and forbearing one another , and forgiving one another , if any man have a quarrell against any , even as Christ forgave you ; you will say you will forbeare at least for a time ; but though you forgive you will not forget , but you will watch an opportunity to revenge : Oh but you must both forbeare and forgive one another , thus to represent Religion that it may bee knowne ; In such an house there dwels such a people , they are famous for Religion , and ( blessed bee God ) not onely religious , but just , and mercifull , and meek , and not rash , and censorious , and precipitant , and the like : doubtlesse this will contribute much to draw poore soules into the good way . Fiftly , there is another thing that must be remembred , Improve your power , you wh● are Magistrats and governours in families , & others ; Improve y●ur power to keepe up the honour of the Lords day , our Christian Sabbath , blessed bee God that put it into the hearts of the great Counsellers in the high Court of Parliament lately to set forth an Ordinance for the strict and solemne observation of the Lords day ▪ I hope you will act it , and indeed if ever you would maintaine Religion in a place , main●●ine the Lords day , and the solemne and holy observation of it ; God hath given a spetiall item to that precept Remember , Exod. 28. 8. he would have all other Commandements remembred no question , but he knoweth we are ready to forget that , and it is of much consequence to be remembred ; It is a day of blessing and of sanctification : If you would have your peoples hearts sanctified , Oh traine them to sanctifie Gods day , and to attend on Gods Ordinances ; It may be that hee may drop the grace of sanctification into them , Let the feare of God , I beseech you , and conscionable observance of this pious Ordinance , set all the wheeles of Authority on going , and moving regularly in their severall spheares , that the Lords day may be more carefully observed ; suffer not ( as many governors doe ) buying and selling , not sporting and playing on that day , whereby so many are hardned in prophane and ungodly waies , you will finde the comfort of it , Religion have a sensible progresse , God delights to shew himselfe to his people on that day . And therefore doe what you can to ingage all others to attend on publique ordinances that day , doubtlesse many , many soules may bee reduced to the good way , if this method be wisely observed . Lastly , remember your solemne Covenant whereby you are ingaged to such personall and publike reformation , as would bring many into that way which lead● to rest , wee are happily brought under the bond of it , the three kingdomes were united among our selves and to our God hereby : Oh be as carefull to keepe it , as you were cheerefull in the taking of it ; Rest is the pretious fruit of the Covenant , 2 Chron. 15. 15. they tooke the Covenant cheerefully , and God gave them Rest , let us not onely take it but keepe it , and ingage others what we can thereto ; let us all bee Covenanters indeed according to our obligation , and walke in the good way of obedience to God , that so this Covenant may bee a Covenant of peace , and a Covenant of rest to us ; a Covenant of rest to all our soules , a Covenant of rest to the Church , a Covenant of rest to the kingdome ; yea to all the three kingdomes which are united together in it . I should now come to the third observation drawne from the 18. and 19. Verses , from the last generall part of the Text , the wofull fruit of their wretched selfe-will . We will not ( say they ) we will not hearken , but what saith God , he calleth the nations , hee calleth the earth to take notice of it what he will doe against them , hee will bring evill upon this even the fruite of their thoughts , because they have not hearkned unto my words , nor to my Law , but rejected it . The wilfull rejecting of Gods gracious admonition is a most provoking evill , which betrayes a people into the hands of heavy judgements . The more of God there is in any admonition , in any of his dispensations , the more glorious they are ; The more of our self●-will there is in any of our carriages , the more odious & abominable they are in the sight of God ; When our proud spirits boyle up to such an height of de●iance against him ( as here they did ) the Lord seeing himselfe so much affronted , is ingaged to vindicate his honour by bringing some great evill upon them . God hath three Prerogatives which he will not part with ; judgement is his , hee will not allow us to judge one another ; vengeance is his , he will not allow us to revenge our selves , his glory is so deare to him , that he will not give it to another ; when any one through pride shall incroach upon that royall prerogative , he will make it appeare that he resists the proud by bringing some breaking evill upon them , as Exod. 18. 11. One word to end all is this , and it is a proper worke for the day , This justifieth God in all the judgements , and calamities that now lie on sinfull England , a day of humiliation should be a day of selfe-abasing , and a day of justifying our God , and when we consider how Gods gratious admonitions have been sleighted , what unanswerable entertainment they have had in England , how ill we have requited all the gratious offers , and tenders he hath made unto us , we may all goe mourning home , and even bemoaning the sad fruit of our own wretched carriage that now lieth on us , and still all must speake this language , The Lord is most righteous , it is Gods mercy that England hath not beene in Irelands condition before this day , so many gratious , so many loving admonitions have beene sleighted , and that with so high affronts , when God hath sent to us by his Prophets , when God hath called upon us , when God hath sent mercies Ambassadours , when God hath preached from heaven by his judgements , yet we have still given him a negative , a proud and stubborne negative , we have againe and againe answered him , Wee will not : mee thinkes wee may looke upon our selves if God would deale with us according to our deservings , even in Jerusalems case , and we might even weepe over poore England as our Saviour wept over Jerusalem , that because they were not sensible of the day of their visitation , they did not consider and know those things that belonged to their peace , now they are bid from their eyes , now thy house shall be left unto thee desolate . It is a miracle of patience and goodnesse , that God should beare with us all this while , when hee hath had such high affronts ; when his own Name , when his deare Son , when his blessed Spirit , when his Covenant , when the Minister of the Covenant , when the seales of the Covenant , when all these dispensations of God , have bin so affronted , so contemned in England ; and when wee have so much sleighted the day of our Visitation : it is a wonder that Countries , that Cities , that al is not left desolate before this time . Yea , when we consider that in Ezek. 24. 13 , 14. In thy filthines is lewdnes , because I have purged thee , and thou wast not purged , thou shalt not be purged from thy filthinesse any more , till I have caused my fury to rest upon thee ; It might sad our hearts to think , Oh! if this should be unworthy , sinful Englands portion ; in thy filthinesse is lewdnesse , and because I have purged thee , and thou wast not purged , God hath put us into the fire , to see if we will let goe our drosse , but the Lord knows we are not purged : what if God should throw England off , and give us up to Popery and Slavery , and leave us as a prey to blood-thirsty men ? What if God should cause his fury to rest upon us ? O still wee should justifie him in these sad tokens of his displeasure , for we have peremptorily , out of proud , rebellious selfwill , denied to submit to God , & to stoop to him , & to come into the good way , when he hath called us . This City hath been an Arke to this poor Kingdome , and many of his faithfull Servants have been sheltred in this Arke : You have sent out ( it 's true ) your Doves ; you have sent out Regiment after Regiment , and one Messenger after another , and though God hath brought them back againe with Songs of preservation ▪ and victory , and deliverance , yet they have not brought an Olive branch of peace , yet we cannot heare that welcome newes : Me thinks we may take up the sad complaint in Psal. 74. 9. We know not how long , there is no Prophet amongst us , that can tel us how long It would pose all the Prophets in England to tell you , when these unnaturall sparkes shall bee quenched ; and when God will call backe the Commission hee hath given to this Sword , to doe that execution in severall parts ; still there are abroad Nimrods , Sons of violence , that drive apace , even after Hannibals cruelty ; That when he saw a pit filled with mans blood , he cryed , O formosum spectaculum , O beautifull sight ! The Lord if it be his will , put a check on those that are so barbarously cruell : yet , howsoever the malice , and the fury of men may bee let out , we must still justifie God in all this ; and let us begin at home , and let you and I now lay our hands on our hearts in particular ; O my self-will , & my rebellion against my God , and my checking the motions of his Spirit , and my slighting Gods gracious offers ! I have gathered some sticks to kindle this fire . That fire that is in the North , and that fire that is in the West , and that fire that hath been in severall parts of the Kingdome ; and there 's not a man nor woman here present , but hath given in some fuell to those fires , by their self-will : O now let us abase & humble our selves , and honour our God in justifying him , and let us accept of the punishment of our iniquities , that the Lord may remember his Covenant , and remember the Land . It is tree , the Lord hath been pleased to shew various dispensations towards us , he● hath been calling upon us , wooing and soliciting England to come into this good way . Sometimes he hath given us Physicke , many potions ; we have had a great deale of strong Physick , he hath made us sicke at heart , many great shakings there have been ; he hath not only given us strong potions , but he hath likewise let us blood , and he hath opened many vei●●● we have lost Noble blood , and precious blood , a great deale of blood of the Gentry ; and a great deale of precious City blood too , and a great de●● of blood in the Country . Yea , and as God hath given us potions , and strong Physick , and let us blood ; so he hath given us Cordials , we have had good successe , witnesse our solemn dayes of Thankesgiving ; God hath visibly owned his cause in time of need ; and though wee bee not ripe for mercy , God will not suffer us to be ruined , he giveth such and such Victorier ▪ that shall at least be preservations of us . O let us take heed that we provoke not our God to withdraw his loving kindnesse from us ; and if he let ou● more blood , that City and Country both should swim in blood , let us rather stir up ourselves , and one another ▪ That we may get into such a● Humiliation , into such a Reforming posture this day for our particulars , ( and beg the like mercy for all the Congregations in England ) that wee may find God turning his gracious hand on us , and making good that place of Scripture to us , Isa. 1. 25. I will turn my hand upon thee , and purely purge all thy drosse , and take away all thy tinne , and will restore thy Judges ●●● the first , and thy Counsellors as at the beginning , afterwards thou shalt be called the Citie of righteousnes , the faithfull Citie ; Sion shall bee redeemed with judgement , and her converts with righteousnesse . Were not this worth rivers of teares , worth many more dayes of humiliation , and seeking of our God ▪ That the Lord would be merciful to the Countrey , and mercifull to ou● Armies , and mercifull to our Counsellors , and mercifull to this City ▪ that the Lord would grant us to bee so purged , that it might bee an evidence to us that we should be redeemed ; that this City of London migh● become a City of righteousnesse , a faithfull City ; that being a righteous City ▪ and a faithfull City , it might bee a City of Peace , both within her selfe , and towards all others that seek it of her ; that shee may be alwayes a terrour to the Churches enemies , and their adherents ; but a friend and support to all those that love the truth , as the truth is in Jesus ? And to this ( I hope ) you will all say , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A86356e-270 Many mists of new opinions which much puzzle Travellers . Ezek 33. 7. Matth. 5. 14 Joh. 5. 35. Psal. 119. 105. Ez●a 8. 21. Zach 3. 1. See Mr. Well● Preface to a short Story of the rise , and reigne , and ruine of the Antinomians , Familists , and Libertines which infected New-England . p. 4. Isa. 9. 6. Zach. 3. 2. S●ul●et . Annal. p. 384. 474. Post tenebras lux . Deus noster pugnat pron●●is . Zach. 2. 5. Notes for div A86356e-1390 Three generall parts . 1. 2. 3. First generall part . 1. E●●k . 36. 2. Eccles. 2. 14 ▪ Luke 1● . 4 ▪ 3. Second generall part . J●vere●unde responden● , Sanct. Vide quo Divina provehatu● Clementia , Sanct. Third generall pa●t . Peccata quo●um isti pe●aguntur rei , & sen●en●●●m meam . lun . Je● . 2. 12. Jer. ● . 1● . Volu●… sert a nobis v●l de nob●s . 1 Observat. Quest . Answ . 1. Stand in your owne wayes . Stand in your Fore fathe●s wayes . In●et●oga●dum de semins antiquis ●ive sempiternis , quae multo●um sancto●um tritae sunt vestigiis , Hieron. I●m . 2. 23. H●sea 12. 4. Numb 14. 24. Acts 13. 22. Stand in the Lords wayes discovered by his Prophets . Standum in Prophetis & diligentissime contemplandum , Hieron. Multae quidem v●ae sunt sancti Prophetae , via au●em ve●e bona est Dominus noster . V●ae plures sunt plura Dei mandata . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Pervias patriarcha●um & prophetarum tendendum ad unam evangelii viam , Hieron. 1 Reas. 1 There are many by-waies Psal. 12● . ● ▪ Breerwards enquiry , Cap. 14. Rev. 17. 2. 2 Tim. 3. 5. Matth. 13. 3 ▪ Reas. 2. ● There are many false guides . 2 Pet. 2. 1 , 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : praeter sanam Evangelii doctrinam . Pisc. 1 Tim. 4. 1. Verse 2. As Eph. 4. 14 ▪ 3. Beas . There is that within us which will betray us to bee easily mis-led . 1 Blindnesse of mind . 2 Deceitfulnes of heart . 3 Many 〈◊〉 prejudices in us against the good way . 4. Reas. The good way is not easily found out . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Difficulty in finding out the good way . 1 The secrecy of the good way . 2 The best guides may be mistaken . Vincent . Lirin . c. 23 , & 24. Maldona● . Vs● . Direction . Bee wise to try wayes before you trust them . Try Practises Try Doct●●nes Try Revelations Chrysost. A threefold inquity . 1 Who must enquire . Aliud est judicare , aliud judicem age●o●Davenant . Dan. 3. 3 , 5. 10 , 11. Coeli mysterium me d●ceat Deus ipse qui condidit , non homo qui seipsum ignoravit : Cui magis de Deo quam Deo ●red●●●Ambr . Ep 31. Audi , dien Dominus , non dici●Hilarius aut Augustinus , sed dicit Dominus , Aug. Ep. 48. Three discoveries of the good way . 1 That way which comes from God . Non de●emus a●●endere , quid aliquis ante nos faciendum p●tave●is , sed qui ante omnes est , Christus prior fecerit , Cypr. l. 2. Ep. 3. Dr. Ames gives five strong reasons why an erroneous conscience cannot oblige us . Cas. Cens● . l. 1. c. 4. s . 10. Dr. Ames Cas. Consc. l. 3. ● . 17. s . 20. Such Divinity will helpe to patronize and protect Papists , Jewes , Turkes , and whom not ? Obligatur home ad talem conscientiam dep●ne●d●n , Ames . Basil . Ep. 80. Optimus Scripturae lect●r qui sen sum non a●tulerit , sed retulerit , Hilat. 3. That way which leads unto God . 〈…〉 ad ●e , & inquietum est ●or nostrum don●● requies●at●●●e . Aug. Heb. 11. 6. Joh. 6. 44. Jo●● 2. 12. 3. The good way is according unto God . Tit. 2. 11 , 12. Beware of those bookes which lead you into such dangerous wayes . Semper in o●e habent Evangelium Evangelium , cum tota vita disc●●pet ab Evangelii praes●●●p●●● , Cyprian . 1 What is the good old way of Doctrine . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ●Sanam Evangelii doctrinam t●ae fidei commissa●● u● eam in ecclesia adminis●●es , Pis● . Vincent . Li●in . 2. What is the good old way of Gods worship . Isa. 29. 13 , 14. Bacons Essay of Superstition . 3. What is the good old way of practicall pi●ty . See an excellent discourse of Mr. Youngs , called Dies Domini●a . l. 2. c. 16. p. 128 , 129. 3. Wha● is the good old way of Discipline . Matth. 7. 6. Optimum est majo●um sequi vest●gia , si recte praecesserunt . Cato . See Mo●n●y of the Sacrament in the end of the Preface . Vincent . Lirin . c. 39. Hac lege credendum est , quioquid omnes , vel plures , manifeste , frequenter , pe●severanter firmaverint , &c * Perkins his Prepara● . Demonst●at . Problem ▪ beg. See Dr. Rive● in Crit. Sacr. c. 11. to this purpose . 2 Observat. Deus se exhibe● u● ducem & medicum ▪ Sanct. 1. It presupposeth a renouncing of our owne former evill way . 2 Walking implies a progress in the good way . Gen. 6. 9. 3 Walking is a voluntary motion . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 110. 3. VVhat Soule-refreshing rest to be found by walking in the good way . 1 Rest from terrors of Conscience . 2 Rest from scruples and feares in our minds . Neque hoc est agere contra conscientiam , sed secundum conscientiam . Scrupulus enim est formido temeraria , a●que adeo non potest obligare . Ames . casc . consc. l. 1. c. 6. 3 Rest under spirituall assaults . 4 Rest from out ▪ ward enemies . 5 Rest in Heaven . Mat. 25. 36. &c. 1. Eviden●●s that walking in the good way leads to Rest . 2. 3. 1. Vse . Instruction . The good way most advantagious ; the neglect of it very dangerous . Prov 1. 25. 26 , 27 , 28. Judg. 4. 18 , 19. 21. Josh. 24. 15. Joshua an excellent Coppy . Math. 16 24. Theodor . l. 4. c. 29. 2 The● . 3 1. 2. Vse . Direction . Approve your selves good travellers in this good way . 2 Pet. 1. 5 , 6 , 7. Quam maxime curandum est ut ne in Ecclesia strepitus contenti●●● a●t schismatū audiantur . V●inam hoc Deus tandem elargiatur ut omnes in domo sua i● dem dicamus & sentiamus . P. Mayr . in 1 Reg. 6. 7 ▪ 1 Cor. 14. 23. Necessitas , 1. Causae . 2. Conditionis . requisitae . 3. P●aecep●i . See Dr. Ames his cases of Conscience . l. 4. c. 3. quest . 9. See Peltz . Harmon . A●●●c . 17. 19 , 20 , 21. 3. Vse . Exhortation . Endeavour to bring others into that good way which leades to soule-refreshing ●est . 1 122. Maimed Souldiers and other diseased persons cured this last yeare in Saint Bartholomews Hospitall . Mat. 25. 42 , 43 , 46. Directions for the bringing others into this good way . 1. Lay a traine for educating Children in the good way . Prov. 22. 6. Look●●o your School●s , and Schoo●e ▪ maste● . Jesuites ●o●●y . 2. Looke to Religion in your Families . Josh. 24. 15. 3. Incourage your Ministers who are your guides in this good way , to Catechise and to expound the Scriptures . 2 Tim. 2. 15. Westminster Abbey . Matth. 13. 52. Throw all stumbling blocks out of the good way . 1 Pet. 2. 12. Phil. 1. 27. 5. Maintaine a strict and holy observation of the Lords 〈…〉 . The Church in England hath been famous for family ●eligion , and Sabbath Religion ▪ and ●ound much blessed fruit thereof ▪ Exod. 20. 11. 6. Promote the keeping as well as the taking of the solemne Covenant . Verse 18 , 19. 3 Observat. Matth 7. 1. Rom. 12. 19. Isa. 42. 8. Tres h●min● species ma●im● Deo faciunt injuriam : Regidi ●●i anf●runt ei ●udicium , i●acundi , qui vindictam ▪ superbi , qui gloriam . Vse . Luk 1 9. 41 , 42. Ezek. 24. 13. 14 Lev. 26. 41 , 42 Divers meanes used by God for our recovery . Yesterday , Aprill . 23. 1644. A day of Thank●sgiving for the good successe the Lord gave at Sel●y in York-shire . Isa. 1. 25 , 26. 27. 
A87607	----	Lux & lex, or The light and the lavv of Jacobs house: held forth in a sermon before the Honourable House of Commons at St Margarets Westminster March 31. 1647. being the day of publike humiliation. / By Robert Johnson, Eboraicus, one of the Assembly of Divines. Johnson, Robert, d. 1670. This text is an enriched version of the TCP digital transcription A87607 of text R201430 in the English Short Title Catalog (Thomason E383_6). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 118 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87607 Wing J818 Thomason E383_6 ESTC R201430 99861941 99861941 114087 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87607) Transcribed from: (Early English Books Online ; image set 114087) Images scanned from microfilm: (Thomason Tracts ; 61:E383[6]) Lux & lex, or The light and the lavv of Jacobs house: held forth in a sermon before the Honourable House of Commons at St Margarets Westminster March 31. 1647. being the day of publike humiliation. / By Robert Johnson, Eboraicus, one of the Assembly of Divines. Johnson, Robert, d. 1670. [8], 38, [2] p. Printed by A. Miller, for Philemon Stephens, at the signe of the Gilded Lion in Pauls Church-yard., London, : 1647. Order to print on verso of first leaf. The last leaf is blank. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Isaiah II, 6 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A87607 R201430 (Thomason E383_6). civilwar no Lux & lex, or The light and the lavv of Jacobs house:: held forth in a sermon before the Honourable House of Commons at St Margarets Westmi Johnson, Robert 1647 21131 282 135 0 0 0 1 339 F The rate of 339 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Mercurii ultimo Martii . 1647. ORdered by the Commons assembled in Parliament : That Sr Henry Mildmay , do from this House give thanks unto Mr Iohnson , for the great pains he took , in the Sermon he Preached on this day at Margarets Westminster , before the House of Commons ( it being a day of Publick Humiliation ) and that he do desire him to print his Sermon . Wherein he is to have the like Priviledge in printing thereof as others in like kinde usually have had . H. Elsynge , Cler. Parl. D. Com. LVX & LEX , OR THE LIGHT AND THE LAW OF Jacobs House : HELD FORTH IN A SERMON Before the Honourable House of COMMONS at St Margarets Westminster March 31. 1647. being the day of publike Humiliation . By ROBERT JOHNSON Eboraicus , One of the Assembly of Divines . ISAIAH 8 20. To the Law and to the Testimony , if they speak not according to this word , it is because there is no light in them . 1 PETER 1. 19. We have also a more sure word of prophecie , whereunto ye do well that ye take heed as unto a light that shineth in a dark place . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Chrysost LONDON , Printed by A. Miller , for Philemon Stephens , at the Signe of the Gilded Lion in Pauls Church-yard . 1647. priviledges of Jacobs spirituall houshold , and to draw from you ( in these humbling times ) expressions of sorrow most sutable to those who walk so unsutably to celestiall favours ; ( many priding themselves in an imaginary title to the beneficium of the family , who are wholly neglective of the officium ) this being of concernment to all Christians ( to whom — are also some directions hinted ) so chiefly to governours and all Reformers , that they partake not in other mens sins . I have endeavoured to incite you who are Masters in our Israel , to improve your diligence in the discharge of that trust and office in this family , wherewith above others you are honoured by God ; who having manifested his bounty to this household no lesse , if not much more then to those our forefathers , in vouchsafing light to us , when others of our Allies sit in darknesse blacker then Egyptian , is pleased to direct us to our work and walk by a pillar at his own charges , holding forth to us a light so much the more necessary , by how much the Princes of this world , who know not the Gospel , crucifie to themselves the Lord of glory : And as those venemous serpents in Sardinia , mentioned in stories , either hate and flie the light , or like those in Tertullians time , bear a lanthorn profession without light , or as another sort by an ignis fatuus , are led into dangerous precipices and by-waies , and with Ixion in the Poet , embrace a cloud for the true Iuno , shadows in the room of orthodox and substantiall truths . The scope of all is to undeceive you in pointing to that only light of truth which is able to lead you to eternall light , and in the interim to afford direction in managing the whole businesse of this house , by which all other lights are to be examined , whereto if disagreeing , it is because there is no light in them . According to which that you may act to the houses welfare , Go●s glory ; and therein as your Noble predecessours , appear Doctum , pium & benedictum Parliamentum , and not otherwise , to your own comfort in the great day , when the great Bishop and King of heaven and earth shall appear clothed with the robes of glory , as it is the endeavour , so the prayer of Yours Robert Iohn son . Lux & Lex , OR THE LIGHT AND THE LAW OF Jacobs House . ISAIAH 2. 6. O house of Jacob , Come ye and let us walk in the light of the Lord . WHilst I reade this Scripture , I cannot forget to remember that of divine Austin in one of those Sermons de tempore , which goe under his name ( though indeed the authour is doubtfull , ) who speaking of Jacobs halting , understands by his feet two sorts of people among the Jews . By his halting , the unbeleevers , who in faith did not receive Christ . By his going upright , he conceives is meant those which beleeved in him . Jacob overcoming ( saith he ) signifies the Jews who prevailed against Christ in putting him to death . In being blessed , he sheweth those who worshiped him , and were of him blessed . We will not contend with Austin ( or who ever is the authour ) for the propriety of the allusion ; the truth of this assertion is clearly manifest . Jacobs family had Mep●i●osheths halters in it . Those who came of Jacobs loins were fouly tainted , yea overgrown with unbelief . When Christ came they did not receive him . His own household , Jacobs posterity , did not acknowledge him . They putting salvation away from themselves , he turnes to the Gentiles , who embrace him . The Jews , Jacobs posterity , for a long time of blindenesse , stand back through unbelief . This our Prophet Isaiah , a noble mans sonne , extraordinarily raised to reform the house of God , doth observe what should come to passe in these latter daies of the Gospel , when Gods Mountain , the Church , was to be advanced in the top of mountains , and all Nations , even the Gentiles ( heretofore an abject people ) ( the partition wall being pulled down ) should flock unto it . This he mentions as a strong argument to perswade the Jews Abrahams seed , Isaacks posterity , Jacobs house , to come in and receive Christ . Which ( saith he , ) shall the Lords Mountain be advanced in the top of ●ountains ? shall many Nations flock unto it ? shall it repent them of their rigor against Gods people ? that they shall break their swords into plowshares , and spears into pruning hooks ; if strangers be so inclinable to conformity , surely children of the family should manifest themselves in actions of so high concernment much more zealous . The Prophet seems to ●ewail the Jews , as Monica her sonne Austin before his conversion with many tears : or as the Apostle Paul his countrey-men and kindred after the flesh , who remained in naturall impiety and obstinacy ; or as our Saviour Christ his auditors , that Publicanes and Harlots should receive the kingdome , and the children of the house-hold be shut out . Oh house of Jacob . Here is a holy Apostrophe . He turns himself to the Jews , who were ( notwithstanding what ever plenty of ordinances God vouchsafed them ) obstinate and re●ellious , though Jacobs house . Nor is that meant only of those in after ages , when Christ came in the flesh : The particular applications mentioned , the kindes of sinners reprehended , the nature of duties whereto they are exhorted , manifest his scope is to teach the people of his own time . In the words you may ●ote three particulars . 1. The persons concerned in the duty required . viz. The house of Jacob . 2. The nature of the office from them expected , which is 1prefaced , Come ye , let us . 2Expressed , walk . 3. The certainty of that directory , whereby every thing is to be managed . The light of the Lord . From which he draweth three arguments of perswasion to godlinesse . 1. A fontibus honesti . You are the house and family of father Jacob , who prophecied of Christs manifestation in the flesh , of whose line he was to come ; you have been educated ab incunabulis in the laws and statutes of the Lord : Shall you suffer Gentiles to go before you , O house of Jacob ? 2. Ab inhonesto . How unseemly and base is it , that others who are strangers to God and Christ , without knowledge , hope , all , should walk in the Lords way , and you stand idle all the day long ? O come let us . 3. Ab occasion● facili . You have now a more fair opportunity of Reformation then ever . You cannot pretend ignorance , through want of means to instruct you . You cannot deny but the Lord hath kindely invited you with tender of himself and salvation . You cannot alledge that you are strangers and in darknesse : Here is a light of truth , a light of Scripture manifestation , a light of Gospel revelation sent and set up by God himself , that Light of the Lord . O house of Jacob . Why house ? why house of Jacob ? It were too tedious and happily not countervail the charge and labour , to rear up a large structure of the various significations and acceptions of the word , House . In Scripture language 't is a work perfected already by our Divines in their writings ; you may please to take notice onely , how it 's squared to our present purpose . That the Church of God is often deciphered by this name , is not unknown to those who are competently versed in sacred writ ; which because used both materially and formally , be pleased to remember , that it s taken speci●lly for sons or a posterity of those whom God would make happy with such a blessing . As when God is said to be favourable to the Egyptian Midwives , that he made them a house , concerning which , though in severall glosses there be variety of opinions , occasioned by the changing of the gender masculine for feminine , and feminine for masculine . As also that some of the Hebrew Doctors conceive it meant of their preservation from the rage of Pharaoh ; Others with Tostatus take it for her incorporating into the Nation and Commonwealth of Israel , as Rabab , though it s not improbable they were Hebrew women . Others with Hierom and Rupertus , think it meant of the Heavenly mansions in future glory . And some with Theoderet and Augustine apply it to those houses of wealth and riches the Lord for that service gave them . In this variety we may not exclud● that sence which the foregoing words do reade , of a numerous family and posterity wherewith God blessed them , notwithstanding Pharaohs rage very great against them . To the like purpose is that phrase , in Gen. 16 2. in the story of Sarah when she gave Hagar to Abraham . I may ( saith she ) be builded by her . So Rachel and Leah are said to build the house of Israel , Ruth 4. 11. And in Davids story you have that , 2 Sam. 7. 11 , 27. and in other places . The reason whereof is manifest by the Etymologie . The Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifying a sonne comes of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Banah , and is of the same root with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eben a stone , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Beth a house , that as one stone built on another , ariseth up to a house or building , so of one sonne or childe ( by the blessing of God on the parents ) a family ariseth . Neither is it to be restrained to this posterity as such only : He mentions them as a select house , a chosen people amongst whom God had set his name and worship , as the Church of God is set forth often in the new Testament , Heb 3. 16. But Why Jacobs house ? You know ( beloved ) that Abraham had but one sonne by Sarah . Isaak indeed had two sons , but one of them was rejected and cast out of the family . But Jacob was honoured with twelve sonnes , all which as they were members , so were they sharers in the heirship and benefits of the temporall and spirituall family , and did joyn in enlarging his house : whence it is that Abraham and Isaak are silenced , and so often mention is made of Jacob or Israels posterity , doubtlesse they did much glory in this prerogative : the prophet therefore being to deal with them takes his rise hence to perswade them to duty . A priviledged people should walk sutable to those priviledges God vouchsafes them . To which purpose its observable in Scripture how frequently we are exhorted to walk worthy of the Lord : which sheweth , that when God hath made large manifestations of favour to his Church , it ought to correspond in behaviour to those benefits . Hence are those connexions , Deut. 6. 10 , 11 , 12. And it shall be when the Lord thy God hath brought thee into the land which he sware unto thy fathers , to Abraham to Isaac and to Jacob , to give thee great and goodly cities which thou buildedst not , and houses full of all good things which thou filledst not , and wels digged which thou diggedst not : Vineyards and olive-trees which thou plantedst not : When thou shalt have eaten and be full , then beware lest thou forget the Lord which brought thee forth out of the land of Egypt from the house of bondage . You see their priviledges are many : And the last wherein he instanceth , is deliverance from Egypt , of which the Jews made yearly mention , when they presented their first fruits unto God : the intent of all which is to endear then , that seeing the hearts of men are so corrupt , as easily to abuse Gods bounty to wantonnesse , that they would be so much more heedfull ( being a priviledged people ) that they forget not the service of the Lord , his worship and Religion : that 's his meaning surely , for in Scripture men are said to forget the Lord , when they corrupt Religion , or suffer it to be corrupted also , in 1 Sam. 12. 29. onely fear the Lord and serve him in truth with all your heart , for consider how great things he hath done for you . He might have said as the men of our times . God hath done great things for us , great deliverances , great preservations , he will not now fail us , though we be not so holy . Oh saith he , this priviledge must binde you to duty , consider what he hath done for you . This is the constant language of the Scriptures . But I need not compasse this truth with a greater cloud of witnesses . You will say , what were the priviledges of Jacobs house , that he insists so much upon them ? Truly they were great and many , both to Church and state , and in them as in a mappe we may behold our own priviledges represented , as St Austin saies , priores omnei quotquot 〈◊〉 habuerunt Christiani dicendi sunt . Israelites were Christians ( in his sence ) Christians Israelites . 1. They came of Jacob eternally famous for his great strength manifested in his wrastling by faith , with Christ , and overcoming him , as Hilary notes ; for his familiarity with God , talking with him face to face , Gen. 32. 30. That he was to God a consilijs , and long before the incarnation of Christ revealed to him that mistery . Nor do we come short in this favour , we have by Christ accesse to the throne of grace , we have power with Christ , and by our faith conquer the world , and are of Gods counsell , knowing the minde of Christ . 2. God did separate Jacobs family as a peculiar people to himself , from all the nations of the earth , on whom he would chuse to set his love and do them good , Deut. 7. 6. they were a peculiar treasure of Jewels , in which God took pleasure . In this happinesse are we also sharers as children of the spirituall family : who knows not that we were a wilde and barbarous people , who painted and flashed our flesh ? God vouchsafed at that time to send his word amongst us to reclaim us of that barbarous paganisme , after that we fell to popery and superstition , the Lord was pleased by a further manifestation of his son Christ Jesus to call us to himself , that we should be a peculiar people to him , zealous of good works . 3. Of Jacobs family Christ came as the Apostle witnesseth , Rom 9. 5. It was no small honour to that house , from which the Lord Jesus as man descended . Is not Christ our kinsman , our elder brother ? is he not flesh of our flesh , bone of our bone ? did he take the nature of Angels on him ? No , he is made like to us in all things , finne onely excepted . I cannot but with divine Austin admire the incomprehensible love of God to us in this , of clothing his divine nature with the rags of our humane flesh , when he came to make himself a sacrifice for sinne . ● . It was a great priviledge of this family that God committed to them , only the keeping of his Oracles , as the Apostle speaketh , Rom. 3. 2. if it were an honour to Theophilus , though a Sena●our , as a learned Divine doth stile him , that Luke the authour of the holy story containing the birth , preaching-life , and death of Christ in the Gospel of Luke and the Acts of Apostles , after Christs departure to heaven , was dedicated to him , that he should faithfully preserve it for the Church of Gods use and benefit : how great a favour was it to the Jews , Jacobs house , to have the sacred story , mysterious books of the Prophets in their keeping ? Nor are Christians behinde in this mercy , and we of this Land being a part of the family , have experienced this bounty in a very great measure . Time was , when our condition resembled theirs in Samuels daies ; that the word of God was exceeding precious : Time was , when we had small vision and the blinde lead the blinde , and through lack of it , people were in a perishing condition : Time was , when to have an English bible , or any part of old or new Testament in our own language without licence was capitall . But God of his infinite mercy hath for many years shewed us in this particular the light of his countenance : We have the sacred Oracles ( notwithstanding the projects and plots of all Atheisticall and popish men ) in a large and plentifull measure . We have Moses and the Prophets , Christ and his Apostles , holding out the doctrine of the covenant in the Lord Jesus for the foundation of our faith , direction of our manners ; if by our unworthinesse we provoke him not to deprive us of them . 5. This family had the Lord his speciall protection against forreign and domestick enemies , he did bear them on Eagles wings , he covered and defended them under the feathers of his providence , he suffered no man to do them wrong : but reproved Kings for their sakes ; though as it seems , they were in a low condition , having seven mighty states to deal withall . Beloved we are equally partakers ( as members of the family ) in this favour . God hath been a Sunne to us , inlightning our understandings with the knowledge of himself , a shield , a protection to us against the most nefarious and bloudy assaults of homebred and forreign enemies : How hath he turned the counsells of crafty Ahitophels into foolishnesse ? How hath he shattered the forces of bloudy Esaus ? How hath he discomfited yea routed the Annies of proud Philistines and confounded swelling Pharaohs in the red sea ? He hath broken their bow , and knapt their spear in sunder , and burnt their chariots in the fire : He hath raised up the Heroick spirits of those worthies ( not as the heathen fain by transmigration of souls ) but by redoubling the same spirit on them more powerfull then a drum of dead Ziscaes skin : on one he hath put Sampsons spirit , on another , Davids spirit , on another Samuels spirit : He hath for us men and our safety , subdued Kingdoms , wrought righteousnesse , performed promises , stopped the mouths of Lions , quenched the violence of fire , made us escape the edge of the sword : of weaknesse made us strong , we have waxed valiant in fight ; hath turned to flight the Armies of the Alions , both in this and in other Kingdoms . I pray God , our private differences ( after the influence of so great mercies ) which hath in severall ages of Saxons , Danes , Normans , been fatall to this Nation , prove not a sad omen to us , who live no better , if not worse then formerly ; in blasphemies , in contempt of ordinances , and abominable idolatries , as if with Theramines in the story , we judge our selves reserved to some further evil of misery , by our trading in that of sin . 6. God seated Jacobs family on a most fertile soil . The ground sometimes is of much advantage to that people , which doth inhabit such a peece of earth : 'T is observed by our learned historian Mr Camden , that the Religious houses so called ( built by our predecessours , in the founders intentions , nurseries of learning and piety ) were placed in the most fruitfull parts of the countrey : And may not Christians , and more particularly we of this Nation , say as the Psalmist , Psal. 16. 6. The lines are fallen to us in a pleasant place , or as the Greek , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in optimis seu praestantissimis . We have a goodly heritage , or , as is fair for me , or unto me , it pleaseth me well , such an heritage as is a little paradise on earth , to the admiration of our friends and emulation of our enemies . Worthy patriots , you have heard the beneficium and priviledge of Jacobs familie ; having been somewhat large in it , I shall now briefly shew the officium or duty on our part , correspondent to so high a favour . In opening whereof I tremble to tell you ; I may 〈◊〉 indeed , vox faucibus haeret . I shall rather ( such is our ingratefull behaviour ) point at the unworthy carriage of this generation to our heavenly father ( as Polycarpus said ) that ever hath followed vs with good , never did us evil . May I not take up Isaiahs complaint , he hath nourished up children , and they have rebelled against him ? may I not too truly lament our times , in the language of Ezekiel , that we are a rebellious house ? may I not as Moses , complain of this family in that sad expression , Oh foolish nation and unwise , doe we thus requite the Lord ? He sharpens his speech with an Interrogation , to shew the grievousnesse of their offence , that it might work in them a deeper impression : And in the Hebrew he useth the word Nabal , signifying a fool that hath his judgement and understanding faded from him , whereupon he becomes wilde and wicked , notwithstanding the riches of his heavenly fathers bounty towards him : Such Nabals , such arrant fools , are we of this Jacobs house ; as may be manifested , if we make an impartiall scrutiny . 1. How do children of this house undervalue the benefits conferred on them ? At how low and mean a rate doe they set them ? how vilely do most men esteem them ? As he in the Proverbs , it 's naught , it 's naught , saith the buyer . It 's mean , it 's not of that worth , saith a carnall heart , there is not that excellencie in the favours that men talk of . If a man should set a poor rate on a Shop commodity , how would the owners frown at him ? Think you when God hath bestowed all his cost and labour on us , his enemies by nature , he will take it well we so underprize his bounty , and yet of his family ? O that any could so value the Lord and his goodnesse , as they ought to do ! But as those in the Gospel , being invited to the feast ( saith the text ) they made light of it , and went their way : the Greek signifies a disdainfull neglect , as some base thing not worth the while , and therefore bestow themselves otherwise : So do we disesteem ( chiefly ) spirituall favours : the people of God may by experience finde it in themselves too true , that of the two , their hearts are most inclined to beat down the price of soul-mercies , whereas God looks we should prize mercy t● its worth . Hence , Psal. 150. 2. praise him according to his excellent greatnesse , as he riseth to us in favours , our hearts should be raised to him in Magnificates . I may not unfitly in this case phrase it with Moses , Numb. 16. 9. Seemeth it a small thin● unto you , that the God of Israel hath separated you from the congregation of Israel , to bring you neer to himself , to do the service of the Tabernacle of the Lord , and to stand before the congregation to minister unto them ? His intent is to shew the Levites their sinne , in undervaluing the kindenesse of God in the function he had put them . As Israel was separated from all other people to be the Lords peculiar , Leviticus 20. 26. 1 King. 8. 33 ▪ 34 , 36. So were the Levites separated from the sons of Israel to be the Lords , as Numb. 8. 19 hereupon the Scripture speaks of them as distinct from the Israelites , 1 Chron. 9. 2. Psal. 135. 19 , 20. And this was their sinne , that they bore so mean thoughts of it : So God having taken us Gentiles , wilde Olives by nature , put us into the true Olive , called us to himself , and of all people , us of this nation , by severall remarkable acts of providence , hath he severed to be his peculiar portion . Shall we suffer our hearts now to be low in regard of him ? this is the way to forfeit all : Oh take heed of a scornfull undervaluing Gods mercies . 2. How is it that our affections are not drawn to God by his favours ? We love and rejoyce in him nothing the more since we received them . These would ( if our spirits were rightly tempered ) be as a load-stone to draw us to God the donor of them , as it was with David , Whom have I in heaven but thee , and in earth none in comparison of thee : As St Austin his heart could not be quiet , but on all occasions of Gods dispensing his bounties mounts up to heaven . Were our souls in right frame , these bounds of God would be to us as that clew or thred ( pardon the expression ) to carry us thorough all mazes and labyrinths to finde out the Lord . So were they to Jacob in a straight : he called to minde the promise , that God had past his word to him , he would do him good , he with that sets before his eyes his own unworthinesse of the least of all Gods mercies , he considers how God brought him over Jordan with a staffe only , he remembers also , how great the goodnesse of God had made him , having now two compleat bands , and like Moses , looks on him that 's invisible , through all these perspectives , and so gathers assurance of Gods assistance against the rage of his mercilesse brother Esau , who is ready to slay the mother upon the childe : So the Apostle in that place to the Hebrews , where he setteth down the goodnesse of God to our fathers , besides other things , in making the promise to them ( saith ) they embraced the promises , the Originall word signifies as much , as they saluted the promises , not in a vain frothy complement , as gallants of the times , but in earnest , heartily , drawn in affection to him , and affiance for him that made the promises . It s an evil verily to be lamented , that this goodnesse of our heavenly father is no more prevalent to allure our hearts to Godwards : this being one speciall means to ingage God , as in Jacobs case . God is by Jeremy setting forth the return of the Israelites from Captivity , Jer. 30. 2. See how he doth it , in the 10th verse you read , fear not O my servant Jacob , saith the Lord . In the 18th verse , Behold I will bring again the captivity of Jacobs tents , and have mercy on his dwelling-places , and their nobles shall be of themselves ( strangers shall not be their masters ) And their Governours shall proceed from the midst of them , and I will cause him to draw near and he shall approach unto me , for who is this that engaged his heart to approach unto me , saith the Lord . It 's an heart-engagement , not tongue only ; when the very soul of a man is devoted to the Lord . I know some take it to be meant of Christ , but it must be extended also to his members , the spirituall posterity of Jacob , as the scope of the words shew . O if we could ingage our hearts to God on mercies received , he would count no favour too dear for us . Why doe we not imploy and improve our time and abilities to the benefit and advantage of the family ? Is any man born for himself ? Do we injoy guifts of nature , learning or fortune ( as I may so call them ) for our ease , honour , wealth only ? The heathen will , if we look into their writings , teach us another lesson : A good man , saith our English Seneca , should be a common fountain , at which all may freely come to receive water of comfort and assistance : those who are in a family should be instrumentall to the advantage of all , chiefly of the family and houshold of faith , as Joseph in Pharaohs house . What a world of good did he upon every occasion to those who stood in need of his help ? what an admirable testimony is it which Ambrose gives of Theodosius the Emperour , who to his last , was solicitous for the publike with neglect of his own private interests ? God hath put ( Noble Senators ) such a price into your hands , hath given you so many , so great opportunities ( besides the deliverances vouchsafed beyond expression ) for raising and making happy Church and state , as never to any Parliament under the cope of heaven . He looks for more ( without doubt ) from you then others : It will not satisfie him in the great Assise , that any of you have been quiet and forborn to meddle much , as the heathen complained of some ; Nor that others of you have been doing some other work then family businesse ; Least of all that any of you should doe evil offices though never so closely to this family : As if you according to that opinion of the Florentine , should imagine , that great persons were made for their pleasures only . He hath betrusted you with his house , be not deceived , no pretences will satisfie him when he calls his stewards to an after reckoning . Saul you know was taken of God and imployed about this house , but came short in his improvement . He perhaps prided himself in his greatnesse , and thought his * mountain , like David sometimes , so strong as never to be moved : made light of admonitions , sieighted opportunities , lost advantages , pleased himself , but provoked God to the confusion of himself , and rending of the Kingdome from him : yea though , perhaps in tendernesse or policy , he spared Agag and the fat cattell ( it being contrary to the word of the Lord ) God makes Samuel his executioner to do his pleasure on him in Gilgal : that as his sword had made many mothers childlesse , so should his mother be childlesse . Jehu you know ( honourable and beloved ) was advanced to govern the family , he had a price put into his hands , and did something in the Lords cause : He set on a parcell Reformation , and God therefore assures him the kingdome to a fourth generation . He went so far as by-ends and self principles would carry him , but he did not all that the necessities of Gods family , and the high calling he was honoured with , challenged at his hands : Jehu took no heed ( saith the holy Ghost ) to walk in all the Law of the Lord God of Israel , as Hezekiah did with all his heart ( it was but in a corner of his heart ) for he departed not from the sinnes of Jeroboam , which made Israel sinne : and therefore you read in Hosea of him ( though it may be at first sight you would take him to be a true Israelite of the family in whom is no guile ) how God is resolved to repay his partiality and insincerity in that very service , the matter of which so far as he went , God approves ; for yet a little while ( saith he ) and I will avenge the blood of Jezreel upon the house of Jehu , and will cause to cease the kingdome of the house of Israel . Think with your selves ( beloved ) what a terrible curse it is that lieth on Coniah a broken despised vessell wherein God takes no pleasure , such was his disrespect of Gods house in which he lived : the Prophet Jeremy opens it fully , thus saith the Lord , write this man childlesse , a man that shall not prosper in his daies , for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah . You know that , ut crescunt dona , sic crescunt donorum rationes , where the Lord bestows great gifts he will call for a proportionable account , and will exact it in one kinde or another , he looks we should walk sutable to favours ; if we doe not , Hear what he saith by his messengers : The glory of Jacob shall be made thin . Hear Jeremy , I will cast away the seed of Jacob ; Hear Amos , it will make God abhor the excellencie of Jacob ; yea further he will burn against Jacob like a flaming fire , which shall devour round about . Surely we desire not that Jacobs house should be worn thin , that it be cast off , or the excellencie abhorred and burnt round about with fire from God , who ( being angry ) is no less● then a consuming fire ; Oh then how are we concerned to be carefull , being thus priviledged ( as we have heard ) that the house of Jacob walk in the light of the Lord . Let us now consider the nature of the duty that 's presented to us , with its introduction and description , the former in , Come ye , the latter in the words , Let us walk . Some perhaps conceive this spoken by the Jews mutually exhorting one another as the Gentiles who were without the Church , doe in the precedent verses perswade their fellows to goe up to the mount of the Lord . No they are within the Temples view , they want hearts to go , rather then an opportunity . I suppose their Prophet Gods vicegerent would mould into a better form . The Papists and Arminians abuse this and the like places to establish the power of free will ; but who knows not the severall ends God hath in expressions of this nature , as 1. To shew what is our duty , rather then our naturall ability to perform . 2. To humble men in consideration of their present condition of opposing and standing out against the Lord . 3. That such as are elect ( the holy Ghost setting on the exhortation ) may by grace perform what is required of them in nature . 4. That all excuse may be taken away from profane persons , who cannot deny but a Prophet hath been amongst them , and hath invited them to return . 5. Hereby God would shew that we are not moved as stocks and stones ; but as such who work ex consilio , by consent of will , God having made us ex nolentibus volentes . Is it not remarkable , think you , that I say a reformer of the Church and state , setting to the work , calls on himself as on them ? he doth not as the Scribes and Pharisees binde heavy burdens on other mens shoulders , himself not touch them with one of his fingers : he is not as those sea Marks pointing a passage to Marriners , and themselves move not : he , as a good Generall , saith in effect to them , you are not to go one foot further then your leader shall break the way before you . He puts on the same resolution in Jacobs house , as Joshuah did in his own , I and my house will serve the Lord . Teaching us , that those who are reformers of others , must not exempt themselves from Reformation ; it 's not enough that you be such as the Centurion to those under him , saying go and he goeth , come and he cometh , doe this and he doth it . You should as Admirals in a fleet be as examples in the voyage , as one saith , teaching others to do right by your own examples , which clearly is the reason why God would have us punctuall in the choice of rectors , Exod the 18. 21. Moreover thou shalt provide out of all the people , able men , such as fear God , men of truth , hating covetousnesse . The Hebrews describe them in this manner , Men of ability and such as be mighty in the commandments , exactly look to themselves , and subdue their affections , so that there be no dishonest or contemptible thing in them . And generally able men are such as have a strong ( or couragious ) heart to deliver the oppressed out of the oppressours hands ; as it is said of Moses , he stood up and defended or saved them . To the same purpose is that charge , in Numb. 11. 17. Gather unto me ( saith God ) seventy Elders , and I will take the spirit which is upon the● , and will put it upon them : thereby God sheweth that none without the guifts of the spirit , are fit for government , as is frequently taught in Gods book : By the spirit here is meant spirituall guifts , as in Scripture language frequently , neither was Moses his spirit hereby diminished . Moses in that hour was like unto the lamp left ( burning ) on the candlestick in the Sanctuary , from which all the other lamps were lighted , yet the light thereof was not lessened any whit . A like place you have , in 2 Sam. 23. 30. He that ruleth over men must be just , ruling in the fear of God ; he must have justice both of the first and second table , that his Act●ons may read a lecture of both to the people ; and may in sincerity with comfort give the like charge which the Apostle doth to his Philippians ; those things that you have learned and seen in me , doe , and the God of peace shall be with you . Give me leave ( honourable Senatours ) ( being one of your remembrancers from the Lord this day ) to stirre up your pure mindes , though happily you have been taught in the present truth ; Isaiah was a Noble person and Prophet of Gods sending , he was not ashamed to interesse himself in the work of Reformation : 't is your duties ( as Abimelech did in another case ) ( that I may use the holy Ghosts words ) to invite the people , propounding your selves a pattern , as you have seen us doe , so doe you as we have done . I must confesse that naturall abilities are of great advantage in government and state-policie , and where men are defective in them , they are exposed to contempt and hazard ; Learning is of great worth , and without it , counsells are ( in some sort ) blinde and lame . But what if we have abilities of both very eminently ? what trust can we repose in such ? If there be not upright lives , integrity , godlinesse , we may truly say of such men , as of him in the story ; He hath navim bonam , Gubernatorem malum , a good ship , but an evil pilot , and on the other hand , probè doctus est qui probus est , he is intirely learned , who to his learning hath added integrity . Oh that all the Magistrates , Committees , Commissioners , Benches of justice , which are under you , were of this constitution ? how well should it be then with Gods people ! this is no more then what we have covenanted in the very setting on the work of Reformation , and yet its strange to see and hear in all places , pretenders to the settlement of the common wealth , sticklers ( as they would perswade us ) for regularity and government in the Church , Antagonists of Hereticks , Sectaries , and Scismaticks , zealous against Malignants , as the Covenant obliges them : Yet how few are there that conscientiously make use of that other branch , touching Reformation of our own waies , without which what is the best even in Reformers but meer hypocrisie ? Worthy Senatours , let this sink into your hearts , as men by imploiment in Reformation , and obligement in covenants draw neerer to God then others ; so should they manifest more holinesse in their conversation to God and his people . 1. Reformers ( such as I say here ) do stand in a neerer relation to the work , it being the fruit of their own womb : that it be not defective or ill shapen : 't is very requisite themselves be of an handsome and comely feature , when parents are deformed , children oftimes resemble them ; if Reformers be licentious and loose , the product of their endeavours will be a loose Reformation . 2. Reformation takes best with the people , when those who commend it to them are themselves active in what is good , common people look much into the lives of their rulers , how they move , what course they stear , and are not perswaded that you are in earnest , if your selves act not : And indeed if we intend a Reformation to the purpose , it must be laid in the great ones , that are or should be the Reformers of Israel : when in the Counsell of Constance , there was a speech had concerning Reformation , some saying , quod oporteat incipere 4 minoritis , the Reformation must begin at the Friers , no saith Sigismond , Non a Minoritis , sed a Majoritis incipienda est Reformatio , signifying that the Reformation should first begin with the Pope , Cardinalls and Bishops , and so descend to inferiours : and indeed mutato nomine , de nobis , change but the name and it 's a good history , shewing us a rule of our Reformation , as he in the comedy said , Loquere ut videam , so speak as I may see it abroad , so expresse in words , that our conversation give not a lie to our language , least we be not unjustly taxed , as those who say and do not . The Lords expectations are higher and greater from Reformers then others . Where God gives much of power , honour , estate , opportunities , of them he requires the more duty , Rom. 2. 21. Thou that saiest a man should not steal , doest thou steal ? thou who professest to abhor Idols , doest thou commit sacriledge ? Thou who framest to the Nation a Covenant , for preserving Gods worship in purity , setling the Church in a doctrine and discipline agreeable to the word , reforming thy own waies , doest thou by starting aside , throwing it behinde thy back , as an obsolete ceremony , or using it as an engine for a particular project , to advance the designes of a deceitfull heart , not to make thee more humble , holy , or watchfull in thy walk , before God and man , dishonorest thou the Lord ? O tell it not in Gath , publish it not in the streets of Askelon . Let not the Philistines triumph : All Christians ( Hon. ) are bound to walk with God , you more as being Reformers of Church and state . Isaiah is a good pattern , who prescribes to others what himself is ready to perform , requiring not profession only but action . O house of Jacob ( saith he ) come ye , let us walk in the light of the Lord . And so I passe to the next words , setting forth the nature of the duty , Walk ye . There are two sorts of walkers our law mentioneth . 1. Night Walkers , And those the Scripture nameth such as walk in the flesh , Rom. 8. 2. and in darknesse , 1 Thes 5. 3. 2. Day Walkers , who move to Godward after the direction of the word , and strength of grace received from Christ , the Sonne of God , and light of the world , of such the Prophet here speaketh . He perswadeth not the Jews to speculation , painted profession , vain-glorious , empty ostentation : reality and active walking in Gods waies , is that to which they are invited . Reall holinesse consists in action , not profession only . The Apostle prescribing rules to servants , how they should as Christians behave themselves to their Masters , saith ; it must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , service to the eye . If men will not accept a perfunctory performance , much lesse can we expect that God take such feigned holinesse well at our hands , it being simulata sanctitas , and so duplex iniquitas , which occasioned Cyprian to crie out : Quid prodest verbis proferre veritatem , & factis destruere virtutem ? To hold out this truth more fully it is that the holy Ghost makes use of such phrases as require a most industrious and solicitous behaviour to Godward ; strive to enter in at the strait gate ; sometime , work out your own salvation with fear and trembling ; sometime , so run that you may obtain : all which do shew the earnestnesse of endeavour after that godlinesse which should be in all Christians . It s not enough that we be as those St John mentioneth , who have a name to live and in truth are dead ; Nor as such St Hierom remembreth , Qui sub Christiano nomine , under the vizard of Christians , in all their deportments towards Church and state , walk as Gentiles ; Nor as that Indian figtree in Pliny , having leaves as large as Targets , the fruit ●o bigger then a bean . O Honourable and beloved , consider there must be reality in our godlinesse , verball shews are not sufficient : My request to you is ( that with more certainty and comfort you may walk in this way of the Lord ) the ordinary tract , the terminus a quo , and terminus ad quem ( being passed by , ) frequent in our Divines , treating on this subject , you would give me leave to propound to you some objects , on which in this walk all Gods people must fix their eyes ; within which limits I shall bound my discourse ; Take them in these succinct following considerations . 1. Let your aim be in every undertaking to honour your heavenly father , whose will is , that we should in these Scripture revelations of duty , glorifie him . And whilst I say so , take notice , that we must honour God for himself : We may not seek him for base ends ; We should see an excellencie in him , above all persons , and things else , so as we can rest satisfied with God alone , yea with outward crosses and troubles : In a word , honour him not as those , who sought after , and followed Jesus , induced thereto , by mercinary , base , and by respects of loaves and fishes and perishing things ; as the Glosse saith , Quaereb●nt Jesum sed non propter Jesum . 2. In our walk we must propound to our selves this likewise , to help forward the salvation of our brethren , by exhortation , example , or what way providence offereth ; after the Apostle Pauls president . It 's a vain imagination of those who conceive that we must walk only to our own ends and interests , to our own honour , vain pleasure , observance of carnall friends , with neglect of the Saints , and their common cause : Woe be to such a man , when his Master cometh , and shall finde him so walking . It 's one of the saddest spectacles our times presents us with , and which doth threaten and may draw down a greater judgement then we are aware of , that men will not walk nor stirre one foot ( be the affair of never so great importance to the publike , ) unlesse the golden ball run before them . I have read of a bloud-stone , which having an excellent quality to stanch bloud , the Jewellers say , it seldome or never exerts its force , if not set in or covered over with silver . We have too many who have good parts , but if not silvered , you shall be poorly helped , perhaps rather mischieved by them . Another object in our walk , we are to look on ; is Gods likenesse , that we may come as fully up to it , as possible . We are children of a holy and heavenly father , and endeavour to bear his image ; that as when the question was , whose is this image and superscription , they answer , Caesari ; so , when one shall say , whose is such a states-man , such a Divine , such a Magistrate , such a Councellor ? it may be answered , he hath Gods image in all his deportments , he walks up to God , he breaths out piety in all his enterprises and imploiments . But alas that evil which a father complain'd of in his time , is too rife among us , Omnes ad Deum , pauci post Deum ir● volunt , All men would go to God that they may receive glory , few would go after him in a holy and divine imitation . Let us that have given our names to Christ ; ●●minate on this : As we are called to a state of grace , let us walk answerably . The Philosopers used to say , if thou beest a Philosopher , thou must live as such an one ; So I , if thou beest a Saint , walk up to Gods image and likenesse , shew what thou art . There is another mark on which we must set our eies , in this walk , viz , to ascertain our selves that we are in Christ , and so shall with him partake of future glory ; which is that very lesson the Apostle Peter so plainly teacheth the Saints . Although ( as the learned Zanchius observes ) holinesse and good works are not requisite ad promerendam , that we can by them merit everlasting happinesse , yet ad possidendem vitam aeternam , they are necessary . 5. The increase of grace received ( in this walk we now treat of ) is also carefully to be looked unto ; and is one end that in our heavenly course we must aim at . You know diverse after sicknesse by moderate walking do get strength : use hands ( we say ) and have hands ; it s a very usefull lesson that of imploying graces , philosophicall habits are augmented by putting them forth into exercise , and the spirituall endowments God vouchsafeth us , if we suffer not , what we have received , to impair by disuse , will receive much advantage ; if we would learn with Henock , to walk with God , I doubt not but we should gain much strength by that divine exercise of spirituall walking . 6. Briefly this must be our scope and desire to please God ; in which as we are to imitate the Lord Jesus ; so ●…s our parts to draw power from Christ , strengthening us to walk acceptably before him ; that of us it may be said truly in some sort , as he of himself , Joh 8. 20. I doe all things that please him ▪ and indeed otherwise to what purpose is our walk ? God hath coupled , walk , and pleasing him together , 1 Thes. 4 1 how you ought to walk , and please God ; It 's possible to walk and not to please him ; many walk and are enemies to Christ , but then we are not in Christ or walk not with God , holily and in faith ; without which it 's impossible to please God . It was 〈◊〉 his care in his walk to please God , and should be ours also ; he behaved himself as in Gods sight , had a regard to the rule , that all performances were warranted by it , and with the eye of faith looked on Christ , who was to come , his desires were to advance the Lord in every thing ; whom that we may please , take heed of , 1. Pleasing our selves in satisfying our own corrupt humours : as Christ pleased not himself in his walk , otherwise then might stand with Gods pleasure : So neither may we as Brutus and Cassius , wedded to our own wills and corrupt lusts . 2. Of pleasing men , to whose vain fancy it is a sin for us to comply . When God calleth us to him ; if so , we are not the servants of Christ . This of pleasing God in our walk , is both a duty and a speciall prerogative of Gods people , that when ungodly naturall men with the richest habiliments , and sweetest accommodations nature can afford them , are distastfull , yea odious to God ; yet the upright ( their actions being died in the bloud of Christ ) being acted by Gods own spirit , their works are Gods in them , their walking in a holy sutablenesse to his word , intending sincerely his glory , their persons being in Christ , their performances please him ; mistake me not , as if in every thing a childe of God , pleased God ; though his person be accepted , yet not all his actions , as in David and Peter case , though the person as in Christ be well pleasing , yet not as in a trade of sin ; for which God doth justly correct such with the rods of men , from whom he taketh not his mercy for ever . That we may please God in our walk before him , observe only these three rules . 1. Walk so as to avoid every extream , not to fall into one evil whilst we decline another : as some even of the primitive Fathers and Modern Divines through inanimadvertency in the heat of disputation have not avoided ; John Wickliffe though a good and learned man , seeing the abuse of Church goods to excesse , riot , wantonnesse , and Gods dishonour , cries down Church revenues , and opens unawares a gap that he never intended , to sacrilegious practises of covetous worldings , who soon after took the advantage of his errour to enrich themselves , to the discountenancing of learning , and discouragement of the Ministry , and their own ruine ; Others there have been endeavouring to shun the pressures of Episcopall tyranny , giving too much the rains , to novell opinions , self conceipts and interests , unawares run headlong into confusion and irregularity . And some there be who so highly advancing the love and free-grace of God to man ; Others pleading strongly for Christian liberty ( forgetting the golden mean ) treading the morall law under foot , as an uselesse ceremony after men are in Christ , hurry themselves from Christian liberty into Anti-Christian libertinisme . 2. Walk cautelously that we be not consened with the falsities and deceits of the devil , oftentimes changing himself into an Angel of light , sophisticating his wares , and dying vice with vertues colours , suggesting under glorious shews , such notions , of which we may say , as Osiander of the German Interim , there was plus veneni , more poyson by many degrees then wholesome nourishment in it . I desire not to raise old errours from the dead , to engender new ones . Westminster Hall , every street in London buy and sell them ; so as we may say of those Cities as sometimes of Rome , omnia vaenalia Rome , ther 's not an old fashion but its new dressed and set to sale , not an ancient errour in Austin or Epiphanius his time , which is not set forth as gainfull Merchandise : every countrey town almost in the land , is thereby infected . Nor would I be mistaken in this , as if no distinction were to be made betwixt fundamentalls and prater-fundamentalls , if that difference take not place , it may be prejudiciall to the foundation upon which we all are builded . 3. Walk providently , so to manage things present as to have an eye behind to discern what may follow , how by such an enterprize much good may be hindered , enemies of the truth may gain advantage , thou maiest unwittingly play thine adversaries game : there is a time ( saith Solomon ) for all purposes : Christ himself did not many things which afterwards he put in practise , his hour was not yet come ; Mary was deceived , and for it justly by Christ blamed , in hasting him to turn water into wine before the time ; The Disciples were in an errour , requiring fire from heaven as Elias did , it was not time ; The tares in the Gospell ( saith he ) are to be rooted up , but not at all times , if more detriment come to the good corn by taking them away ( though in themselves unsufferable ) then by their awhile standing , let them alone to a fit harvest ; All actions are not fit for all times . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Greek is tempus , and temporis opportunitas , time and the seasonablenesse of it : We must in our proceeding look to both significations , if we mean to be conformable to the rule , or profitable to our selves or others ; Cyprians advise is of good use here , who reproved some Christians that would needs intempestivè professe the faith , Confiteri nos vol●it ( saith he ) magis Christus quam profiteri . Let us ( Honble ) in this case walk providently , or as the Apostle hath it exactly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : which that we may do , go to the light , for to walk in darknesse is dangerous ; And the rather let us be induced hereto by the consideration of Gods bounty to us , no lesse then to our forefathers of Jacobs house , who had a light fiery pillar to direct them through the wildernesse to Canaan ; So we have a light here sent from the father of lights with whom is no variablenesse nor shadow of turning ; it 's the Lords light ( saith the text ) Oh house of Jacob , come ya , and let us walk in the light of the Lord . Having much ground to walk over , I shall spare needlessely to stay my self or you in a review of the various acceptations of this word Light in holy writ , this task having been performed frequently by the Learned : its observable that the Hebrew word . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for light here used , is of near kin to the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thereby shewing it to be a metaphoricall expression , in which the Lord would let himself down to mans capacity . Nor need we be curious in this variety of significations whether to chuse , the ten Commandments delivered by Moses , or the Gospel of Christ , or indeed the whole word of God . Neither is this to be omitted , that the Prophet speaking of the word , calleth it the Lords light , as the Hebrews ) used by way of emphasis to entitle , things of more then ordinary worth ; or else as Oecolampadius noteth , to shew that there is one God of the Jews and Gentiles ; Yet he saith not your Lord , nor Jacobs Lord , nor thy Lord , as in●some other Scriptures ; but the Lord ; haply for that they having forsaken him , would not with that assurance and confidence of interest goe to him as their Lord . The holy Scriptures ( this is that Isaiah would teach them ) are a light to all Gods people , and that it is so , there are these evidences . 1. The Scripture is a full and perfect light , there is no defect in it , no rules wanting , none insufficient , we cannot say as of the Oratours works desunt nonnusla , nor as the Schools , of P. Lombard , hic Magister non tenetur ; No , the law of the Lord is perfect , it 's sine vitio , it hath no faule in the least measure . 2. It is a clear and shining light , manifesting a sufficiency of instruction and direction in all the waies of God , so as the man of God may be made perfect ; As it hath light in it self ; So doth it convey the same to others , making them wise to satuation ▪ if you say there be many in darknesse and ignorance to this very hour , who walk in by-waies . I desire you to consider , that God is pleased to clear to such as be his people , all truths necessary to salvation ; if any of his children be in an errour against fundamentalls , God who hath promised to lead his Saints into all truth , will discover this unto them in due time . 3. As light is pure and clean , you cannot fasten any dirt or uncleannesse on it ; So is the word of God , there is no drosse in it , so thorowly is it purged , saith a learned Divine . Men may cast disgracefull speeches and aspertions on it , as doe Papists , Atheists , and Enthusiasts , but there you can fasten no evil . The word , as the light , is a comfortable creature , how pleasant is it to behold the light ( saith the wise man ) the expressions of Gods free-grace , the promises of mercy , the doctrine of the covenant in Christ made with Gods people , the future glory and happinesse herein held forth , and reserved to all Gods elect . How doth the hearing , reading , meditating of the same , put life into the hearts of Gods children in the midst of their hottest afflictions : as David ; I had fainted in my trouble , but thy word hath quickned me . Light is smart and painfull to all blear-eyed persons , who cannot endure the force and efficacie of it ; which comes to passe by reason of the weaknesse or imperfection of the eies : So the word of God ( especially when powerfully preached ) doth exasperate and enrage ungodly men , desirous to sleep in the dark dungeon of hellish sins , who like Cerberus Plutoes dog drawn from hell , belch and vomit at the light ; So were the Pharisees at Christs Sermon , They were scandalized at him . Lastly as the light hath its being and rise from the Sunne the fountain and originall of it ( there is lux and lumen , as the Philosophers distinguish , as cause and effect : ) So God who is light it self and dwelleth in light , in whom is no darknesse at all , the father and fountain of light , is the originall of this Scripture light , which is a ray or beam of his sunne in heaven . It is of his enspiring : holy men ( saith the Apostle ) spake , as moved by the Spirit , the word is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of their own interpretation ; but as they were moved by the holy Ghost . Honourable and beloved , seeing it 's the light of the Lord that hath all this day , this day said I ? yea so many Sermon daies , yea so many scores of years shined to this Nation : Let us to whom of late more fully God hath vouchsafed so imparallelld a mercy ( our forefathers , and many of our dear brethren in other countries , as those in Egyptian darknesse , desiring to see one of these daies of the sonne of man and cannot injoy them ) let us ( I say ) endeavour to walk answerable to so high a favour . Oh that I were worthy to fasten on you the exhortation of the prophet Isaiah cap. 60. 1. 2. wherin is a promise also and seemes in our times to be fullfilled . Arise , shine , for thy light is come , and the glory of the Lord is risen upon thee ; for behold the darknesse shall cover the earth , and grosse darknesse the people , but the Lord shall arise upon thee , and his glory shall be upon thee . Take notice therefore of these rules . Bring your actions to this light and make triall whether or no they be wrought in God , both your private emploimen● as men , and your publike undertakings in your respective ●●ions to Church and state . The King ( as we read , in Deu● . 17. 18 , 19. ) When he sat upon the throne of his Kingdome , was to write him a coppy of the Law in a book on t of that which is before the Priests the Levites , and it was to be with him , and he was to read therein all the daies of his life , that he might learn the fear of the Lord his God , to keep all the words of this law , and these statutes to doe them . Yea say some Hebrew Doctors , he was so carefully to look to this rule , that if his fathers had left him none ( viz no book of the law ) or if that be lost , he is to write him two books of the law , the one he is to reserve in his house , for so he is commanded , as every one of Israel : the other is not to depart from before him ; if he goeth out to warre , it goeth with him , if he sit in judgement , it is to be with him . They knew of old this most certain principle ( as Luther calleth it ) that Gods word will not attemper it self or condescend to Princes and states ; but they are to frame themselves and imploiments unto it , though never so crosse to their malignant and corrupted humours : which gives me occasion to remember that worthy speech of famous Queen Elizabeth , when passing in roiall state to her coronation through the streets of London , the Bible being presented to her , which with both hands taking she kissed , and laying to her breast , she said that the same had ever been her chiefest delight , and should be a rule by which she meane to frame her government . In this case it 's true what Casuists teach concerning the Cannon law , that in materia ad acclesiam pertinento , where the civill and Canon law disagree , We must be ordered by the Canon : So if we could be willing ( when laws fright and oppose one the other ) to sta●d to the determination of Gods Canon without prejudice or partiality , suffering our selves to be directed by the light of holy Scripture , it would soon put a period to the most unkindely differences . 2. Beware of the pretended new lights so much sought after by these times , that our holy zeal for God is almost extinct . When God sets up a pillar as a direction to his people , he expects that no ignis fatu●s or lanthorn-man should steal away his followers , yet such is the mad instability of these times , that what ever presents it self new to us is welcome , though unsound and rotten . God hath shut up the Canon of Scripture , your expectations will be frustrate if you look for another Gospel . There may be new lights respectu actus revelandi , enlightning both the organ and the object , but these revelations are not new , respectu doctrinae revelatae : this were to set up another Gospel then what you have received ; which whosoever shall presume to bring , we may not ( saith John ) bid him God speed , least we pertake of his evil deeds . We must as Martin Luther said he would do , if any spirit suggest to us any opinion , for which he hath not Scripture , spit in his face , yea if an Angel from heaven ( as the Apostle long since taught us ) should preach any other Gospel ( let him prate as much as he will of new lights ) he is accursed . 3. Suffer not men in these times of light , to walk in darknesse , compell them to come in at least to an outward observance of ordinances . Some have doubted , though all are not of that opinion , whether the Jews living in a Christian common-wealth , ought not to be forced to an outward conformity ; but that such as are Christians by profession should not by the civil Magistrate be brought to ordinances , seemeth to be out of question . I move not this as supposing an outward compliance sufficient to the compleating of a Christian , which is done in the work of grace upon the heart , however when men come to , and live within the reach of the word solidly preached , they are more like to be enlightned and converted . Bishop Latimer used to say , he would have men come to the Church though to take a nap , it may be God would take them n●pping ; who knows Gods time of saving souls ? We read of one in those bloudy Marian times , who when the Protestants had a meeting in Tems-street in London to hear a Sermon , came in with a purpose to have informed the persecuting Bishop B●nner against them ; he went away by that Sermon converted , and became one of them . And who knoweth what God may do , though men come to his word out of bie respects ? We have many good and wholesome laws made by former Parliaments to this very purpose ; it were much to be wished , they were revived and put in execution , that those mulcts and punishments in them were inflicted : that so ungodly men might not dare with that frequency and audaciousnesse to disfrequent the publick places of Gods worship ( where the light is set up ) under specious and coloured pretences , when perhaps much worse imploied to the corrupting their weak mindes by seducers , whose labour and ambition is to draw disciples after them and subvert unstable souls . 4. Let it be your chief care ( ever Honoured Senators ) to set up and maintain this light of the Lord in all places of the Kingdom , there being thousands of Parishes in England and Wales , which are miserably destitute of this light , wanting able Preachers to hold it out to them ; as Cumberland , Northumberland , Westmorland , the Bishoprick , yea and a very great part of Yorkeshire , who like Pagans scarse know whether there be a God , a Christ , a holy Ghost or no . Take therefore good King Jehoshaphat for an example , who sent Priests and Levites in great plenty throughout all Judah , and they had the Law of the Lord with them , and went about throughout the Cities of Judah , and taught the people . He was carefull to advance the light of the Lord , that his subjects might not remain in darknesse ; and you see in the following part of the story , how the Lord remembred him for it , and ( saith he ) the fear of the Lord fell upon all the Kingdomes of the land that were round about Judah , so that they made no warre against Jehoshaphat . And verely had more care ( since all the opportunities of advancing light from the beginning of these distracted times , till now ) been taken , had the people been taught by Learned , Orthodox , Godly , discreet , painfull Divines , in the dark corners of this nation , where very little or no light shineth ; by Gods blessing we should not have lost by that charge , what ever covetous self-ended persons ( who seek their own , not God or his people ) may suggest to the contrary . Famous Oswald King of Northumberland gave testimony of his zeal for Gods glory , and love to his people in the same sort , by setting up a light of truth in those very dark times , he sent for one Aiden a Scottish Bishop ( saith Beda ) to instruct his people , who not well understanding nor pronouncing our language , was not so intelligible to the hearers , the King himself therefore used to interpret his Sermons as the Bishop preached . But it 's not said that the King presumed to take on him the Preachers office , he did not preach , only ( which indeed was an excellency in him ) he interpreted to them the Preachers Sermons . He well apprehended how much it concerned himself and Kingdome to advance the light of life , without which they should all remain in darknesse and irregularity . Which light of the Lord , that it may be set up and become usefull , I commend to your consideration four short directions . 1. Be regardfull of the nurseries of good learning , that by the means of them such students as shall de futuro be sent abroad , may be compleated with knowledge in languages , skilfullnesse of arts and sciences , well read in story politicall and ecclesiasticall , and indeed accomplisht in all good literature requisite to so high an imploiment , that he may shew himself a workman which needs not be ashamed ; Let these Schools of the Prophets receive their due revenues , and other incouragements which their pious founders and benefactours vouchsafed them : Let no man have just cause to divert his childes studies to secular imploiments , either for want of means , conveniences or honour by which the mindes of men are much invited to study . Let that other sister which hath no breasts be timely remembred , of which I may say , as King James said in the starre-chamber to the Judges , in that of Pauls steeple , that in time may be done at a lesse , which afterwards cannot be at a greater charge . 2. See that the places of Gods worship be maintained ; the neglect of which as it gives occasion to our Romane adversaries to speak evil , so doth it not passe without suspition amongst the vulgar sort , as if with the outward fabrick and structure your intention was to demolish worship and Religion it self . Truth is , the complaint now is no lesse just ( and I hope free from Romish tincture ) then it was in King Alured his daies , when in most places they were exceedingly gon to wrack ; I am confident you conceive me not to perswade to a popish supe●sitions garnishing of Churches , walls , nor of a foolish opinion that prayers are heard propter s●nctitatem loci , which yet was the fancy of some Schoolmen : but only that such places should be conveniently repaired , and where they want , more built for receiving the people of God to worship him , for neglect of which we are justly culpable , as they who did not build the Temple of Jerusalem , a type of the Church , Gods people . So is it time for us to mend our own houses demolished by war , and shall these houses lye wast ? 3. Let the Discipline of the Church , according to the word of God , best reformed Churches and fundamentalls of our own Nation be established ; it will be a notable means to preserve the light , and to keep of such as endeavour ( like as they did that candle , Luther , in the beginning of the German Reformation lighted ) to blow it out . The goodnesse of God ( saith one in his book wherein this controversie of Discipline is purposely and largely discussed ) hath provided in his word a Discipline for his Church , which if he had not done , he should have been lesse carefull of it then of the commonwealth , of which in that regard he is not unmindfull . Neither is this any other then you have covenanted , and was there ever a Parliament as of more prayers , fastings , preachings , deliverances , victories , so of more vows , covenants , leagues , and solemn protestations , with eyes hands and all lift up to heaven , then this is : Well , of all sins , to falsifie Covenant is one of the greatest , better not promise , then having vowed , not perform . In your first Declaration there is this memorable passage . It is far from our purpose or desire to let loose the golden reins of Discipline and government in the Church , to leave private persons or particular congregations , to take up what form of divine service they please , for we hold it requisite that there should be through the whole realm a conformity to that order which the laws enjoyn according to the word of God . O that we had not started aside from this like a deceitfull bow , then surely had we wounded the hairy scalp of many Church enemies , that break the bonds asunder and cast the cords away from them . O that the husbandman had not slept , the enemy could not with that advantage have sown so many ●ares of errours in Gods field . O that this guard were set , so the foxes might be taken , even those little foxes which do spoil the vines that are full of grapes . 4. Take order that such Divines as in severall parts of the Kingdome have or shall conscionably hold forth this light of truth in their charges respectively to the edification of their people and not to yours or the Commonwealths disadvantage , be plentifully provided of comfortable maintenance and due encouragement ; else how can you expect an exact performance of that trust of beating the light you require from them , you may not muzzle the Oxe that treadeth out the corn . The labouror is worthy of his hire . He that is instructed must make him that instructeth him , partaker of all good things . Our forefathers brought honour to God , happinesse to the Church , to themselves a glorious name by their foundations and contributions to the maintenance of his light . Oh let not us grudge that the oyl bestowed at their charge , should run in the same pipe to keep in his lamp and not into our private cruses . You ( Honourable ) are the repairers of our breaches in Church and state ; You are the Physitians of the body politick and ecclesiastick . We dare not prejudge you . Of all injustice its the worst when men take wrongfully from the publike charge of commonwealth , and that wrong done to the Church is a sinne greater then that which is against the commonwealth , the Church of the two standing in a nearer relation to God , and to injure the Church , though it be a very great sin under the law , as may appear by the expression in Malachy , Will a man rob God ? Ye have robbed me , even this whole na●ion : Yet is it more hainous , if committed in the light of the glorious Gospel , by how much the Gospels Ministry is more excellent then that of the law : which is the reason why some learned and godly Divines have concluded it unlawfull to alienate the revenus of Gods worship , though given in superstitious times much of it , and haply to some superstitious uses , but rather conceive it ought to be imployed to the service of God , incouraging of learning and godlinesse , which was the main scope of the donours , though some of them might fail in particular , Circa fundamentall tenets . But certainly it must needs heighten the sinne of those who detain the revenue of the Church , under the specious shew of lay-tenements . In the mean while there is none to bear the light of truth before the people , none to instruct them ; the key of knowledge being wholy taken away , some aumb dog is set over the flock of Christ for a mean salary , whereas they should be instructed by one , as Isaiah saith that hath the tongue of the learned . And to deprive the people of such tongues that we may enrich our selves with the revenue that should maintain them , is a sin no lesse , if not much more , culpable , then that of Achan , who stole a wedge , or as the Hebrew hath it , a tongue of gold , but in the end paid a rate dear enough for it , as many of his successours have since done , and more ( if timely repentance and restitution prevent not ) may buy the gold of the Temple at a high price . It seems the very heathen , who had no other pilot then natures law , stood in fear to runne this hazard , of splitting themselves on this rock of sacriledge , and so make shipwrack of a good conscience to the losse of the soul , the most precious lading , which if once gone , is irrecoverable . Doe we not read of Pharaoh King of Egypt , in that great famine mentioned by Moses , how that when all the people were necessitated to sell their lands to make provision for themselves and families that they perished not in the dearth , that he provided a portion for the Priests , that so their lands might be preserved to the uses they were dedicated ? He might with as much ease , as little charge , have entered on the Priests possession , as the whole land , and so have been sole Lord , that no man ( as our great land-Lords use to say ) should have a foot within his territories . No , he durst not enterprise it , Wherefore the Priests land became not Pharaohs : He does not drive them ( as some have done ) to an exigent that he might gain the more by them , he provides , to prevent that mischief , portions , at his own charges for those who are disabled by the penury of the times , to make provision for themselves . And in that generall seisure of all estates there is this clause of exception in the deed concerning the Priests , to except before excepted , the land of the Priests only , which became not Pharaohs . I know that some do endeavour to evade this place alledgeing the Hebrew word , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cohen signifieth a Prince , and so take it of the chief officers about the King ; but the word signifies both Priest and Prince , and because in one person it sets forth both , haply by one word , and the circumstances shew a distinction betwixt them and the rest of the land , which occasions the Learned generally to read it as our Translatours have done . So the Chaldee , the Septuagint , Tostatus , Pererius , Cornelius a Lapide , Mercerus , Calvin , Musculus , And all our English Translatours I have met with . Noble Senatours , let it be your honour ( as he said ) to leave the Church in a richer condition then you found it , yea though in most places it complains of poverty ( it being torn and beggerly ) endeavour to restore it ; it will be your comfort when you lye on your last pillow , if in this case you can sincerely say to God , as Augustus of Rome repaired by him , inveni lateritiam , reliqui marmoream . Remember that this light , the word , held forth to the people is not maintained ( since that extraordinary apostolicall gifts are ceased ) without vast expence ; those who are in this imploiment ( that their office may be more acceptable , gracefull and profitable ) have severall lights , none of them to be suffered to die , which they must maintain at great expence . 1. A light of knowledge in the study by books of all kindes of learning , that so they may be able Ministers rightly dividing the word in truth ; this ( blessed be God ) is one cause why the Divines of this land have been so famous to the admiration of forreigners : whereas if this light be extinct , there will be a want of the other light in knowledge and doctrine also ; as one , a great Schollar , long since observed : poor beggerly maintenance will have but a poor contemptible Ministry ; Scandalous maintenance , scandalous Ministry . 2. A light in the family : he must maintain those whose subsistance is from him : which sometimes are exceeding many ; if he should be deficient in providing for them , you would condemn him worse then an infidel : It is a pretty observation that one hath , The Table of shew bread ( saith he ) was set in the midst of the Temple to signifie thus much , Quod Sacerdotes in Templo servientes , de Templo victum habere debent . Is it not much to be lamented think you , that the oyl in the first institution of it appointed to preserve light to Gods people , is powred out to other purposes , * as former times have complained , lusts of men , yea the worst lusts of the worst men that are enemies to God and the Church . In the mean time those and their posterity , who attend on his light , whilst others have food enough and to spare , are in hazard to perish with hunger . 3. A light in the town and countrey where they live : it s a light of good works , in shewing mercy to the poor , being helpfull to the needy , as Job saith of himself , he was eyes to the blinde , feeet to the lame ; this would have covered them , to the credit of Religion , inciting others to the like , he did not put his light under a bushell , So ( praised be God ) in this nation , where the revenues of the Church were great ( though some did spend much in vanity and excessive courses as the profuse vulgar ) all did not so : much hath been given by Divines to Colledges , Hospitalls , Libraries and other pious works . And indeed Schollars best knowing to set a price on learning , have been most beneficiall this way . The Apostles exhortation to Ministers is that they be given to hospitality . Surely then they must have ability else they should stand in need of other mens hospitality , be fitter to receive then give , as God knows it is the case of many a learned , godly and painfull Divine at this day ( as sometimes it was the condition of learned men , beware the fears where Church revenues are devoured ) who have great charges of children and nothing wherewith to bring them up , or place them out , while the ancient Church-revenue is in the hands of many that worse deserve it . This made the mighty godly Divine of Scotland ( as I am informed ) lying on his death bed ( and the words of dying men should make a deeper impression ) so earnest in his exhortatory letter writ from St Andrews to the Assembly at Sterling . There are two branches of his exhortation , one to keep out of the Church scandalous Ministers , the other to prevent a scandalous maintenance . Noble Patriots , as it belonged to Eliazer to provide oyl for the lights of the Temple , so to you it appertains , as nurserers of the Church , to see that these lights of the Church have oyl to feed them as Hezekiah did , 2 Chron. 31 4. I can present you with no arguments more constringent then those in the text before you . 1. You have many priviledges , God expects this as a testimony of thankfulnesse . Those who gain by sea-trade are not unwilling to be at the charge of land-light . The children of light should be as wise as the men of the world . 2. You are reformers in Israel , this is one speciall point of your work , to see that Gods house be not as a dark room , the light removed . 3. You know that Religion is not in shew , but in deed , it 's not sufficient to say as those St James mentioneth , goe and be warmed , unlesse also you make provision for them . 4. It 's the Lords light that affords direction to your souls for the obtaining eternall light , which by how much the more excellent it is then that under the law , so much the more liberall we should be in providing for it , as that famous servant of God long since taught us , with whose words I shall crave leave to close this imploiment . Had the Priests of the law the tenth part , and shall not the Ministers of a better testament have any part ? Such maintenance will have such Ministers in time out of question , to the utter decay of learning piety and Religion , and to the bringing of all barbarisme and errour as Satan wisheth . Worthy is the vertue of Nehemiah touching this matter , everlasting remembrance and imitation of them that have like authority and fear God ; he finding that the Priest Eliashib ( who had the oversight of what belonged to the maintenance of the Priests , being joyned in affinity with Tobiah the Ammonite , an enemy of the Jews , the portions of the Levites were not given them , but every man was fled to shift for himself amongst his friends ) most zealously reformed it as you may see ; threw out Tobias vessels , thrust out Eliashib , and placed them that were accounted faithfull , and brought the tithes of corn and wine and oyl into the house of the Lord : again mark the state of our times , and see if such Tobias be not yet amongst us , and such Eliashibs , who dealing in all unrighteousnesse , convey the portions of the Levites by little and little from the Church that all may come to ruine and utter confusion in time . They must have the tithe corn and gleab land , peradventure the house also for a dairy , and then cosen Eliashib the Minister shall have the tithe geese , and the egges at Easter : But shall not God visit this great impiety ? O Lord , O Lord , in mercy forgive the sinnes of the land , and the iniquity of thy people deserving justly the losse of thy word and sweet liberty of their consciences , and yet , yet shew favour , for thy mercy raise up men that are able to feed thy people as they ought , and either convert or confound Church-robbers that savour nothing but their own gain , that take thus daily away the reward of knowledge , endeavour the death of thousand thousands of souls , which thou hast created . Stirre up Nehemiah thy faithfull servant to redresse this sin , and to settle things carnall as shall be fit for them that sow spirituall , that God be not mocked : So we that be thy people and the sheep of thy pasture , shall give thee praise for ever , for so great a mercy . Amen , Amen . Notes, typically marginal, from the original text Notes for div A87607e-300 Jer 7. 9. 10 Putant e●im Hypocritae si modo externas ●u'tus divini cer●●●ni●● quas●an observent , tunc onnia tecte babere , quamvis ipsi in sceleribus praefra●te per●gu it Os● and in loc. 1 Tim 5 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Neque te participem constitue ali●rum peccat●●um . 1 Sam. 2 30. Exod. 10 23. ●s●● . 8 19. psul . 147 19. Act. 14. 16. 1 Cor. 2. 8. Solin . poybist . cap 9. Accendunt quotidie lucernas , quib●● nulla lux est : illis co●petunt test imonis te●ebrarum . Te●t . Apol 10. Igne● fatunm qui sequmuntur in avia abducuntur & in pr●cipitia fossa● que saepe numero run●t . Kek Syst . Rhys . lib. 6. Isa. 8. 20. Lo Cook . jurisdiction of Courts . Notes for div A87607e-850 Pes enim Ille in quo claulicabat , Iudaeos qui in Christum non crediderunt , figurabat , ille vero qui sanus remansit , illorum typum gessit qui Christum Dominum reciperunt . In co quod vincit Iacob , Iudaeos Christum persecuturos significabat : in co quod benedictionem petebat , illum populum figurabat qui in Christum Domioum credituru● erat . Serm. 80. de Temp. Propheta igitur verè regi●s ex regio ut ple●●que veterum tradiderunt genere oriu●du● , &c Ep Nu● cup . ad H. Mo● . Com. in sl . & Hieron. Aug. confest . Rom. 9. 3. Matth ▪ 8. 11 , 12. Mat. 2● . 31 , ●● . Theod. Snepf . in locum . Flac. Illiric●● , in verbo do● . Exod. 1. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ibbanerb . Fortassis aedificaborex ea . Fortassis liberos consequar ex 〈◊〉 . Ju. Tr. 1 Cor. 3 9. Heb. 3. 6. Doctr. Col 1. 10. 1 Thes. 2. 12. Deur 16. 5 , 6. Deut 3● . 13 , 14 , 15 , 16. Judg. 37. Psal 44. 21. Ps. 106. 20 , 21. Jer. 3. 21. Jer. 18. 25. Exod. 19 4 , 5. Heb. 13 , 1. Object . Resol. Aug. Tenes in lacta 〈◊〉 h●c tibi ●ono Deus est . Hilar. ● 5 de Tr●nit Eph. 2. 18. ● . 12. Heb 4. 16. 1 Co● . 2 ult. Exod. 19 ● . Peculium Abules in locu●● , as the . C●ldea . observes . Speed . Titus 2. 11. Heb. 2 16 , 17. Heb. 4. 15. Aug. in Joh. 3. 16. 17. Theophil●● vir Senatorij ordinie Aret. 〈◊〉 Act. 1. 1. Hac lege evangelium 〈◊〉 Theopb nu●●upat Lu●as ut sideliter ejus custodiam suscipiat . Calv. in loc. 1 Sam 31. Sermo Iehovae fuerint rarus temporibus illis , Tremel . & Jun Heb pretiosus . Nan omne rarum 〈◊〉 . See Iohn 〈◊〉 his story in Act. and Mon. of the Church pag. 1941. Exod 10. 4. Psal. 91. 4. Psal. 10● . 14. Deut. 7. 17. Jer. 30. 10 12. 13. Isa. 16. 19. Psal 8. 〈◊〉 Sol qui re●reat pios beneficij● s●is , ut sol plantas & animalia suo calore & splendore : scutum nostrum , id est , quod defendit nos , nempe me & comitatum meum Pilcat . Heb. 1● 34. 35. Quantos videmus humiliatos sed non humiles Bern 1 Pet 4. 3. Exod. 3 8. Deut. 8. 7 , 8 , 9. Deut 11. ●● . 12. Ezek. ●0 . 6. called Jehova's land , Hos. 9. 3. and the holy land , Zac. 2●2 . the land of Immanuel , that is , of Christ , Isa 8 8. a figure of an heavenly countrey , Heb. 11. 9 10. being accuntrey in Asia the lesse , possessed by Canaan the son of Cam the son of Noab , and his sons , but for their wickednesse the Land was to spue them out , Lev. 18. 25. Gen. 12. 5. Accipiendis beneficijs indignus est qui suer●t de accept● ingratus Bern Serm. 4. in 〈◊〉 90. Isa. 1. v. ● . Ezek. 2. 5. Deut. 32. 6. Prov. 20. 14. Pessimum est Trem. & . Iun. Matth. 22. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , illi vero haec non curantes abicrunt . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 , propter amp●● 〈…〉 . Rom. ●● . ●4 . Hos. 2. 6. Psal 7● . ●● . I●qu●●●um est cor 〈◊〉 do nec in●e requies●●t A●● . Spe●● in ●● 〈…〉 of R●samon● . Gen 32 ●0 . Heb 1● 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Gen ●● . 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Heb. 11. 13. Pellioi●t vel devovebit cor suum ut mea● semper perficiat voluntatem . Osiand & Vatab . in loc. Cicero . Cato cujus mores erant , Lucano reserente , toti genitum se credere mundo . Gerson . Gal. 6. ●0 . Gen. 4● . 35. Gen. ●7 . ●● , ●2 , 13 , 14. Ambr. in vita Theodos. Seneca Aliud a●●re , ●ale age●e . Ma ●●av , de inst●●u●●one principis . Aetrus Hadria the Emperour used to say , Non m●bi sed popu●o praees , nunqu●d ut de subdetis ●res cas●●equaqua●● se● ut ipse de ●e Ber. de consed l. 3. * Psal. 30 6. 7. 1 Sam. 15 23 , 26 , ●7 , 2● 1 Sam 15 , 33. 2 King. 10. 16. 2 Chron. 31. 21. 2 King. 10. 29. Hos. 1. 4. Jer. 22. ●4 . 28. Isa. 17. 4. Jer. 33. Amos 6. 8 , Lament. 2. 3. Heb. 12 29. S●ul●um ess●t 〈◊〉 aut 〈…〉 ei qu● 〈…〉 . Arb ● . 6. cap 10. Calv instit l. 2. cap. 5. Austin . Josh 24. 15. Observ. Matth 8. ● . Facere recte cives suos princeps optimus sa●endo docet . Paterculus . Exod. ● . 17. Deut. 1. 13. 2 King. 2. 15. 1 Cor 14 12. 32. Joh 7. 30. Act. 19. 2. 6. Phil. 4. 9● Judg. 9. 48. Qui 〈…〉 in 〈…〉 ●idel●s esse non● ossunt . 〈◊〉 . ap 〈…〉 1. cap. ● . See Nationall Covenant . M Fox Hist of the councell of ●onstanc● Anno 14●4 . Primum videndum , quid sit ▪ quod sacrum appellat ●●st autem illud sacrum quod sacris ufibus vel Dei instituto & jussa vel hominum voluntaria & ● spontanea la●gitione ad lictum & devotum est . Ob eamque causam horum aut sublatio , aut etiam imminutio , sacrilegij ●rimine damnatur , Deut. 23. 21 , 22 , 23. Hec corruptela cum omnibus saeculis ●h●●●uit , tu● ex omni memoria nunquam magis grassat● est quam hoc nostro ta● infaelic● sae●ulo , in quo p●erique non mo lo 〈◊〉 largiuntur sed etiam , qu● ▪ adpossunt , da●t operam ut ex illo aliquid resecent & arr●dant , quod a su●● major bus ad 〈◊〉 Dei & scholarum & pauperam suste● a●ionem collatum est . Exaggeratur hoc scelu● apud Prophet . Mal. 3. 8 , 9. qui hanc injuriam ●on tam hominibus quam ●psi Deo sactam esse queritur . Quod si illis mortale & perniciosum sit qui bis bonis fr●untur , quid illis fie● qui alioru● Av●● rit●● tantum a ●ainistri fugruat , qui ipsi●ullum inde fractum perceperunt , & qui spe tantum praedae deiuceps consequendae a● hoc sacrilegium pertracti sunt . M Cart. on Prov. 20. 2● . Jer 7. 24. Jer. 17. 9. 2 Sam. 1. 20. Ad Deum non acceditur passibus corporalibu● cum ubique sit , ped affectibus mentis : & codem modo ab eo ●eced tur & sic accsssus & recessus sab fimili udine localis motus defignunt spiritualem affectum . Tho. Aquin. ● q. ● . 5. m. Observ. Ephel . ● . 6. Cypr. Serm de Mortal . Luk. 13. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Phil. 2. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 9. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Revel. 3. ● . Zanch. 9. Joh. 6. to . Ord. Gloss. in loc. 1 Cor. 9. 22. Mazarinus . Psal. 50. 1 Pet. 1. 16. Matth. 22. 20. Bern. Philosophores ? Philosoph●●e i gitur tibi vivendum est . 2 Pet. 1. 11. Gen 5. 24. vvith Heb. 11. 5. Phil. 4 13. 1 Cor. 7. 32. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Thes. 2. 4. Rom 8. 8. Heb 6 11. Gen. 5 22. Heb. 1● 5. Col 1. 10. Col. 3. ●0 . Rom. 15. 3. Gal. 1. 10. 1 Thes 3 4. Zancby . Phil. 2. 13. 1 Joh. 3. 22. 2 Sam. 7. 14. 15. Scieba● horrid●us scripturu● Letherum quam sent●● . Phil. Melanct ● . ep ad A●●cum . Anno 1544. Fox Martyr . 2 Cor. 11. 14. Osiander . Ep. cen● . Lond. Westm. Polan . B. Hell . ● . D●vena●● . Eccles 3. ● . Joh. 2. 4. Luk. 9 54. Matth. 13. 30. Gal 6 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eph. 5. 15. James 1. 17. I lliricus . 2 Pet. 1. 19. Oecolampad . in locu●● Observ. Spa●bem dub . E●ang parte 3. dab minima 94 Tully . Psal. 19 ● . Piscat. in loc. 1 Tim. 3. 16. M. Downames warf●re part 4 lib. ● . cap. 4. Joh. 16. 13. Phil. 3. 15. Psal. 11. 140. Piscat. Pu●gaturur anrum in catino . Eccles. 11. 7. Ps. 119 50. 93. Matth 1● 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 Pet. 1. 20. Vse . Exod. 10. 23. Gloria Iebovae doctrine evangelij per quam glorificatur Ievab . Piscat. Joh. 3. 21. Some read it his Deuteronomy . H Airsworth . Sartily Fu●●● vill . uren c●●lex . Leggs civi les sequuntur canonum disi●io●em . Gal 4. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Jer. 6. 16. Gal. 18. Ioh. 2. 10 , 11. Gal. 1. ● . Bald cas. lib. 2. cap. 6 p. 104. in horum locum adigantur ad sacra Christianorum i e. jubeantur templa ipsorum i●gredi , Concionibus & precibus interesse , &c. In his Serm. M. Fox in the life of Q Mary . 2 Chron. 17 9. 2 Chron. 17. 11. Phil. 2 ▪ 21. Speed in the succession of Saxon Monarks . lib. 7. cat 21. B●de hist Angl. lib. 3. cap. 3. Isa. 49. 23. 2 Tim. 2●● 5. Sir Hen. Sp●d . Tom. 1. Concil. Britan. 1 Tim. 5 17 ▪ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . King Iames his speech in star-chamber . Ridley his view of the civil law . p. 19● . Th. Aqui● . Hab. 1. 9. To this purpose M. Tham . Carthwright in his cont. with Arch B. Whit-gist . Eccles. 5 5. D●ut 23. 21. 1 Cor. ● . ● . Gal. 6. 6. Sir Ed. Cook in second part of Iust on Magna Charta . pag. 3 , 4. So in the story of Lucius , E●belbert Eghert . Alfred E●helwol● . Edgar Edward the confe●●our with divers others more in old Histories . Numb. 4. 14. Mala● 3 8 , 6. Dan Ethic. Christ . 12 c 15. Princeps jure non potest res sacra● , & bona cu●t● divino etiam in genere desti●●ra etiam ea quae ●ul●●i superstitioso forvi●●t in ●sum profanu● transferere . Ke●h Syst Po● . l. 1 cap 21. sic polan. in Synt. & in Dan 5. 4 , 5. Isa. 50. 4. Qui causam 〈◊〉 ipsum dam●●n d●●isse vid●●ur Io●●ph●● . de beno ●u●aic●o Gen 47. 2● , Pu●●herri ●us igitur his tex●s est ed nos non sequ●mur nec a ●●ittim●s in Germania , &c Phara b Rex aegypti conju●get in judicio prox i●o & contra priacipes & magistra●us Germanie , propterea quod ille suos sacerdo●es coluit alu●t & abstieu it a ho●is 〈…〉 ea ●u●●ssino contracta in su●● pote●latem re●i gere patu●sset . Luth. Hieronymus . Chrysostomus . Seb Munster . Ar. Montanus . Vatablus . Ant. Honcala . Leon Marius . Sel●eccerus . Stella . M. Lutherus . Luc. Osiander . Ioh. Brentius . Dav. Paraeus . H. Ainsworth . Doway Bib. Hen 4. 0. Engl. 2 Tim 2. 13. Floreatissima Anglia , ocellas ille ecclesiarum peculium certismi gulare . Deodatus . Ex tenuitat● beneficiorum necessar●ò sequitur ignorantia sacerd●tum . Panermit . Aquin. Indicandus est fur s●erilegu● qui ●as● fuerit non uudequa . que tollere , sed de ecclesia tollere Aug tr 50 in Joh * Ye that are Lords and Burgesses of the Parliament house , I require of you in the name of all my poor brethren that are English men and members of Christs body , that ye consider well ( as ye will answer before the face of Almighty God in the day of judgement ) this abuse , and see it amended . When as antichrist of Rome durst openly without any vizard , walk up and down thorowout England , he had so great favour there , and his children had such cra●ty wits ( for the children of this world are wiser in their generation then the children of light ) that they had not onely almost gotte ● all the best lands of England into their hands , but also the most part of all the best benefices , both parsonages and vic●raged , which were for the most part all impropred unto them . And when they had the gifts of any not impropered , they gave them unto their friends , of the which alwaies some were learned , for the monks found of their friends children at school . And though they were not learned , yet they kept hospitality , and helped their poor friends . And if the personage were improprated , the monks were bound to deal almes to the poor , and to keep hospitality , as the wri●ings of the gifts of such personages and lands do planly declare in these words , in puram ele●●of●●om . And as touching the ●l●es that they deale and the hospitality that they kept , every man knoweth that many thousands were well releeved of them , and might have been better , if they had not had so many great mens horses to feed , and had not been overcharged with such idle gentlemen , as were never out of the abbeys . And if they had any vicarage in their hands , they set in sometime some sufficient 〈◊〉 ( though it were but seldome ) to preach and to teach . But now that all the abbeys with their 〈◊〉 goods and impropriated personages be in temporall mens hands , I doe not here tell , that one halfepenny worth of almes , or any other profit cometh unto the people of those parishes . Your pretence of putting down abbies , was to amend that was amisse in them . It was far amisse that a great part of the lands of the abbies ( which were given to bring up learned men , that might be Preachers to keep hospitality , and to give almes to the poor ) should be spent upon a few superstitious monks , which gave no● fourty pound in almes , when they should have given two hundred . It was amisse that the monks should have personages in their hands , and deal but the twentieth part thereof to the poor , and preached but once in a year to them that paid the tithes of the personages . It was amisse that they scarcely among twenty set not one sufficient vicar to preach for the t●thes that they received . But see now , how ●t that was amisse , is amended for all the godly pretence . It is amended even as the devil amended his dames legge ( as it is in the proverb ) when he should have set it right , he br●ke it quite in peecet . The monks gave too little ●lm , and set unable persons many times in their benefices . But now where twenty pound was given yearly to the poor , in more then in a hundred places in England , is not one meal● m●●t given . This is a fa●● amendment . Where they had alwaies one or other vicar , that tither preached or hired some to preach , now is there no vicar at all , but the farme● is vicar and parson alltogether , and onely an old castaway monk or 〈◊〉 which can scarcely say his mattens , is 〈◊〉 for twenty or thirty shillings meat and drink , yea in some places for meat and drink alone without any wages . I know , and not I alone , but twenty thousand more know more then five hundred vicarages and parsonages , thus well and gospelly ferved , after the new Gospel of England . And if a man say to the farmers , why have the people no preachers ? seeing ye have the tithes and offerings ye should finde Preachers . They will answer , we have hired the personages of this or that Lord , and he or he is parson or vicar , we pay for the tithes and offerings to the Lord that is person . Well then , I say unto thee my Lord , parson , and vicar , thou doest wrong , to have personages and vicarages , to have the tenth pig , the tenth lamb , goose , fleece , and so of all other things , seeing that thou art no Minister nor no priest of Christs Church ; teach , nor do any office of a parson or of a vicar , but polle and pille . What canst thou say of thy self my Lord parson and vicar ? thou wilt say peradventure , the King gave me the abbey and all that belongeth thereto , which had then given him by the Parliament , Therefore if thou speak against my being person and vicar though I neither preach nor teach , nor yet procure none to do it for me , thou art a traitour , for this the thirteenth article of our creed added of late , that whatsoever the Parliament doth , must needs be well done , and the Parliament , or any proclamation out of the Parliament time , cannot erre . But to you my Lord parsons , how can ye defend your selves if a man should bring this argument against you , and prove you all the theeves , that have personages and vicarages in your hands , and cannot preach . Christ saith Iohn 10. he that entreth not into the sheepfold by the door , but climbeth in an other way is a thief and a murtherer , but ye entred in an other way , wherefore ye are theeves and murtherers . That you come not in by the door , I will prove it thus , Christ is the door , but by Christ ye came not into the sheepfold , that is , to be parsons and vicars , for ye grant that ye came in by the act of Parliament , and the act of Parliament is not Christ , for it is not confirmed by Christs word , therefore ye came not by Christ , and so be ye theeves and murtherers , as your works proved of late , in shedding of the bloud of so many true preachers and shepheards , which spent their lives for their sheep . If this argument be not strong enough , what say you by this ? All they that come before me ( saith Christ ) are theeves and robbers , ye come into the sheepfold , before Christ , ergo ye be theeves and robbers . To come in before Christ , is to be a parson or a vicar before Christ send him ▪ and ye came in before Christ sent you , for he sendeth none to be sheepheards , but such as he knoweth to be able to feed his flook , ergo he never sent you , for he knoweth you unable to do that office . And thus to conclude , ye be theeves and robbers , for a theef cometh not but to steal and to kill . Wherefore give over your parsonages to learned men , and enter not into other mens vocations , to rob the Ministers both of their office and of their living , that ye be not punished of God . But if ye will needs be parsons and vicars still , and have all the profits of the parsonages , and will have all , even to the tithe egge of a poor woman that hath but two hens , ye must have the pains that belong to such persons as you be . Hear what Almighty God saith unto you , my Lords . which will be parsons and pastors , Ezek●3 If I say unto the wicked thou shalt die the death , and thou speak not unto him , to keep the wicked from his way , the wicked his own self shall dye in his wickednesse , but his bloud shall I require of thy hand . Mark well , Lord parson , for this is said to all them that are parsons , and take wages , and living of the people , as tithes and offerings , for feeding of them with Gods word , or else by what title canst thou challenge the tithes ? look well upon this matter , and build thy conscience upon Gods word . The complaint of Roderick Mors to the Parliament in Edw 6. time . Job 29 , 15. Job 31. 20 D. Willet , the end of his Synopsis . 1 Tim. 3. 2. Musculus . Io. Drusius . Amesius . H. Ainsworth . Iohn Knox . August 3. 1571. The mighty spirit of comfort wisedome and concord remain with you Dear brethren , if ability of body would have suffered , I should not have troubled you with this my indictment . I have not forgot that was laid to my charge by famous libels the last Assembly , which I pray you patiently to hear , and judge of me as you will answer to God : for unto you that hear I submit my self , being assured that I neither offended God nor good men in any thing that hitherto hath been laid to my charge . And now , brethren , because the daily decay of naturall strength threatens unto me certain and sudden departing from the misery of this life , of love and conscience I exhort you , yea in the fear of God I charge and command you , that ye take heed to your selves and to the flock over the which God hath placed you Pastours . To discourse of the behaviour of your selves I may not , but to command you to be faithfull to the flock I dare not forget Unfaithfull and traitours to the flock shall you be before the Lord Jesus , if that with your consent , directly or indirectly ye suffer unworthy men to be thrust into the Ministry of the Church , under what preten●e that ever it be . Remember the judge before whom you must make an account , and resist that tyranny as you would avoid hell fire ; this battell I grant will be hard , but the second part will be harder , that is , that with the like uprightnesse and strength in God , ye gain-stand the mercilesse devourers of the patrimony of the Church : if men will spoil , let them doe it at their own perill and condemnation , but communicate not yee with their sins of whatsoever estate they be , neither by consent , nor yet by silence ; but with publike protestation , make this known to the world , that ye are innocent of such robberies , which will , ere it be long , provoke Gods vengeance upon the committers thereof , whereof you will seek redresse of God and man ▪ God give you wisedome , strength and courage in so just a cause , and me a happy end . Of St Andrews , Aug 3. 1571. sic subscribitur , Your brother in Christ Jesus , Knox . Isa. 49. 23. Magni rege ac principes non solum Christi jugum subierunt , sed etiam facultates suas contu●erunt ad erigendam & fovendam Christi Ecclesiam ut se patronos & tutores ejus praestarent . Cal. in loc. A brief repetition of the heads of the Sermon . James 2. 16. B. Babington on Gen. 47 7. except the land of the Priests . pag. 146. Nehem 13. 14. 
A88148	----	A sermon preached before the Honorable House of Commons: at Margarets Westminster, upon the 26. day of August 1645. being the day of their solemne monethly fast. / By John Lightfoot, a member of the Assembly of Divines. Lightfoot, John, 1602-1675. This text is an enriched version of the TCP digital transcription A88148 of text R200237 in the English Short Title Catalog (Thomason E298_14). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 78 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88148 Wing L2068 Thomason E298_14 ESTC R200237 99861043 99861043 113170 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88148) Transcribed from: (Early English Books Online ; image set 113170) Images scanned from microfilm: (Thomason Tracts ; 49:E298[14]) A sermon preached before the Honorable House of Commons: at Margarets Westminster, upon the 26. day of August 1645. being the day of their solemne monethly fast. / By John Lightfoot, a member of the Assembly of Divines. Lightfoot, John, 1602-1675. [4], 31, [1] p. Printed by R.C. for Andrew Crook, and are to be sold at his shop at the signe of the Greene Dragon in Pauls Churchyard, London : 1645. McAlpin Catalogue, Union Theological Seminary, reports two copies, one as above, and one with hyphen in "Margarets Westminster". Reproduction of the original in the British Library. eng Bible. -- N.T. -- Revelation XX, 1-2 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A88148 R200237 (Thomason E298_14). civilwar no A sermon preached before the Honorable House of Commons:: at Margarets Westminster, upon the 26. day of August 1645. being the day of their Lightfoot, John 1645 14435 4 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED BEFORE THE HONORABLE House of COMMONS : At Margarets Westminster , upon the 26. day of August 1645. being the day of their solemne Monethly Fast . By JOHN LIGHTFOOT , A Member of the Assembly of Divines . London Printed by R. C. for Andrew Crook , and are to be sold at his shop at the signe of the Greene Dragon in Pauls Churchyard , 1645. A Catalogue of such Bookes as have beene published by Mr. Lightfoot . OBservations on Genesis . — On Exodus . Harmony of the foure Evangelists . Elias Redivivus . A Sermon on Luke 1. 17. at a Fast before the Commons House of Parliament , March 19. 1643. A Commentary on the Acts , with an Ecclesiastick History . TO THE HONORABLE House of COMMONS Assembled IN PARLIAMENT . IF ever Sermon met with disadvantages whereby it might be made unacceptable to an Auditory , this was it . For besides mine uttter disabilities to prepare any thing fit for so learned and discerning eares and Judgements ; the two things that might spoile delivery when the child , such as it was , was come to the birth , were come upon mee , and those were straitnesse of time , and perplexity of spirit ; for the fear of stopping your other occasions did so still lie before me , and the feare of mine owne poore Family in the inundation of the Enemy in the Association at that very instant , did so follow me , that in this strait between these two , I stood your Orator at that time . Yet I see it is not in vaine , but a comfort and happinesse to labour to serve and obey you , seeing your acceptance cherisheth and encourageth such poore endeavours . The subject I fixed upon , I purposely chose , that the Millenary Opinion , which I cannot but judge erroneous , might not goe on altogether uncontrolled , and one man take it at another for a truth without gainsaying ; but that it might receive some check by the way , and it might bee shewed , that Posse vinci Hannibalem , that there is a faire possibility that that Opinion is but a falshood . Errors sometimes , and uncertainties often , doe get the repute of undoubted truths by going too long uncontradicted . As I cannot but challenge that opinion which is so current and common , and hath so long run from hand to hand for an unquestioned certainty , that now it is become unquestionable , and that is , that the supper mentioned in the 13 of Johns Gospel was the Passeover supper , and that Judas his going out after the sop , was his departure away before the Sacrament : wher as if it be not certaine , which to me it is , and I conceive may bee very well proved to others , that that supper was not the Passeover , but a common supper ; and that it was not at Jerusalem , but at Bethany fifteen furlongs off , and that it was not on the Passeover night , but two nights before : If this I say , be not absolutely certaine at the first sight , as to convince of its certainty , yet is it very well worth the weighing , and the contrary opinion not to bee suffered to goe unexamined , which among the most men it doth . Your Honourable House weighteth all things , the Lord hold out and reveale his will to you more and more , and crown all your Vndertakings and Consultations with all prosperity and successe . Septemb. 12. 1645. Your servant in the Lord , Iohn Lightfoot . A SERMON PREACHED To the Honourable House of Commons , at their Monethly Fast , August 27. 1645. Rev. Chap. 20. Vers . 1 , 2. And I saw an Angel come downe from heaven having the key of the bottomlesse pit , and a great chaine in his hand . And bee laid hold on the Dragon that old Serpent , which is the Devill and Satan , and bound him for a thousand years . NOw I would this Angell would bow the heavens and come downe , and bring his chaine with him and bind the Devill now , for never was there more need , never was it more time : for if ever hee were loose hee is loose in these times , and if ever hee raged hee rageth in this nation : Alas for the inhabitants of England , for the Devill is come downe among them , having great wrath , and yet wee know not how long his time is ; how lamentable and dolefull is it , that that prophecy should ever bee so true of us ( which is uttered against Babel ) as it is proved to bee at this day , that Zijim and Ijim and Obim , satyres and fiends and devils should daunce and domineere , and rage and ravin as they doe in this nation , and when and how they shall bee restrained , wee cannot tell ? Onely there is some comfort in the text , and this indeed is all the comfort wee have , that the Angell in the Text can master the devill if hee will but doe it , and hee hath a chaine in his hand that will bind him , if hee will but tie him in it . The Text is held to bee the hardest peece in all the Bible by many degrees : For as Prophetick writings are the difficultest peeces of all the Scripture , and the Revelation of all Prophetick writings , so is this Chapter of all the Revelation , and these Verses of all this Chapter ; and so doth a learned countrey man of our owne censure upon this place , that it is Res omnium totius Scripturae Propheticae abstrusissima maximeque admiranda : A matter the most abstruse of any part of the Prophets writings , and the most to be admired . I might spend the time that is allotted mee to produce the opinions and the arguments to prove those opinions that are given upon this place . But I shall but tell you that some Popish writers apply this prophecy and victory of the Angel in the Text to the Pope , some to Pope Calixtus the second , who bound the Dragon , say they , when by an Anathema hee caused Henry the fourth to renounce the custome of installing Bishops and Abbots . Others to Pope Innocent the third , who bound the devill by approving the orders of the Dominicans and the Franciscans . I need say no more , such expositions as these , it is more then enough to have but named them . I shall but tell you neither that some expositors of a better schoole , apply this victory of the Angel over the Dragon to Constantines conquering of Maxentius Herculeus and Lieinius those persecuting Emperours , and that hee bound the devill when hee ended tyranny and persecution , which had continued against the Church so long : and so they will have the thousand yeares to begin from him . But I must doe more then barely tell you , that the glosse and exposition upon this prophecy which hath got the deepest root and the highest seate in the hearts and estimations of very many in these times , and carrieth the greatest cry with it , is the opinion of the Chiliasts of old , refined by the Millenaries alate , which take this matter about the thousand years , strictly and exactly according to the very letter . An opinion so strange to mee that I must confesse I could not but make it a sad omen and presage a good while agoe what opinions we should fall into in time , when such an opinion as this could bee so swallowed downe and entertained as I saw it was . I say such an opinion as this . That when Antichrist is destroyed the Jewes shall bee called , their calling shall bee home to the land of Canaan , ( for let mee take up all the shreds of this opinion that I find scattered in the writings of the abetters of it ) that Christ shall have a glorious reigne here upon earth , that himselfe shall personally and visibly dwell here among his Saints : that this glorious time shall last a thousand yeares , that Satan all this while shall bee bound , so that there shall not bee the least disturbance or trouble in the Church , but all prosperity and Sunshine . That these thousand yeares are that that is called the day of judgement : that this day of judgement of a thousand yeares long shall begin with a bodily resurrection of the martyrs onely , and shall conclude with the resurrection of all the dead : and the beginning of these thousand yeares is conceived by some to bee but about one and twenty yeares off : Thus the exposition of this place according to that opinion . I shall not trouble nor tire your patience with the examination of the truth of these particulars ; I shall onely lay before you six groundlesse and mistaken principles as I conceive , from whence I apprehend this exposition and opinion to have risen , and referre them to your owne censure and judgement ; three from this Chapter that is before us , and three from other places in the Scripture . First , the maintainers of this opinion , seeme not to have taken proper and serious notice of one phrase in this Chapter which the holy Ghost hath twice mentioned , that it might bee be sure to bee taken notice of , and that is , that Satan is bound for a thousand yeares that hee should not deceive the nations : for so it is expressed in plaine tearmes in the third verse upon his binding , & so is it hinted and intimated in the eighth verse upon his loosing ▪ now this opinion of the Millenaries speakes much of Satans binding , so that there shall be no persecution nor offensivenesse in the glorious Church they dreame of , but all peace and happinesse , and tranquillitie and glory , whereas this prophesie speakes of no such matter . It speakes not a word of Satans binding , that hee should not persecute the Church , but it speakes of Satans binding , that hee should not deceive the nations . And how vast a difference there is betwixt persecuting and deceiving , and betwixt the Church and the nations , may bee referred to any one to judge : And the missing to observe pressely , this phrase and this difference , is to misse of the very key that letteth in to the understanding of this prophecy . Secondly , as this doubled phrase is little observed , so another doubled one is much observed , but as much misinterpreted , and that is of the first resurrection of which there is mention in the fifth and the sixth verses . For though they will not deny the Apocalyptick to speake in borrowed phrases , and figurative speeches all along his booke hither , yet here they will have him to speake nakedly and literally without any such borrowing , and to meane the very bodily rising of the martyrs from the dead : whereas in all this Chapter there is not one word of their bodies arising , but of their soules living , nor one word of their living on earth , but of their raigning with Christ . Thirdly , they conceive that the very method and place of this Chapter in which it lies , doth inferre their glosse and interpretation ; for that mention being made of the ruine of Antichrist in the next Chapters before , and of Christs Kingdome for these 1000. yeares , so immediatly after , in this they thinke it must not bee denyed , that these 1000. yeares must not bee begun till Antichrist bee ruined : whereas the method of the Evangelist if it bee pressely followed will appeare of a cleane differing scope . For as Moses in the booke of Exodus , hath three times described the fabrick and fashion of the Jewish Tabernacle , in the patterne , in the making , and in the setting up : and hath made a fourth summary of all the materialls that went to the making of it , though they were named in the other : Even so hath the Evangelish done by the description of the Christian Church in this booke : From the beginning of the fourth Chapter to the end of the eleventh hee hath described its state and persecution , but the persecutor not named : From the beginning of the twelfth Chapter to the end of the nineteenth , hee hath described its state and persecution , and pointed the persecutor out ; in this Chapter hee summes up in briefe what hee had spoken in the two other parts at large , and in the two Chapters following hee sets his Tabernacle up in her perfection , and describes the Church in her holinesse , and communion , and participation of Christ . It is not proper for this time and place , to insist upon the proofe and confirmation of this to bee the Evangeliffs meaning and method , which might clearly bee done , I referre it to your owne thoughts and consideration . And as the parties that wee are dealing withall , doe thus mistake and misconstrue upon this Chapter , so doe they also upon other places of the Scripture . For fourthly , they hold that Rome is the fourth beast , or monarchy or kingdome in Daniel : and because that Daniel hath told in his second and seventh Chapters , that after the destruction of the fourth beast or kingdome , Christs glorious kingdome shall bee set up , they therefore imagine that this kingdome of Christ is yet to come , and yet shall not come , till Antichrist shall bee destroyed , which they hold to bee a part of the fourth monarchy : whereas , to let passe divers other reasons , which might sufficiently prove the contrary , Daniel himselfe in his seventh Chapter at the eleventh and twelfth Verses , does show most plainely , that it is impossible that the fourth beast should meane the Romans : for hee there telleth expressely , that even when the fourth beast was slaine and his body destroyed and given to the burning flame , the rest of the beasts had indeed their dominion taken away , but yet their lives were prolonged : Now what signe of life shall bee to bee found of the other three Monarchies , when Antichrist shall bee destroyed , it is utterly unimaginable to apprehend . Fiftly , and which is much agreeable to the former , they conceive that Daniel prophecieth of Antichrist : of whom hee speaketh not one word , nor treateth of any particular times or stories of the Gospel , but onely holdeth out that gerall prophecy which all the Prophets did , with one consent of the calling of the Gentiles , and of Christs glorious kingdome among them in the Gospell . For it is a groundworke necessary to bee laid by him that will make any thing of the booke of Daniel and of the Revelation ; That where Daniel endeth John beginneth and goeth no further back , and where John beginneth Daniel endeth and goeth no further forward . For Daniel sheweth the state and the persecutors of the Church of the Jewes , from the building of Jerusalem by Cyrus to the destruction of it by Titus , and hee goes no further . And there where the beloved Prophet concludeth the beloved Disciple beginneth and taketh at him in this booke , and sheweth the state and the persecutors of the Christian Church , from the destruction of Jerusalem to the end of the world , and revealeth a new Jerusalem comming downe from heaven when the old one on earth is destroyed , and one persecuting monarchy and state of Rome equalling in mischiefe and cruelty against the Church all the foure that had gone before it . Sixtly and lastly , they hold that Antichrist shall bee destroyed , before the Jewes shall bee called : which is not onely not to be proved by any Scripture throughout all the Bible , but easily to bee disproved both by Scripture and reason , and it were no hard taske to shew , if it were seasonable , that the eleventh Chapter of this book , by the killing of the two witnesses intendeth persecution against the two Churches Jewes and Gentiles , when they shall bee knit together at the Jews calling . Upon these six foundations is that opinion built which in it selfe is so exceeding strange , and yet ( which is as strange ) is so exceedingly entertained ; I leave the ballances in your hands to weigh the weight or the lightnesse of them : and now crave a little leave , to present you with six other particulars on the other hand for the clearing and explaining of the Text before us . First therefore , by Satans deceiving of the nations ( from which hee is bound up in the Text that hee shall doe so no more ) is to be understood that blindnes and ignorance in which he kept the heathen for so many hundreds of yeares , before the appearing of the Gospel , deceiving them with strong delusions to beleeve lies , especially with his two great cheats and cousenages that misled all the world , Idols and Oracles : And that this is the meaning of that phrase deceiving the nations may bee concluded upon , not onely by the terme nations , nor onely by the truth of the thing it selfe , for that was the great deceiving of the world , nor onely by the phrases of the Scripture that expresse the errors and delusion of the heathen , but even by the very tenor and scope of this Chapter it selfe , for it setteth downe the two great cousenings and deceivings of the world by the Devill , the one under heathenisme before Christ bound him , and the other by Antichristianisme when hee was let loose againe . Secondly , by the Angels binding the Devill in the Text , is to bee understood Christs overthrowing the power of the Devill among the Heathen , ( for I suppose it needlesse to prove that the Angell is Christ ) his casting down those strong holds of Satan , Ignorance , Idolatry and lying Oracles , by the light and power of the Gospel preached among the Gentiles , his bringing them home to the knowledge of the truth , and his curbing of Satan , that he should no more cousen the world with those delusions and heathenisme as hee had done . Thirdly , this change of the Heathens condition , from the darknes of Ignorance to the knowledg of the truth , from worshipping of Idols to the worshipping of the living God , from seeking after lying Oracles to the studying of the holy Scriptures , from the power of Satan to the glorious kingdome of the Lords deare Sonne , this change I say out of that condition so sad , and that condition in which they had laine above 2000. yeares , was as their changing from death to life , and as it were a resurrection from the dead . And so is it called in the six and twentieth of Esay and the nineteenth Verse , and most expressely by our Saviour in Iohn 5. 24 , 25. And this is that first resurrection that is spoken of in this prophecie in the fifth and sixth Verses : and when the Jewes shall bee called , which now lie in a condition much like to the old Heathens , that shall bee as another resurrection , for so it is also called , Rom. 11. 15. Fourthly , if I should make a chronologie of these 1000. yeares , I should date the resurrection of the Gentiles and their calling in and Christs setting up his kingdome among them from the destruction of Ierusalem , from which time Iohn also dateth his revelation . For although the Gospel were preached to the Heathen abundantly before Jerusalem were destroyed , and almost all the world was brought in , to the knowledge of the Gospel , and obedience of the faith before that time , yet is the date of these things more especially from that , because that then Judaisme was wholly ceased , and Christianity onely set up , the old people of the Lord cut off , and the Gentiles chosen and taken into their stead . And hence it is that so great things are spoken of the day of Ierusalems destruction in the Scripture : as that it is called the great , and terrible , and notable day of the Lord , Ioel 2. 31. Acts 2. 20. as if it were the day of judgment and the dissolution of the old world : and our Saviour discourseth it and the end of the world so mixtly together that you cannot know them asunder they are so like , Matth. 24. And to this purpose is the Masoretick note upon the first of Genesis and the second of good use , which telleth us that the phrase Haarets tohu Vabohu , The earth was without forme and voyd , is never used againe in Scripture but once , and that is in Ier. 4. 23. where the Prophet is speaking of Ierusalems destruction , as if then the world were ended and returned to its Chaos againe . For here it was that the old world of Mosaick rites , the old heavens and the old earth of the Jewish Church and State ended and came to ruine , and hence it was that the new heavens and the new earth , the new world , the new Ierusalem , the new state of the world , and the new Church of the Gospel began , and then it is no wonder if this bee called the first resurrection : Here properly began that which in Scripture is so renowned and called the kingdom of heaven : that is , Christs kingdome in the Gospel set up among the Gentiles when the earthly kingdome of Rites and Ceremonies among the Jewes , the kingdome of hell in ignorance and Idolatry among the Gentiles was now finished , and the kingdome everlasting of righteousnesse and holinesse set up . And at this time it is that the thrones are said to bee set up in Dan. 7. and in the fourth Verse of this Chapter , and as our Saviour expresseth it , the Apostles sitting on twelve thrones judging the 12. Tribes of Israel , that is , the Apostolique doctrine judging and condemning that unbeleeving nation , and shewing their rejection to bee most just because of their unbeleefe : This period of time thus observed and taken notice of would helpe to facilitate and cleare many things in Scripture , which for want of observing this , do fall under misprison and misinterpretation , as instance in that in Act. 2. 17. It shall come to posse in the last dayes , &c. Conceits are taken up by divers in our times upon this place , as if visions and prophetick gifts , and I know not what should bee powred upon men toward the end of the world , misconstruing the phrase of the last dayes to meane the later end of the world , whereas it meaneth the last dayes of the Jewes world or state , and misconceiving the terme , the great and terrible day of the Lord , to meane the day of judgement , whereas it meaneth nothing else but the day of Jerusalems destruction . Were I then to Chronicle these 1000. yeares in the Text , I should begin them from this date : but I shall not bee punctuall to determine that at this time : Begin them whether you will , either there , when the Gentiles onely began to bee the Church , or begin them when first the Gospel came among the Gentiles , either by Peter to Cornelius or by Paul to the westerne parts of the world , ( for the publishing of the Gospel to the heathen was the binding the devill that hee should no more deceive the nations ) begin at whether date you will , it is easie to cast where the 1000. yeares end , according to your choice of their beginning . Fiftly , from either beginning , the end of them will fall in the very pitch of the Kingdome of Antichrist as I may so call it , when now the world began to be in deepest darkenes again , & to become heathenish anew , and then is Satan in justice loosed againe , and deceiveth the nations a fresh by Antichrist , and for a season the world becomes no better then the old heathens for Ignorance and Idolatry . Sixtly , in this thousand yeares space , persecution haunted the Church in a most miserable extremity : partly by the Heathen Emperours , partly by Antichrist when hee appeared , and many thousands were put to death for the witnesse of Jesus and for the word of God , and which neither worshipped the beast of the Empire nor his Image Antichrist when hee was risen up , and these though they were miserably tortured and slaughtered in regard of the body , yet their soules reigned with Christ and were in happinesse . And the Evangelist in the fourth Verse , speaketh but in the tenor that Daniel doth in his twelfth Chapter and second Verse : where treating of the miserable afflictions to bee caused by Antiochus , hee comforteth those that should fall under them with assurance of the resurrection and eternall felicitie : So the Apocalyptique here , being to discourse of the persecution that should befall by Rome , first heathenish , and then Papall , hee solaceth and incourageth all chose that should suffer it , with this assurance , that though their bodies should be destroyed , yet their soules should reigne with Christ : and as for the others that worshipped the Beast and his Image , they never obtained the first resurrection of recovering out of their heathenish and blind estate into the imbracing of the light , but they continued dead in ignorance and error till even after these thousand yeares , and then the world slipped into the darknesse and delusions of Antichrist as into heathenisme again . And so I have given you the sense of this place , and as I conceive the very sense of the holy Ghost : If I have been a little overlong in it , it is but according as the difficulty of the thing it selfe requires , and I hope you will pardon mee . Before I come to take up the words , I cannot but observe this to you , from what hath been spoken last , namely that Errour and deceivednesse in the things of God is a verier devill and more dangerous then open persecution . For the Text accounts the Devill bound , when hee is tied up from deceiving , though hee bee at liberty for persecuting , I do but name this here , I shall have occasion to make use of it hereafter . And now in the Text you may observe two things ; first , a description of Christ and a description of the Devill ; and secondly , a mastery of Christ over the Devill . The description of Christ in the first Verse , a description of the Devill in the second , and the mastery of Christ over the Devill in the conjunction of both . I might observe many things out of the words in either verse , but I shall onely take up that which both the Verses conjoyned doe mainely and clearely hold out unto us , and that is : That , bee the Devill never so devillish , Christ hath power to over-power him . It is worth your observation , that the Text seemeth to bee at strife with it selfe , whether to set out the Devill in his devilishnesse , or Christs power over him , in the higher expressions ; for as on the one hand it hath set out the Devill in five of his attributes , if I may so call them , as that hee is a Dragon , a Serpent , an old Serpent , the Devill , Satan ; so in as many termes on the other hand hath it set out Christs power and victory over him , namely that he layes hold on him , binds him , casts him into the bottomlesse pit , shuts him up , seales him up for a thousand yeares , as if it purposely intended to proclaime this to us , which I cannot but repeate againe , That bee the Devill never so devilish , Christ hath power to overpower him . The truth of this doctrine was the very first thing that was held out in the world , after sinne came into it : and as soone as the Devill had shewed his devilishnesse in the overthrow of Adam , the Lord proclaimes the power of Christ to conquer the devill , and that before ever any censure or sentence bee passed upon Adam , Gen. 3. 15. And this truth shall bee one of the last things that shall bee held out in the world , when the devill shall receive the reward of all his devilishnesse ; when hee , his Angels , and his instruments shall receive this sentence from him , Goe yet cursed , &c. And as for the space betwixt these two periods , or from the beginning of the world to the end of it , the Scripture is so full of testimonies , and the world so full of experiences of Christs power and mastery over the Devill , that it is needlesse to prove it , the Devill himselfe dare not deny it , Matth. 8. 29. I shall confine my discourse upon this subject unto these particulars . Namely , to shew you how the power of Christ meets with the Devill to master him ; first , in the utmost evilnesse of his nature , as hee is a Serpent : Secondly , in the utmost vigour of his power , as hee is a Dragon , the greatest of Serpents ; thirdly , in the utmost practise of his subtiltie , for hee is an old Serpent ; and fourthly , in the utmost exercise of his malice , for he is a Devill ; and lastly , in the utmost violence of his cruelty , for hee is Satan ; the utmost of any of these , the utmost of all these either in himselfe , or in his instruments or members , all the Devills in hell , all the wicked on earth , Christ is too big for them , hee can , hee doth master , quell and conquer them at his pleasure . The first thing to bee considered in the Devill to our purpose in hand is the evilnesse of his nature , and that the Text intimates unto us , when it calls him a Serpent , a beast that carries poyson within him , death comes from him , and a curse is upon him : Wee may say of his nature as hee is a Devill , as the Scripture speaketh of the frame of mans heart , as it was unframed by the Devill , hee is wholly evill , onely evill and evill continually . There is a question among Divines whether there be a summum malune as there is a summum bonum , a chiefest evill , in that sense that there is a chiefest good : They hold it negatively , and there is good reason for it , but certainly if any thing come neare to the pitch of such a thing as a summum malum , it is that evill one wee have in hand . For first , looke upon him in his being evill , hee is absolutely so , hee is intentionally so , hee is irrecoverably so , hee is maliciously so . Secondly , looke upon him in causing evill , and hee was the father of sinne , the first cause of Gods dishonour , the voluntary cause of his own ruine , the malicious cause of the ruine of mankind . And thirdly , looke upon him in his acting of evill , and hee did it at first without a tempter , hee doth it since as a tempter , hee committed it then at the height of sinne , hee doth it now as a depth of sinne and punishment . I might inlarge my selfe in all these particulars , but I shall onely recommend to you the consideration of these two things , the perversnesse of his will incorrigible ; and the desperatenesse of his condition , irrecoverable : And thus is hee most truely and primarily that which Jude speaketh of some of his children and members , twice dead , to bee pluckt up by the rootes . Mankind , though it fell into the hands this theefe , and were stript , and beaten , and wounded and undone by him , yet left hee him but halfe dead : not in the sense that some would make of it , as if some power and moving to grace were in his nature when hee was falne , but in a sense contrary to the desperate estate of the devill , that mans will was curable , and his fall recoverable . So was not the devils , either the one or the other . The devill is in this in a direct diameter or contrarietie to the good Angels that stood , that as they cannot sinne , so can hee doe nothing else : and as they can will nothing but good , so can hee will nothing but evill ; and as they shall never fall , so hee shall never recover . First , the incorrigible perversnesse of his will is intimated in these expressions of Scripture : There is no truth in him , and when bee speakes a lie hee speakes of his owne , John 8. 44. And the devill sinneth from the beginning , 1 John 3. 8. And your adversary the devill walketh about seeking whom hee may devoure , 1 Pet. 5. 8. And others of the like tenor concluding to us that the devill is in a continuall motion and practise of sinning , and can doe nothing else because there is no truth or goodnesse in him , but hee is spirituall wickednesse itselfe , as hee is called , Ephes. 6 12. Now this obduration of the devils will in evill , proceedeth not onely from the justice of God , reserving him in such chaines of darknesse to the judgement of the great day , but from two cursed principles within himselfe . First , whereas the evils that men fix their affections upon , are chosen by them as appearing to them to have good in them , as pleasures , profits and the like , and so poore men are deluded by shadows : the devill in his fall chose evill even under the notion of evill , hee being of a knowledge that could not bee deluded , and being in a state that could not be bettered . And secondly , because hee doth adhere unto the choyce of that evill that hee first made , and that not onely in regard of the fixednesse of an Angels choyce , which as the Schooles tell us , cannot change his choyce which hee hath once made , quia apprehendit immobiliter per intellectum , but also in regard of that malitiousnesse that poysoned his first choyce , and hath venomed his whole will , and cannot bee wrought out of . And thus is the Devil incorrigible in regard of his cursed will , and then it is no wonder if hee bee irrecoverable in regard of his cursed estate : for if any wicked one deserves that sad doome of Hee that will be filthy let him bee filthy , this wicked one deserves it , and it is laid upon him . It was once indeed the conceit of some that the Devils should in time repent and bee saved , but the Devils themselves are of another opinion , as it may bee seene , Matth. 8. 29. for God and their owne conscience hath told them so , James 2. 19. and the Scripture telleth us so , Jude Vers . 6. Now two reasons may be given of this besides these two mentioned before , Gods justice , and their owne obduration , and these are , first , in regard of the heinousnesse of their sinne , for it was against the Holy Ghost ; and secondly , in regard of the height of their happinesse , for they were in termino viae , at their journeys end . First , not to trouble you with any large discourse what the sinne against the Holy Ghost is , if ever it were committed , no doubt it was committed in the first sinne of the Devill . Secondly , when Adam sinned hee was but setting forth on his journey towards heaven , and that eternitie that God had appointed him unto : for his happinesse in paradise was not the utmost happinesse that hee must looke after , but an happinesse in heaven whereof that in Paradise was but a type and pledge , and so poore man hee stumbled and fell at the very threshold as hee was setting out on his journey , and God out of pitty set him on his feet againe , or else mankind had never tasted of that infinite good for which God created it . But the devill , as soone as ever hee was created , being created an Angel of light , hee was already in the utmost happinesse hee must ever attaine unto , hee was in heaven , he was in eternitie , already hee was with God , and what would hee , what could hee have more ? And therefore for him in portu impingere , to shipwrack himselfe when hee was got into the Haven , for him to despise God , heaven and eternitie when hee now injoyed it , it hath made him utterly desperate in regard of his condition , and never to be repaired or recovered . And thus have you seene something of the Devils nature and constitution : And I have beene the briefer in the treaty of it , because I would not keepe your patience too long upon such a discourse , and yet have I taken up such a discourse because I know it would bee exceeding profitable if it could but bring us to see the devill in his owne colors indeed . For if to behold God in his essence doth fill the will so full of divine contentment , as that ( as the Schooles speak ) it can never turne again from God to delight in sinne ; then certainly on the contrary , to behold the devil in his colours and complexion , would so fill the will with the abhorring and detestation of him , that it would not readily turne againe to the devill to forsake God : And therefore if I were to make a threefold wish as Austen once did , I cannot tell what to wish for to more profit and advantage then to know God as hee is , the devill as hee is , and our selves what wee are . But to pursue what wee are about . As you have seene the evilnesse of the Devils nature especially in these two particulars , in the incorrigible frowardnesse of his will and the irrecoverable cursednesse of his condition : So now looke how the power of Christ meets with him and over powers him for all this his crooked and cursed disposition . And this is considerable also in two particulars . First , in that though the will of the devill bee thus desperately and precipitately bent upon evill , yet Christ doth so overpower him as that hee produceth good out of the devils actions to his owne people . Can any good thing come out of Nazareth , much more can any good thing from the devill ? can any bring a cleane thing out of an uncleane ? not one , but one ; Hee that brought light out of darknesse at the beginning , fire out of water at the sacrifice of Elias , sight out of blind eyes stopt up with clay , the same can bring good out of evill , good to his people even out of the wickednesse of the devill , by that mighty working whereby hee is able to subdue all things , even the devill to himselfe . I might bee copious in shewing what good the Lord produceth out of the devils temptations practised by himselfe , what good out of the devils persecutions practised by his instruments : even honey for Samson out of the very carcasse of the devouring Lion , and meat for Elias out of the mouth of the carion Raven . I might shew you , how Adam had a better condition , Job a better estate , Joshua the high Priest better cloaths gotten , out even of the assaults of the devill ; I might shew you what carefulnesse is wrought in the people of God , what clearing of themselves , yea what indignation , yea what feare , yea what vehement desire , yea what zeale , yea what holy revenge , as the Apostle speakes in another case , and all this even from the very devils temptations . I might shew you how the Church hath beene increased , the Gospel propagated , God glorified , Atheists converted , and the enemies confounded , even by the devils persecution : But I need not to goe farre for examples and experiences in this kind : looke at home , in these times and distractions where the devill is so busie , and as we may sadly see him raging , and let loose in these dolefull warres , so may wee as visibly see Christ doing good to this poore kingdome out of this his evill . For , First , how many rotten hearts , and how many rotten members hath the devill , or God rather out of the devils activitie discovered in this nation in these troubles , which like a moth and corruption were devouring a poore kingdome , and shee knew not who hurt her : What Junctoes of hell have beene found out , what plots discovered , what Cabinets of letters detected , what actions described , what hearts anatomized ? Popery , Prerogative , Protestations , Plotters , Prelates , all come to light and found desperate and devilish , and all this done by the great businesse of the devill , God overpowering him , and making him to prove a tel-tale of his own counsels , and as it were a false brother to his owne hell and fraternity . Secondly , how have these troubles beaten men and the kingdome out of their fooleries and superstitions , their trumperies and ceremonies , customes and traditions ? which how hard it would have been to have got off from them , if they had not beene thus brayed in this morter , the great tenaciousnesse of them with divers even in this morter is evidence sufficient : This drosse would never have beene got away if it had not passed such a furnace : and our Israel would never have shaken hands with Egyptian Idolatry , if it had not beene beaten out of it by Egyptian affliction . So that let me take up the manner of speech of our Saviour with some inversion ; Oh England , England , Satan hath desired to winnow thee as wheate , and hee hath winnowed away a world of his owne chaffe . Thirdly , how many prophane and ungodly wretches hath this warre cut off , Papists , Atheists , Epicures , Devills incarnate , that would not onely have layen in the way , as so much rubbish to hinder the worke of the Temple , but that would have proved Sanballats , Tobiahs , Geshems , and such Samaritans , utterly to oppose it with all their might ? It is a sad thing to see so many of Israel perish in the matter of Baal Peor ; yet there is this comfort in it , that the entring into the land of promise will bee the speedier when these untowardly and ungratious ones are taken a way . Fourthly , how many prayers and petitions at the throne of grace hath hee pressed out in these extremities ? the foole making a whip for his owne back , for so prayer is stiled , flagellum Diabolo , and helping forward his owne destruction . And thus all things , even the very evilnesse of the Devill himselfe , worke for the good of Gods people , and hee that would have run Phereus thorough ; cures his impostume and kils him not , and all through the overpowering power of Christ , who is able to subdue all things unto himselfe , and doth dispose all things for the good of his . Secondly , Christs mighty power meets with this evilnesse of the Devils nature and overpowers it , when hee delivers men out of the very same evilnesse of nature , and works it out of them , by the work of grace and renewing , and brings them to become new creatures : Wee have heard a sad story of the dolefull nature and constitution of the Devill , wee may say each one to himselfe as Nathan once to David , by thy naturall condition thou art the same : As one Blackmore may see his complexion in another Blackmores face , so may wee our owne nature in the devils ; he is our father by nature , & we as like him as we may looke ; and the two Sosiaes in the Comedie were not liker one to another , then we to him in our originall temper : God at the first made us like himself , but our degeneration hath made us so like to Satan , that all the evilnesse , perversnesse , cursednesse that wee heare or read of of the Devill , is all our own , and who shall deliver us from this body of death ? I thanke God through Jesus Christ our Lord : Hee hath a power that can pull and redeeme us out of this estate ; and surely this power is not small . And therefore the Apostle speaking of this worke wrought upon a poore soule , hee cals it the exceeding greatnesse of his power to them that beleeve , Ephes. 1. 19. 1. This is the next worke of wonder and power to the worke of the Incarnation , for as in that God became man , so in this man becomes like God . 2. It is a worke beyond that of the creation , for in that there was no resistance in the subject wrought upon , in this there is . 3. It is a change beyond all changes , for a Devill to become a Saint , a child of Satan to become the child of God , and a man from the very nature of the Devill , to become partaker of the Divine nature : And 4. it is a greater worke then casting out seven Devils or a Legion of Devils , for it casteth out even all the Devils of hell out of a man , for the nature of them all is in him : And then how great is this power of Christ that can thus change our devillish nature to become like his glorious nature through his mighty working ? A second thing considerable in the Devil , and to which Christs power is more diametrically opposite in overpowering him , is his power , even that great and wondrous power of the Devil , for so I may call it , that no bodily creature is able of it selfe to resist , and no man almost able to expresse or apprehend : Hee carrieth power in his name , he carryeth power in his nature , hee carrieth power in his number , and hee sheweth power in works . 1. Hee carrieth power in his name , for hee is called a Dragon here ; A strong man armed , Matth. 12. 29. The Prince of the power of the aire , Ephes. 2. 2. The God of this world , 2 Cor. 4. 4. Principalities and powers , Ephes. 6. 12. 2. He carrieth power in his nature , as being an Angel , and so hee is called even in his devillish estate , 1 Cor. 6. 3. Know yee not that wee shall judge the Angels , that is , the Devils ? and so should I understand that in 1 Cor. 11. 10. A woman ought to have power on her head because of the Angels , that is , a woman ought to have a covering on her head in the publique meetings , lest the devils should tempt men with the exposall of her beauty : Now Angels excell in strength , Psal. 103. 20. as being spirits , which are of an activitie incomparably beyond bodily creatures . Nor hath the devill lost his power by his fall , since that was not so much any part of his holinesse and happinesse as it was an essentiall facultie of his nature . 3. Hee carrieth power in his number ; there being a numberlesse multitude of devils that fell together . Some Divines of old have held that they are equall in number to all the people of God that shall be saved from the beginning of the world to the end of it , and that God in eternitie did decree : to make up the number of fallen Angels , by an equall number of elect men . Whether this bee so or no , and whether the aire be full of devils , as others have conceived , wee will not examine ; certainely it is that wee read of a Legion in Marke 5. 9. and doubtlesse it is , that the number of them is exceeding many . 4. And lastly , as he carries power in these respects , so hee sheweth power in his works and actings , in so much that his power hath beene mistaken for the mighty power of God , Act. 8. 10. I shall not need to insist upon it to shew you how hee can , 1. Hurry bodies up and downe in the aire , Matth ▪ 4. 5. Luk. 8. 29. 33. 2. Raise tempests , Job 1. 16. 19. 3. Bring diseases both of body and mind , Luke 13. 16. and Luke 9. 37. compared with Matth. 17. 15. 4. Overthrow houses and buildings , Job 1. 19. 5. Break chaines and barres , Marke 5. 4 , &c. It is our comfort Christ hath a chaine in the Text will hold him : And bee his power never so great and wonderfull in it selfe and in the eyes of men , yet Christ hath power beyond him and over him , and this hee exerciseth partly immediately by himselfe , partly mediately by his instruments . 1. Christ overpowereth the devill immediatly by himselfe : for , 1. Hee suffereth him not to doe his owne will : This day is this truth fulfilled in our eyes , and in our persons , it is written even on these wals , as holinesse on the bells of the horses , Zach. 14. 20. for if the devill might doe his owne will , where had wee beene by this time that are here now alive and safe before the Lord ? If his power were as large as his malice , no flesh should bee saved , but for poore mans sake that chaine is shortned . 2. Hee maketh him to doe his will : as the Commander in the Gospel , he saith to one goe and hee goeth , and to another come and hee commeth , and to a third , do this and hee doth it , and they cannot , they dare not but obey him . 3. Hee can doe nothing without his will : As 1. not walke further then hee gives him chaine ; for as in the Text Christ hath a chaine in his hand , so in Iude vers. 6. hee hath the Devill in a chaine , and hee cannot goe an inch further then hee gives him liberty . 2. Hee can tempt no man without his permission , as in the case of Job , Job 1. and 2. of Ahab 1 King. 22. 21 , 22. no not enter into the heard of Swine without licence , Matth. 8. 31. 3. Hee cannot recover himselfe out of his desperate condition into which he is fallen . 4. Hee can as little recover his servants and agents from any misery into which they fall . 5. Hee cannot take off any plague that the Lord layeth on . 6. Hee cannot force any mans will to evill ; for if the devill could carry the will whither himselfe would , hee would carry all flesh to hell . These particulars I might inlarge , to shew the weaknesse of the devill for all his great power , and Christs power over him infinitely greater ; but that may best bee seene , by that power of Christ over the Devill , which hee sheweth in , and by his servants , over him . As , 1. Christs power in a poore beleever : a spectacle for men and Angels to looke upon and to wonder at : That a poore lumpe of clay , a worme , a moth , a nothing , yet drawing power by faith out of the everlasting fountaine , should conquer him that can remove mountains : tread under foot the great Dragon , and through Christ bee more then a Conqueror over him ; and this wee see by constant experience . 2. Christs power which hee hath committed to Ministers and Magistrates ; the two hands of Christ whereby hee visibly conquers the devill in the fight of men : the Jonathan and and his armour-bearer : the Priests with trumpets , and the gathering hoste , that one after another destroy these Philistims , and that both together helpe to lay the wals of the Citie of hell flat . Upon this object do I specially looke in the exercise of these two offices ; that they have not to fight against flesh and blood , but against Principalities and powers : and this consideration is some satisfaction to mee , and helpeth to settle mee about that matter which is now so much controverted , namely about Church power ; for to mee it seemeth , the acting of these two offices to bee thus , the ministery to cast the devill out where it may bee done , and the Magistrate to bind the devill where hee cannot be cast out : and ubi desinit Philosophus ibi incipit Medicus : where the power of the one ceaseth the other taketh at it and finisheth the worke : The Ministery by the preaching of the word , and by prayer , striveth to cast the devill out : and if it doe it , well , but if it cannot doe it , it can goe no further ; and then the Magistracy commeth in and bindeth him that hee trouble not others , though the Ministery cannot cast him out from vexing the party himselfe . It is needlesse to shew how Christ overpowereth the devil by both these : the matter is so apparent and conspicuous I shall not need to goe about to shew it : It is enough to say that the ministery of the Gospel overthrew the Idolatry of the Heathen , and that the Magistracy can hang a Witch . And so have wee done with a second particular , the Text hinteth unto us , the Devils power , and Christs overpowering it . I should now take up the other considerations concerning the Devill that the text holdeth out : and first I might shew his subtiltie , from that title that it giveth him , an old Serpent : A Serpent , the craftiest of all beasts , Gen. 3. 1. and an old Serpent of 5573. yeares continuance and experience within one moneth or there-abouts . I might have shewed how in all this time , 1. Hee hath observed the course of nature : 2. The course of Gods providence , and 3. the temper of men , and hath reaped policy and experience from all these . How , 1. Hee playeth Gods Ape , in having his miracles and oracles as God hath his , and how hee imitates his workes . 2. Can transforme himselfe into an Angel of light : as hee did to Eve who tooke him for a good Angel . 3. Baiteth his hookes with the good things of God , as with shew of Religion , with Gods mercy and patience , to intice to presumption , &c. 4. Changeth his temptations as occasions change , as hee did by Christ : one while tempting him to a great worke of power , to turne stones into bread : and another while to a worke of the greatest weaknesse , to worship the devill . 5. Deceiveth men with Kids flesh in stead of Venison , and fixeth them on the creature in stead of the Creator . 6. Kils men with love of themselves as the Ape doth her young ones with imbraces . I might also have shewed the subtiltie and policie that hee exerciseth by men , as well as hee doth to men : and here might I take up the master peeces of hellish policies practised by our enemies in these times . And I might shew how Christ overpowereth the Devill in regard of this his subtiltie , in 1. Giving strength to his people to overcome his temptations . 2. In discovering his plots . 3. In defeating of them . 4. In bringing them on his and his instruments own heads . Secondly , I might likewise have shewed some glimpse of the malice of the Devill , as hee is named in the Text , Satan or an enemie . As , 1. That hee fell through malice to man : and this the most proper cause of his fall , though pride were mingled . 2. That hee continueth in the same malice by which hee fell , and cannot doe otherwise . 3. That it hath no bounds either in regard of himselfe , or of the object , but he is ever malicious , and malicious to all extremitie ; and that both against God , and against all men , and against all men alike , though in regard of externall persecution he sheweth some difference . I might shew withall how Christ overpowereth him in regard of this maliciousnesse . 1. By bounding the execution of his malice , though his malice it selfe be not bounded . 2. By loading him with the greatest condemnation , even hatched and generated by his owne malice . And lastly , wee might have considered the crueltie of the devill , as hee is a devill : as 1. That hee is cruell even to himselfe that hee may mischief others : and brings the more condemnation upon his owne head , by bringing men into condemnation . 2. That his crueltie is his onely comfort , and that he hath no solace at all for his owne destruction , but meerly this cursed one , to bring men into the same case with him . But Christ overpowereth his cruelty : 1. By the Saints patience . 2. By his owne providence . All these things would require a large discourse to illustrate and comment upon them , but in regard of the time they must bee passed over : I shall now onely crave leave to have a word or two of application of what hath been spoken and so have done . Vse 1 This shewes us where to get strength against the devils temptations , or his instruments . Vse 2 And answerably it may comfort every poore soule that lieth under the violence of the one or the other . Vse 3 And thirdly , it may set us aworke to labour for a great faith , since there is so great a power to fix it upon . I am God al-sufficient , saith God to Abraham , walke before mee and bee thou perfect , Gen. 17. 1. Bee perfect , that is , in this doctrin of my al-sufficiency , or al-powerfulnesse ( for so the word meanes , and not that perfection that some dreame of , as if Abraham kept the whole law ) and then faith will gather strength and extent , because the power upon which it anchoreth is Omnipotent . But these things I doe but touch . Vse 4 Blesse God for the experience of this truth in our owne particular preservation , and in the generall preservation of the Kingdome ; And truly this is gloriously and graciously verified before our eyes at all times , in regard of the former , and in these times , in regard of the latter . For first , if wee consider the power of the Devill , and the weaknesse of our selves , and yet our preservation in both these circumstances , wee have great cause to admire and adore that power that doth preserve us . The safety of the three Princes of Judah in the furnace , and of Daniel in the Lyons denne , and Jonah in the Whales belly , is hardly a greater wonder , then is our constant and continued preservation : so many Devils to bee hovering about us , as is their number , so much power to bee in them , as there is in them , both in regard of their number and their nature , so much malice to bee in their Spirit , and so much cruelty in their acting as there is , and yet wee preserved in the midst of all this , I want words to expresse the mercy ; let us never want hearts to observe that power that doth preserve us . The Devill can remove mountaines , overthrow towers , rents rocks , teare up trees , doe almost any thing , and yet our poore lumpe of dust is preserved : acknowledge the power , bee thankfull for the mercy . And secondly , in regard of the Kingdome : Let us but turne aside and see this great wonder , how it comes to passe that this bush that hath burnt so long is not yet consumed that this poore carkasse of a Nation , like that of the Prophet , though it bee even killed by this Lyon , yet is it not quite torn to pieces : that the fury , and policy , and mischievousnesse of Satan hath hurryed it to the very precipice of confusion , as Christ to the pinacle of the Temple , and yet it is not throwne downe into it . Certainly it is no strength nor power of our owne that doth preserve it , for who is able to resist the violence of this enemy ? but it is the great power of our deare Saviour , which I leave to your owne thoughts , for I doe but touch here neither . Vse 5 But lastly , and where I desire to stay a little : If Christ bee thus able to over-power the devill , and to master him at pleasure , then how is all this befallen us that is befallen us , through the fury of the devil , & how doth it thus continue on us ? As it is worthy our considerations that we are so happily preserved by the power of Christ that wee are gone no further in our misery , so is it seriously to be thought upon , how it comes to passe that his power hath suffered us to go so farre as we have done , and to continue so long in it as wee doe . Surely his hand is not shortned that it cannot save , nor his eare heavy that it cannot heare , but it is some thing that hath separated betwixt us and our Saviour , and that makes him to stand as a stranger that looketh on , and workes not for us whilst the power & fury of the devill doth thus tread upon us . It is easie to answer that our sinnes have done it , and mee thinks God hath dealt with England much like as hee did with Pharaoh and the Egyptians in the book of Exodus , when admonition upon admonition was given to them , and exhortation upon exhortation was prest upon them to hearken to God and to let Israel go and they would not do it , then God lets the devill loose among them in visible shapes , as they sate in the three dayes darknesse to terrifie and perplex them , as it is apparent by Exod. 10. & Ps. 78. 49. compared together : In the very like manner is it now with us : the Lord hath long bin treating with this nation for her conversion , by precept upon precept , line upon line ; precept upon precept , line upon line , by exhortation , admonition , mercies , judgements , all things ; what could have been done more then hath been done to England ? but when still we are as unreformed & unconverted as ever , and when nothing that the Lord hath done to us will amend us , the Lord hath now at last turned Satan loose among us with all his power and all his fury : our sinnes have as it were broken the chains , and now hee rageth without restraint , as never did he more in any nation . But this is not all I have to say . It is most undoubted indeed , that our former sinnes have brought us and our p●esent sinnes continue us under this rage and insultations of Satan that wee now feele in all these miseries that lie upon us , but if I may freely speake mine owne thoughts , I do verily beleeve that a maine reason why the devill is no more bound among us , is , because hee is not bound ; my meaning is this : that God hath put into our owne hands exceeding much towards the binding of the Devils that do undoe us , and we do not do it . It is in our owne power to curbe and quell the Devill that forrageth and ruineth us , and wee curbe him not , and then it is no wonder , nay it is but justice if hee worry us , if he destroy us . I will not speake of that Devill that spoyles all before him , the fury of our enemies , nor will I examine whether it may be restrayned any more then it is , your wisedomes best know what you have to doe in that particular . But it is not the Enemy onely that hath done us this displeasure that wee feele , for then wee could better have borne it , or hid our selves from him , but it is some of our owne party , some of our friends , of our familiars , with whom wee have taken counsell together , and have gone with them to the House of God as friends , which doe prove Devils to us , or at least raise up Devils among us , that ruine and undoe us , that help on our sorrows , augment our miseries , bind on those plagues that the desert of our sinnes hath brought upon us . Our owne Quarters are become as the Land of the Gadarens , where two possessed Parties , as I may so say ; or rather two possessing Devils , are so exceeding fierce that none may passe by them , none can bee quiet neere them . And these two are , Injustice in oppressiom , and erroneousnesse in Opinion . These are they that lose you friends , procure you enemies , and keep off Neuters , that undoe at home , and exasperate abroad , that lose you more hearts , then all your Armies can subdue Persons ; and doe more mischiefe to your Holy and Honourable Cause , then all the other Devils of hell can doe , then all your enemies on earth have done . Our sad case at this time is like the case of the foure Lepers under the walls of Samaria in the Booke of Kings , if they went into the City , they went upon famine , if they went from the City , they went upon the enemy : If wee goe to the Enemies Quarters , there the Devill of their crueltie devoures us ; if wee abide among our owne , one or other of these Devils is ready to destroy us ; so that as it was with them of old , it is with us at this day , Abroad the sword devoureth , and at home is death . First , wee looked for Justice , but behold a cry , ( for give mee leave to use the words of the Prophet , and to speake of bitter things in the bitternesse of my spirit ) the people of your owne party expected Judgement , Equity , and Comfort from your Sitting , and from your Counsells , and they concluded with themselves , much like as Micah did in another case , Now will it bee well with us , now wee have such a Parliament to take-care for us , to defend us , and to advice in our behalfe ; but behold , instead of their expectation , injuries , oppressions , wrongs , injustice , violence , and such complaynings and cryings out in all Quarters and Parts even of your owne party , that let it not be told in Gath , nor published in the streets of A●kalon , lest the circumcised triumph and exalt over us in it . Mistake mee not , it is farre from me to charge your honorable Court with any such thing , for I may say in this as hee and shee did in another case , my Lord David knowes it not , but it is too many that act under you , that cause this complaining and that doe this mischiefe , yet I cannot but say withall that the injustice will become yours if it be not remedied . Now oh that Englands griefe in this particular were thorougly weighed , and her calamity and complaints were laid in the ballances together : Oh that the cries of all the oppressed in this kind might meet here this day together in your eares , as wee desire our cries and prayers might meet this day in the eares of the Lord : what sad complaynings , lamentings , grievings and cryings out , would come almost from all parts and places in your owne quarters ? I will not take upon mee to particularize in any , onely , might I have but the quarter of that time and patience at your barre that I have here , and but some preparation for it as I had for this exercise , to do the message of mine owne Country , as I now do the message of the Lord , I doubt I could tell you so sad a story as would make your eares to tingle . It is well observed by Divines , that though God for mans redemption , could have conquered the devill by power , yet did hee rather choose to doe it by justice : Hee that spake the word and brought light out of darknesse , and the world out of nothing , could by the same powerfull word have commanded mankind out of the jawes of the devill , and it had beene effected : but his wisedome rather chose , that his owne Sonne should take flesh , performe the Law , and suffer death , and so that the devill should bee conquered by very justice ; and not onely his power quelled , but his mouth stopt . This is the way for you to conquer and no way like it : A little execution of justice is of more victoriousnesse , then a great deale of military preparation : the stoning of one Achab doth more good toward the taking of Ai , then three thousand trained men could doe . By this way must you either quell and conquer this devill of injuriousnesse and oppression , or hee will spoyle your cause , hee will overthrow your armies . And you cannot get so much ground abroad as this will lose you ground at home if it bee not prevented . I doe most humbly recommend it to your most serious thoughts , and conclude this matter in the phrase of the Prophet : Do judgment and justice , judge the cause of the poore and needy , of the wronged and oppressed , and then may you eate and drinke and prosper , and it will bee well with you and with your cause , as Jer. 22. 15. But secondly , there is yet a second devill that undoes us , and worse if worse may bee ; a white devill , that changeth himselfe into an angel of light , and so destroyeth the more , by how much hee is suspected the lesse , and that is , erroneousnesse in opinion , too common , too violent among us at this day . I told you erewhile , that error and deceivednesse in the things of God , is a verier devill and more dangerous then open persecution , and here I cannot but take it up againe : And I may give you some arguments to prove it : as , 1. I may use the stile of our Saviour , Feare not that devill that can kill the body , but when hee hath done that , can doe no more , but feare that devill that can cast both soule and body into hell : persecution can onely destroy the body , but error destroyes both body and soule . 2. I beleeve that persecution never destroyed a Church since the world stood , I am sure errours have done divers : Nay I question whether corruption in manners can nullifie the being of a Church , I am sure corruption in doctrine hath done . The seven Churches of Asia though some of them were exceedingly corrupt in point of conversation , and so corrupt that they had left and lost their first love , yet are they all golden candlesticks , because for the generall they retained the puritie of doctrine . The open persecution of our enemies hath not nor cannot doe that destruction and mischiefe to us that errours doe and have done among us ; and my heart doth never sinke so much in feare of our cause , as when I consider the growth of these in the midst of us , for these threaten ruine to the very being of the Church and of Religion . How sad and dolefull a thing is it to consider , and for Gods sake take it seriously to heart , that so glorious a Church as this was but a while agoe , should now bee so overgrowne with these cursed weeds as it is , and is more and more every day , as is no reformed Church under heaven : That God should be so blasphemed , his truth so polluted , the morall Law so despised , repentance and begging pardon for sinne , so pleaded against , the immortality of the soule written against , dutie cried downe , and I know not what so cryed up , as is in the erroneous opinions that are among us , what a misery is this in the midst of our other miseries ! A Canker , a Gangrene hath seised upon the land , and devours unsensibly , but it devours desperately and devillishly , and Aut tu illum , aut ille te , either bind this devill , or this devill will have all in his power and kingdome of darknesse before wee are aware : How hee gets ground , and growes and devours and destroyes , who is there that sees not ? and for Siont sake who can hold his peace ? Soules lie ableeding by this as well as bodies by the enemy , the Church is undone by this , as the land by them , this spoyles our truth as they doe our peace , and when these are gone , whither shall we goe ? I shall not take upon mee to bee your director or instructor for the manner or meanes of stopping of this mischiefe that it grow no further , and for the suppressing of that growth which it hath already made , it is above my skill , your wisedome will best contrive that ; but I shall humbly crave leave to bee your remembrancer of some thing that may tend unto it . 1. There is great talke of , and pleading for libertie of conscience , for men to doe in matters of Religion , as Israel did in the book of Judges , whatsoever seemeth good in their owne eyes ; and how that proved there , there are sad stories that relate : I shall not goe about to determine the question , whether the conscience may bee bound or not , though for mine owne satisfaction I am resolved it may , and do hold it a truer point in divinitie that errans conscientia liganda , then ligat , but certainly the devill in the conscience may be , nay he must be bound , or else you act not according to that vigour that Christ hath put into your hands : nor according to that exactnesse that Christ requireth at your hands . It is true indeed which is so much talked of , that Christ alone must reigne in the conscience , but it is as true also , that hee doth so by the power that he hath put into the hands of the magistrate , as well as by his word and spirit . 2. I hope you will find some time among your serious imployments to thinke of a review and survey of the translation of the Bible ; certainly that might bee a worke which might very well befit a reformation , and which would very much redound to your honour . It was the course of Nehemiah when hee was reforming , that hee caused not the Law onely to bee read , and the sense given , but also caused the people to understand the reading , Neb. 8. 8. And certainly it would not bee the least advantage that you might doe to the three nations ( if not the greatest ) if they by your care and meanes might come to understand the proper and genuine reading of the Scripture , by an exact , vigorous , and lively translation . I hope ( I say it againe ) you will find some time , to set a foot so needfull a worke : and now you are about the purging of the Temple , you will looke into the Oracle , if there bee any thing a misse there and remove it . 3. I shall not beg of you to cherish learning , for that hath no enemie but ignorant ones , nor shall I beg , that you would cherish a learned ministery , for that may challenge cherishing : but I beseech you take care that none intrude upon the ministry or to preach the word that have not a calling to it , and some competent abilitie for it . This is a maine well-head from whence flow all the errors that are among us , when mechanicks , unlettered and ignorant men will take upon them to bee preachers , and to instruct others when they need teaching themselves ; and this if it bee not stopped , wil overflow all with a puddle of errours and heresie : you have made good orders for the stopping and preventing of this , but execution is all . 4. I beseech you hasten the setling of the Church : These weeds grow , while government groweth not ; I rejoyce to see what you have done in platforming Classes and Presbyteries : and I verily and cordially beleeve it is according to the patterne in the mount . The Lord speed and prosper you in working up the furniture for this fabrick . Especially hee bee your director in the two great things that are now under your agitation , Church-power and suspension from the Sacrament : I am most unable to hold out to you any thing , that may direct you in matters of such weight : And if my judgement were any thing , yet should I bee sparing to shew it , because I must confesse that about these matters I differ in judgement from the generality of Divines , and I hold it not any happines to be singular in opinion , nor doe I hold these to bee times to broach differences , I shall ever follow you with my desires and prayers , and write the successe of the good hand of our God upon you . FINIS . Notes, typically marginal, from the original text Notes for div A88148e-490 Mr. Mede in loc. Vid. Marlorat . in loc. Brightman . Exod 25. &c. and 36. &c. and 40. Exod. 35. Dan. 10. 11. Iohn 21. 20. Doct. Doct. Aquin. part 1. quaest. 49. Art. 3. Iude vers. 12. Luk , 10. 30. Aquin. part 1. qu. 64. art . 2. 2 Cor. 7. 11. 1 King. 1. 11. 18. 
A88149	----	A sermon preached before the Honourable House of Commons: at their publique fast, holden in Margarets Westminster. Febr. 24. 1646./47. / By John Lightfoot, Staffordiens. a Member of the Assembly of Divines. Lightfoot, John, 1602-1675. This text is an enriched version of the TCP digital transcription A88149 of text R201371 in the English Short Title Catalog (Thomason E377_27). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 82 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88149 Wing L2069 Thomason E377_27 ESTC R201371 99861894 99861894 114040 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88149) Transcribed from: (Early English Books Online ; image set 114040) Images scanned from microfilm: (Thomason Tracts ; 60:E377[27]) A sermon preached before the Honourable House of Commons: at their publique fast, holden in Margarets Westminster. Febr. 24. 1646./47. / By John Lightfoot, Staffordiens. a Member of the Assembly of Divines. Lightfoot, John, 1602-1675. [4], 35, [1] p. Printed by S.I. for Andrew Crooke, and are to be sold at his shop at the signe of the Green Dragon in Pauls Church-yard, London, : 1647. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Psalms IV, 4 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A88149 R201371 (Thomason E377_27). civilwar no A sermon preached before the Honourable House of Commons:: at their publique fast, holden in Margarets Westminster. Febr. 24. 1646./47. / B Lightfoot, John 1647 15526 8 45 0 0 0 0 34 C The rate of 34 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2008-07 John Latta Sampled and proofread 2008-07 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON PREACHED BEFORE THE HONOURABLE House of COMMONS : At their Publique Fast , Holden in MARGARETS Westminster . Febr. 24. 16 46. / 47. By JOHN LIGHTFOOT Staffordiens . A Member of the Assembly of Divines . LONDON , Printed by S. I. for Andrew Crooke , and are to be sold at his Shop at the Signe of the Green Dragon in Pauls Church-yard , 1647. Die Mercurii 24. Febr. 1646. ORdered by the Commons Assembled in Parliament , that Master Leigh doe from this House give thanks unto Master Lightfoot , for the great paines he took in his Sermon hee Preached on this Day at Margarets Westminster before the House of Commons : And that hee doe desire him to Print his Sermon , wherein he is to have the like Priviledge in Printing of it , as others in the like kinde usually have had . Hen. Els . Cler. Parl. D. Com. TO THE HONOVRABLE House of COMMONS Assembled in PARLIAMENT . VEstrum est imperare , nostrum obsequi : Your Commands wraped up in your Desires I have desired to obey , both to the Pulpit and the Presse . Not that I can tender any thing either to your eares or eyes , which may be worth your acceptance , but that I cannot but most readily tender obedience when you command , and labour to serve you , when you call for my service . The subject of that houres Discourse that I had then before you , and of this Booke , which is the same , was very well worthy your eyes and eares , if the managing of it had but fallen into a skilfull hand ; [ For what more needfull duty to bee urged or to be practised , then Heart-communication . ] But according to my poverty I was then ready to offer , and you were pleased to accept ; and I hope for the like acceptance now . I humbly recommended the words then spoken to your hearts , and so I doe now the same written : and as I desire to present them now written to your hands , so doe I my selfe , and all I am or can at your feet ; as Your poore humble devoted Servant , J. L. A SERMON PREACHED Before the Honourable House of Commons , at their Monthly Fast , FEBRUARY 24. 1647. PSAL. 4. vers. 4. Commune with your owne Hearts . WHen I communed with mine owne Heart concerning what subject to discourse upon before this Honourable and great Audience at this time , me thought this Text when it came to hand would be very sutable , both for the Auditorie , and for the Occasion , and for the age wherein we live , and for all the age that we have to live . First , for this Honourable Auditorie ; for how fitting is it , that they that spend so much time in needfull Conferences among themselves about the affaires of Church and State , should be minded sometimes of spending some time in the as needfull conferences with their owne hearts , about the State and affaires of their owne soules ? Secondly , for this solemne occasion ; for how impossible is it , that we should either deal with God , or with these weighty things that we have in hand , as we ought to doe , unlesse wee commune with our owne Hearts , concerning our selves , and concerning God , and concerning these things ; with whom , and about which we have to deale ? Thirdly , for this age wherein welive : for how proper an answer and a check is this Text for all the inquisitivenesse and censoriousnesse , that so much raveth and rageth amongst us in these times : To answer Inquisitivenesse , by sending men to enquire after their owne hearts ; and to check Censoriousnesse , by minding men to examine their owne selves . And lastly , for our whole age that we have to live : for while we carry our Hearts about us , wee should carry this duty with us , I am sure we carry the Obligation upon us , of Communing with our owne Hearts . Thus doth the Text suit to us , to our present occasion , and to our present times : The businesse is , if our heart would but as well and truely suit to the Text , and then a perfect harmony and unison were made . Now the Lord so tune my tongue to your hearts , and your hearts to the Text , and all of us to the duty that the Text holdeth out , that I may speak a word in season , you receive it seasonably , and all of us practise it all the season of our lives , that I may have cause to blesse God that I met with such an Audience , you have cause to blesse God that you met with such a Text , and all of us finde cause to acknowledge that God hath been amongst us at this time of a truth . And so in his name let us fall to worke . THis Psalme by the tenour of it , doth seem to be made upon the Rebellion of Sheba the Son of Bichri , as the Psalme preceding is plaine by the Title of it , to have been made upon the rebellion of Absalom , which instantly preceded that rebellion . The story of both you have in the seventeenth , eighteenth , nineteenth , and twentieth Chapters of the second of Samuel , and some references to both , you have in divers passages of this Psalme , as it goes along . In the first Verse David speaks to God , who had enlarged him before , in his former troubles , caused by his own son , to relieve him now in his present distresse caused by the sonne of Bichri . In the second Verse he speaketh to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the men of Armes , and the men of dignity ; that they would no longer despise the glorie of his Kingdom which God hath chosen , nor follow after a Kingdom of vanity and falsehood , as was Absaloms and Sheba's . In the 4. Verse , he speaks against the Cause and Occasion of the present conspiracy ; namely , the anger between the men of Israel , and the men of Judah , mentioned , 2 Sam. 19 43. where the words of the men of Israel are fierce , but the words of the men of Judah were fiercer . This anger he seeketh to calme , by that calme admonition in the beginning of the Verse , Be angry , but sin not : for so might the word be very fitly rendred , and so it is render'd by the LXX , by the Arabick and others ; and as may be well supposed by the Apostle , Eph. 4. 26. And in the seventh Verse he speaketh out his own comfort and confidence , collected & taken up , upon the observation of a special providence : That since the time that Corne , and Wine , and Oile had increased to him , and been abundantly sent him in by Nahash , Machir , and Barzillai , as it is recorded , 2 Sam. 17. 27 , 28. The Lord had put gladnesse into his heart ; for now he perceived that the Lord and his owne people begun to look after him in his distresse . If we thus apply the Psalme unto this occasion , then wee know to what persons to apply the Text , namely to persons , now in great divisions and differences among themselves : to persons in fierie contestation and in heat of bloud about the man that should governe , and the manner of government , even to persons so parallel to the temper , or distemper rather of our present generation , that I would wee could as aptly take out the lesson of the Text , as wee and those persons doe resemble one another ; and as the Text doth fitly suit both with them and us . But I shall not be curious in this parallell and application , since the Text so properly fitteth all persons , and the lesson in it suiteth all occasions . For there is none among men , not no occasions that a man can be about , to whom and when it may not be proper and pertinent to read this lesson , Commune with your owne heart . In the Originall it is litterally or Syllabically thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Say in your heart : and so it is closely followed by the Greek ; and so it is taken by the Chaldee : The Greek reads it with some difference of the Mood indeed , and with one word added to the Clause , but to such a sense as this , for it readeth thus , What you say in your hearts : The Caldee renders the Text , and the words following it thus largely , Say your Prayers with your mouth , and your Petitions in your heart , and pray upon your beds , and remember the day of death evermore . But I shall not trouble you with such varieties of glosses and interpretations which I might doe copiously ; I shall spare that labour , since the words themselves doe speak their owne sense , and our English hath very well and properly construed and interpreted them , Speak with , or , Commune with your own hearts . It is not every speaking in the heart that the Psalmist here ingageth to ; For the Foole speaks in heart , and saith in his heart , there is no God , Psalme 14. 1. The Epicure speakes in his heart , and saith , I shall never be moved , Psalme 10. 6. The Atheist speaks in his heart and saith , Tush , God hath forgotten , he will never see it , Psalme 10. 11. And these persons to whom David speaketh , if we hit the occasion of the Psalme aright , were ready enough to say in their heart , we will none of David , and nothing to doe with the sonne of Jesse : But the Text enjoyneth such a conference in the heart , as that the matters betwixt a man and his owne heart , may be debated to the very utmost , that the heart may be so put to it in communing with it , as that it might speak its very bottome . Nor shall I trouble you with the divers acceptations of the word Heart , when it is used to signifie the spirituall part of man , or when it is taken in a spirituall sense ; else I might shew you that sometimes it is taken for the whole frame of the Soule ; sometimes for the one faculty , the Understanding ; sometimes for the other faculty , the Will ; and sometimes for that which I may call a middle faculty , the Conscience ; but your owne hearts will readily tell you upon the reading of the Text , that the word Heart in it doth meane the last mentioned , the Conscience , and that communing with a mans owne heart , is nothing else , but searching and trying of a mans owne Conscience . And you will easily see , that the words hold out this needfull and usefull Lesson to us : That it is a Dutie of most speciall concernment , for everie one of us to hold serious Communication and cleare Intelligence and Acquaintance with his owne heart . I may well repeat it , for it had need to bee inculcated againe and againe ; And as that golden saying , Brethren let us love one another , is reported to have beene ever in the mouth of John the Evangelist , so had this as golden a saying , Brethren Commune with your owne hearts , as much need to bee ever in the mouth of the Ministers ; and this truth ever in the hearts of the people . That it is a Duty of most speciall concernment for every one of us , to hold serious Communication , and cleare Intelligence and Acquaintance with his owne heart . This must be the subject of my Discourse ; and for the proving and clearing of this position , you see there lye before me these foure things . 1. To shew you that Communication and Intelligence may be had and held with a mans owne heart ; this de posse . 2. That such a Communication and Intelligence must be ; this de jnre . 3. That this Communication and Intelligence with a mans owne heart is to be cleare and serious ; this de fieri . And fourthly , that such a serious & cleare Communication and Intelligence with a mans owne heart is of speciall concernment ; this de facto . I shall not be very large in these particulars , because it is but to prove foure things , that I suppose are already granted . I shall apply my selfe the rather to be more copious in application . First , that it is possible for a man to hold a Conference and Communication with his owne heart , I should not need to prove it , if you would but put it to proofe within your owne selves . And as hee ingeniously proved that there is motion against one that denyed it , by rising out of his Chaire , and walking up and downe ; So your hearts without mee would make this assertion cleare , if you would but seriously and soundly put them to it , that they and you might conferre together , I doubt not but many in this great Congregation have done this already , and have had many a holy and solemne Discourse with their owne hearts , and conclude the truth of this matter by their owne experience as soone as I name it . But as for such as have not had this practice , nor cannot conclude this by experience , that never heare nor feele their Conscience speakword to them : should there come over them some dreadfull judgement , or should there come before them some horrid apparitions , or should there come unto them a sure message of an instant death as there did to Ezekiah ; then if they will but turne their face a little to the Wall , retire their thoughts a ▪ little to their hearts , they may chance heare their hearts speake something to them , which it may be they will like but ill , and there it may be they would feele by experience that there is something in them that would have talked with them heretofore if they would have talked with it . But for the better clearing of this to you at this time , [ at one time or other all must have experience of the truth of it in a better manner or a worse ] give mee leave a little to recall you a little , first , to the viewing of some places of Scripture ; and then to the viewing of your selves within : or to the consideration of the Frame and Fabrick of your owne soules . First , you may see this asserted even by the experience of him in his owne particular that gives this lesson here to all in generall , in Psal. 77. verse 6. I commune with my owne heart , and my spirit maketh diligent search . Here David and his heart are talking together ; and see what his heart saith unto him in Psal. 16. 7. My reines instruct me in the night season . For that the heart and reines doe signifie the same thing , when they are taken in a spirituall sense , and that they so taken , doe signifie the Conscience , is a matter so copiously evident in Scripture that I need not to use any instances to prove it . And so in Iohn 8. 9. when our Saviour bids , whosoever is without sinne cast the first stone at the woman taken in adultery , it is said of the company present , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they were convicted of their owne conscience : The word in the Greeke doth properly signifie a conviction by argument . There was something within them that over-argued them , and talked and disputed them cleane away . And so in Rom. 2. 15. the consciences of the very Heathens spake as it were within them , and gave in evidence either for them or against them , their thoughts either accusing or excusing , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , inter se invicem , as the vulgar Latine , as in a discourse among themselves . But in the second place , consider and study your selves a little within , and you shall find that the Lord hath made every one of our soules of such a Frame and Fabricke , as that there is an Eccho in them : the soule able to propose questions to it selfe , and to give it selfe an answer , Like Sisera's mother in the fifth of Iudges and the nine and twentieth she asketh , why stay the wheeles of my sons chariot ? And her wise Ladies answered her , nay she answered her selfe . To this purpose may I apply that phrase in Deut. 4 39. Know therefore this day {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and make a Returne or an answer to thine owne heart . And to this purpose I cannot but apply that glosse of the Chaldee Paraphrast upon Gen. 2. 7. the latter part of that verse . And God made man of the dust of the ground , and breathed into his nostrils the breath of life , and that in man became a speaking spirit . Most true in every parcell . That that God breathed into man became a spirit , or a spirituall substance , and it became a speaking spirit , inabling men to talke and speake one to another : and it became a speaking spirit within him , able also to speake and conferre with it owne selfe . There are three parts of the soule as I may so expresse it , of distinct and severall notion and consideration , as there are three things in the sun , light , heate , and motion : so in the soule , the understanding , the will , and the conscience . The Conscience lies as it were in the midst of the other two , as the Center of the soule , or the midst of the heart , as Prov. 4. 21. whither there is conflux of whatsoever is good or evill in either of the other faculties . Now either of those have its discourse with it selfe , and conscience if it act aright , hath its conference with them both . 1. The intellective Faculty of the Soule , or the Understanding , doth in a manner talke to the will when it offers it good or evill things to its choice or refusall , and it doth in manner talke to it selfe in every reflex it exerciseth , when it doth not only attaine to the knowledge of things , but is also able to say to it selfe I know , I know them , as 1 Ioh. 2. 3. Hereby we know that we know him . 2. The Elective faculty of the Soule or the Will , doth conferre and debate with , and within it selfe upon every Election or refusall , when it doth either entertaine or lay aside , what is presented to it by the understanding , chusing , or refusing , upon such a discourse and argumentation with it selfe as this ; I chuse it because it is good , and I refuse it because it is evill . But 3. the Participle faculty of the soule , as I may so call it , or the conscience , as it is lodged betweene the two other , so it receives something from both , and returnes something to both : From the Intellective faculty it receives knowledge and memory , and it is told by them that such and such things ought to be done , or they ought not to be done : And then it makes an answer backe to them by conviction , and sayes , I have done such things , or I have not done them . From the other faculty , or the Will , it receives moovednesse and affecting : and when that faculty of the soule is moved or affected with the grievous or fearefull case of another ; the conscience answers , why this case is mine owne , and makes a returne to the affections by compunction , and saies alas , what have I done in thus doing ? And thus doth the soule hold a debate , conference , and communication within , and with it owne selfe : And thus in the first place is that particular somewhat cleared , de posse , that it is possible for a man to conferre and commune with his owne heart . Secondly , That this is not only a possibility , but a duty , not only a may be , but a must be , the Text is enough to prove if we had no more to prove it : For the Holy Ghost doth here command the thing , & where the Holy Ghost commands , it creates a duty . But we find this also enjoyned againe , and againe in other places of Scripture , though under other tearmes and expressions . As 1 Cor. 11. 28. Let a man examine himselfe , and so let him care , &c. And 2 Cor. 13. 5. Examine your selves whether you be in the faith , &c. And that in Lam. 3. 40. Let us search and and trie our wayes , &c. And that in Zeph. 2. 1. As it is rendred by some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Excutite vosmet iterumque excutite , as some expresse it , Fanne your selves , and again fanne your selves ; and divers other places that speak not indeed the very same Language with the Text , yet speake the very same sense , and command the same thing , as a duty for every one of us , to commune with our owne hearts . This duty lay upon Adam in his innocency , and so should have continued upon him in that estate , had he continued in it . For God turned him into the Garden with a natural Law written in his heart , and a positive Law utter'd in his eares : This positive Law directed him onely as concerning eating or not eating : but what must he be directed by , as concerning his generall conversation beside ? why Adam Commune with thine owne heart , and that will tell thee . This duty lay also upon him when hee was fallen : and so doth it upon every one of us , though under the same fall with him . For though the purity , integrity , activity , and vigilancy of our Consciences be utterly gone by our fall and sinne ; yet is not Conscience it selfe utterly gone . It is so essentiall a part of the soule , that a soule cannot be a soule without it ; and it is so inseperable a part of man , that even death it selfe cannot divorce him and his Conscience . So that though wee have not such a Conscience as Adam had before his fall ; yet have wee a Conscience ; and though we cannot have recourse to it , upon the same termes that he might have had to his , namely , as to a certaine rule ; yet may we , and ought we to have recourse to it upon other termes ; namely , as being a Witnesse , Iudge , and Moniter in the midst of us . I might shew how the nearenesse of our hearts unto us doth challenge this duty ; and how the dearenesse of our hearts unto us should claime it and enforce it : but I will conclude this , as Paul to Agrippa : Honourable and Christian auditory , do you believe that this is a duty ? I know you beleeve it : and I would that I and all that heare me this day , could as readily comply with the duty , as we cannot but readily confesse it , if we will but commune with our owne hearts about it . Thirdly , the practise of this duty , or the communication with our hearts is to be serious , & the intelligence and acquaintance we hold with them to be cleare ; as the womans scrutiny for her groat in the Parable to search and sift every corner of the heart , according to that of Solomon , Prov. 20. 27. The Spirit of man is the Candle of the Lord , searching all the inward parts of the belly . You may observe two Arguments used , Gen. 44. the one by Joseph , and the other by his Steward , to impresse it upon the sons of Jacob , that a serious and true search would be made for that silver Bowle that they had stolne : the one taken from the Cup it selfe : Is not this the Cup in which my Master drinketh , and for which he will make a very trying search . And the other from Joseph himselfe : Know ye not that a man of my authority could make a very trying search . Two such kinde of Topikes may I take up for the proofe of the thing in hand , that the conference with our owne heart ought to bee with all seriousnesse ▪ The one taken from the matter of that Conference , and the other from the temper of our hearts . 1. The matter whereof we should or can commune with our hearts is most serious , and sancta sanctè , it must bee most seriously done : As the two men that went to Emmaus , communed sadly , because they communed of a very sad matter , Luke 24. 17. The onely matters that a man can or doth commune with his owne Conscience about , are the matters and concernments of the soule : For as the Conscience lodgeth in the very Center of the soule , as I shewed before , so there are the proper and the most close transactions of the soule managed . It is the Center , as was said before , whither if there be any good in the soule it flowes thither ; and what evill there is in the soule , it hath its Conflux thither also . The understanding in its actings by knowledge and memory ; and the will in its actings by affections and desires , practiseth upon and about things of an extrinsicall and forraigne Cognizance , as well upon things of a mans owne concernment , but the Conscience medleth onely with ones owne concernment , and that concernment of the soule . As naturall affection in the proper sense , or affection of a relative nature , moves not , nor acts not , unlesse the thing presented to it be of its owne interest : As a Father or Mother , seeing the misery or miscarriage of other mens children , their affections may be moved with it , but naturall relative affections , stirre not till the storie comes home to their owne Children . So is it with Conscience , the knowledge knoweth naturall , politique , forraigne , alien things , and the memory retaines them : so the affections are taken up with forraigne , alien , naturall politique matters , and are moved with them : but the conscience moves not , unlesse the concernment come home to a mans owne soule , and the matter reach thither . As I might exemplifie in Achan , if his Conscience had been awake to have done its part , his carnall reason and knowledge told him , the Wedge of Gold , and the Babylonish Garment , would be a rich prize , and mend his estate very well : then his Will and Affections answer , I would I had them , and they consent and put on to compasse them . Here are extrinsick businesses onely in agitation with these faculties about wealth and growing rich : But then a good Conscience if it had beene there would have stepped in and answered : I but how will this comply with the good of my soule ? And so might I instance in other things , as in mens desiring riches , honours , pleesures ; their carnall Understandings and Wils , like Haman and Zeresh , cast and conspire , and consent together to compasse what they desire , and it will be so brave for their port , so contentive to their persons , so beneficiall to their posterity : These are fine things , and easily swallowed , but they are but out-side things , there is not a word yet of the consequent and concernment to the soule : that conscience must take into consideration , or the consideration of that is quite layd aside : That is proper for conscience only to act about , and to take to conscience and consultation . And thus it appeareth that our conference with our owne hearts had need to be serious , because the things that we can conferre with them a bout , only are of a most serious and weighty nature : viz. the things of the soule only . And secondly , the needfulnesse of such a serious conference , will appeare also upon the consideration of the deceitfulnesse of our owne hearts . Talke close and home , and have cleare intelligence with them , or else they will deceive us , they will tell us a thousand lyes . As he in Story , who hearing a man talk to himselfe as he walked along the high way , and questioning whom he talked withall , was answered , I talke to my self ; why then saith he , Cave ne cum malo loquaris , take heed thou talke not with one that is naught . You may resolve upon this , whensoever you come to Commune with your owne heart , that you have to deale with a very Cheat and a Jesuite , a Proteus , a Jugler ; that if you put it not home to it , will not tell you one true Story amongst a thousand : I speak this by the sad experience of a base , false , cosening , and deceitfull heart of mine owne : and I beleeve other mens hearts are of the same mettle . O wretched heart thou hast deceived me , and I have been deceived , thou hast been too strong for me , and hast prevailed . But I speak this also upon the Warrant of him that knoweth all hearts , even the Spirit of God , that discerneth the things of the Spirit , Jer. 17. 9. The heart is deceitfull above all things , and desperately wicked , who can know it ? Ah sad Climax , deceitfull , and deceitfull above all things , wicked , and desperately wicked , and so bad of both , that who can know it ? Such another miserable gradation ye have expressed concerning the very same subject in Gen. 6. 5. The frame of the thoughts of mans heart was wholly evill , was onely evill , and was evill continually . There is a mutuall or reciprocall cozenage betwixt a man and his owne heart , mentioned in Scripture : Sometimes a man deceives his owne heart , as James 1. 26. If any man among you seem to be religious , and bridleth not his tongue , but deceiveth his own heart . Sometimes a mans heart deceives him , Esa. 44. 20. A deceived heart hath turned him aside that he cannot deliver his soul , nor say , Is there not alye in my right hand : And thus Manasseh against Ephraim , and Ephraim against Manasseh , and both against Judah . Sometimes the man cozens his heart ▪ and sometimes his heart cozens him , and alwayes both these cozenings help to undoe the poore Soule . Sometimes a man cozens his Conscience with carnall reasonings , as Achan did his , I shall be enriched , and I shall not be discovered : and as the rich man in the Gospell did his , My purse is full , and my Barnes are full , therefore soule take thine case : And so many and many man undoes his owne Soule by cozening his conscience with the bribery of carnall reasoning , I am yet in health , I may yet repent time enough , I shall not see evill , and the like , &c. And on the other hand , the conscience is as ready to cozen a man , and to tell him Peace , peace , when there is no peace . Sometimes it deceives a man with halfe answers , as Ananias and Saphira would have done Peter , with halfe the money : and makes a man tane up with conviction only , which the wickedest man under heaven may have , and makes him to thinke that he hath sorrow enough for his evill actions , when he hath only remembrance of them . Sometimes it deceives a man with false answers , as Iacob deceived his Father with Kids flesh instead of Venison ; and makes a man beleeve he hath compunction enough for his evill actions , when he hath only some gripes of selfe love , or a feare of punishment , as was Ahabs humiliation . Sometimes it deceives him with silence , and he thinkes all is well , because it tels him nothing ill : as the Foole is counted wise when he is silent ; and the Atheist thinkes God like himselfe when he holds his peace , Psal. 50. 21. so many a poore deceived soule thinkes his conscience a good conscience , and himselfe in a good case , because he heares no otherwise from his conscience , for it is silent , and saies nothing at all to him . Thus as it is in the Italian Proverbe , Con arte e conjuganno si vive il mezzo anno , Con juganno e con arte si vive l' altra parte . With deceit and cozenage men live halfe the yeare , and with cozenage and deceit they live the other halfe : one part of our lives we deceive our own hearts , and another part of our lives , our hearts deceive us : And thus our lives go on in a mist and cloud of delusion , we deceiving , and deceived , and all because we hold not communication with our own hearts close enough , and put them not to it home , as Ahab did Micaiah , to tell us the truth and nothing else , in the name of the Lord : And thus we see very good reason why the communication with our hearts should be serious , and the intelligence we hold with them cleere . Fourthly , That this is a duty of speciall concernment , is even proved already ere we are aware , in the things that have been spoken , but give me leave to adde one or two things more : As , 1. That this is a duty of so great concernment , that it is naturally the first duty of all other of the Second Table : For as to know God , is properly and methodically the first duty of the first and great Commandement , so is this as properly and methodically the first duty of the Second : for as it is impossible to love God as we should , unlesse we first know him ; so it is impossible we should love our neighbour as our selves , unlesse we first know our selves . 2. It is a sine quânon , a duty or a matter , without which we can neither hear any condition as we should , nor performe any duty as we ought . As a golden thread was to be twisted with every twine and thread of the Ephod and Breast-plate , or it was not rightly made ; so if this action of communing with our owne hearts be not intwisted with every one of our actions , we can neither undergoe any thing , nor performe any thing is becomes us to do . First , How is it possible for a man either to beare prosperity , or endure adversity unlesse he seriously talke with his owne heart about his owne deservings , and about these conditions : This was the way of David that gives the Counsell in the Text : when great prosperity and happinesse accrews unto him , in the promise that the Lord makes to him and to his house , he sits downe and talkes with his owne heart about his deserving of no such thing , Who am I , or what is my fathers house ? 2 Sam. 7. 15. And on the other hand , when great adversity lights upon him , and he is fallen into perplexity , the way he takes , is to sit downe , and amongst other things to have serious conference with his owne soule about the bearing of such a thing ; Why ●rt thou cast downe ô my soule , and why art thou so disquieted within me ? Psal. 43. 5. Secondly , As impossible is it to do any duty aright , and as we ought to do , unlesse the practice of this duty go before it or along with it . Be they the spirituall duties we owe to God , or the externall duties we owe to his Worship , or the conscientious duties we owe to our owne hearts , we cannot possibly performe them aright , unlesse this salt be with the Sacrifice , unlesse we commune with our owne hearts about them . 1. As for the spiritual duties we owe to God : as to serve him with an upright heart , 1 Chron. 28. 9. To walke before him with an humble heart , Mic. 6. 8. To offer to him a contrite heart . Psal. 51. 17. To draw neare to him with a true heart , Heb. 10. 22. To receive his word with a good heart , Luk. 3. 15. and one for all , To love him with all our heart , Deut. 6. 5. How is it possible we should rightly do these things , if we have not acquaintance with our owne heart ? what difference is there betwixt serving a strange God , and serving the true God with a strange heart ? Naball and Abihu are punished for offering strange fire to the true God , as well as Ahaz and Manasseh for offering true fire to afalse God . Let me use the stile of the Apostle , How can men beleeve in him of whom they have not heard ; so how can men serve him aright and heartily , with a heart they do not know ? 2. As for the externall duties that we owe to Gods Worship , as our hearts are to go along with them , or else our performing of them is nothing , so are we to commune with our owne hearts upon them and in them , or else we shall never bring our hearts unto them : It was very pertinently written over the Temple doore at Delphos , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Know thy selfe , for certainely no Temple duty can be well performed without such a knowledge . Canst thou pray without acquaintance with thine owne heart : the very Hebrew word that signifieth Praying , tells thee no , for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is commonly used to signifie to pray , doth properly signifie , To judge a mans selfe . Thinkest thou , thou canst receive the Sacrament aright without the exercise of this duty ? the Apostle tells thee nay , but let a man first examine himselfe , and then let him eate , 1 Cor. 11. 28. The like might I say of singing of Psalmes which must be done with the Spirit ; 1 Cor. 14. 15 , Of beleeving , which must be done with the heart ; Rom. 10. 10. Of repenting , of trembling at the Word , and of other such duties , how is it possible they should be done by us as they should , if we have no acquaintance and communication with our own hearts how they stand to them and in them ? And lastly , as for the duties we owe to our owne hearts , as washing them ; Jer. 4. 14. Watching them ; Pro. 4. 23. Humbling them ; Lev. 26. 4. and the like : Who can do them , but he that conferres and is in acquaintance with his ownheart ? wash my heart ? why , I never asked it , not ever tooke notice how soyled and poluted it was : Watch it ? Why I never observed , nor it never told me of any danger it was in , nor what need it had to be watched and looked after ; nor can I goe about to humble it , for it and I were never so well acquainted , as I to know how hard , how proud , how unhumbled it is . Must not these be answers of him that holds not intelligence with his owne heart ? And must not this want of intelligence needs spoyle the offices that a man oweth to it ? And thus you see in the fourth place , the great concernment of this duty of heart communication : And thus , though thus rudely and unskillfully , have I somewhat cleared the truth of the Doctrine in clearing these foure particulars . And now shall I crave leave in three particulars more to make use of it , and to bring it home to our selves by application . First , By way of just reproofe of those that neglect and forget so speciall a duty , and of so speciall concernment . Secondly , By way of exhortation and perswasion to every one to set seriously to the practice of this duty . And thirdly By recommending to you some Quaeres and Interrogatories to propose to your hearts to practice this duty with them upon . First then , since it is thus , that communing with a mans owne heart is so speciall , and so important a duty , it shewes that they justly deserve to be reproved that neglect this duty and hold no acquaintance with their owne hearts at all : And because I will be sure to aime this reproofe aright , I shall in the first place begin with my selfe , and mine owne heart , for there is a subject that I know , and am sure deserves reprooving . It may be I shall finde some Company in this Congregation , that will joyne with me in this matter , and that will finde my case theirs , and that will make my words to be their owne . There is a Patheticall Story of Origen , that when he had fallen into a foule Apostacy , and after some recoverie from it , came into a Congregation , and was desired to preach ; he tooke the Bible and opened it accidentally at the fiftieth Psalme , and his eye fell first to read these words in the sixteenth and seventeenth verses of it ; But unto the Wicked God saith , What hast thou to doe to declare my Statutes , or that thou shouldest take my Covenant in thy mouth , seeing thou hatest instruction , and castest my words behinde thee ? upon reading the words hee remembred his owne fall , and in stead of preaching he fell a weeping , and wept so bitterly , that he caused all the Congregation to weep with him . The fore-part of the story is too much mine owne case . I would you would make the latter part of it somewhat yours . I professe I cannot read the words of my Text , but like Pharaoh's Butler after a long forgetfulnesse , I must confesse my fault of that forgetfulnesse to day ; and I cannot speak what I have said upon this Text , but that I must subscribe to the woman of Tekoas words in her speech to David , that I speake these things as one guilty myselfe . Is any one here whose heart hath been a stranger to him , as my heart hath beene ; and is any ones heart here as my heart is , desirous to be sensible , & to be humbled for this our strangenes , come give me thine hand , and let us joyne hand in hand , and heart to heart to give glory to God by Confession , and to take shame to our selves in a just reproofe , for that we have so much neglected so great a duty , and for that we have so greatly forgotten so neare a concernment . Behold beloved among your selves , and regard , and wonder marvellously ; for I can tell you a sad story in your eares , which ye will not beleeve though it be told you . I have lived these forty yeares , and somewhat more , and carried my heart in my bosome all this while , and yet my heart and I are as great strangers and as utterly unacquainted , as if we had never come neare one another : And is there none in this Congregation that can say the like ? He spake very good sense and much piety in it that complained that he had lived so many yeares above threescore , and had been a Student in the Scripture all his time , and yet could never attaine to take out that Leston in the first Verse of the nine and thirtieth Psalme , That he should not offend with his tongue . But it is to speake a thing of monstrousnesse and amazement to say that a man should live so long a time as I have done , nay as some doe , to threescore , to fourescore yeares , and yet never to get into acquaintance , and to communication with their owne hearts : who could believe such a report ? and yet how common is this amongst men ? I remember it was a wonder to me before I knew this City , to heare of Families living so neare together all their lives , as but one Chimney back between them , and yet their doores opening into severall streets , and the persons of those Families never knowing one another , or who they were . And mee thought that passage of Martiall was a strange one when I first met with it , Quisquam est tam prope tam proculque nobis ; and that observation of the Jewes remarkable , that sometime two Verses in Scripture be joyned as close together for place as close can be , and yet as distant for sense and matter as distant may be : and that relation of Seneca wondrous , if I misse not my Author , that a man through sicknesse did forget his owne name : and that of the Naturallists as wondrous , that there is a Beast , that as he is eating his meat , if he but once turne his head from it , he forgets it . But now a sad experience within mine owne selfe hath lessned these wonders , and doth make a thousand of such strangenesses as these seeme nothing ; for I and my heart were borne together , grew up together , have liv'd together , have laine together , have alwayes been together , and yet have had so little acquaintance together , as that we never talked together , nor conversed together ; nay I know not my heart , I have forgotten my heart . Ah my bowells , my bowells , that I could be grieved at the very heart ▪ that my poor heart and I have been so unacquainted . And is not the same case yours too ? I appeale to our owne hearts , if they will but speake , and I beseech you put them to it . How inquisitive ever were we after their estate , or how it goes with them , amongst all the inquisition that we make after other things . We are falne into an Athenian age , as Act. 17. 21. spending our time in nothing more then in telling , or in hearing newes , or some new thing : How goe things here , how there , how in one place , how in another : But who is there that is inquisitive , How are things with my toore heart ? Wee are ever and anon lighting upon one or other of our acquaintance : and take a turne with them in the Hall , or turne aside with them in the street , and enquire , What newes ? how doe things goe ? But who turnes aside with his owne heart into a private retirednesse , or falls into Discourse with that , and enquires , Ah poore heart , how goe things with thee ? We stick not to tell how much money we spend in new Books , and how much time we spend in reading them ; but it it is a shame to tell how little time we spend , and how little paines we take in reading over and perusing our owne hearts . As it is somtimes used in your House Honourable and Honored , to put a question whether a question shall be put , so I beseech you apply the Text , Commune with your owne hearts , whether you have communed with your own hearts : you spend much time day after day worthily and piously in conferring and communing among your selves about the things of Church and State ; but wh●● time doe you spend either day or night in conferring or communing with your Consciences about the affaires of your soules ? You Ladies and Gentlewomen , that bestow so much time in visiting and conferring with your glasses and your friends , what time doe you bestow in visiting and conferring with your owne hearts and soules ? You that spend so much time in conversing and conferring with others about the matters of your Callings and Imployments , what time have you taken up , or doe you imploy , in conversing with your selves about the matters of your nearest concernment ? I am the bolder to aske this question , because my Text leads me to speak to your hearts , and it is a question that you must once answer . Weigh but in the Ballance of a serious consideration , what time you have spent otherwise , and what time you have spen in this , and for many scores or hundreds of houres or daye that you owe to your hearts in this duty , can you write fifty ? or goe to the heap of your whole life , and where there should have been twenty measures imployed about this businesse , can you finde ten ? Or where there should have been fifty vessells full of this duty , can you find twenty ? It was a senselesse and a sensuall will that the Epicure made , that bequeathed to his Player , to his Cook , to his Jester , and to such as fed and forwarded his carnall Delights , Talents and Pounds , but Philosopho obolum , a halfe penny onely to him that would have taught him wisedome . Is not the distribution of our time and converse much after the same proportion ? Dayes and yeares bestowed upon the affaires of the world and worldlinesse , moneths and weeks spent and laid out in converse with friends and strangers , but scarce a minute in converse with a mans owne heart . There are foure things especially that cause this strange and senselesse strangenesse and unacquaintance betwixt a man and himselfe , and they are these : 1 Idlenesse ; when men will not take the paines to put their heart to it to discourse with them . Heart-communication is not an easie worke , and few there be that for idlenesse will undertake it . 2 Carelessenesse of their owne soules : And so they are not carefull to discusse with them the things that concerne them . 3. Worldlinesse ; which takes up all the time and thoughts that should be laid out upon the heart : As Hos. 4. 11. and as it was with him , 1 Kings 20. 40. And 4 Readinesse to be deceived ; Decipi vult populus , men love leasing , as Verse 2. of this Psalme : and as by our fall , Et bonum perdidimus & voluntatem , we not only lost good , but also the will to it : So in our first deception by Satan ; we had not onely a deceit put upon us , but a deceiveablenesse , nay a readinesse to be deceived put into us . And thus , as Tempora quaedam surripiuntur , quaedam cripiuntur , quaedam excidant : so it is with the care of , & converse with our owne hearts . What the Palmer-worme of Idlenesse leaves , the Locust of Carelessenesse eateth : and what the Locust leaveth , the Canker-worme of Worldlinesse devoures : and what that Canker-worme leaveth , the Caterpillar of readinesse to be deceived hath consumed : and thus hath all converse and communication with our owne hearts been eaten up . It is recorded of Jobs friends , that when they came to him , and knew him not , he was so changed , that they wept and rent their garments , Iob 2. 12. I would this might be the conclusion of this first Use or Application , or the fruit of all that I have spoken hitherto : Look upon your owne hearts , doe you know them ? when had you and they any talke together ? how much of your time have you spent in communication with them ? Have you not been strangers ? have you not been unacquainted ? have you not forgotten them ? Be humbled , bemoan , be affected that you have been such strangers , and lay your hands upon your hearts , and resolve to be so no more . And that is the second way that I would apply my selfe and the Text to you , and that is by way of exhortation , to incite you , and by supplication to entreat you , to apply your selves seriously unto this duty held out in the Text . It is strange that we should need to be exhorted or entreated to such a thing as this , to be acquainted with our owne hearts , as that is strange in 2 Cor. 5. 20. that men should need beseeching to be reconcil'd to God : but it is so true , that we need beseeching and entreating , that by what shall I beseech and entreat it so as that I may prevaile in my entreatie . I beseech you by the Lord , by the Bowels of mercy to your owne selves , by your hearts , by your soules , by any thing , by all things most deare unto you , be no more strangers to your own hearts ; vindica te tibi , acquaint your selves with your selves ; and as Abraham to Lot , let not us fall out , for we are brethren : so bee not forraigners to your owne hearts , for they are your owne . By what may I move you , or what words or Arguments may I take up to perswade you . Thinke but of these two or three particulars , for I shall spare to mention more . 1. How sad a thing it is for a man to carry a conscience within him , that is altogether dumbe and can say nothing , or that when it speakes , tels him lies and nothing else : you grieve for this in your children , be affected with this in your owne soules . 2. Your hearts by disusance of conferring with them may even be utterly lost to you , as if you had no heart at all . I have read of some that have come to such a passe , as namely those in Hos. 7. 11. Ephraim is like a silly Dove without a heart . 3. Time will come when your hearts will speake , and shall speak the truth to you , though you wil not put them to it to do so now : as Hab. 2. 3. At an appointed time it shall speake and it shall not lye : It may be in this life by terrours , certainly after death by a gnawing worme , the dumbest , stupidest , and most senselesse conscience that is now upon earth , shall be put to it to speake and to speake out to him , that had the least care or thought to put it to speake as the Text injoynes . Thou wilt not straine thine heart to speake to thee , and to tell thee the truth now : but God will wrack it , and shall make it speak and not be silent , and How will thine heart endure then , when the Lord shall come to deale thus with thee ? as Ezek. 22. 14. Men will not make their hearts to heare , nor to give them a faithfull answer , but as Esay 26. 11. They will not see , but they shall see : They will not heare , but they shall heare : they will not answer according to truth , but a time shall come when they shall answer . Put them to it betimes , your selves by a conscienscious communication , lest God put them to it by a wracking horror . I shall not go about to give rules how a man and his heart should come to talke , and how they should talke together , I would I could learne the lesson my selfe ; only give me leave to mention some things to you which cannot chuse but be very conducible to such a purpose . As 1. use Retirednesse : This thing this verse teacheth , when it directs to commune with our owne hearts upon our beds . And this Isaac practised , when for his Meditation he went into the solitarinesse of the fields , Gen. 24. 63. As when Moses was alone in the wildernesse , and there studying on God , God comes to him , and talkes with him , Exod. 3. So when we get alone purposely to study our hearts , it is a great deale more probable that our hearts will come to us , that we may entertain discourse with them , then in the crowd of company and imployments . Set some time apart out of your publique or particular occasions , to deale with your hearts , and to talke with them , as David after the publique businesse is done , turnes home to visit and to blesse his owne house , 2 Sam. 6. 20. 2 Put on Resolutenesse to put your hearts to it , and to heare even the worst that they can speake to you : as Eli to heare the word of the Lord from Samuel , be it what it would bee it never so bitter . Men are naturally and generally unwilling that their heart should tell them all it knowes , and what it ought . And as it was a very strange , and a very sad prayer , that is made by the Prophet Hosea for the women of Ephraim , Hos. 9. 14. Give them , O Lord , what wilt thou give ? Give them a miscarrying wombe , and drie breasts : A miserable thing to women as may be , yet such a Petition for them as there could not bee a fitter in their present posture ; for the children borne were but borne to the slaughter . So it is a very sad & doleful condition to a man as possibly can be , to have his conscience dull & dumb , or to be telling him nothing but what is false : and yet there are thousands that account this the best posture and condition , that their conscience can be in , and they cannot finde in their hearts , and they will not take the paines to have it in any other temper , nor would they have it speake any other wayes to them : Ah but let a righteous and a wakefull conscience smite me , and not suffer me to sin , but tell me of it : this balme in the end will not breake my head , and I shall rejoyce at last in such stroaks . 3. Take opportunity by any wakening of Conscience , that puts it to speake , to keep it waking and speaking ; If any piercing Sermon , or Fright , or Crosse , or some such thing , do rowze your heart at any time , and set it a talking and telling you the truth , doe like Benhadads servants by Ahab , catch at the opportunity , plye it and keepe it speaking , and let it not grow dumbe againe : If you let it alone never so little , like the Disciple in Matth. 6. 40 , 4● . it will bee asleep and speechlesse in a trice againe . I have knowne him that hath had sometime very faire and familiar society and communication with his own heart , and they have discoursed seriously and truely one to another , have asked questions , and given answers without deceiving ; when something or other hath come between , and interrupted a while this friendly converse , and my beloved was gone my heart got out of the way , and neither it , nor a word from it to be found againe . 4. When your hearts and you are talking together , doe it as if you were talking together at Gods dreadfull Tribunall : as if you were , and as you must once bee , debating the case there . Charge it as Paul doth Timothy , 2 Tim. 4. 1. as before God and the Lord Jesus Christ , that it speake the truth , and that there be no dissembling betwixt you . Before them must you once debate the matter to the very bottome , doe it as before them continually . And now for conclusion of all , and for our third application I shall crave leave to leave some few proposalls and Interrogatories with you for your owne heart ; that as Elijah before his departure out of the world , left a Letter behinde him for Joram the King of Judah to ruminate upon when Elijah was gone , 2 Chron. 21. 12 So before we part , I beseech you take from me something along with you , to commune and confer with your hearts about , when you and I see not each other , and when you are alone . I shall doe herein by you as an Israelite did by the Priest , when he would have him to enquire something for him of the Lord by Urim and Thummim : I shall put my questions into your hands , and shall leave you to goe to the Oracle of your owne hearts , and to take their answer . Some generall things I would propose to all of you in generall , and some particulars to some particulars . I might to all in generall desire you to question with your owne hearts , you that have been preserved in these sad times , and you that have been Spectators of the sad judgements that have been upon us , what betterings you have had by all these judgements , and what thankfulnesse you have shewed for your preservation . But the first question that I would desire every one that heareth me this day , to propose to his owne heart is but this ; Heart how dost thou ? A few words , but a very serious question . You know this is the first question , and the first-salute that we use one to another , Sir how do you ? I would you would as constantly practise it with your own hearts , Heart how dost thou doe ? how is it with thee for thy spirituall estate ? Get but a true answer from your heart upon this quaere , and then you will see that I have some cause & reason why I propose this question : I know what the answer of most hearts will be , before the quaere is proposed , namely , that it will be either like Elisha's about Benhadad , No danger of death , though he dyed presently ; or like the Pharisees in the Gospel , Lord , I thank him , I am not as other mens hearts are . Tell that heart I believe it not , tell it you believe it not : examine it further , presse it like Ahab to Mioaiah againe ; leave it not , like Dalilah , till you have its utmost : Get a right , and direct , and reall answer to this question , and then answer me whether it were not worth the asking . This is but the very same quaere in substance that the Apostle proposeth , 2 Cor. 13. 5. Examine your selves whether yee bee in the faith . Secondly , propose this question to every one of your hearts ; heart what wilt thou do ? or , Heart what dost think wil become of thee and me ? As that dying Roman once said , Animula vagulae blandula , &c. Ah poore , wretched , miserable soule , whither art thou and I a going , & what wil become of thee , when thou & I shall part ? This very thing doth Moses propose to Israel , though in other termes , Deut. 32. 29. Oh that they would consider their latter end . And oh that you would propose it constantly to your hearts to consider and debate upon . Would you but dispute these two questions every one with his owne heart , and put his Conscience to it to give its cleare opinion in these matters , or to speak the verie truth , what it thinks concerning your present and future estate , I should thinke I had gained exceeding much by this discourse that I have made , and that I have spent this houre exceeding happily . And now Honourable , and most Honoured , give me leave to levell the last things I have to speake at your hearts onely , and to leave my closing up of all that I would say , closed up in your bosomes . I would faine commend something to the serious conference of your selves and your owne hearts , when they and you are together alone ; and they are but these three things ; What hath beene done for you , what hath beene done before you , and what you have to doe . I would first have desired you to debate seriously with your owne hearts , What the Lord hath done for you . But here my labour is happily prevented , and the worke is better done to my hands , then my hands can doe it . I shall onely adde this , that if you should write such a Book as the Prophet Esay did , Esay 8. 1 , 2. A great Roll of a Book , and yet nothing written in it but this word , Maher-shalal-hash-baz over and over againe , from beginning to end : so a great Book , and nothing in it but this written , what God hath done for the Parliament of England , it would fill a great Volume to write what he hath done : and when you have written what you can , you can never write enough . But secondly , I shall desire you seriously to commune with your owne hearts , of What London hath done for you . London the mirrour and wonder of Love , Zeale , Constancy , and Bounty to you and your cause : London , the Arke that hath kept you safe , in this deluge of bloud that hath over-flowed the Nation : London , your Ophir and Indies that hath supplyed you with masses of Money and Plate in all your wants : London , your banke and stock of men and hearts : London , your so much , that you had not been what you are , if it had not been for London : London , that under a Parliament hath preserved a Nation : and London , that under God hath preserved a Parliament . Was it ever seen , or could it ever be related , that any City under heaven ever did , as London hath done in love and kindnesse to your Cause and you ? What one among you can looke into his owne heart , but he must needs find London written there ? And now your friend Lazarus is sick ; your faithfull , constant and loving London complaines she is not well : She finds and feeles some sore diseases breeding in her Bowells , that are like to undoe her : She comes to you to crave your help , and powres her complaints into your bosome . Might I not say , as the Jewes once to Christ , You deserve to doe for her ? But I shall onely say , Commune with your owne heares what London hath done for you , and I need say no more . If any one shall thinke that I am now besides the marke , and speak of a matter that I have nothing to doe withall , I shall produce my warrant to speake what I doe , and referre to a proofe and testimony of what I speak . My first Warrant is your gratitude , that is so ready to bee thankfull to those that have shewed you kindnesse , that you will not take it unthankfully from those that doe minde you who have shewed it . My second is , the obligation , that you and I , and all the Nation stand in to London , who hath been to us all such a stay , and Wall , and Sanctuarie in our troubles , as she hath been , that for Londons sake who can hold his peace ? But thirdly for my Scripture warrant for this , I shal desire you to turn to a Sam. 24. where the Servants of David doe account it a duty as it seems , for they practise it accordingly , to tell David of the kindnesse that Jabesh Giliad had shewed to Saul , though he knew it before . And as for the proofe of what I have spoken , I shall desire , whosoever thinks I am besides my marke , but to turne to his owne heart , and there lay downe a leafe , till his heart and he doe meet alone , and then to read and study impartially . What London hath done for the Parliament of England , and then let him judge of what I say . I know your gratitude will be ready to say still with David , in 2 Sam. 9. Is there yet any of the kindred of Jonathan , that hath shewed us kindnesse , that we may shew them the kindnesse of the Lord againe ? Why yes , I beseech you in the third place , Commune with your owne hearts what the Ministorie of England hath done for you . My Warrant for the moving of this unto you , besides your gratitude , I may shew from divers of your owne Orders , and expressions . For in how many of your addresses and desires to the City or Countrey for the raising of moneyes , men , or Horses , have you still laid much upon the hands and fidelity of the Ministers , to promote the Worke , and to stirre up their severall Congregations to it ? And I beseech you now Commune with your owne hearts , how they have discharged that trust and performed your Injunctions : And in your thoughts take up an account how they have behaved themselves in that matter , and whether they have not been exceeding faithfull . Have not these Trumpets , and these poore Pitchers had their share , and a good share too , in bringing downe the walls of Jericho , and the Campe of Midian ? Have not they , like that Story in Ezekiel 37. if I may so expresse it , Prophecied you up an Army . The Witnesse of these things is in the whole Kingdome , and a witnesse of them is in your owne bosomes , and there I leave the consideration of them to bee laid to heart . But now where is this Ministerie of England , that have been so faithfull , so usefull to the cause in hand , and so forward to forward it upon all occasions ? how are these reall sons of Zion now brought low , despised , oppressed , and trod under foot in many places of the Land ? Their Ministerie by many scandalled for Antichristian , their persons vilified , sometimes violenced and indangered , their subsistence impaired , their quiet interrupted , their families impoverished ; the function of the Ministerie how neerely undone ? Now I beseech you commune with your owne hearts what the Ministerie of England hath done for you , and what others have done to it ; and then consider what you have to doe . A second thing that I would humbly recommend to the serious and sad debate and communication of your hearts , is , What hath been done before you . And here I cannot but take up a little of the stile and manner of expression that is used by Paul , when hee was to plead his case before Agrippa , Acts 26. 2. I thinke my selfe happy , most noble Senate , that since my Lot is fallen to speake unto you from this place , that my Lot hath fallen upon such a day , as that it is now but foureteene dayes to the time that you have appointed to humble your selves before God for some of the mainest things that I am to speake about . I know that they that are resolved to debate of these matters to the full , betwixt themselves and their owne hearts , and betwixt themselves and GOD on that day , will patiently give mee leave at this time , as by way of a preparation Sermon , to speake the more freely concerning those things that you are resolved that Day to bee humbled for . I say againe therefore , I beseech you seriously Commune with your owne Hearts what hath beene done before you . I shall tell you one of the saddest stories that I am perswaded is to be found in any Record , or in any experience upon the earth , and that is about the violation of our Covenant . It is not yet foure yeares since we entred into as Solemne a Covenant as ever did Nation ; and will it bee believed in the next Generation [ if our guilt upon it doe not make it too evident ] Or would it bee believed in any remote parts of the world [ but that the fame of it is blowne through all Nations ] that in so short a time , after so Solemne an Obligation , and the Parliament that brought on the Covenant sitting , the Covenant should bee so forgot , as wee dolefully see dayly that it is . I would I might say onely that it is forgot : for if it were forgot onely , there might bee some more excuse , but it is set up as a signe to bee spoken against , nay a Sword is gone through the very soule of it , in such a kinde of violation as I think no Storie can parallel . I shall instance onely in two things : 1. Wee vowed against Error , Heresie and Schisme , and swore to the God of Truth and Peace , to the utmost of our power to extirpate them , and to root them out ; these Stones , and Walls , and Pillars were witnesses of our Solemne Ingagement . And now if the Lord should come to enquire what wee have done according to this Vow and Covenant , I am amazed to thinke what the Lord would finde amongst us ; Would hee not finde ten Schismes now for one then ; twenty Heresies now for one at that time ; and forty Errours now for one when wee swore against them ? Was there ever more palpable walking contrarie to God , or more desperate crossing of a Covenant ? If we had sworne , to the utmost of our Power , to have promoted and advanced Errour , Heresie , and Schisme , could these then have growne and come forward more , then now they have done , though we swore against them ? 2. And so in the second place wee entred into as Solemne an ingagement for Reformation in matters of Religion , and this was the joyfull sound that stirred up the hearts of the people , and this was their hopes : five or six yeares agoe it was proclamed , and betwixt three and foure yeares agoe it was Covenanted ; and our hearts danced within us for the hopes wee had in this particular . But what hath beene done ? I looked , saith God , for Grapes , and behold sowre Grapes , and nothing else . When Reformation was first spoken of , wee had Order and Ordinances , but now how is the one lost and the other slighted ? Wee had then Sacraments , full Congregations , a followed Ministerie , and frequented Churches ; but now Sacraments laid aside , Congregations scattered , the Ministerie cryed downe , Churches emptie , Church doores shut up , equestres Samnitum in ipso Samnio : If you look for a Reformation upon our Covenanting for Reformation , how little to bee found , and how much cleane contrary : Goe to the Isles of Chittim , and from thence passe over to Keder in the East , search all the Stories that are to bee found , and enquire in all Nations under the whole Heavens , whether the like things have beene done in any Times , in any Nation , and yet have these things been done before your eyes . Give me leave to relate unto you a Story out of the Turkish Historie , and to apply it : Uladislaus the King of Hungarie , having made a League with Amurath the great Turke , and solemnly Covenanted and Sealed to Articles thereof in the Name of Christ , was afterward perswaded to breake it , and to goe to warre against Amurath . Being in the heate of the fatall Battaile at Varna , the Turke drawes out the Articles of the League out of his Bosome , and spreads them towards the Crucifix which hee saw in the Christians Banner , with these words ; Now Christ , if thou be a God , as they say thou art , revenge the wrong done unto thy Name by these thy Christians , who made this League in thy Name , and now have thus broke it . And accordingly was this wretched Covenant-breach avenged with the death of Uladislaus , and almost all his Armie . Should Christ spread our Covenant before us , upon the same accusing termes as hee spread his before Christ , what could wee answer ? Or if Satan should spread our Covenant before God against us , as Hezekiah did the Assyrians Letter , what could wee say for our selves in so horrid and so plaine a case ? If the Lord should implead us , and speak such bitter things as these against us , you have suffered the Solemnest Covenant to bee thus broken that ever was sworn unto by men : The horridest Heresies and Errors have grown amongst you , that ever did among a Nation ; as glorious a Church as was under Heaven , is thus neare ruined before your eyes : And the gloriousest Gospel that shone upon earth is almost destroyed , and you look on ? How could wee answer , or hold up our faces before the Lord : But how must Iniquity lay her hand upon her mouth , and not bee able to speak a word ? I goe not about to charge the guilt of these things upon your Consciences , farre bee that from you , farre is that from mee ; I onely desire to presse the thoughts of these things upon your hearts , that you may seriously bee moved , and seriously affected with the consideration of so high and of so dangerous import , and may sadly Commune with your owne hearts what you have to doe . 3. This is the third thing that I would humbly leave with you , and recommend unto you to ruminate upon ; and to debate with your owne hearts , Not that I thinke to offer you any thing as your Direction ; I am the least able for that of any that speak unto you , but that I would minde you a little of those things that you have to doe withall . You have in your transacting three things of the nicest and tenderest handling and medling with , that can come to hands of mortall men : and those are , the worke of God , the life of soules , and complaints of poor and oppressed ones . Who is sufficient for any of these things ? and yet all these things do now lye upon your hands . 1. You are to doe , and are in doing the worke of God ; that is , to build his House , to maintaine his Truth , and to execute his Justice , for so let mee stile it : things of the highest Honour and Concernment that can bee intrusted in the hands of men : you had need to bee truely sensible , and clearely and conscienciously to apprehend how great this worke is that you are about , and to discourse , and debate with your hearts againe and againe , how great a taske there lies upon you . 2. How many thousands , nay millions of soules , and their eternall Estate now lyes upon your hands , of the soules of the present and the future Generations ? Onus ipsis Angelis formidandum . Oh how it does concerne you most intimately to consider of it , and lay it to heart . I shall humbly recommend to your hearts to debate and to determine upon one Question , that I may name no more , which I cannot , I dare not goe about to determine . And that is this : there are now many , and many Congregations in this our Land , that either for want of meanes , or through unquietnesse of Sectaries , or Malignants , want Pastors and have done long ; and this want still encreaseth in the Kingdome dayly : And so in divers places of the Kingdome people runne Riot , and doe what seems good in their owne eyes , for want of Ministers , and of Execution of Justice among them . Now at whose hands the bloud of these soules , who in this case cannot but be in miserable danger , will be required ; when Ministers were in those places , when Justices were in their places , we know then to whom the charge of those Soules belonged ; but now I beseech you seriously to Commune with your owne hearts , where the bloud and life of those soules lies chargeable now . 3. You have to doe with the Complaints of poore and oppressed ones ; things of as dangerous an edge , if put up to heaven against any person , as any other whatsoever . There is a great crie in Egypt , complaining in every Angle of the Kingdome ; some for want of pay , some for want of Justice , too many through the Pressures of Publicans through the Kingdome , the unjust Exactors of your just Taxations , that lay on burthens of their owne , and either for their owne advantage or revenge , multiply Pressures , and create Complaints in every quarter . Honourable and Honoured , these three things are those things that you have to deale withall : and upon the import of those three things , give mee leave to represent these two particulars to you . 1. That these things will admit of no delaying ; nor doing the Worke that concernes them any negligence : For 1. the Church by delaies may bee ruined , Truth may bee quite lost , Soules may be undone and perish , Sinnes are growing high and complaints lowd . Now Lord come before Lazarus dye . 2. A little , and a little delay still , may chance at last to cause a Decree to passe in the Court of Heaven , that there shall bee no healing at all : So did delay in the matter of Reformation , in the second of Judges . There Christ at Bochin tells the people , that whereas hee had undertaken to Conquer Canaan for them , and had done hitherto , and had waited hitherto , that they would expell the Canaanites , and settle Reformation , and they had not done it , hee would now henceforward Conquer no more for them . 2. These things will not admit the Worke that concerneth them to bee done by halfes . The Worke of the LORD must bee perfect , and CHRISTS floore throughly purged . God abhorres Monsters in Sacrifices in the Leviticall Law , and so doth he in matters of Reformation ; all excesse or defect , beyond or short of his Will suits not with his Worke . A Word is enough to the Wise . I leave all to the serious Communication of you with your owne hearts ; and you and your hearts , and all that hath beene said to the blessing of our good God . And I shall onely crave leave to relate and apply one storie more , and so have I done . It is reported of a poore Macedonian , that having his Cause pleading at the Barre before King PHILIP , the King in the meane while sitting in a sleepie Posture upon the Beneh ; and at last passing a sleepy Sentence against the man , and casting him in his Cause , the poore man cryes out , I appeale , I appeale . This wakes the King , and makes him to start up : Appeale ? sayes hee , To whom canst thou Appeale beyond mee ? Am not I the King ? The poore man answered ; I Appeale from King PHILIP asleep to King PHILIP awake . If there bee any heart here that is moved or raised any whit against mee for any thing that I have thus freely spoken , I first Appeale to the knower of all hearts , before whom I stand , who knoweth with what heart I have spoken it . But againe I appeale from that heart asleep , as it lyes muffled in Pride or Peevishnesse , or Selvishnesse , or Selfe-Interests , or any other distemper or Passion ; to that heart , when it shall bee awaked , either by Grace , or by Justice , or by the summons of Death , or by the sound of the last Trumpe , when that heart and mine must both appeare before the Tribunall of him that knowes all hearts . Now to that great Judge , the King Eternall , Immortall , Invisible , the onely Wise GOD , be Honour , and Glorie for ever and ever . AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A88149e-350 Doct. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Experiende expertetur , ●se 1. Use 2. Vse 3. 
A88993	----	A sermon preached to the Honorable House of Commons, at their late solemne fast, Wednesday, Feb. 26. 1644. / By John Maynard, minister of the Word of God at Mayfield in Sussex, and a member of the Assembly of Divines. Maynard, John, 1600-1665. This text is an enriched version of the TCP digital transcription A88993 of text R200000 in the English Short Title Catalog (Thomason E277_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 106 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88993 Wing M1452 Thomason E277_2 ESTC R200000 99860802 99860802 112927 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88993) Transcribed from: (Early English Books Online ; image set 112927) Images scanned from microfilm: (Thomason Tracts ; 46:E277[2]) A sermon preached to the Honorable House of Commons, at their late solemne fast, Wednesday, Feb. 26. 1644. / By John Maynard, minister of the Word of God at Mayfield in Sussex, and a member of the Assembly of Divines. Maynard, John, 1600-1665. [2], 37, [1] p. Printed by George Bishop, for Samuel Gellibrand, at the Brasen Serpent in Pauls Church-yard., London, : 1645. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Proverbs XXIII, 23 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A88993 R200000 (Thomason E277_2). civilwar no A sermon preached to the Honorable House of Commons,: at their late solemne fast, Wednesday, Feb. 26. 1644. / By John Maynard, minister of Maynard, John 1645 19372 16 95 0 0 0 0 57 D The rate of 57 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2008-09 John Latta Sampled and proofread 2008-09 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED TO THE HONORABLE HOUSE OF COMMONS , At their late Solemne FAST , Wednesday , FEB . 26. 1644. BY JOHN MAYNARD , Minister of the Word of God at MAYFIELD in SVSSEX , and a Member of the ASSEMBLY of DIVINES . LONDON , Printed by George Bishop , for Samuel Gellibrand , at the Brasen Serpent in Pauls Church-yard . 1645. A SERMON Preached to the Honorable House of Commons , at their late Solemne FAST , Febr. 26. 1644. PROV. 23. 23. Buy the Truth and sell it not . TRUTH is the great busines of these stirring Times ; enquiries after Truth , discoveries of Truth , contending for Truth . This ( I suppose ) all parties pretend to , though never so contrary each to other . And among those who doe really aime at Truth , and meete in the maine ; no wonder though there be differences in judgement , and conflicts about some particulars , the parts of Truth being so exceeding numerous , the conceptions of men so various , the eye of the inner man so dimme-sighted , and apt to mistake , whilest it looketh but through a glasse . And indeede that the cause of Truth is of a transcendent nature , and exceeding high concernement , the Wiseman here sheweth , so advancing the worth of it , as to be bought at any rate , so heightening the price of it , as not to be sold upon any termes . Buy the Truth , &c. This being one of those entire portions of Scripture ( as I conceive ) which have no necessary connexion with that which goeth before or followeth , some time may be spared , which otherwise should have been spent , in shewing the Coherence . Neither doe I discerne any such difficulty in the words as needeth much to retard our progresse . [ Buy ] The Originall word may signifie either to buy or to possesse , to get or keep possession : and so the exhortation may suit all sorts , Thou that wantest the Truth , buy it : thou that hast it , keep it : but the latter is manifestly included in the negative , sell it not . [ The Truth ] The Hebrew note used for emphasis , demonstration , specification , is not in the Text , and therefore I thinke our English particle [ The ] ( which answereth it ) may be omitted , and we may read it , Buy Truth , as afterward Wisdome , &c. Not the Wisdome : and so leave the word Truth in its just latitude . Here then is a point of Heavenly negotiation or Spirituall traffique which the Holy Ghost commendeth to all who desire to make a wise improvement of that short span of time allotted them in this world , and to give up their account with joy . That sense which one Expositour giveth ▪ maketh this place parallell to that , Gal. 6. Let him that is taught in the word communicate , &c. though it be a truth cleerly held forth in Scripture , and may be either included in this Text as a part of the sense , or inferred from it as a consequent , yet I conceive it is farre short of the full and direct meaning of the place . I concurre with those who understand it thus , Get possession of the Truth whatsoever paines it cost thee , whatever hazard it may lead thee into , whatsoever losse or suffering it may bring upon thee . Sell it not : Doe not part with it to gain a world , leave it not , lose it not , for the greatest advantage under Heaven . In the words ye may easily see two Propositions , 1. An affirmative , or precept , Buy Truth . Secondly , A negative , or prohibition , Sell it not . In these observe 1. The Acts. 2. The Object : the Act enjoyned in the precept or affirmative is , To buy , the Act forbidden in the negative or prohibition , is , To sell . The object is the same in both , Truth . The precept and prohibition of these two Acts in reference to the same object , are both of them absolute and peremptory , we are absolutely commanded to buy Truth , peremptorily forbidden to sell it : and so the parts of the Text mutually give light each to other , shewing that Truth must be so bought as never to be sold : that he who buyeth it , cannot overbuy it , that he who selleth it , shall be sure to underfell it . It can never bee bought too deare , it can never be sold at the true value . He that buyeth it at the highest rate shall be an happy gainer , he that selleth it to the best advantage , putteth it off with losse , he maketh a miserable bargaine . Object . But it may be said , the parts of the Text seem rather to crosse than to cleer each other : for if there be no seller , there can be no buyers . If the prohibition be observed , forbidding all to sell , the precept cannot be performed , commanding all to buy . Answer . I answer , the precept and prohibition are of the same extent : all men are commanded to buy , all men are forbidden to sell : but they are not commanded to buy of men , who are forbidden to sell , but of God , who is the onely Proprietary of this rich treasure , and doth not impose this Law of not selling upon himselfe . And therefore Christ saith to the Angel of the Church of Laodicea , I counsell thee to buy of Me , gold tryed in the fire , &c. But the wise Virgins though they had oyl for their owne lampes , yet they had none to fell or give . From the precept or affirmative part , to which at present I intend to confine my selfe , give me leave to offer unto you this one point of Doctrine , That Doctrine . The purchase of Truth is of absolute necessity to all who will be wise for their Souls . In trading for things of the world there is a latitude , Merchants have their liberty : they are not limited to one Port , nor restrained to one Mart , or to deal in one commodity : so they make a good return , it mattereth not much what kinde of wares they bring home . But they who approve themselves free of that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that glorious Corporation in heaven , & trade to purpose for the things above , and not prove bankrupts in the great day of account , a necessity lieth upon them , and woe unto them if they buy not Truth . Let their Ships seeme never so well fraighted , their Shops and Ware-house never so richly furnished , yet if they want this pearl of great price , they are broken and undone for ever . The foolish virgins had their lampes , and it may be for a time made as faire a blaze in shew as those of the wise : but they wanted Truth : their oyl was spent , their lamps were extinguished , they went to buy when market was done , they called and knocked when it was too late , the doore was shut . For the cleering and proofe of the point , and our more orderly proceeding , I desire you to consider with me these four things . 1. What this Truth is , which we are required to Buy ? 2. What it is to buy Truth ? 3. Of whom it must be bought ? 4. The necessity of making this purchase . For the 1. Of these , what this Truth is which we must buy , 1. There is veritas rei , or veritas in essendo , The truth of things , the truth of their essence or being : and so all things that are , are truly the same which they are , so gold is true gold , opposed to that which is false and counterfeit , but pretended to be gold . And this truth of things , is the conformity of things to the Divine intellect or knowledge of God . And therefore ( by the way ) I conceive that those lies are untruths which are called mendacia iocosa or officiosa , officiouslies , or lies in jest , if they be such as in no regard tend to our neighbours prejudice , are not so fitly ranked under the 9. Command . as reduced to the first : because they contradict that Truth which is in the minde of God : for the Lord in His infinite knowledge comprehendeth , and ( as it were ) asserteth all truth : and every untruth uttered by men is either a deniall of some Truth which God affirmeth , or an affirming of some falsehood which God denyeth : and so no man can utter any falshood ( though concerning matters of small moment ) but in so doing he giveth God the lie . God His knowledge is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or originall Truth : and the truth of things is their correspondency thereunto , as the truth of a copy is its correspondency with the originall . For Truth carrieth a respect to knowledge , omne verum est intelligibile , every Truth is in a capacity to be understood , and the Truth of things is their conformity to a right understanding . Now the truth of things may come under a two-fold Consideration , 1. Metaphysicall , 2. Morall : and in both of these it still holdeth good , their truth is their Conformity to the knowledge of God . For 1. God knoweth what every person , action or thing is , and such it truely is , as God knoweth it to be , and no other : and this I call a Metaphysicall Consideration . Secondly , God knoweth what every person , Action or thing ought to bee , and so farre as any of these crosse this knowledge of God , they are false in a morall Consideration . They are true in a Metaphysicall apprehension , because they are such as God knoweth them to be , but they are false in a Morall notion , because they are not such as God knoweth they ought to be . The Lord knoweth the way of the Righteous , how ? with approbation . This is true : but I think there is more in it : The Lord knoweth what is that good way wherein men are to walk : and the way of the Righteous is sutable to this knowledge of God , and so the Lord knoweth it , that is , looketh upon it as an object conformable to this knowledge of His ; on the other side , He saith to the wicked , I know you not . I know what manner of persons ye ought to be , but ye are men of another shape , ye are not objects conformed to this knowledge of Mine . Secondly , There is Veritas scientiae , or veritas in cognoscendo , Truth of knowledge , and that in the creature is twofold , 1. Speculative , which is a conformity of the understanding to the nature of things , when the understanding of man so judgeth of things as they are , and the notions or conceptions of his minde are the very images of those things , this Conformity of his understanding to the nature of things apprehended by him , is truth . Things are true , as they agree with the knowledge of God : because his knowledge is the Fountaine of all truth , as his essence is the Fountain of all being : But the knowledge of man is true because it agreeth with the nature of things . Secondly , The practicall truth of mans knowledge is when together with a right apprehension of the true nature of things in the understanding , there is a frame of heart and affections toward those things , sutable to that apprehension , when the understanding rightly judgeth of things good or evill , and the will and affections are regularly guided by such a right apprehension , loving , imbracing , desiring , delighting in that which the understanding rightly judgeth to be lovely , desirable , &c. Hating , abhorring , shunning , &c. According to that true intelligence which the understanding giveth in of the nature of things or actions ; then there is a practicall truth in that mans knowledge . But when the understanding rightly apprehendeth , and yet giveth way to the perversenesse of the will and distempers of the affections , this knowledge though speculatively true , is practically false . Thirdly , There is veritas signi , Truth of expression , Speeches , writings , gestures , Actions , when truth possesseth the minde and heart within and shineth out at the windowes ( as it were ) when a mans words and conversation are the very image and Characters of that truth which dwelleth in him , when hee knoweth and loveth the truth , and speaketh and walketh according to that truth which he knoweth and loveth . Now then what is that truth which we must buy ? 1. The true knowledge of those things which serve for the perfecting of the inner , and for the ordering of the outward man : the true knowledge of God , of Christ , of the mysteries of grace , of the wayes of God , of the power of godlinesse , of the will of God in things concerning the matter and manner of his worship , and in those things that belong to our Places , Callings , Relations , in ordinary and extraordinary occasions . Secondly , The Practicall truth of these things , such a frame of heart as suiteth with the nature of these things rightly apprehended : which cannot be without the possession of the things themselves . Thou must have God dwelling in thee , thou must possesse Christ and be made one with him , thy body and soule must become a temple of the Holy Ghost , otherwise thou hast not this Practicall , through , and effectuall knowledge of God and Christ : thou hast a shadow of the truth rather then the truth it selfe . Thou must have the truth of all saving Graces in thee , otherwise thou canst not have an heart suited to a right apprehension of Divine truth . Lastly , thou must be so possest of the truth as to speak the truth from the heart , and to walk in the truth . The second thing to be enquired , is , what it is to buy truth . To buy in generall , is , For a considerable value with consent of the owner , to get the propriety and possession of something which formerly was not our own . He then that will buy truth , 1. Must look upon it as none of his own . A man doeth not buy that which hee is born to . That which hee hath by inheritance he needeth not purchase . The simple inherit folly . Such silly ones we are all by nature : and our inheritance is folly & falshood . This inheritance we have by descent : our first Parents changed the truth of God into a lye , forfeited their possession of truth , and left us lies to inherit after them : and now if we will enjoy any of these forfeited and confiscated goods , which the Lord hath justly seized into his own hands , we must , buy them as things which are no longer our own . He that is not convinced of this , is never likely to buy . He that wil buy truth indeed must be of such a poore and humble spirit as Agur was , surely I am more brutish then any man : so the translation : but ( as ye see ) the word [ any ] is in a smaller Character , not being in the originall : neither doe I think it ought to be supplied , but we are to read it thus , I am more brutish then man , according to that of the Psalmist , man being in honour abideth not : he is like the beasts that perish . Man being honoured with the image of God in wisdome and Holinesse , his spirit shining with the Beauty and glory of Divine truth , did not abide in this condition , but lost the truth , yeelding himselfe to be seduced by the father of lies , and so no longer had the wisedom of man in him , but degraded himselfe from his created Dignity , debased himselfe to the ranke of brute creatures , enthralled his immortall Soul , and intellectuall nature to his brutish senses and affections : and the next words of Agur confirm this sense , And have not the understanding of Adam in me : that understanding and knowledge of Holy truth which was in Adam , and was properly belonging to the nature of man . He that knoweth not thus much of himselfe , knoweth nothing yet as he ought to know , and is no fit Merchant to Trade for truth . Christ first informeth the Laodicean of his wants , Thou art wretched , and miserable , and poore , and blind , and naked : and then counselleth him to buy , vers. 18. Secondly , He that buyeth giveth a considerable value . But alas , what have we to give that is considerable ? If we offer gold , or silver , what can we expect but such an answer as Simon Magus had ? Thy money perish with thee , because thou hast thought that the gift of God may be purchased with money . And Solomon telleth us , This wisdom of Divine truth is better then rubies : and all the things that may be desired , are not to be compared to it ; which maketh good what I said before , we cannot buy truth too dear : all outward things that can be desired , are not to be compared to it . And therefore , we may conclude , This buying is not of the nature of common contracts , in which there is a just proportion between the price and the purchase , but rather such as hath some remote Analogy or resemblance to it : such as that , where the Lord by solemn Proclamation offereth a free and open market , H● , every one that thirsteth , come ye to the waters , and he that hath no money : Come ye , buy and eat ; yea come , buy Wine and milk without money and without price . And indeed whosoever getteth possession of saving Truth , he hath it by a free gift of meere grace : yet so that we must give up whatsoever is necessary for the obtaining of Truth , and cast away whatever may hinder us in the receiving or retaining of Truth , or is inconsistent with it . 1. We must give up our selves , our hearts , spirits , souls , bodies to the God of Truth . We must bee content to part with any outward things for the procuring and promoting of Truth , for the supporting and maintaining of Truth : we must account our selves gainers by every losse which we can possibly suffer for Truth . 2. On the other side we must renounce and cast away our lusts , our own corrupt reason , blind , carnall notions and prejudices : in a word , we must out our selves of our selves , and yeeld up our selves into the entire possession of the Truth : and in all this we give nothing unto God : for whatsoever we give up to him for Truth , is his own already , and cannot bee withheld from him , without wrong and robbery , what wee cast away is worse then nothing , and if we leave it not , we keep it to our losse and utter undoing . It remaineth then , that though we are said in some sort to buy , yet Truth is a most free gift of God , and conveyed to man by a meere Act of grace . Thirdly , If we will buy Truth , we must get the propriety of it , we must make it our own , get it into our possession , have a sure interest in it and title to it . For the Truthes sake which dwelleth in us , and shall be with us for ever . Then hath a man bought the Truth , when he hath so owned it , and given it such possession of his heart , that it is in him , as in an everlasting Mansion , so as to dwell in him and be in him for ever : when he is so possessed of the Truth , and the Truth hath such possession of him , as to denominate and Characterize him : according to that , Hereby we know that we are of the Truth , and shall assure our hearts before him . As great Persons are denominated from their Seates , Mannor-houses , &c. Such a Lord of such a place : So he that will buy Truth must get such possession of it and propriety in it , as that he may by good right take a title of honour from the truth , his own conscience bearing him witnesse in the Holy Ghost , that he is of the Truth . Thirdly , Of whom must we buy Truth ? This hath been intimated before , even of him who is the God of Truth , who is the first , the Highest Truth , the Fountain of all Truth , who calleth himselfe [ I Am ] because he is in and of himselfe , the onely infinite perfection of being , and so the infinite perfection of Truth . He seeth and knoweth his own essence infinitely perfect and glorious , with a most exact knowledge of infinite perfection : and some have conceived that this contemplation of God the Father reflecting upon His owne Majesty and glory is the eternall and unspeakable generation of the Son . But we are to speak soberly of these mysteries so farre above us : Howsoever when we use Scripture-language , we are warranted by the highest Authority , which calleth Christ the brightnes of his Fathers glory , and the expresse image of his Person : and the Son of God saith of himselfe , I am the Truth . And the Spirit proceeding from the Father and the Son , is called the Spirit of Truth . To this fountain wee must bring our empty pitchers if we would be filled with these living waters , and take in these pure streames of Truth . John being in the Spirit saw before the throne of God in heaven , a Sea of glasse like unto Crystall . The Saints may have their Vials filled with Truth : but here is veritatis plenitudo , An Ocean and full Sea of Truth , and that without mud or mixture , cleere as crystall , wherein the faithfull Soule may see the glory of God shining in the Face of Christ . Here is the Springhead of Truth : and they which come not to God , and are not inwardly acquainted with him in Christ , are strangers to the Truth , they never looked into this Sea of crystall , which is before the throne of God . And so I come to the fourth and last particular , to shew the necessity of making this purchase , ye see it is absolutely commanded in the Text : and because a threefold cord is not easily broken , observe how Solomon strongly twisteth together a threefold charge in a quick and pressing stile . 1. Take fast hold of instruction , 2. Let her not go . 3. Keep her : and fasteneth all with this knot , for she is thy life . If thou lose her , it is more than thy life is worth : it were better to part with thy dearest heart-blood : if thou get and keep the Truth , it will keep thee alive in the very jawes of death : if thou lose it , thou art dead whilest thou livest , and in the road-way to everlasting death . What need we any farther witnesse ? yet if ye please to hear an argument or two , take these briefly . Reason 1 1. Whilest we are travailing here in this world toward our long home , our way lieth through a wildernesse , wherein are many by-pathes , multitude of passengers wandring out of the right way , abundance of snares and dangers , and above all we are wofully benighted with the naturall darknesse and blindnesse of our mindes : now Truth is that Pillar of fire which should guide us in the way wherein we must walk , and direct us to the promised rest . And though this Truth be never so cleerly held forth unto us in the ministry of the gospel , yet unlesse we buy it and get possession of it , so as to make it our own , and to have it dwelling in us , we are not able to follow it . It is not enough to have the light of the Sun , except withall there be a light in the eye to meet with that light without , and take it in : so that lumen externum , that externall light of Truth which shineth forth in the word , will never lead us to that rest which remaineth for the people of God , except there be also lumen internum , an inward light of Truth , and principle of saving knowledge set up in the heart . The Apostle having notably magnified his office , as in other respects , so in regard of that lustre and brightnesse of Divine Truth which shined in his Ministry , 2 Cor. 3. proceedeth in the next chapter , and saith that he had not handled the word of God deceitfully , but by manifestation of the truth &c. It must be objected , What is the cause then that your Gospel is hidden to many thousands ? his answer is ready : If our Gospel be hid , it is hid to them that are lost , in whom the god of this world hath blinded the minds of them which beleeve not , lest the light of the glorious Gospel of Christ , who is the image of God should shine unto them . They want inward light , Satan the prince of darknes hath filled them with darknesse within , they will not buy the Truth , and so the Gospel of Christ , though it shineth out never so gloriously in it selfe , yet it shineth not at all to them : as the Sun when it giveth the greatest light , shineth not to the blind . 2. If we do not buy Truth , the Truth will witnesse against us and condemne us . A necessity lyeth upon us , either wee must make the Truth our owne , or else we shall be sure to have it our Enemy . Consider that weighty speech of Christ , He that rejecteth me , and receiveth not my words , hath one that judgeth him , the word that I have spoken , the same shall judge him in the last day : Who is he that rejecteth Christ ? he that doth not receive his words , he that doth not buy Truth , but shutteth his eyes or heart against that light of Truth which shineth from the face of this Sun of Righteousnesse . These men perhaps may think in their hearts , We will have nothing to do with this , which they call Truth , for which there is so much contention , nor with the way wherein it leadeth those that receive it , we will neither embrace nor oppose it . Nay , but saith Christ , this will not serve thy turne , either thou must receive it , or be judged by it ; if thou doest not buy this Truth and embrace it with thine whole heart , it will condemn thee at the last day . If men could apprehend with what Majesty and authority that Truth of God which now they cast behinde their backs will appear against them in the day of Christ , how would their Souls tremble to despise it ? How would they yeeld themselves convinced that the purchase of Truth is of absolute necessity , whatsoever it may cost them ? The proudest spirits which now may think to out-face the Truth of God , shall then not be able to hold up their faces before it . So much for the proofe and opening of this point : Let us see the Use of it : and that may be , 1. For Reproofe , 2. For Exhortation . Use 1 1. For Reproofe . 1. of those who are so farre from buying truth , that they labour to stop the trade : Such were those Expounders of the Law , to whom the Lord Christ saith , ye have taken away the key of knowledge , ye entred not in your selves , and them that were entring in ye hindred : they kept the store-house of truth locked up , and carried away the key . How many have we had of late in this land led by such a spirit , who when the truth had many buyers beheld it with an evill eye , like the Pharisees complaining of the multitudes that followed Christ ? the world is gon after him , It was a vexation to their false hearts to see the streame of trade bend towards the Coasts of truth : and especially when any upon whose habitations was a famine of the word , travailed abroad to buy themselves a little food . But how are we bound to blesse God who hath stirred up your spirits , like so many Josephs , already to open many , & to indeavour to open all the store-houses of truth in the Land , that none may complaine of want , who have hearts to buy ? No wonder if the enemies of truth oppose you in this worke . It crosseth their maine designe . He that doth evill hateth the light , and cometh not to the light , lest his deedes should be reproved . Can the Blackmore change his skinne , or the Leopard his spots ? Doe we expect a reconcilement betweene light and darkenesse ? Let all tremble to give them the right hand of fellowship in stopping the course of the word of truth , and hindring the worke of reformation . 2. Of those that are ashamed of the truth : what hope is there that such will buy it ? He that will buy it must looke upon it as his crowne . The Church was presented to John in a vision , cloathed with the Sun , and the Moone under her foote , and upon her head a Crowne of twelve Stars . The Churches cloathing and her Crown is Light and Truth : Can any true-borne Childe of the Church account that his shame which is his Mothers glorie ? Let such weigh those words of him who is not ashamed to call himselfe the Truth , Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation , of him also shall the Sonne of man be ashamed , when he cometh in the glory of his Father with the holy Angells . 3. Of those who will not take so much paines as to resort to the market though it be neere their owne doores : who grossely neglect precious opportunities of hearing the word upon slight pretences . Did they know the worth of truth , and looke upon it as their life , they would not think every petty inconvenience a just excuse . A little change of weather or distemper of body will not keepe those within doores , who are necessitated to seek out for that without which they cannot live . Those that followed Christ sometimes three dayes together , having nothing to eat , might have had a fair plea in appearance to shift off their attendance . Such as will suffer nothing in this case , but make the hearing of the word a meere recreation , when they can doe it with ease and at pleasure , are not likely to go to the price of truth . 4. Of those that come onely as meere spectatours rather than buyers , who view many glorious Gospel-truthes openly proposed and freely tendred to all , but are content to looke on whilst others buy . Such are our common sort of ignorant hearers , compared to the way side , who hear the word and understand it not . The seed lieth above ground : then commeth the wicked one and catcheth away that which was sowne in his heart . The father of lies easily robbeth such a one of the word of truth . 5. Of such as seem to cheapen , but doe not buy : those who are somewhat affected with the truth , and think it worth the carrying home if they might have it at their own price : they hear it , perhaps talk of it , repeat it , &c. And of these there are two sorts : the one compared to the stony , the other to the thorny ground : the former would own the truth , were it not accompanied with the crosse : but when persecution ariseth because of the word , by and by they are offended . They never gave the truth rooting in their hearts , and so when the Sun ariseth it is scorched and withered . The latter suffer it to be overgrown and choaked with thornes : there may be some stirrings in their spirits , some springings of their affections upon the receiving of the seed of truth , but then their unmortified lusts , the care of this world , and the deceitfulnesse of riches and pleasures of this life draw away the strength of their hearts from the truth , and it becometh unfruitfull : they will not renounce their earthly-mindednesse or their voluptuous , ambitious , corrupt affections to make a full purchase of truth . Herod did many things and heard John gladly , but would not yeeld so far to the commands of truth , as to forsake his Herodias : there was a thorny lust which choaked all . The yong man also seemed willing to buy , What good thing shall I doe that I may have eternall life ? what shall I give to buy truth ? again , All these have I kept from my youth ; what lack I yet ? Thus much I have offered if this be not enough , I am willing to give more . I beleeve he thought hee offered like a chapman : But when he heard Christ raise his demands so high , Goe and sell all that thou hast and give to the poore , he brake off , went away sorrowfull , as if the price had been unreasonable . I feare , many who countenance the cause of truth , some who are great actours in it , yea some who may venture their lives in the prosecution of it may deceive themselves . There may be some thornes not rooted up , some root of bitternesse not killed , some corrupt principle which may carry men far this way , some by-end which may poison all . If I give my body to be burned and have not love , it profiteth me nothing . A man may seem to die for the truth , and yet never buy it . Use 2 2. This is for for exhortation : 1. In generall to us all : 2. In speciall to those whom the Lord hath honoured above others for the patronage and promoting of the great cause of his truth . And 1. let me stir up you and my selfe by all meanes to make this purchase . 2. Not to think any cost too much for that purpose : concerning the former , 1. Get a cleer and solid understanding of all the main and most necessary truthes . Learn to be throughly acquainted with the Fundamentalls of Faith . Great is the mystery of godlinesse : And the knowledge of it is of great concernment : it is a great mystery , and requireth a deep search . An overly , slight , and superficiall view of those great secrets which the Angels desired to looke into , must not satisfie them who will indeed buy truth . Labour for a right understanding of the Alsufficiency and infinite excellency of God in all his attributes , as hee hath revealed himselfe in his word : of the person , natures , offices of Christ , of the covenant of grace , of the fountain of all spirituall blessings in heavenly things in Christ , the eternall love and good purpose of God toward his , and those glorious wayes and meanes whereby the Lord is pleased to bring poore lost soules to glory , reconciling them to himselfe by the death of his Sonne , calling them by his Word and Spirit , uniting them to Christ , adopting them for his children and heires , justifying them freely by his grace , sanctifying , quickning , and keeping them by his mighty power through Faith unto salvation . These and the like are especially to bee studied , and wee are to take heed lest Satan intangling us in doubtfull disputes about things of an inferiour nature , should cunningly divert our thoughts from searching into these hid treasures . I confesse the rents and divisions which follow upon contrariety of opinions are sad , and such as we have cause to lament : but I am perswaded this is not the onely , nor the greatest mischiefe . I feare Satan gaineth much advantage by engaging young beginners and wanton wits in the agitation of controversies ere they have laid the foundation , much more before themselves have taken root in Christ , or so much as proved themselves to be in Christ , and Christ to be in them . 2. Let us labour to make those Truths which we understand , our owne : 1. By mixing them with faith . The word preached did not profit the unbeleeving Israelites , not being mixed with faith in them that heard it : they did but view , not buy the truth ; we cannot make the truth our owne , nor truly say , we have bought it , unlesse we so mixe and temper it with faith as that it becometh one with our soules , or rather our soules become one with it , faith strongly closing with the word , digesting it , and so leavening all the powers of the soule with the truth , and causing them to relish of it . 2. By receiving the truth in sincere love . No man buyeth truth , who doth not truly love it . So much truth as thou lovest is thine owne . Some may hastily conclude from hence , Then all the promises of pardon are mine : for these I love from my heart , though not those precepts of obedience , and qualifications of repentance , morification and holinesse . But know this , It is easie to mistake lies of our owne coyning , for God his holy truth : for those promises carrie a respect to their qualifications , and are true in relation to them : if thou seperatest what God hath joyned together , thou huggest an Idoll of thine own braine and dost not embrace the truth of God , as the Devill in his temptations mangleth the truth of God , promissionem objicit , conditionem abjicit : he objecteth the promise , rejecteth the condition . But this is rather to prophane the truth then to buy it . He that will buy , must take the commodity with all the appurtenances . This not receiving the truth in love was the roote of that great Apostasie of the world . This beggered and undid them , they played with the light , and dallied with the Truth of God : and did not buy it and enrich themselves with it , by receiving the love of the Truth , that they might be saved . 3. Labour to abound in the knowledge of the truth . A Merchant who hath made a good voyage , finding such a commodity advantagious , is encouraged to new adventures : that man never bought any saving truth , who sitteth down and thinketh he hath enough . If once thou wert possest of the truth indeed , thy desires would bee more and more enlarged toward it ; many seem to think they have got truth enough already , more then they know what to do with , so much that they are troubled with it , it disturbeth their slumbring spirits , disquieteth their consciences : These men are far from buying the truth ; rather some truthes have surprised them against their wills , and are as welcome to them as Elijah to Ahab , Hast thou found me , O mine enemy ? But all that will buy truth let them hearken to the Apostles Counsell , Let the word of Christ dwell in you richly in all wisdome . 4. They that will buy truth must subject themselves to the power and command of it . A man must not buy truth as he purchaseth outward things , to dispose of it at his pleasure : thou must not buy it as men were wont to buy slaves , to keep it in bondage , to make it serve thy lusts and ends , or to fetter it and imprison it by withholding the Truth in unrighteousnes : but as a man would buy an office at Court , a place of service and attendance upon a Prince : in buying truth thou must sell thy self a servant to the truth , give up thy self to be ruled & guided by the truth . Some ( I beleeve ) are troubled that they have more of the truth than they can well rule : it meeteth and faceth them in many of their crooked by-pathes , it is as a lighted torch to them when they are most of all retired in acting their works of darknesse : it is apt to interpose , yea and to controll , it will not suffer them to bee private when they would : these would have truth enslaved , and lust predominant . But to pretend to truth and not to allow it that Soveraignty which belongeth to its place and dignity , is indeed to reject it . Let truth rule thy judgement , will , and affections in all things . 5. Do not rest in meere notions of truth , but endeavour to have the truth of God realized to thy soul . Labour to have thy heart possest with the substance and reality of Divine truth , to furnish thy selfe with those very things which thou findest cloathed with the truth of God in Scripture . Saith the Apostle , Ye were sometime in darknesse : but now are ye light in the Lord . He doth not say , ye have light , but ye are light , the light is realized in you , ye are transformed into the light , ye are become such indeed and in truth as the light discovereth those to bee who are children of light . The word and truth of God hath many beames of light in it , and we must seek to take them in so , as to find the reall effects of them in our selves . Beleeve , and thou shalt be saved : there is a beame of truth : and then do we buy this truth indeed , when we get that precious Faith of God his elect , that Faith unfeigned which really uniteth the soul to Christ , taketh root in him , draweth life and spirit from him , conformeth and subjecteth the soul unto him . Take heed of Satans jugling , lest he sell thee a counterfeit stone instead of this precious Pearl : a false Faith , a vaine fancy , an empty shadow of Faith : how many content themselves with this , because it is of a low price , or rather may bee had for nothing ? But if ever that caution be needfull , it is in this case , Caveat Emptor , Let him that would buy truth , beware . It is not in this case , as when a man would buy a thing to please a childe , a slight toy of small value will serve as well as a better : but it is as if a man were to buy a ship to transport himselfe , his whole family and all his goods into a far-country : were it not the extremity of folly to venture all in a rotten vessell for saving of charges , rather then with greater cost to provide a substantiall bottome ? Oh let us tremble to embark our souls ( more precious then the world ) together with all our eternall hopes in a leaking ship of a rotten faith , being to make so great a voyage , among so many dangerous Rockes and sands , through so many stormes and waves , which were too much for the soundest Faith to breake through were it not kept by the power of God unto Salvation . Again , Except ye repent ye shall all perish . Doe not think thou hast bought this truth , so soon as thy judgement is informed that this grace of repentance is necessary to salvation , thou hast but viewed it yet , thou hast not purchased it . If thou wilt buy it indeed , thou must have a through change wrought in thy heart & soul , repentance from dead works , repentance unto life : thou must look upon thy sweetest sins as thy bitterest enemies , and feel them as they heaviest burthens , fleeing from them as from a Serpent , inwardly loathing , outwardly leaving them . Thou must labour for the truth of mortification , the reall destruction of thy lusts : as it is said of Cassius Chaerea , a Pretorian Collonel or Tribune , when he and others conspired the death of that cruell tyrant Caligula , the signall word agreed upon was Repete , strike again : So thou must not content thy self to make some faint attempts against thy sinnes , or a light skirmish as souldiers , at a muster , but thou must do it with all thy might : hast thou wounded them , and do they yet resist ? Repete , strike again and again , hate them , pursue them to the death , give them no quarter , spare them not so long as thou findest them stirre or breath . Again , the Apostle saith , The Kingdom of God is righteousnesse , peace , joy in the Holy Ghost . This is a most sweet and precious truth : wouldst thou buy it ? If thou doest , thou buyest a Kingdome , yea a Kingdome more worth then all the Kingdomes of the world . But if thou wilt buy it , indeed , thou must have this Kingdome set up in thy heart . Righteousnesse must reigne there , or Christ must reign there in righteousnesse , and thou must have a soul subdued to his Scepter . The Peace of God must rule in thy heart : and that is peace in truth : when sin reigneth , the soul hath no peace with God , it may be in a dead sleep . Then hast thou this truth of peace with God , when the Peace of God ruleth within thee , suppresseth mutinous affections , subdueth rebellious lusts , when the winds and sea obey it , and it hath power to calme all the turbulencies and disorders of thy spirit . So concerning joy in the Holy Ghost , Thou must have thy heart possest with this joy , if thou wilt purchase this truth . How many read and hear of joy in the Holy Ghost unspeakable & full of glory , but yet content themselves with such joyes and delights as are full of shame , at least full of vanity , and end in mourning and misery ? these are false joyes , as one saith , Voluptates animi febres , earthly joyes are soul-feavers , carnall , sensuall , sinfull delights are even the agues of the inner man . For what is the condition of a soul given up to pleasures of this nature but to be in a continuall agitation between hot paroxysmes or burning fits of lust , and cold shaking fits of shame and horrour . Now as there is a great difference between that unnaturall inflammation of a feaverish body , drinking up the radicall moisture , & wasting the spirits , and that kindly wel-tempered heat of an healthy body : so there is a vast distance between those vaine and earthly or impure and sinfull delights , which waste the conscience , and those soul-ravishing , sweet , serene and heavenly joyes which flow from the bosome of Christ into the breasts of beleevers . I might adde many other instances , but I forbear . Lastly , if ye will buy truth , ye must improve it . It is none of those commodities which a man may buy , and then suffer it to lie dead by him : no man buyeth the truth , but he that buyeth it for use . I rejoyced greatly that I found of thy children walking in truth : as we have received a commandment from the Father . It is no arbitrary thing or matter of indifferency , but one of the great commandments of God , that we should walk in truth : and Paul having told the Ephesians , Ye are light in the Lord , he inferreth , walk as children of light . Then a man hath bought the truth , when he walketh in the light , and power of Divine truth , when he prayeth , humbleth his soul , heareth the word , and performeth every act of Divine worship in spirit and truth , out of such true principles , in such a manner , with such a frame of heart and such aimes as the truth of God his word requireth , when in his place and calling he improveth the truth of God to all purposes . Those things which men buy at high rates , they desire to make the most of . The truth of God being so exceeding precious and costly , those that buy it should labour to improve it to the uttermost . It is none of those things ▪ which are the worse for wearing . 2. Let us be perswaded not to thinke any cost too much that we may buy truth . And first , consider ( I beseech you ) what we must cast away , which otherwise might hinder us either in getting or keeping truth . 2. What we must be content to resigne and yeeld up into the Lord his hands , that wee may buy truth . The former are such things as are better cast away then kept , the very losse of them will be our gain . 1. In generall our lusts and sinnes . Blessed are the pure in heart : for they shall see God : an heart cleansed from the filthinesse of flesh and spirit , is like a cleer glasse fittest to give a reflection of those beams of truth , which shine from the face of God in Christ . The secret of the Lord is with them that fear him , and he will shew them his Covenant . They that will see cleerly , must do away these scales from the eyes of the inner man . 2. In speciall , let us renounce our carnall and naturall wisdom . 1. If any man among you seemeth to be wise , let him become a fool , that he may be wise : for the wisdom of this world is foolishnesse with God . A spirit emptied of all self-sufficiency , and selfe-conceitednesse is best fitted to receive the wisdom of God , and to purchase His truth . 2. Lay aside all prejudices against the truth : and first quit all prejudices against the dignitie of Truth . Take heede of thinking any Truth of God to be below thee , too meane for thee to stoope to ▪ Do not thinke thy selfe , thy place or parts too high for the least of God his holy Truthes . Preach the word , be instant in season , out of season , is a Truth of God which once was given in Charge to Timothy : but ( some I beleeve ) who pretended to be of Timothy his Ranke , looked upon this truth as a thing below their places . On the other side when a cause of Religion was brought before Galli● , he cared for none of these things , he had no leisure to spend time about words and names , his place ingaged him in Realities , State-matters , such as were worthy of a Proconsuls Cognizance . 2. Take heede of prejudices against the necessity of truth , looke not upon it as a matter of indifferency . Regard it as that one thing necessary . 3. Renounce all prejudicate opinions of dangers or inconveniences , which seeme to attend or follow truth , such as divisions and commotions : these ( though accidentall to truth ) doe ordinarily throng in after it . Suppose yee that I am come to send peace on Earth ? I tell you , Nay , but rather division : and that betweene those of neere relations , as it followeth there . Hereupon some seeme to be as much afraid of the truth , as of a ball of wilde-fire , they dare not buy it : they would rather banish it out of their Coasts : whereas truth is no way the cause , though the corruptions of some men and their malignity against it , and the weakenes and mistakes of others , often make it an occasion of those ruptures . That there are oppositions betweene the friends and enemies of truth , is not strange : but that there are dissentions among some of those , who unfainedly love and seek truth , and agree in the most and principall parts of it , is sad : yet let not this prejudice hinder us from buying and imbracing truth . Amongst those who in the Apostles daies received the Gospell , and with joynt consent acknowledged the Lord Jesus to be the Christ , there were differences about the observation of Mosaicall Rites , and Ceremonies : this prejudice did not keepe the faithfull from imbracing and holding fast the truth of the Gospell . In Luthers time there were controversies betweene those who were newly come out of Babylon : this prejudice did not so far prevaile with the Godly , as to make them preferre their slaverie under Anti-Christ above the sweete yoake of Christ . Let the unanimous and full consent of the Godly in many , and those the most substantiall parts of truth , encourage thee to buy the truth : let not their differences about few and lesse materiall things discourage thee . 4. Cast off that prejudice which Satan may suggest unto thee , in regard of the meanenesse of those persons who hold forth the truth , either as the Lord his Agents , whom he maketh use of to invite buyers , the Ministers of the Gospell , or as purchasers , who having bought the truth , desire to commend their penny-worths to others , as Philip did to Nathanael , We have found him , of whom Moses and the Prophets did write , Jesus of Nazareth : Come and see . If any such be contemptible in the eye of the world , as those were who followed Christ , whom the proud Pharisees overlooked with so much scorne , This people who knoweth not the Law are cursed : Let not this seeme any disparagement to the Truth of God which needeth not borrow any thing from man : it s owne soveraigne Authority is enough to command all , its native beauty and proper worth is sufficient to commend it to all . When King Amaziah had set up and worshipped the Idolls of the same people , whom himselfe had lately overcome in battle : the Lord sent him this Message by a Prophet , Why hast thou sought after the gods of the people , which could not deliver their owne people out of thine hand ? This was a Truth which carried so much strength and evidence of Reason in it , that it seemeth to preclude all contradiction : yet see how pride and prejudice against the person that held it forth , prevailed ! saith the King , Art thou made of the Kings Councell ? forbeare , why shouldest thou be smitten ? Art thou a fit person to reprove a King ? thou art none of the Privie Councell : marke how the Prophet replyeth , and twice descanteth upon the Kings words ; I know that God hath Counselled to destroy thee , because thou hast done this , and hast not hearkened to my Counsell Doest thou despise my Message because I am not made of thy Councell ? Know this , that in this particular , the King of Kings hath made me of his Councell , and the word which I brought is the very Truth and Counsell of the great God , as thou shalt find to thy ruine , inasmuch as thou hast despised it . The Truth of God needeth not receive any reputation from rotchets or scarlets , if thou despisest it for the meannesse of those that bring it , thou despisest Him that sendeth it . 2. Let us consider what we must give up or lay out for Truth when the Lord calleth for it . And here observe that although truth be alwaies alike precious in it selfe , yet at some time the purchase of it is more costly then at other . Bread-Corne it is as good in it selfe , and as necessary for the life of man at one time as at another , yet ye know in some time of scarcity one bushell may cost as much as three or foure in times of plenty ; but whatever it cost it must be had , Men must live : so Truth hath its deare yeares , when those that will buy it , must give greater rates than ordinary : but whatsoever it cost , it must be had , we must buy it , or else we perish : Now we must alwayes give up our selves to God , that we may buy truth , our understandings , wills , affections , our soules and bodies to his guidance , soveraigne command and disposing . And as it is said concerning God , He that spared not his owne Son , but delivered him up for us all : how shall he not with him also freely give us all things ? so on our part , he that sincerely giveth up himselfe to the Lord , to be wholly his , how can he thinke any thing too dear when the Lord requireth it ? why did not the young man give up his possessions upon Christs demand ? because he had not given up himselfe . When the Lord told Peter what he should suffer for the truth , and by what death he should glorifie God , he questioneth about his Fellow-Disciple , ( whether out of curiosity , or some spice of envie , I know not ) And what shall this man doe ? Jesus saith unto him , If I will that he tarry till I come , what is that to thee ? If I will that he live till I come , and call him in an ordinary way of visitation , and that the Truth of the Gospell shall prove more costly to thee than to him , what doeth that concerne thee ? If both of yee give up your hearts to mee and my truth , it is no great matter , whether it cost you more or lesse in other regards . 2. Then yee must buy truth though it cost yee never so much of your treasures , either to procure the meanes , or to maintaine the cause , or to retaine the profession and practice of Truth . All these things must be looked upon as losse and dung in comparison of the excellency of Christs truth . What is a man profited if he shall gaine the whole world , and lose his soule ? and if he leave the truth , he loseth his soule . It may seeme the times are come upon us , wherein the Lord will make discoveries , who they are that prize this earthly drosse above those rich treasures of his Kingdome . Let us not say in our hearts , we could willingly purchase truth , if it might be had at such easie rates as our Fathers bought it . No , if we will not buy it now at such a price as it may be had , whatsoever it be , neither would we have bought it then , though at a lower rate . And those who lived and died in those times , and purchased truth indeed , would have bought it at a farre higher rate , had it beene exacted of them . He that giveth up his heart to God for truth , will never breake off for the price : he that doth not yeeld up his heart , doth never truly buy , though he liveth in the cheapest times . 3. Be content to lay out your strength for truth , to take any paines , to undergoe any labour . What if any of you be forced to travell more miles than others ? such a reason doth not keepe people from Faires and Markets : although the English Merchant hath a longer voyage to the East Indies than the Portugals by many leagues , this doth not make them give over trading . Though it cost thee more paines in reading , studying , meditation , by reason of the slownes of thy apprehension , weakenes of judgment or memory ; more striving in prayers , more fears , more labouring with thine own heart to bring it in subjection unto truth , than it doth some other , let nothing beat thee off , buy it whatsoever it may cost thee . 4. Be content to engage all the credit which thou hast with the world for the purchase of truth : Buy it with the hazard , and ( if need be ) the losse of thy reputation . Among the chiefe rulers many believed ●n Christ , but because of the Pharisees they did not confesse him , lest they should be put out of the Synagogue ; for they loved the praise of men more then the praise of God . They valued their credit with men above the truth of God : miserable folly ! though the way of truth should be called heresie ( as in Pauls time ) though the truth be scorned , reproached , evill spoken of , though the wise men of the world thinke no better of those that buy truth than of such as pay dear for a trifle , and say of them in their hearts , A fool and his money are soon parted , though thou must bee counted a fool and a mad man , as Festus termed Paul , yet buy it howsoever . 5. Be content to buy Truth with expence of time , though that be very precious , esteem that time well bestowed , which is laid out for Truth . Doe not say , Wherefore is this waste ? Though time cannot be bought with gold , yet it is well spent for the purchase of Truth . Apelles beholding a curious picture Drawne by Protogenes , admired the wormanship : but understanding that it had been seven yeers in hand , he said the grace of the work was not answerable to the time and paines bestowed upon it . But if those whom the Lord in his providence hath called together , shall be able by the good hand of their God upon them , to draw to the life that glorious body of Truth in all its lineaments for matter of doctrine , worship , government , discipline , I doubt not but in conclusion it would be found time well imployed , though it should cost more moneths then some expected . And as in this more publike enquiry after truth , so in particular searchings after it , bee carefull to redeem time from other occasions , that thou mayest spare it for buying of truth . It is part of the blessed mans description , His delight is in the Law of the Lord , and in that Law , he doth meditate day and night . 6. Peace is one of the great blessings of God upon a people , and yet if need be we must part with this also to purchase truth . If peace may be hadwith truth , it is exceedingly to be desired , as in toher respects , so for truths sake , to which ( if well improved ) it may be very serviceable and usefull towards the opening of a free trade for truth , which is many wayes obstructed and interrupted by war . But when truth cannot be secured but by the sword , and all wayes are tried which are consistent with the purity , safety , and honour of truth , and recourse is had to warre as the last remedie , in such a case peace it selfe must be broken , that truth may be preserved and purchased . Object . Some may say , there is no sufficient cause at this day in relation to truth , Answ . and the businesse of Religion , to ground a necessary warre upon . I answer , 1. I doe not take upon me to assert that this warre was primarily and originally a warre of Religion . But secondly , if that were granted , I desire that case betweene the Tribes of Israel may be considered : The two Tribes and an halfe beyond Jordan built an Altar by the River : tidings came to the rest of Israel , who apprehended this as an Act tending to the falsifying and corrupting of the Truth of God , and the Ordinances of his Worship . This was conceived a just ground for a Warre : For the whole Congregation of the Children of Israel gathered themselves together at Shilo to goe up to warre against them . But yet desiring a peaceable accommodation , if it might be had without prejudice to truth , they resolve to treate with them , and send Phineas a man of great eminencie , and ten Princes with him . These deale throughly in the businesse , and presse it home upon them : the Defendants make a free and candid declaration of their intentions , shewing that this Altar was not erected for Burnt offering nor for Sacrifice , but onely for a Monument of their interest in the God of Israel : whereupon both the Ambassadours and ( at their returne ) the people were fully satisfyed . Now suppose this Altar had beene built for sacrifice , as was suspected , and compare with this the many hundred Altars ( I beleeve ) lately erected in this Land , to the darkning at least of those great Truths of the Gospel , that Christ is the only Altar which sanctifyeth all the offerings of the faithfull , that His Sacrifice of himself once offered by Himself is the onely Propitiation : adde hereunto the Idolatrous bowings and cringings , the Crucifixes and Images set up in many places , the indeavours to corrupt the Truth and Doctrine of Christ in divers points of great importance , the plots laid to stop the course of the Gospell & propagating of the truth , the obstinate resistance against such a Reformation as the Truth of God cleerely revealed in His Word , requireth . &c. And see whether there were not many causes for a Warre against the Enemies of the truth in England , for one which Israel had , though that had beene such as was surmised . Oh , that the Lord would deliver our King from those that are Adversaries of his Truth , and make him an Instrument to execute His wrath upon the great whore , that so the Truth of God might have a free passage through the severall Regions of the World . I have read of some Mariners who being tossed on the sea in a Tempest , were so superstitiously slavish , as to vow or promise at least upon their safe arrivall on the shore , to build a Temple , the mortar whereof should be tempered with Malmsey : I desire it may be considered whether those be not more lavishly prophane , who being terrifyed with the stormes of warre , could be content to make the sacred Truth of God ( more precious then all the golden veynes in the bowells of the Earth ) to serve in stead of mortar for the cementing or rather daubing up an unsound peace with men . Object . But it may be said , the losse of peace implyeth by consequence the losse of life , the expence of bloud : and precious in the sight of the Lord is the death of his Saints . Answ . I answer , it is true , and doubtlesse The Lord will make inquisition for their bloud . And yet in the last place , even this precious bloud of God his people is not too precious to be adventured or spent in the necessary defence of Gods Truth . Did not Christ himselfe shed his most precious bloud ( worth more than all the best bloud under Heaven ) to seal the Truth of the Gospell , the truth of all the promises of the new Covenant ? none of all which had been true , if Christ had not shed his bloud to verifie them . For all the Promises of God in him are yea , and in him Amen . The Law is true , in it selfe : but the Truth of the Gospell and Word of Promise dependeth wholly upon Christ . The Law hath an intrinsecall and native truth : Cursed is he that continueth not in all things written in the Booke of the Law to doe them . But the Truth of the Promise is borrowed : the promise of the pardon of sinne , of justifying the ungodly , of being mercifull to unrighteousnesse , passing by iniquity , blotting out transgressions , &c. seemeth to crosse the Truth of God , His Justice and Holinesse , if ye consider it without reference to Christ : It is true then onely in Christ : the Truth of this Testament dependeth wholly upon the death of the Testatour . To this end ( saith he ) was I borne , and for this cause came I into the world , that I should beare witnesse to the Truth . How many thousands of God his Saints have drunk of the same Cup in severall Ages ? It is appointed to all men once to dye : and that is a blessed improvement of death , when a man dyeth not onely in the Lord , but for the Lord and His Truth : He that loseth his life shall find it : He shall find mortality swallowed up of life : His life is hid with Christ in God , far above the reach of any weapons of warre , and when Christ who is his life shall appear , then shall he also appeare with him in Glory . And now give me leave , Much honoured Worthyes , to bespeake your selves in the Name of the God of Truth : whom I looke upon as precious Instruments ▪ of the Lord , for the advancing and promoting of His Truth , Truth of doctrine , of worship , of discipline , truth and power of Godlinesse . Ye are farre engaged in this Cause of truth already , and it concerneth you to goe on , both in Conscience and in point of Honour , but chiefely for the Honour of your God , who hath so highly dignifyed and so many wayes encouraged you by notable testimonies of His Presence . Let it appeare that ye are so possessed with the truth , so overpowered by the truth , that ye may justly apply that of the Apostle to your selves , We can do nothing against the truth , but for the truth : and then Christ will not fayle to make good that title , which he hath assumed to himself : The Amen , the faithfull and true witnesse . The People of God have reposed a great trust in you ▪ and they expect truth from you . And ( blessed be God ) they have had their desires in great measure already answered : and the Worke is yet in your hands , these first-fruits seeme to be pledges of a full Harvest , if our sinnes doe not blast our hopes . One of the cleerest evidences ( I conceive ) which ye can give of the truth of your hearts to the Publick Cause , is Selfe-denyall and quitting of Private Interests . Of this ye have given reall demonstration in your readines to devest your selves of militarie and civill dignities , that ye might reserve your selves for your proper worke . Hereupon yee may with greater Authority exact truth from those whom yee shall imploy , a true accompt of the publick service , and for the future ( at least ) a true accompt of the publick treasure , though perhaps for the time past it may be difficult , if not impossible , in regard of those many sudden exigents , confusions , unexpected occurrences which have happened : yea , inasmuch as ye have made your selves such eminent precedents of self-denyall , how can others in modesty refuse , if you require them not to seeke great things for themselves , in making over much advantage of the publick miseries : especially such whose service is attended with no hazard , and very little labour ? some redresse in these things might encourage the well affected to more cheerefulnesse in assisting the common Cause , and stop the mouthes of others . More particularly , let me beseech you in the first place to examine every man the truth and sincerity of his owne heart in managing the great businesse which yee have in hand . To professe a mans selfe engaged in the Cause of truth , and yet to be salfe-hearted toward it , and to harbour treacherous aimes against it , is not onely contrary to the duty of a Christian , but a thing far below the spirit and ingenuity of a Gentleman : it suiteth better with the basenes of common cheaters , then with men of place and worth . A man who by his corrupt principles is led out of the way , and put into a posture of defiance and open hostility against the truth , is lesse odious by many degrees then a false brother . I am perswaded there was more of the Devill in one Judas , then in all the High Priests Cavaliers , and that Christ resented more hellish malignity in that one Traytours kisse , than in all their swords and staves . Wherefore , Let every man prove his owne worke , and then shall he have rejoycing in himselfe , and not in another . For every man shall bear his owne burden . It is not enough to joyne with those who are sincere in the Worke of the Lord , but every man must prove his own worke , with what heart , out of what inward principles , to what end . upon what grounds and motives , in what manner he doth it , that he may have rejoycing in himselfe , and not in those with whom he joyneth in a good cause , nor by comparing himselfe with those who either directly oppose , or basely desert it . For in the great day of account every man shall beare his owne burden : men shall not be ranked on the right hand by whole Companies , Corporations , Regiments , Brigades , Armies , Houses of Parliament , but as in that search which was made in Achan his case , they shall be singled out man by man , and every mans worke shall be tried in particular . 2. Be united among your selves in the great cause of Truth : according to that of the Apostle , Stand fast in one spirit , with one minde striving together for the Faith of the Gospel . The expressions are strong : he speaketh to them as to Champions of the Truth , as the originall word importeth : and to whom may it bee applyed if not to such ●oble Champions as your selves ? stand fast , keep your ground , Servate gradum ( as Beza . ) maintain your station , and that in one spirit , in the power and strength of that Holy Spirit of Truth , with one minde or one soul , wrestling or striving together , as if ye were a combination of many bodies associated and concentred together by one soul , as one man with joynt forces contending for the Truth of the Gospel , and for the cause of Truth : so should ye be able to strengthen your spirits with that encouragement following , In nothing terrified by your adversaries , which is to them an evident token of perdition , but to you of salvation , and that of God . Your uniting would be a terrour to the adversaries , a strengthening to your selves , an encouragement to those who are friends to the truth , and your friends and servants for the Truthes sake . If a noble Heathen out of a morall bravery of spirit , could privatas inimicitias reipublicae condonare , passe by private quarrells for the Common-wealthes sake : far be it from any Member of a Christian Parliament not to lay down all private grudges and crosse designes at the feet of this afflicted Church and State , far be it from them not to quit them for the truthes sake , lest the cause of truth should miscarry through their default . If the greatest persons who will approve their hearts to God , must throw down their Crownes at the footstoole of Christ , how much more their corruptions ? But especially let every one take heed of raising or fomenting divisions out of a secret desire to hinder the carrying on of the great work . Differences in judgement about things directly relating to conscience are to be pitied in contemplation of the common imbecillity of mans understanding . But when men for sinister ends delight to make rents or cherish factions , this is fearfull : let none such deceive themselves , God is not mocked . In extraordinary times , such as these upon which the providence of God hath cast us , men have extraordinary opportunities of doing God more then ordinary service : and on the other side they have extraordinary occasion of bringing more then ordinary guilt upon themselves , and wrath upon their posterity . This is a time when those who have hearts to improve it , may wonderfully further their account : and a time when men may exceedingly aggravate their condemnation . 3. Let me beseech you to go on , as you have begun , in opening a free passage and procuring a free trade and open market for the truth of God , that all may have liberty and be encouraged to buy and furnish themselves . And for this end to remove of obstructions , in restraining the spreading of grosse and dangerous errours and heresies . I am confident in your wisedome and piety , that ye are far from entertaining those motions for an unlimited and prodigious licentiousnesse , which some have seemed to plead for . What were this but to make port-sale of the truth , if not rather to give over the protection of truth , and to expose it to be spoiled , sacked , and plundred in a promiscuous way by all sorts of enemies ? Let it bee free for all sorts to buy any truth of God , but let not Satans factours and pedlars have liberty to vent his falshoods . Object . Object . But some may say , either ye must give liberty to all , or else shew no indulgence to any , who doe not in every point comply with that which is established by authority . Answ . I answer , I was never yet able to understand this Logick , the consequence seemeth very strange ; I am sure it will not be admitted in Chirurgery : if a man be constrained to cut off a limme desperately infected with a gangrene , must he therefore part with an usefull member for every little inflammation and distemper ? That famous Emperour Theodosius did not only bear with the Novatians , but countenance and familiarly consult with some of them about Church-affairs ( though differing in matter of discipline ) being sound in the Faith and having pastors of eminent gifts and godlinesse . And it is recorded of Constantine , that though he made a law in terrorem which was so comprehensive that these were obnoxious to it , yet in point of execution he spared them . And the Apostle maketh a cleer difference : of one sort he saith , A man that is an heretike , after the first and second admonition reject , knowing that he that is such , is subverted , and sinneth being condemned of himselfe . Of the other he writeth in a far different straine , Him that is weak in the Faith receive ye , but not to doubtfull disputations . For one beleeveth that he may eat all things ; another who is weak eateth herbes . Let not him that eateth , despise him that eateth not : and let not him which eateth not , judge him that eateth : and the reason is very observable : For God hath received him . Surely much respect is to bee had to those who give forth strong convincing evidences that God hath received them , and that they have received his Truth in love . If those are to bee tenderly dealt with in whom there is aliquid Christi , something of Christ , how much more they in whom there is plurimum Christi , very much of Christ , much of that unction wherewith hee was anointed above his fellowes , much of those graces which serve for the edifying of his mysticall body , and much of those which accompany salvation . There is a passage recorded , which hapned between Anthony of Bourbon King of Navari● and the Ambassadour of Denmark : The King being a Peere of France and first Prince of the blood , challenged the Regency of that kingdom during the French Kings minority , and told the Danish Ambassadour that he hoped in short time to procure a free passage for the Gospel throughout the Kingdome of France : the Ambassadour shewed himselfe pleased with this , but withall admonished him to take care that Luthers doctrine , not Calvins might passe for current : the King replyed , Luther and Calvin agree in forty points against the Pope , and differ from each other but in one : let those then who follow the severall tenents of these two , joyn their strength against the common enemy , and at better leisure , in a more convenient season compound their own differences . I am perswaded , it is far from your Christian Wisdom and moderation to esteem alike of those who obstinately shut their eyes against the bright beams of truth where it shineth out with full rayes , & those who vary from you in lesser things , wherein Scripture-light is not so cleer , but that good eyes may judge diversly , and hearts cordially affected to the truth , may for a time dissent . I grant much prudence and many cautions are needfull : as 1. That the persons be known to be modest , pious and peaceable , lest some of another spirit for evill ends should make claime to , and so abuse such a liberty . 2. That all bitternesse , insolency , turbulency of spirit , all reproachfull language and tumultuous carriages be forborne : for these ( I am sure ) are no parts of liberty of conscience 3. That no Church-meetings for worship be allowed but in places known , that there may be free accesse for any : in which respect I have often commended both the wisedome and ingenuity of the French Protestants , who in one of their Treaties of peace ( I take it ) made this motion , that some officer of the King might be deputed to be present at their assemblies , for preventing of State-jealousies and vulgar calumnies . For he that doeth truth commeth to the light , that his deedes may bee made manifest that they are wrought in God . Many other meanes the Lord may suggest unto you , for the ordering of things in such a way , that some mens priviledge may not be other mens prejudice , but that brethren may walk together in love , so far as they have attained , untill the Lord may please to give farther light . 4. It is a busines worthy of your care to encourage the Ministers of the Gospel with a competent and comfortable maintenance , that they may attend upon their calling without destraction , and that their hands may be strengthened in the work of the Lord : in so doing ye shall be fellow-helpers to the Truth : for these are persons entrusted by the Lord , as his agents , to call in men to buy his truth . And for the same cause be pleased also to vindicate them from the foul reproaches of those , who have The poison of aspes under their lips . A faithfull Minister may say with the Apostle , With me it is a very small ( or the least ) thing that I should be judged of you , or of mans judgement . But let it be considered whether the truth be not concerned in it , if any through their own weaknesse shall be discouraged from buying , when they hear those whom the Lord imployeth as his trustees and factours to be cried downe and stigmatized for Baals priests , limmes of the beast , Ministers of Antichrist . The way to bring a shop out of custome , is first to bring it out of credit . 5. Procced in that worke ( wherein ye have already made so good a progresse ) in removing those who are either unskilfull or unfaithfull dispensers of the truth , or whose fingers are so foul that they fully the truth by handling it , causing the word and way of truth to be evill spoken of , and discouraging men from buying . The very heathens may shame those who censure you in this : who seem to have been very tender of the honour of their idol-gods in this kinde . Livy ( as I remember ) hath a story to this purpose : A Vestall virgine was suspected of incontinency because of her neatnesse in apparell , courtly deportment or some such thing , but being called in question no such crime appeared upon examination , yet was she sent away with a check or admonition , & willed to remember , Sancte magis quam scite colendas esse religiones . That the services of their gods required rather sanctity in those that were actours in them , than any such curious dresse as might carry an appearance of evill . And Sozomen inserteth the Copie of a letter written by Julian the Apostate to Arsacius Arch-Priest of Galatia , requiring him to charge those heathenish priests under his superintendency , neither to haunt Theaters , or ( according to our times ) stage-playes , nor to frequent Tavernes , and that upon paine of deprivation . Seneca in his Controversies hath such a case as this . A Virgine being taken captive by Pyrates , was sold to a Pandour , prostituted in a Stewes , yet preserved her virginity , and at last slew a man in defence of her chastity : whereupon she was arraigned , and upon hearing of her cause , acquitted : after this she sueth to be admitted as a Priest to attend on one of their goddesses : this barre was put in against her plea by way of supposition : Tres petunt Sacerdotium : capta , prestituta , rea : Suppose three severall Virgins should come in competition for the Priesthood , whereof one had beene captivated , the second prostituted , the third arraigned , Omnibus nego : I reject them all : much more when all these meete in one : and yet in all these three was nothing criminall , but rather something of disparagement . How much more when the question is concerning the admission of men to the Ministry of the Gospell , or retayning those that were formerly admitted ? suppose one of them a drunkard , another a swearer , a third superstitious , a fourth an ignorant person , a fift idle , &c. Omnibus nego : none of them shall have my voyce , and what shall we say of them in whom many of these meete ? It was further pressed in behalfe of that virgine , that her suite should be regarded out of compassion to her sufferings , it was answered , Non facimus miserandos Sacerdote● : In choosing Priests we must respect the honour of our gods , not the miseries of those who desire the office : the wants and necessities of persons and families in this case are not to be looked at , but the glory of Christ and the wants and miseries of poore soules : yet I desire from my heart that mercie may be shewed them in other kinds , that they may have meanes of subsistance , and those who are knowne to be learned and studious may not be deprived of their Libraries . Lastly , I beseech you , shew your selves tender of the honour of Truth it selfe , in bridling those who cast foule aspersions upon it : rich wares troden under feele , and spoiled , may lie by neglected : buyers are nice , and will hardly come off , unlesse that which is tendered to them be sightly . This the Devill knoweth , and therefore stirreth up his Instruments to throw dirt upon the beautifull face of truth , not onely in blinde corners , but also in pulpits and printed pamphlets . And , if it belong to a Court Martiall to do right to a man of quality in poynt of honour , surely it well becometh the supreame Court of Parliament to vindicate the Honour of God his everlasting Truth . Many motives might bee used to set on the Exhortation both generall and speciall , exciting us to this great purchase of Truth , and to the promoting of the cause of Truth . Much might bee said of the glory , riches , majesty , beauty and divine excellencie of truth and heavenly wisedome , for which I referre you as to other Scriptures , so in particularly to the eighth chapter of this booke of Proverbs . Give me leave for the present in few words to touch upon these three things , and so conclude , 1. The power of truth , 2. The speciall engagements obligeing us of this Age and Nation to purchase and promote it , 3. A serious consideration of what value the truth will be at the last . Admirable is the power and strength of truth , for all that buy and possesse it , against all that either oppose or neglect it . All the most unlikely Prophesies of Scripture , have beene or shall be accomplished by the power of divine Truth : all the exceeding great and precious promises of the Gospell have beene or shall be performed by it : all the dreadfull threats verifyed . The Power of truth raysed a Seede of the vanquished woman , to bruise the head of the Serpent and god of the world . It brought the Son of God to descend from His Throne of Supreame Majesty , to cloath himselfe with flesh , subject himselfe to the guilt of sinne and curse of the Law , to the death and shame of the Crosse , to drinke the bitter Cup of his Fathers Wrath , and for that end to suspend the excrcise of His Authority in calling downe Legions of Angels from Heaven to rescue him out of the hands of his enemies . The Power of Truth , which is the Power of Christ Himselfe , raysed Him from the dead , and advanced Him to the right hand of the Throne of the Majesty on High , &c. Yea this Power of truth what wonderfull alterations hath it wrought in the world ? how hath it dissolved the severall Mineralls whereof that Image was composed , the gold , silver , brasse , and iron ? broken in pieces famous Monarchies and Empires of the world , blasted , and in great part already consumed the power of that man of sin , enfeebled the strength of that Beast whom the world worshipped and wondred at ? It is admirable to consider , how the strength of divine Truth breaketh thorough all opposition , beareth downe all resistance , Pulleth downe the mighty from their Seates , Exalteth the humble and meeke : witnes a late and notable example in this Land , The Ruine of the Prelacy : Truth had long since spoken it , I will spew thee out of my mouth : yea , such is the power of truth that it maketh its very enemies serve its ends , and in the midst of the most perplexed concurrence of second causes , crosse interferings and overthwart interposings of inferiour Agents , holdeth a steady course towards its full accomplishment , and moveth on in a streight line to its finall period : where it arriveth most exactly in its owne proper poynt of time . The Power of God his truth brought Israel out of Egypt , at the end of the four hundred and thirty years , even the self-same day it came to passe . All Pharaohs oppositions , all his tergiversations could not prorogue the terme of Israels bondage one day beyond that terme which truth had prefixed : nay , these served rather to spinne out that interim , to fill up that voyde space of time , that the truth might take place in its owne time . Woe to them , who stand up against the Power of truth at such a time when any of its great workes are to be accomplished for the Israel of God . Those persons or what degree soever , Meane men , Nobles , Peeres , Princes , who happen to stand up as Adversaries against the truth at such a time , seeme to have beene borne in an evill houre . Pharaoh ( I am perswaded ) might have gone to his grave with a great deale lesse guilt upon his conscience , had he lived and reigned in another Age , and not at that time when the Power of truth was to be put forth in . Israels deliverance : some of his Ancestours ( perhaps ) had hearts as bad , but had no such occasion in so high a degree to treasure up wrath against their owne soules : the like may be said of his Courtiers and People , that joyned with him in that designe . When the Lord by visible and glorious signes of the times and extraordinary dispensations of providence , owneth the cause of his People in bondage , and saith againe and againe , Let my People goe , let my People goe , that they may serve mee according to mine owne minde and direction , then let men tremble to hearden their hearts and oppose God , lest in the issue it appeare that for this cause they were set up , that the Lord might make his Power knowne upon them . On the other side the Power of truth is strong for all that embrace it , and labour to promote it . It will carrie them through all dangers and difficulties , and in the end crowne them with Glory . In a word , this Power of truth is sufficient to deliver poore slaves and captives out of the power of Satan , and to make them free . Then said Jesus to those Jewes which beleeved on him , If ye continue in my word , then are ye my Disciples indeed : and ye shall know the Truth , and the Truth shall make ye free . In a Sea-fight betweene the Spanyards and Hollanders , it is sayd that a poore captive in one of the Spanish Galleyes , had his chayne wherewith he was fastned , broken asunder by a Cannon shot , himselfe not hurt , and perceiving that he was loose , leapt into the Sea with a Peice of his chayne and escaped to the other ship , by this strange providence regaining his liberty : many seeme afraid of the truth , especially when it commeth thundring like a Cannon shot from the mouth of some Boanerges , but if thou receive it , yeeld and subject thy self to it , it will never hurt thee : no , it will breake thy chayne , those chaines of death and darkenesse whereby Satan holdeth thee captive , and make thee free , and though thou mayest carry a piece of thy chaine with thee to thy dying day , yet it will wholly free thee in the end . Buy Truth , and walk in the power of the spirit of Truth , and ye shall be mighty in the strength of Christ to overcome , and shall sit downe with Him in his Throne , even as he overcame and is set downe with His Father in his Throne . 2. Many and great ingagements lie upon us of this Nation , and in particular upon us of this generation , to make us buy truth and stand for Truth to the uttermost . Wonderfully hath the Lord wrought for the bringing in , the restoring , preserving and propagating of the Truth among us . To say nothing of the first introduction of the light , in or neere the Apostles times , How graciously did the Lord visit this Nation about 200. yeers before Luthers dayes , by the ministery of Wickliffe and others , raising up a succession of faithfull witnesses to seal the Truth with their blood in the severall Reignes of our Kings , who according to the blindnesse of those times gave their power to the Beast . Then followed that strange act of Henry the eighth , in abolishing the Popes Supremacy : next , the wonderfull workings of our God upon the heart and by the hands of our English Iosias King Ew●r● 6. In whose Reigne it is very observable , that by an admirable conjuncture of providence , the Churches of Germany should be under persecution , and the Churches in this Land should enjoy a short breathing time of Peace , that so England which had need to borrow light from forreigne parts , might be supplyed ; from Germany Divines were called , both such as were Orthodox , and such ( it seemeth ) who were tainted with the Lutheran errour , one at least , viz : Brentius a man noted to bee much infected aswell with that great errour of ubiquity , as that of the Corporall presence in the Sacrament , a person of eminent authority for his Learning and manifold accomplishments , and one who had he accepted of the call , might have sowed such seed in one or other of our Universities as might have overspread the Land , & perhaps those weeds which might have sprang from it , would not have been rooted out unto this day , especially if that be considered that our leading men Cramner , Ridley , &c. were supposed not to be wel informed in that point at that time . I conceive there was a gracious overruling providence of God in it , diverting him , and moving him to decline so faire an offer , though ( it seemeth ) hee was troubled to finde a place wherein to hide his head with safety . On the other side the Lord was pleased to incline the hearts of Martyr , Bucer and Phagius , three pious and Orthodox Divines to accept the call . What were all our multiplied deliverances in the Reigne of Queen Elizabeth , among the rest that of 88. And since her time from the Powder-treason , and now of late a wonderfull series or large Catalogue of extraordinary events brought about by the mighty hand of God ; what are all these ( I say ) but the glorious workings of our God for the procuring and continuing unto us these precious opportunities of buying truth ? and therefore they ought to be mighty provocations to our spirits not to neglect such a price put into our hands , unlesse we will shew our selves of all people upon the earth most unthankfull , and so most unexcusable . Let me name one of the last sort : that as in the dayes of Josh. The Lord hearkened to the voice of a man , saying , Sun stand thou still upon Gibeon , and thou Moone in the valley of Aialon , and the Sun stood still in the midst of Heaven , and hasted not to go down about an whole day : so whereas our Parliaments have formerly been made like fleeting meteors or falling stars , giving some glimpse of light and suddenly vanishing , the Lord should now hearken to the cryes of His people , and give us a fixed Parliament , like the Sunne standing still in the midst of Heaven , that so there might be time for the discovery and establishment of Truth and for the scattering of the enemies of Truth . 3. And lastly consider what will be the value and price of truth at the last on the death-bed , in the day of judgement . How many thousands of gold and silver , yea of worlds ( if they had them ) would the greatest enemies or contemners of truth give at that day , if then it might be had , if then they could purchase the saving knowledge of God , of Christ , of the Gospel , the Truth of Faith , repentance , sanctification ? then a whole world for a lamp full of this precious oyl . Certainly Truth is alwayes of the same value , every whit as much worth now as it will be then : But now men looke upon Truth as they do upon rich wares in a dark-shop , and so undervalue it , whereas they take a full view of the things of the world , and look upon them in the open Sun . But then the Truth shall be fully discovered , men shall see such a light as they never saw , a glorious irradiation , and Divine brightnesse from the face of Christ , and Truth shall be exhibited sub dio , in the broad day-light in the cleer light of that Great Day , to which the light which now we see by , is but as a twilight or evening light . Then the worth of Truth shall be fully known : they that would not goe to the price of it shall know their losse . Oh ye that prize your wealth above the Truth , ye will be of another minde when the pillars of the earth are trembling , the heavens gathering together as a scroll , and passing away with a great or hideous noise , the elements dropping or melting , the earth and the works in it burnt up , if yee will seeke for that wealth which now yee value above the Truth , ye must seek it in that heap of ashes : and ye that preferre your pleasures above it , as they are but shadowes now when they are at best , so then they will be torments , and ye that esteeme your honours , credit , reputation and the praise of men above the Truth , ye will then see that this was but a blast , an empty breath when ye enjoyed it , and then it will be nothing , yea , it will turn into shame and confusion of face for ever . On the contrary , the beauty and glory of truth will then shine forth in perfection , & they that bought it at the highest rate shall cleerly understand what a blessed advantage they have made . Oh that now we could be wise for our souls ! Let us be content to begger our selves ( if need be ) that we may bee rich . Give any thing to buy Truth . The time is short ( as the Apostle saith ) it remaineth then that those which buy the things of this world be as if they possessed not , as men ready to part with them at any time , looking upon them as things that little concerne them , carrying their hearts above them , keeping their spirits weaned from them : but that those who buy Truth , bee as those that possesse and improve it to the best advantage : For the fashion of this world passeth away : but the Word and Truth of God , and the fruit , comfort and benefit of it endureth for ever . FINIS . Notes, typically marginal, from the original text Notes for div A88993e-140 1 Cor. 13 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pellican . Mercerus . Junius . Jansenius . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Rev. 3. 18. Mat. 25. 9. Phil. 3. 20. 1. Veritas rei . Psal. 1. 6. Mat. 25. 12 2. Veritas . Scientiae . 3. Veritas Signi . 2. What it is to Buy Truth . Pro. 14. 18. pro . 30. 2 , 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psa. 49. 12 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Revel. 3. 17 , 18. Acts 8. 10 Pro. 8. 11. Isai. 55. 1. 2 Iohn 2. 1 Ioh. 3. 19 Deus est summ & maxima Veritas . Snarez . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hebr. 1. 3. Ioh. 14. 6. 17. Rev. 4. 6. Pro. 4. 13. 2 Cor. 3. & 4. 2 , 3. Ioh. 12. 48. Reproofe . Luke 11. 52. Ioh. 12. 19. Gen. 41. 56. Rev. 12. ● . Mar. 8. 38. Mat. 15. 32 Mat. 13. 19. Mat. 13. 22. Luke 8. 14. Mat. 19. 16. 1 Cor. 13. 3 Exhortation . 1. Generall 1. to make this purchase . 1 Tim 3. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 4. 2. Math. 4. Jun. in Parallel : Res transit cum onere . 2 Thes. 2. 10. 1 Kings 21. 20. Col. 3. 16. Eph. 5. 8 Caveat Emptor . Luke 13. Suet : in Calig . Rom. 14. 17. Col. 3. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 2 John . 4. 2. Part of the generall Exhortation Mat. 5. 8. 1. Cor. 3. 18 &c. Intus ●xiflens prohibet 〈◊〉 . 2 Tim. 4. 2 Luke 12. 51. Joh. 1. 45. Joh. 7. 49. 2 Chro. 25. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 8. 32 Joh. 21. 21 , 22. Mat. 16. 26. Mat. 12. 42 43. Act. 26. 24 Aelian : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Josh. 22. 10. &c. Psal. 119. 15. 2 Cor. 1. 20. Ioh. 18. 37 2. A more speciall exhortation . 2 Cor. 13. 8. Rev. 3. 14. Gal. 6. 4 , 5. Phil. 1. 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . i●de Athleta . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Verse 28. Ve●itatem sub hasta vendere : vel potius praedae et direptioni exponere . Agelius , Sisinnius . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Soz. lib. 7. cap. 12. Socr. lib. 3. cap 10. Soz. lib. 2. cap. 30. Tit. 3. 10. Rom. 14. 1 , 2. Comment. de statu reipub. et relig. sub 9. An : 1561 : Osiand Cent. 16 Joh. 3. 21. Rom. 3. 13. 1 Cor. 4 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Livy . As they worshipped goddesses or female gods , so they had female Priests . Soz l. 5. 15 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Senec. Motives . Dan. 2. Rev. 3. Exo. 12. 41 John 8. 31. 32. Triumphs of Nassau . Motive . Vocatus a rege Angliae Edvardo amplissimis promissionibus . Mel : Ad : in vita , Brontii . Josh. 10. 12 Motive . 2. Pet. 3. 10 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Cor. 7. 30 
A88994	----	A shadovv of the victory of Christ, represented to the Honourable House of Commons, in a sermon preached at Margarets Westminster on the day of the publick fast, Octob. 28. 1646. / By John Maynard, Minister of the Gospel at Mayfield in Sussex. Maynard, John, 1600-1665. This text is an enriched version of the TCP digital transcription A88994 of text R201167 in the English Short Title Catalog (Thomason E359_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 71 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88994 Wing M1453 Thomason E359_5 ESTC R201167 99861715 99861715 113857 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88994) Transcribed from: (Early English Books Online ; image set 113857) Images scanned from microfilm: (Thomason Tracts ; 58:E359[5]) A shadovv of the victory of Christ, represented to the Honourable House of Commons, in a sermon preached at Margarets Westminster on the day of the publick fast, Octob. 28. 1646. / By John Maynard, Minister of the Gospel at Mayfield in Sussex. Maynard, John, 1600-1665. [4], 24 p. Printed by F: Neile for Samuel Gellibrand, and are to be sold at his shop at the Brasen Serpent in Pauls Church-yard., London: : 1646. Reproduction of the original in the British Library. eng Bible. -- N.T. -- Philippians III, 21 -- Sermons. Fast-day sermons -- 17th century. A88994 R201167 (Thomason E359_5). civilwar no A shadovv of the victory of Christ,: represented to the Honourable House of Commons, in a sermon preached at Margarets Westminster on the d Maynard, John 1646 13019 39 25 0 0 0 0 49 D The rate of 49 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Angela Berkley Sampled and proofread 2007-07 Angela Berkley Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SHADOVV OF THE VICTORY OF CHRIST , Represented to the Honourable House of COMMONS , IN A SERMON Preached at Margarets Westminster on the Day of the publick Fast , Octob. 28. 1646. By JOHN MAYNARD , Minister of the Gospel at Mayfield in SUSSEX . Rev. 17. 12. And the ten horns which thou sawest are ten Kings , which have received no kingdom as yet : but receive power as Kings one houre with the Beast . 13These have one minde , and shall give their power and strength unto the Beast . 14These shall make war with the Lambe , and the Lambe shall overcome them : For He is Lord of lords , and King of kings , and they that are with Him are called , and chosen , and faithfull . LONDON : Printed by F : Neile for Samuel Gellibrand , and are to be sold at his Shop at the Brasen Serpent in Pauls Church-yard . 1646. TO THE HONORABLE House of COMMONS Assembled In PARLIAMENT . WHen Joshua was by Jericho , there stood a man over against him with his sword drawn in his hand ; and Joshua seemeth in a military way to examine him , Art thou for us , or for our adversaries ? Nay ( saith he ) but as Captain of the host of the Lord am I now come . This answer maketh him fall on his face to the earth and worship ; acknowledging Him for Commander in chief , and humbly subjecting himself to Him as His Lieftenant Generall , ready to receive His Commands : What saith my Lord unto his servant ? It is one of the greatest ▪ honours the sons of men are capable of here on earth , to follow the Ensignes of this victorious Captain of the Lords host ▪ and to wait upon his triumphant chariot . If herein the Lord hath honoured You above many thousands of your brethren , it concerneth You much to imitate Joshua ▪ First , as he questioned the Son of God whom he knew not in that apparition at the first sight ; so ye knowing Christ to be that Captain of the Lords host , who will subdue all things to Himself , ought in an holy jealousie to search your own hearts , and to examine all your counsels and proceedings : Are we in these things for Christ , or for His adversaries , for Him or against Him ? Secondly , I beseech You be willing to lye lowe before him and to say , What saith our Lord unto His servants ? Ye expect not His immediate voice , and therefore in all humility hear Him by His Ambassadours , when they speak according to their Commission , as if His mandates were delivered unto You by His own mouth . Admirable is that of Valentinian recorded by Theodoret , when Ambrose had freely reproved some things amisse in his government , said the Emperour , I knew well thy zeal and courage , and therefore was so far from opposing , that I was forward to promote thine election to this pastorall charge : Go on therefore to cure the diseases of our Souls according to the prescript of Gods Word ▪ And it is reported of Albert Duke of Mickleburgh ▪ that when a flattering Courtier sought to incense him against a Preacher for dealing roundly with him ; He told him , he loved the man so much the better , and willed him in his name to give him thanks for his pious Sermon ▪ If Ye follow Christ as your Captain , not turning to the right hand or to the left , who knoweth whether after six yeers compassing the w●ls of Jericho , they may not on the seventh fall to the ground before You. The Lord Jesus direct You by His Spirit , and gird You with His strength , to endure unto the end , that no man take Your Crown . So prayeth Your unworthy Servant in the Lord , JOHN MAYNARD . Die Mercurii : 28 Octob. 1646. ORdered by the Commons Assembled in Parliament , That Collonel Stapeley do from this House give thanks to Mr. Maynard for the great pains he took in the Sermon he Preached this day , at the intreaty of this House , at St. Margarets Westminster ( it being the Day of publick Humiliation ) and desire him to Print his Sermon . And he is to have the like Priviledge in Printing of it , as others in the like kinde usually have had . H : Elsyng Cler. Parl : Dom : Com. I Appoint Samuel Gellibrand to Print my Sermon . John Maynard . A SERMON Preached before the Honourable House of COMMONS . Phil. ● . 21. — According to the working whereby he is able even to subdue all things unto himself . THe Apostle giveth a large testimony to the Saints of Philippi concerning the sincerity and eminency of their graces ; yet not being satisfied with the measure to which they had attained , he presseth them to a farther growth and progresse : And for this end having laid before them his own example , he exhorteth them , Brethren , be followers of us , and mark them which walk so , as ye have us for an example . Which exhortation he enforceth by two main arguments : 1 From the basenesse of their way , who took a contrary course , and the wofull issue of that way : they were enemies to the crosse of Christ , their God was their belly , their glory was in their shame , they minded earthly things : the issue is answerable , their end is destruction . 2 From the excellency of the way wherein he walked , and the blessed and glorious issue of that way . His way is described in these words , Our conversation is in heaven : the issue in the words following : where he sheweth , that as the conversation of the Saints is in heaven , so their expectation is from heaven . Where may be observed , 1. The Person whose appearing they expect , The Lord Jesus Christ , their Saviour , in whom all their hopes are treasured up . 2. The fruit of His appearing , and that is a glorious change to be wrought in their whole man , though that of the body onely , be here expressed . In this change may be noted foure things . 1. The terminus à quo , the condition wherein their bodies shall be found before they are transformed , a state of vilenesse . Secondly , The terminus ad quem , the condition into which they shall be changed , a state of glory . Thirdly , The pattern according to which they shall be changed , the glorious body of Christ . Fourthly , The power by which this glorious change shall be wrought , and that is the efficacy or working of Christ , whereby he is able even to subdue all things unto himself : which is the thing I intend to insist upon . This change is wonderfull , that such vile bodies should be transformed into a condition so exceedingly glorious , yet no way incredible , if we consider that it shall be done by the working of him , of whom it was prophecied of old , His Name shall be called Wonderfull , The mighty God , who wrought such wonders in the dayes of his humiliation , and discovered so much of God in the form of a servant , and ( which was the height of wonders ) when he was dead , by his own power , by the Almighty working of his eternall Spirit , and Divine nature , raised himself from death to life . So that here we see the Apostle ascendeth very high in asserting this truth , which seemeth so far above reason : he hath recourse to Christ his omnipotency , who hath all power in heaven and earth , and is able to subdue all things to himself , and not only the power , but the efficacy , the working , acting , exerting of his Almighty arm . As if he had said , let the materials be never so untoward and seemingly uncapable of that form which is to be put upon them , if they fall into the ha●ds of Christ , he is able to work them into any shape : he can of stones raise up children unto Abraham , and of carkasses mouldred into dust , raise up bodies like to his own glorious body . And in asmuch as the Apostle doth not confine his speech to this particular of changing the bodies of the Saints , but enlargeth himself in an universal expression of the efficacy or working of Christs Almighty power , whereby he is able to subdue all things to himself ; I purpose to follow him herein , presenting you with this observation from the text , that , Jesus Christ can and will effectually subdue all things to himself . The Spirit of God hath expressed the Majesty and Almighty power of Christ in a lofty style , Jesus Christ who is the faithfull witnes and the first begotten of the dead , and the Prince of the Kings of the earth . Behold he cometh with clouds , and every eye shall see him , and they also which pierced him : and all the Kinreds of the Earth shall w●y'e because of him : even so Amen . I am Alpha and Omega , The Beginning and the Ending , saith the Lord , which is , and which was , and which is to come , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Almighty ; The Alpha and beginning who gave being and beginning to all things , the Omega , and the ending , who giveth ending unto all , or putteth them into their last condition , bringeth all things to their uttermost period and finall issue . He shall put down all rule and all authority and power . For he must reign till he hath put all enemies under his feet . By him were all things created that are in heaven , and that are in earth , &c. all things were created by him and for him : The most mighty and excellent among all the creatures were created by him , and therefore must be subordinate to him , they were created for him , and therefore must be subservient to him , either by a voluntary submission , or a compulsive subjection , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and by him all things consist . Their beings have no consistency , but would dissolve , the frame of their nature would be disjoynted and fall asunder , did not he hold them together , and therefore how easie is it for him to subdue them to himself . He that by the word of his power upholdeth all things from sinking into nothing , can without the least difficulty subdue all things to himself . A man that holdeth a lump of dust in his hand ( which hath no consistency but onely by the hand that holdeth it together , but would fall asunder , and scatter assoone as he leteth it go ) can easily cast it at his feet , and trample on it at his pleasure . Much more may Christ , who gave being to all the creatures , and now supporteth their beings , bring them under as he pleaseth . For the farther cleering and strengthening of this truth , let us consider the various workings and different wayes of exercising this power of his , for the subduing of all things to himself . First , In regard of different objects . Secondly , In respect of different ends and uses . Thirdly , In regard of difference of times . Fourthly , when there seemeth no difference in respect of objects , ends or times , he may according to the counsell of his own will work diversly , for the more glorious manifestatiō of his wisdom and power : as a curious artizan may vary his workmanship upon the same kind of materials , intended for the same use , to give farther proof of his skill and abilities . But because these are so complicated and interwoven , that the three last will fall in with the first , and it would require much time to pursue every one of them distinctly ; I purpose to insist onely upon the first , taking the rest in collaterally . These objects which Christ hath to work upon , are either rationall creatures , or such as are void of the principles of reason . The former are Angels or men . The Angels which are holy He preserveth in that state of subjection to Himself wherein they continued when the rest left their habitation , upholding them not onely in their beings , but in the integrity and perfection of their beings , whose perfection is their voluntary subordination to the Son of God , Christ Jesus , who is the Head of all principality and power : and so they are ministring Spirits unto Him , imployed as a Convoy to his people in the wildernesse of the world , untill they arrive at that eternall rest which he hath purchased for them . As for the apostate angels , by an act of justice and power , He cast them down into everlasting chains under darknesse , where he holdeth them prisoners untill the great Assize , the judgement of the last day . And though for the present He is not pleased to keep them close prisoners , but seemeth to give them the liberty of the prison , and sometime to lengthen their chains , suffering them to range abroad for the executing of his judgements in divers kinds upon the wicked , and for the exercise and trial of the godly ( out of all which He getteth glory to His great Name ) yet still He keepeth them chained ; that is , under the restraint of His Almighty Arm , not permitting them to stir an inch beyond the bounds which He hath set them : as themselves intimated when they begged leave of Him to enter into the herd of swine , and when Satan petitioned the Lord for a Commission to plunder holy Job , and then to have it enlarged for afflicting of his person ; when the Lord gave him greatest liberty , it was with limitation : But save his life . So that the devils now are Christ His prisoners , and should not be suffered to walk up and down the world , had He not use of them for such ends as those , formerly hinted . However they stir not one foot without their keeper , viz. the over-ruling power of Christ . But at the last day they shall be fully and for ever subdued by the almighty power of Christ , never to stir more against any of His . Yea these apostate angels shall be so absolutely brought under by Christ , that His very servants shall sit in judgement upon them . I am perswaded it will be a wonderfull torment to these proud spirits ( who have affected a principality , yea a godhead in the world ) to be convented before men as their judges , who were their inferiours by Creation , and are of the seed of that woman , who was long since vanquished by the devill . But as these Angels good and evill are invisible spirits , so the workings of Christ in subduing them seem more invisible and secret , than those which He exerciseth upon those rationall creatures which are visible , viz. men and women , which are to be considered in the next place . These we may look upon either , 1. as single persons ; or , 2. as associated and combined in Societies , Kingdoms , Common-wealths , &c. As single persons they are either vessels of mercy and honour , or vessels of wrath and dishonour . The former He subdueth by the Scepter of His Gospel , and power of His grace , secretly , but effectually and infallibly , bowing and subjecting their souls and whole man to the government of His Spirit , constraining them by His love shed abroad in their hearts , and bringing them under a regiment of love , sweetning His commands with discoveries of His love , and ( as it were ) oyling His yoke with love , so making it easie to them , and teaching them to obey in love , and to walk in love as He hath loved them , and given Himself for them : giving His own Spirit possession of their hearts , and making them one with Himself , and so subjecting them to Himself as members to their Head . And this He doth by degrees , leaving something in them unsubdued , while they are absent from Him in the body ( which as it is displeasing to Him , so it is grievous to them ) but in the end He will not leave any thing in them either of soul or body unsuitable to Himself , but will bring them into a full subjection and conformity , transforming their bodies into the likenesse of His own glorious body , and their souls into the likenesse of His own perfect holinesse , fulnesse of joy , and blessednesse . But although He useth this sweet way of working with them for this blessed end , as that which is most direct and proper , yet sometimes He prepareth them by terrours , putting on the countenance of an enemy , and handling them roughly , as Joseph did his Brethren , dealing with them in his approaches toward them as with the Prophet El●j●h , sending before him a great and strong wind , renting the mountains , and breaking in peeces the rocks ; and after the winde an earthquake , and after the earthquake , a fire ; dreadfull representations of His wrath , and convictions of their guilt : but after cometh the still , soft voice , the Word of promise and reconciliation , a word of peace and pardon . Yea when they are in some degree subdued to Him , He doth sometime suffer them to be exercised with renewed terrours on their spirits , and outward afflictions , to be troubled on every side , with fightings without , and fears within , to prepare them for farther subjection and conformity to Himself . The workings of Christ in this kinde have been more glorious and conspicuous in some ages than in others : as in the times of the Apostles and the ages next after , when thousands were subdued at once , Cities and Nations were brought in subjection to Christ : the devill raged , and stirred up his instruments to oppose the growth of Christ His kingdom with fire and sword : Nec eò minùs ad Apostolorum vocem gentes commoventur : principum aulae legionesque adeo ipsae in Christi partes propendent & nutant , as one saith , the world is stirred notwithstanding at the summons of Christ His Ambassadours , and the Courts of Princes , and the legions of military men are ready to yeeld and bow their ensignes to the Majesty of the Lord Jesus . What a cordiall was that which the Apostle sent to these beleevers at Philippi , All the Saints salute you , chiefly those of Cesars houshold . A glorious spectacle to see the banner of Christ advanced upon the turrets of Nero his palace . So when Luther was raised up to restore the light , there was another age wherein Christ was pleased in a more than ordinary manner to shew himself victorious . The States of the Empire meeting at Noremberg , thought to moderate things according to principles of policie : But what saith Luther to this ? Longè aliter conclusum est in coelo quam Norembergae : The conclusion made in Heaven differed much from that at Noremberg : as the event demonstrated . Certatim enim Principes & Civitates Imperii doctrinam repurgatam introduxerunt : For the Princes and Imperiall Cities did ( as it were ) out-vye each other in a speedie entertainment of the reformed Religion . Christ would not wait the leisure of the State . But as for the vessels of wrath , although he dealeth diversly with them in regard of his intermediate dispensations , raising some of them to great dignity , arming them with power , that so He may make his power known upon them : leaving others in a lowe condition , and thereby disarming their malice : giving some of them Esau his portion , the dew of heaven , and the fatnesse of the earth , suffering them to fat themselves to the day of slaughter , and to aggravate their condemnation by unthankfulnesse : denying others this worldly abundance , and laying upon them many temporall judgements as the beginnings of sorrows , whereby their stubbornesse becometh more unexcusable : suffering some of them to break forth into more outragious wickednesse ; circumscribing others within the circle of morality , and civility : enduring some of them with much long-suffering and patience ; surprizing others in their sins , not suffering them to live out half their dayes : bringing some of them under powerfull means of salvation , giving them precious opportunities , which they despise or neglect , shutting others out of the confines of his Church , &c. yet in the issue he subdueth them all by strong hand , breaking them by his power , because they stoup not to his authority : and as he doth execute exemplary vengeance upon many of them in this life , so at the last day He will bring them all under his feet , and cast them into utter darknesse , where they shall never be able to lift up their heads or hands against Him or his . But there is yet another consideration of men and women , as they are united or combined in Societies , Common-wealths , &c. Some of these He so far subdueth , as to cause them to promote His Cause , propagate His Gospel , protect His Church , as the Kingdom of Israel in the dayes of David and Solomon , the Kingdom of Judah in the reign of Jehoshaphat , Hezekiah , &c. the Romane Empire under Constantine , Valentinian , Theodosius , &c. Others He so ordereth , as to make them suffer his Church to sojourn among them , as Aegypt in the dayes of that Pharaoh who knew Joseph , the Empire of Rome in the times of Vespasian , Titus , Nerva , Antoninus Pius , Pro●us . Some of them He hath reduced to more moderation , after they began to stretch out their hands to vex certain of the Church , as it is said of Trajane , Adrian , Antoninus Verus ; and others . But as for those whose rage was implacable , hath not the Lord Christ set His face against them for evill , rebuking Kings and Rulers for His peoples sake , saying , Touch not mine anointed , and do my Prophets no harm , destroying Noble and Royall Families , subverting Common-wealths and Empires , that he might avenge the bloud of his Saints , cutting off Nero , Domitian , and others , degrading Dioclesian and his Colleague . In such cases somtimes he destroieth some of his enemies by others , expelling one poyson by an other , sometime puting a two-edged sword into the hands of his Saints , & giving them this honour to become victorious instruments of his wrath upon His and their enemies . But at the length , He will break in peices the iron and the clay , the brasse , the silver and the gold , and make them like the chaffe of the summer threshing fl●ores , and the wind shall carry them away , and no place shall be found for them . He will put down all rule , and all authority and power . Lastly , As for creatures voyd of reason , I will not now dispute that question , whether after the worlds dissolution the species or severall kind of creatures shall be restored ; But thus , Christ hath already in part subdued , and shall in the end bring under all those creatures not endowed with the principles of reason , and amongst these the very towns , cities , buildings wherein he hath been dishonoured . Some experience of this the world hath already had , in the Eastern Babylon , in the City of Jerusalem , after that Himself was crucified there , his Gospel rejected , his people persecuted , to what a fearfull desolation did he bring it by the hands of the Romanes ! and the Temple it self when it was kept up as a Monument of defiance against him , for the continuance o those sacrifices which were abolished by his death , by a people blaspheming his Name , he destroyed it : and when that wretched people attempted to rebuild it , through the incouragement of Julian the Apostate , he fully ( as is conceived ) accomplished his prophecy upon it , not leaving one stone upon another . And at this day how are the expectations of the Saints raised to see the power of Christ put forth in subduing , and consuming with fire the Western Babylon , the City of Rome , in which was found the bloud of Prophets , and of Saints , and of all that were slain upon the earth . In a word , as the creatures have been abused or desired by the sins of men to the dishonour of Christ , being made either instruments of rebellion against him , or corrivals with him , the hearts of men being stolen away from him , and going a whoring after the creatures , so shall all be subdued by his mighty working . The old world was subdued by a floud of waters . But the heavens and the earth which are now , by the same word are kept in store , reserved unto fire against the day of Judgement , and perdition of ungodly men . If any ask why the world standeth so long , being planted and peopled with rebels , and filled with rebelion against Christ ? The Apostle telleth us , it is kept in store by his word : the world would dissolve like water when it is powred on the ground , were it not kept in store as in a vessel , by the word and will of Christ until the appointed time , and then the heavens shall passe away with a great noise , and the elements shall melt with fervent heat , the earth also and the works that are therein shall be burnt up : both the works of God ( which some call the works of nature ) and the works of man , the works of art , and all these things shall be dissolved . Neverthelesse ( saith the Apostle ) we , according to his promise looke for new heavens and a new earth , wherein dwelleth righteousnes . If the frame of heaven and earth shal be renewed , and so kept pure from all spot of sinne to eternity , this may be a farther evidence to the truth in hand , that Christ by His mighty working shall subdue all things to himself . But what is the last enemy that shall be brought under ? The Apostle telleth us , The last enemy that shal be destroyed , is Death . Then shal be brought to passe the saying that is written , Death is swallowed up in victory . And the Apostle seemeth , as one ravished , with assurance of this victory over death , to sing an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a song of triumph , insulting over this old and last enemy : O death where is thy sting ? O grave where is thy victory ? The sting of death is sinne , and the strength of sinne is the Law . But thanks be unto God , which giveth us the victory through our Lord Jesus Christ . This is therefore for the comfort of the Church of Christ against all her enemies . Their workings , plots , contrivings , attempts , have been many and desperate from age to age and particularly in this age , in this land and elsewhere : and I beleeve the people of God do generally expect they should go on whil'st they have power , even untill Antichrist be destroyed . The Church is said to be terrible as an Army with banners . A learned expositour taking this song for a prophecy of the state of the Church from Solomons time unto the Jews conversion , and carrying on his interpretation according to the succession of time , took this place to note the condition of the Church from about the beginning of Queen Eliza●eths reign , and so downward until the destruction of the Pope , and Turk ; that in these daies the Church which had bin troden under foot in former ages , should become formidable to her enemies as an army with banners , and thence inferreth that these times should be plenabellicis tumultibus full of the troubles and tumults of war between the Church and her enemies : wee have had much experience of this , and are likely to have more , wheresoever the seat of the war shall be : The great battel of Armageddon ( I am perswaded ) is yet to come . And therefore I expect that the adversaries should exercise the height of their policy , and put forth the uttermost of their power , finding themselves stoutly assaulted by this Army with banners . But here is the comfort of the Church , the mighty vertue and working of Christ shall subdue them all . It is said , that the Lord Christ shall consume that man of sin with the spirit or breath of His mouth , and destroy him with the brightnes of His coming . Certainly Christ His approaches have been very glorious of late , and the Antichristian faction hath been much weakened by Him : very much of the power of Christ hath been put forth against those who have sided with the Beast . But I am perswaded the time is at hand , when Christ shall come in a more glorious manner , and give forth more admirable demonstrations of His power in subduing those enemies , who have for so long a time opposed and exalted themselves against Him . For I conceive we are under the seventh trumpet , to which all the seven vials full of the wrath of God , to be emptied upon the enemies of the Church , do belong ; and under the fourth viall powred on the Sun . Now mark what is said upon the sounding of the seventh trumpet . And the seventh Angel sounded , and there were great voices in heaven , saying , The kingdoms of this world are become the kingdoms of our Lord , and of His Christ , and He shall reign for ever and ever . Now is the time when Christ shall conquer kingdoms , and subdue Nations to Himself , to reign over them for ever . And the foure and twenty Elders which sate before God on their seats , fell upon their faces , and worshipped God , saying , We give thee thanks , O Lord God Almighty , which art , and wast , and art to come ; because thou hast taken to thee thy great power , and hast reigned . Where they seem to speak of Christ as of some mighty Prince , who seeing his kingdom to be invaded by forraign enemies , suffereth them to go on in acts of hostility for a time , as if he had laid by his great power : but when he seeth his time , taketh up his power again , raiseth his Armies to suppresse them . So Christ may seem for divers ages to have laid by His great power , suffering the Dragon and his Angels , and then the Beast and his ten horns to reign and domineer : But at the sounding of the seventh trumpet , He should take to Himself His great power and reign . And therefore now let the people of God expect wonders to be wrought by the great power of Christ daily . It followeth , And the Nations were angry : the devill being cast out of the throne by Christ , stirreth up his vassals to anger : and we have had great experience of their fury . Some of them have seemed even mad with anger , so as to run on desperately upon their own ruine , when the hand of God hath been apparently against them , when the Lord hath blasted their counsels , crossed and confounded their plots , broken their strength , leaving them no such grounds of hope as might encourage rationall men , yet on they would , and why ? they were angry , and their anger and rage carried them headlong . But I beleeve Christ will anger them yet more , whilest He goeth on conquering , and to conquer . Again the Elders proceed in their doxology , And thy wrath is come , and the time of the dead , that they should be judged ; the time when Christ should judge , and avenge the cause of His servants that have been slain , by executing vengeance on their bloodie enemies : And that thou shouldst give reward to thy servants the Prophets , and to thy Saints , and to them that fear thy Name , small and great , and shouldst destroy them that destroy the earth : Christ shall raise the spirits , and encourage the hearts of his despised Ministers and people , and destroy their destroyers . This hath been done in part , and shall be more fully accomplished . And the Temple of God was opened in heaven : the glory of Christs Church shall become more visible , and it shall have a free and open passage , many which were without , entring into it : And there was seen 〈◊〉 his Temple the Ark of his Testament : the secrets of his kingdom shall be manifested , the Ark it self that was hidden from the multitude within the veil , shall be discovered . And there were lightnings , and voices , and thundrings , and great hail : dreadfull judgements upon those who will not see and submit to the mighty power of Christ : And an earthquake , dreadfull concussions , great changes and alterations in the kingdoms of the world . The hearts of God his people should now be filled with expectation of the glorious acts of Christ , in asmuch as the time is come that He hath taken to Himself His great power . Secondly , If Christ most certainly will subdue all things to Himself ; it is our wisdome willingly to stoop unto Him . Let us assure our selves , Christ will not part with his royalties in the least degree . He will maintain to the uttermost his supremacy , and soveraign authority . We must bow or break : one way or other we shall undoubtedly be brought under , either we must willingly yeeld to the golden Scepter of his love , or we shal be crushed with the iron rod of his wrath . Joseph ( I conceive ) was a type of Christ both in his abasement and exaltation : when he was made ruler over the land of Egypt , it is said , they cryed or proclaimed before him ; Bow the knee : let all people throughout the Knigdom submit to his authority . So when Christ for his Fathers glory and mans salvation , had greatly humbled Himself , even to the death of the Crosse , God highly exalted Him , and gave him a Name above every Name , that at the Name of Jesus every knee should bow , of things in heaven , and things in earth , and things vnder the earth . He proclaimed before Him throughout heaven , earth and hell , Bow the knee : All , men , angels , devils and other creatures shall be subjected to Him . A necessity lyeth upon us , and woe unto us if we do not willingly submit . For this end take these three considerations . 1. The glorious and magnificent titles attributed to Christ in Scripture . The Blessed and Onely Potentate , earthly Potentates have but a shaddow of power in comparison of Him , though all due honour and subjection must be given them by those under their Government . But in respect of Christ their power and authority is no more than the light of the Starrs in the presence of the Sun . He is Lord of Lords : other Lords are but his vassels , King of Kings , other Kings are but his Subjects : so they are de jure , so they ought to be : and they shall de facto , actually at one time or other , one way or other , be brought under . Yea He hath this Name written upon his thigh , and upon his vesture , King of Kings , and Lord of Lords . The Name which He weareth on His lower parts , upon the skirt of his robe , proclaimeth Him King of Kings , and Lord of Lords . If we poore worms are so apt to tremble at the name of an earthly King or Ruler , Oh let all the powers of our souls prostrate themselves , and lie lowe before the King of Kings , and Lord of Lords . Secondly , consider what a blessed condition they are in , who in sincerity have subjected themselves unto him . 1. In regard of His singular love toward them . He is infinitely above all others the most gracious Master toward those whose spirits are subdued to His government . Saith the Spouse , His banner over me was love . What an encouragement is it to Souldiers to have the love of their Generall ! Thrice happy souls that have Christ for their Commander , and are led , governed and conducted by Him as their King and Captain of their salvation : His very banner over them is love : all His Commands are commands of love : all the service He requireth of them , is imposed in love : He never enjoyneth them any thing but what is for their good : they are never losers by obeying his pleasure : all their losses come by their disobedience . He never putteth them upon any suffering , but it is done in love . He chasteneth us for our good , that we might be partakers of His holinesse . If He leadeth them into the field , and letteth them meet with any sharp encounters , He maketh them more than conquerours . The Apostle having ( as it were ) searched Satans muster-rolls , and taken a view of his severall brigades , tribulation , distresse , persecution , famine , nakednesse , perill , sword ( enemies of a terrible aspect to the eye of flesh , as the grim visages of Ariovistus his Germans were to Cesars Souldiers ) he slighteth them all , in all these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we do more than conquer , through him that loved us : it may seem more proper to have said , through the Almighty power of Christ our Captain : But he chuseth the sweet attribute of love , shewing that it is a speciall act of his love that he leadeth on his followers to such conflicts , intending to make them happy gainers , more than conquerours . I beleeve so many would turn Souldiers that we should want hands for other imployments , if they could be assured of two things . First , to be entirely beloved of their Commander , as his own right arm . Secondly , that they should return with safety and victory . This is the happinesse of all the servants and souldiers of Christ : He loveth them tenderly as the members of his own body , as the apple of his own eye . He will bring them off more than conquerours . Secondly , He delivereth all his faithfull servants from all those cruell task-masters to which they were enslaved . Sin shall not have dominion over you : for ye are under grace . Oh what an happinesse is it to be freed from so many tyrannicall monsters , to have the strength of pride , covetousnesse , lust , sensuality broken ! This should wonderfully provoke us fully to yeeld up our spirits in subjection to Christ . Blessed is the Soul that maketh such a change , that is freed from the slavery of sin and Satan , carrying it on to destruction , and is now governed and led by Christ in the way of salvation . 3. He pitieth them in regard of the infirmities accompanying them in his services , for which themselves mourn , against which they strive : and graciously spareth them as a Father spareth his son that serveth him . 4. Yea , He helpeth their infirmities , cometh in upon them by his Spirit ; when the work is too heavy for them , is a co-worker with them , easeth their yoke , and delighteth to manifest his power in their weaknesse . 5. The happinesse of his subjects and servants appeareth in their reward , that is , 1. Sure . 2. Incomparable . 1. Sure . Verily there is a reward for the righteous . The wicked worketh a deceitfull work : that is , a self-deceiving work , as the opposite member sheweth : he that hath to do with sin , dealeth with a cheater , which promiseth gain , pleasure , satisfaction ; but meerly deceiveth him , payeth him with shame , sorrow , miserie : but to him that loveth righteousnesse shall be a sure reward : righteousnesse and true holinesse is such a kinde of seed as never miscarrieth ; he that soweth it is sure of a good harvest : it is a seed taken out of the granary of heaven : it will grow and prosper in any ground . Christ saith , Behold , I come quickly , and my reward is with me : His reward is ready . Those that serve Princes or States most faithfully , must wait long for their reward many times , though they whom they serve be very desirous to satisfie them , because their reward is not alwayes with them , not alwayes ready . I have fought a good fight ( saith the Apostle ) henceforth is laid up for me a crown of righteousnesse , &c. his Crown was ready for him before he was ready to wear it ; it was laid up and kept in store for him . Secondly , the reward is incomparable , 1. In the service . 2. After it . 1. In the service : In scelere sceleris supplicium : sceleri paena coaetanea . Sin carrieth vengeance in it own bowels : sin and punishment are contemporary : fin it self is a misery ; holinesse it self is a reward . Now being made free from sin , and become the servants of God , ye have your fruit unto holinesse , and the end everlasting life . This is a certain truth ( and the people of God find it by experience ) that the present reward that goeth along with the work of Christ , the sweet refreshings which Christians meet with in the way of holinesse , are far above all the pleasures of sin , and the best things which the world can bestow upon it lovers . That sweet peace of conscience , those tastes of heaven , those glimpses of glory , those beginnings of eternall life are far above all earthly comforts . But secondly , the reward that is prepared for them after their work is done , is more than they are able to desire or conceive . Saith Moses , I beseech thee , shew me thy glory . The Lord telleth him , Thou canst not see my face : for there shall no man see me and live : As if he had said , Moses , thou askest thou knowest not what : the weight of glory which would result from my face is more than thou art able to stand under in this mortall condition . That exceeding weight of glory which Christ hath provided for his people is so great , so incomparable , that they are not capable of it , untill they be transformed into the likenesse of Christ : it is more happinesse than their hearts can hold in that estate wherein now they are . Oh that the Lord would give us hearts to beleeve these things really , as they are most sure and reall truths ! Doth not many a man think , if I could get into such a mans service , I were a man made . This is onely true of the service of Christ : thou art more happy if thou hast him for thy Master , than if thou hadst all the men on earth for thy servants . His service is a greater preferment than the richest Crown under heaven . If our hearts were not wretchedly muddy , earthly , unbeleeving , how could we sleep quietly untill we were entertained by Christ in his service ! Thirdly , consider the misery of those that do not yeeld subjection to Him . No enemie so dreadfull as Christ to them that stand out against Him . Who knoweth the power of thine anger ? Little do poore souls know the weight of his Almighty arm . Those mine enemies , which would not that I should reign over them , bring hither , and slay them before me , let me see them executed . Kings , Rulers , people conspire in rebellion against the Lord , and against His Christ : Let us break their hands asunder , and cast away their cords from us . Alas poore worms : He that sitteth in the heavens shall laugh , the Lord shall have them in derision . Then shall he speak unto them in his wrath , and vex them in his sore displeasure . That wrath which springeth out of the earth , which men of the world can shew , seemeth terrible : but who is able to endure that wrath which is powred down from Him that sitteth in heaven ? Thou shalt break them with a rod of iron , thou shalt dash them in peices like a potters vessell . Then followeth the Use that now we are upon : Be wise now therefore O ye Kings , be instructed ye Judges of the earth . It is the wisdom of Kings and Rulers , yea , and of all degrees of people , to stoop to Him who can , and most certainly will , subdue all to Himself . Serve the Lord with fear , and rejoyce with trembling . Kisse the Son rest he be angry , and ye perish in the way , when his wrath is kind●ed but a little . A little of His wrath is more dreadfull than all the rage of man . Let us beg this wisdom from above , that we may be taught of God , in all humility to yeeld and submit to Christ . If a people rising up in rebellion against the Authority of the State could be fully assured of two things : first , that if upon summons they lay down their Arms and submit , they shall not onely be pardoned , but much advantaged in their estates : and secondly , that if they remain obstinate , it will be the ruine of themselves , their families , and posterities , were it not meer madnesse to shew themselves wilfull ? We are all from our birth enemies and rebels against Christ . The silver trumpet of the Gospel proclaimeth pardon , mercy , adoption , salvation , the promises of this life and that which is to come , to those that have been deepest in this rebellion , if they come in . On the contrary it is most certain , all that stand out against Christ in their naturall estate and impenitency , shall be subdued to their everlasting ruine and destruction : For He must reign till he hath put all enemies under his feet . Thirdly , how carefull should we be throughly to examine our selves whether we be truly subjected to Christ , or not ? whether His grace have bowed us that so we may be sure his power shall not break us ; whether we are over-powred by his love , that so we may not be overwhelmed with his wrath ? Beloved , this is one of the principall enquiries which we are to make throughout our whole lives . We are fallen upon times which are full of questions and controversies . I beleeve there have not been many ages since Christs ascension , wherein more queries have been stirring , more doubts and disputes agitated , than in these dayes . Now I suppose a man of ordinary observation , may take notice of two sorts of people among us : Galli●es , meer spectators , that look on and care for none of these things , who mind the things of the world : the main question that seemeth to stick with them , is how they may compasse their worldly ends , or how they may satisfie their lusts , and make provision for the flesh : these as they trouble not themselves to finde out the truth of things in controversie , so they are securely negligent about this great enquiry , whether they are subjected unto Christ or not ? Others are very busie in various disputs about things pertaining to religion , some of whom ( I feare ) take little or no care to be resolved in this great busines , whether their spirits are effectually subdued to the Government of Christ . I beseech you let us , in the fear of God , set our selves to study this point . If once we can by good evidence of Scripture rightly infer this conclusion , that our souls are brought into a willing subjection to the Lord Jesus Christ , that we are loyall Subjects to the King of Israel , we may assure our selves that The Spirit of Christ will lead us by the light of His word into all necessary truth . And though we be not able to answer every cavill , and frivolous objection made against some particular truth , yet if we can confute those arguments bent against the saving work of Christ upon our souls , in reducing us under the Scepter of His Gospel , we shall find more solid comfort and sweet satisfaction , then those that tosse the word of God in restlesse and doubtfull disputes ; and shall be sure to have so much knowledge as may serve to light us the way to heaven . 1 Then are our minds , understandings and judgments , subdued to the wisdom of Christ , revealed in His word ? In reference to this head , let us put our selves to these three interrogatories . 1. Do we verily account all that wisdom to be meer foolishnes , which lifteth up it self against any truth of Christ ? Do we sincerely desire and endeavour , to have every thought within us captivated under the power of His truth ? Doe we abhorre it as no lesse than a degree of rebellion against Christ , when we find any imaginations , any carnall reasonings in our minds crossing the Gospel of Christ in any part ? For instance : it is one of the great truths of Christ which the Apostle hath taught us by the Spirit of Christ : Godlines is profitable unto all things , having promise of the life that now is , and of that which is to come . And first he confirmeth it as a most certaine truth , This is a faithfull saying . Secondly , he valueth it as a most precious truth , and worthy of all acceptation . Thirdly , he justifieth it as an approved , experimented truth . For therefore we both labour and suffer reproach , because we trust in the living God , who is the Saviour of all men , especially of those that beleeve . Beloved , if every one here present were examined upon this interrogatory , and conscience were to make the answer , how few would be able to approve themselves in the sight of God , as true and loyall subjects unto Christ ? Do not many of you entertain such thoughts as these in your hearts ? If I should observe the Lord His day according to the strict rule of godlines , if in the course of my life I shall make godlinesse my rule in performing duties in secret , in my family , in publick , in buying , selling , in all the businesse of my calling , in conversing with others , if I should regulate all my votes in Parliament according to the principles of godlinesse , I might lose my friends , my repute , many advantages for my estate , much prejudice if not ruin my self and my posterity ? What answer the tongue would give I know not ; but I am perswaded many an ones conscience within would plead guilty . This argueth non-subjection to the Scepter of Christ , and rebellion against His Soveraignty . Saith Christ , Whosoever drinketh of the water that I shall give him , shall never thirst ; but the water that I shall give him , shall be in him a well of living water , springing up into everlasting life . Here is a point of divine wisdom uttered by the mouth of Christ Himself : Are not many that read and hear this so far from subjecting their reason to it , that they are ready to scorn or slight it ? Let them have wine and strong drink , their pleasures , let their cisterns be filled with worldly abundance , and they do not much trouble themselves about this living water : they can live without it . Their minds are not subdued to the wisdom of Christ . But he that looketh upon Christ as a fountain of living water , beleeving verily that if once he hath him dwelling in him , he shall never be exhausted and drawn dry , but that this spring of grace and spirituall consolation shall stream forth into the ocean and full sea of everlasting glory . He whose thirsty soul cannot be satisfied without the saving graces and comforts of Christs Spirit , fully submitting himself to this wisdom of Christ , and renouncing sence and reason which seemeth to contradict it : he may say , I am a subject of Christs Scepter , the Lord Jesus is my Christ and King . Again saith Christ , Enter ye in at the strait gate , for wide is the gate , and bread is the way that leadeth to destruction , and many there be which go in thereat . Because strait is the gate , and narrow is the way which leadeth unto life , and few there be that find it . Strive to enter in at the strait gate : for many I say unto you will seek to enter in , and shall not be able . Are your minds subjected to the wisdom of Christ discovered in these truths ? Are ye verily perswaded that the gate is strait , and the way narrow , that it requireth much striving and contending to enter , that a cold , sluggish , common , formall way of seeking will never give you entrance ? If not , if you please your selves in your own conceits and vain imaginations , contrary to the wisdom of Christ , that it is an easie thing to go to heaven , ye hope to be saved as well as the best , though ye hold on in an easie broad way , sliding down the hill , carried with the streame of the world , the tide of your lusts , the wind of Satans suggestions , and applause of the multitude , assure your selves ye are rebels against Christ : ye oppose your carnall conceits , and exalt your blind reason against His heavenly wisdom . Secondly , if your understandings be subdued to the wisdom of Christ , then ye will yeeld to particular truths of Christ , notwithstanding former engagements to the contrary . A man cannot approve his loyalty to that Prince or State to whom he oweth Allegeance , unlesse he renounce contrary engagements to a forreign Prince , If by education , mistake , weaknesse of judgement , seducements of others , thou hast been engaged in defence of any errour , and because of such prejudice will stiffely maintain it against the contrary truth of Christ , what is this but rebellion against the wisdom of Christ . But that is a sweet , gracious , loyall spirit , that is freely ready to quit all engagements for receiving of any truth of Christ , and is content that all his own notions should fall to the ground , that the wisdom and truth of Christ might be exalted and maintained in it just and full authority . Thirdly , when thy mind and judgement stoopeth to the truth of Christ held forth by such Instruments as the proud world despiseth , so soon as ever thou seest the Kings stamp upon it , that is so soon as thou findst Christ His authority for it : not regarding by whom it is presented to thee , but looking up to Him who sitteth at the right hand of God , humbly subjectest thy self to his wisdom . Secondly , if a man be brought into subjection unto Christ , then is his will subdued to and by the Spirit of Christ . Barnabas being sent from the Church of Jerusalem to confirm the new converts of Antioch , When he came and had seen the grace of God , was glad , and exhorted them all that with purpose of heart they would cleave unto the Lord . As if he had said , Brethren , I rejoyce to see these happy beginnings , to see the kingdom of Christ thus enlarged , and withall let me exhort you , that ye yeeld up your wils fully and steadfastly unto Him ; cleaving to Him with purpose of heart . This shall be a sweet evidence to your souls , that ye are indeed subjected to Him . That is a reall subjection of a loyall-hearted people to Christ , when they are resolvedly His ; not when they have some slight inclinations toward him , but when the purpose of their heart is fixed upon Him , and they are steadfastly resolved that Christ shall give law to them . It is grievous to a loyall subject of Christ to have any thing remaining in his will that savoureth of rebellion against Christ , any renitency , any unwillingnesse and indisposednesse to the work of Christ . Thirdly , when a man is subjected unto Christ , his affections are subdued to Him . He obeyeth Christ , and he obeyeth Him in love ; he shunneth sin , and he loveth to avoid it . He doth the will of Christ with a desire exceeding his performance and ability . A carnall person not subjected to Christ , his performances exceed his affections , he doth many outward services to which he hath no heart . Again , the loyall subject delighteth in his subjection . He would not for a world be free from this yoke . Wheras those rebels said , Let us break their bonds asunder , and cast away their cords from us : he saith from the bottome of his heart , Blessed be God that ever He brought me under the government of his Son , that instead of a slave of Satan , He hath made me a subject to the King of glory . As it is said of one of our English Martyrs , that he kissed the stake , saying , Welcome the crosse of Christ , welcome everlasting life . So saith he whose heart is subjected to the Lord Jesus , welcome the sweet yoke of Christ , the very entrance into everlasting life . I rejoyce in the Law of God , saith Paul , I delight to do thy will O my God : yea thy law is within my heart , or in the midst of my bowels , saith David . He professeth it was his delight to do the will of God , and giveth two reasons : the former imployed in those words [ O my God ] thou hast given me thy self for my gracious God and portion , and therefore it is my delight to give up my self to thee in obedience . The second expressed in these , Thy Law is within my heart . When the Law of God is once lodged within a man , written in his heart , fixed in his bowels , then is he a loyall subject of Christ , and goeth on in the way of holinesse with rejoycing . he delighteth in godly sorrow for his disloyalties : and wheras others strive to forget and shake off the fear of God , he rejoyceth to find his heart over-awed by Christ : It is delightfull to him to curb his lusts , to controll his own will : It is the joy of his heart to see these enemies of Christ within his own soul , lye slain before Him . Fourthly , He that is a true subject of Christ , rejoyceth to see the kingdom of Christ enlarged , his cause prosper , his implacable enemies brought under ; but especially to see rebels so subdued , as to become loyall and obedient subjects . What spectacle so glorious in his eye as to see Christ victorious , to behold the Captain of his salvation on a day of triumph ? Those that are otherwise affected , shew of what spirit they are , whatever they pretend : I heard a voice from heaven , come out of her my people , that ye be not partakers of her sins , and that ye receive not of her plagues . For her sins have reached unto heaven , and God hath remembred her iniquities . Reward her even as she hath rewarded you ▪ and double unto her double according to her works . If this be a voice from heaven , what shall we think of the clamour of those that contradict it ? is not that a voice from hell ? It followeth in that place , how the enemies of Christ mourned at the funerall of the whore of Babylon , as many of late seemed to be vexed at the fall and weakning of them that fought for the whore . But what saith the holy Ghost ? Rejoyce over her , thou heaven , [ thou Church of Christ ] and ye holy Apostles and Prophets : for God hath avenged you on her . And after these things , I heard a great voice of much people in heaven , saying , Alleluia : salvation , and glory , and honour , and power unto the Lord our God . For true and righteous are his judgements , for he hath judged the great whore which did corrupt the earth with her fornication , and hath avenged the blood of His servants at her hand . They that belong to the kingdom of Christ rejoyce and give thanks in this case : who are they that lament but those that belong to the prince of darknesse ? Fourthly , This should stir up all who are loyall-hearted subjects of Christ , to labour more fully to subject themselves unto him . And first endeavour to take deeper rooting in Christ by faith , that ye may partake more of the power and Spirit of Christ ▪ for He according to his working is able to subdue all things to Himself . The more ye have of Christ , the more shall your spirits be subjected unto Christ . Dilate your hearts by faith in sweet and free meditations on the promises , that ye may let in more of Christ into your souls . His entrance into the soul is the ruine of Satans strong holds : when He is exalted in the heart , lust will sink , corruption will be weakned . Meditations on the Law , and on the wrath of God may be of great use to prepare the way of Christ : but it is the presence and power of Christ possessing the heart , which doth the work . For this purpose the Son of God was manifested , that He might destroy the works of the devil : that is spoken of his manifestation to the world in generall . It holdeth true in this case , the more Christ is manifested to any beleever in particular , the more are the works of the devil destroyed in him , and the more is that soul subjected unto Christ . The cause why Satans bulwarks are not more fully demolished , and our spirits so little subdued unto Christ , is , because we have but obscure discoveries of Christ . Secondly , Labour to be more and more humble , and sencible of your own vilenesse . Self-abasing is the lifting up of Christ . The spirit that stoopeth lowest is best prepared to become a throne for Christ . For thus saith the High and lofty one that inhabiteth eternity , whose Name is holy ; I dwell in the high and holy place , with him also that is of a contrite and humble spirit . This may seem strange that the highest place in heaven , and the lowest hearts on earth should be the fittest thrones for Christ . And why ? the heart that is lowest in humility , is highest in excellency in his esteeme : the spirit that is lifted up to the greatest height of pride , is lowest for vilenesse and basenes in his account ▪ God resi●teth the proud , because they lift up themselves against His royall Majesty , and giveth grace to the humble , because they yeeld him subjection . Humility maketh way for more grace , and so for more full subjection unto Christ . They that delight to lie at the footstool of Christ in humility , shall see Christ sitting in the throne of their hearts , & shall be exalted to sit with Christ in his throne of glory . Thirdly , Keep a continuall watch . A Commander who knoweth many of his Souldiers to be ill affected to the cause wherein he is engaged , and ready to raise a mutiny , or that hath many sturdy prisoners in his Camp that wait an opportunity to act mischief , had need set a strong guard upon them , and keep a watchfull eye over them . So a Christian finding many treacherous lusts in his heart , ready upon occasion to break into actuall rebellion against Christ , had need be very watchfull : if he be slumbering , they will soon be acting mischief . Watch therfore , and if they begin to stir , execute martiall Law upon them presently . Let them dye without mercy , that thy soul may live , and Christ may reign . Fourthly , Keep peace with God : and let the peace of God rule in thine heart , that so thy soul may rest in a sweet subjection under the government of Christ the Prince of peace ; whilest the hearts of others are hurried up and down with divers and contrary lusts , being like the raging sea , casting up mire and dirt . As the point is of universal concernment to all degrees of persons , so I have carried it on in the Application . I yet desire liberty for one word to this Honourable Audience , whom it especially concerneth . Much honoured in the Lord , I beseech You take home to your selves what hath been spoken to you and others in the Name of Christ , & labour to make it your own . This is that which would make your memories precious to posterity , and cause future generations to call you blessed ; yea this will enable you to give up your last account with joy , if first your own spirits shall be truly subdued to the Lord Jesus Christ ; and then if your Parliamentary counsels and proceedings shal be such as savour of the loyalty of your hearts toward this King of Saints . The Apostle seemeth to have been wonderfully affected with a work of mercy performed by private Christians , in relieving the necessities of their poore Brethren . For ( saith he ) the administration of this service not onely supplyeth the want of the Saints , but is abundant also by many thanksgivings unto God : whilest by the experiment of this ministration , they glorifie God for your professed subjection to the Gospel of Christ . How much more shall the right administration of this publick Service wherein ye are engaged , and the faithful discharge of this great trust committed to You , not only supply the wants , and make up the breaches of Church and State ; but also be abundant by many thanksgivings unto God , enlarging the hearts , and opening the mouthes of thousands of the godly , whilest by the experiment of this publick ministration they glorifie God for your professed subjection to the Gospel of Christ . And if the Apostle in that case did break out so affectionately , how much more shall the faithfull have cause to lift up the praises of their God , and to say : Thanks be unto God for his unspeakable gift : Blessed be God for a Parliament that subjected themselves , and all their power and authority to Him whom God hath set at His own right hand , far above principalities and powers , and every name that is named not onely in this world , but also in the world to come ; for a Parliament , who in all their legislative Acts hold respect to their subordination to that supream Law-giver , who is able to save and to destroy , who were tender of the glory of the Lord Jesus , of the purity of his truth and worship , and would not for a world infringe any of His royal prerogatives . Ye have mighty engagements hereunto : And therefore for conclusion let me set before you Davids case , and his example . It is God that avengeth me , and subdueth the people under me . Hath not God avenged you , and wonderfully subdued the people under you , far beyond the hopes of those that were most confident among you ? He delivereth me from mine enemies : yea thou hast lifted me up above those that rise up against me ; thou hast delivered me from the violent man . Cannot ye say after him verbatim , and apply all to your selves , word for word ? What cause have you to conclude with him , Therefore will I give thanks unto the Lord among the heathen ; and will sing praises unto thy Name . Labour in thankfulnesse to make the Name of the Lord glorious among the heathen ; heathenish Christians that are strangers to him in divers parts of the Land , by propagating the Gospel , and giving necessary encouragement to those that publish it . And remember that Christs highest end in al his works ( and therefore certainly in such admirable works ) is Himself : not the greatn●sse of the creature who enjoyeth the comfort of them , but the honour of His own great Name . Oh learn therefore to seek not your own things , but the things of Jesus Christ : For consider how great things He hath done for you . FINIS . Notes, typically marginal, from the original text Notes for div A88994e-200 Iosh. 5. 13 , 14 ▪ Theod. ● . 4. cap. 6. Notes for div A88994e-540 Ver. 17. Ver. 18 , 19. V. 20. 21. Isa. 9. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Doct. Rev. 1. 5. 7. 8. 1 Cor. 15. 24 , 25 ▪ Col. 1. 16 , 17. Heb. 1. 3. 1 Col. 2. 10 ▪ 2 ● Pet 2. 4. Iude 6. Iob 2. 6 ▪ 1 Cor. 6. 5 ▪ 3 1 King. ●9 ▪ 11. 12. 2 Cor. 7. 5. Phil. 4. 22. 4 5 Dan. 2. 35. 6. Rev. 18. 24. ● Pet. 3. 6 , 7. V. 10 , 11. V. 13. 1 Cor. 15. 26. 54. Vse 1. Cant. ● . 4. Rev. 16. 16. 2 Thes. 2. 8. Revel. 11. 15 , 16 , 17. Vse 2. G●n . 41. 43. 1. 1 Tim. 6. 15. Rev. 19. 16. 2 1 Cant. 2. 4. Heb 12. 10. Rom. 8. Rom 6. 14. 3. 4. 5. Psal. 58. 11. Prov. 11. 18. 2 Tim. 4. Rom. 6. 22. Exod. 33. 19 , 20. 3. Psal. 90. 11. Luk. 19. 27. Psal. 2. 3 , 4 , &c. V. 9. 10. Vse 3. 1. 1 Tim. 4. 8 , 9. Ioh. 4. 14. Matth 7. 13 , 14 Luk. 13 , 24. 2. Act 11 ▪ 22 , ●3 3. Psal. 2. Rom. 7. Psal. 40. 8. 4. Rev. 18. 4 , 5. Ver ▪ 20. Cap. 19. 1. &c. Vse 4. 1 ● Ioh. 3 ▪ 8. 2 Isa. 57. 15 ▪ 3 4 2 Cor. 9. 12 , 13. Ver. 15. Psal. 18. 47 , 48 Ver. 49. 1 Sam. 12. 24. 
A89583	----	A sermon preached to the Honorable House of Commons assembled in Parliament: at their late solemne fast, Januar. 26. 1647. at Margarets Westminster. / By Steven Marshall, B.D. Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A89583 of text R204300 in the English Short Title Catalog (Thomason E423_27). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 91 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A89583 Wing M780 Thomason E423_27 ESTC R204300 99863895 99863895 116111 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89583) Transcribed from: (Early English Books Online ; image set 116111) Images scanned from microfilm: (Thomason Tracts ; 67:E423[27]) A sermon preached to the Honorable House of Commons assembled in Parliament: at their late solemne fast, Januar. 26. 1647. at Margarets Westminster. / By Steven Marshall, B.D. Marshall, Stephen, 1594?-1655. [8], 40 p. Printed by Richard Cotes, for Steven Bowtell, at the signe of the Bible in Popes-head Alley, London : 1647 [i.e. 1648] With a preliminary order to print. Reproduction of the original in the British Library. eng Bible. -- N.T. -- Matthew XI, 12 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. Sermons, English -- 17th century. Great Britain -- History -- Civil War, 1642-1649 -- Religious aspects -- Sermons. A89583 R204300 (Thomason E423_27). civilwar no A sermon preached to the Honorable House of Commons assembled in Parliament:: at their late solemne fast, Januar. 26. 1647. at Margarets We Marshall, Stephen 1648 16695 13 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Robyn Anspach Sampled and proofread 2007-08 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Mercurii , 26. Januar. 1647. ORdered by the Commons Assembled in Parliament , That Sir William Massam doe from this House give Thanks unto Mr. Marshall , for the great paines he tooke in his Sermon , Preached on this day at Margarets Westminster , before the House of Commons ( it being a day of Publick Humiliation ) and that hee be desired to Print his Sermon , wherein hee is to have the like priviledge in Printing of it , as others in the like kind usually have had . H. Elsynge , Cler. Parl. D. Com. A SERMON PREACHED TO THE HONORABLE HOVSE OF Commons Assembled in PARLIAMENT : At their late solemne Fast , Januar. 26. 1647. At Margarets WESTMINSTER . By Steven Marshall , B. D. London Printed by Richard Cotes , for Steven Bowtell , at the signe of the Bible in Popes-head Alley . 1647. TO THE HONORABLE HOUSE OF COMMONS Assembled in PARLIAMENT . THE Lord hath cast us into times , in which the foure Windes strive upon the great Sea ; a great part of the World hath little leasure for any thing , but storming of Townes and strong holds , and taking in of Kingdomes and Countryes ; in our Land of Peace , we also of late have cryed out of VVar and Violence ; and although those winds have ( through Gods goodnesse ) in a great measure ceased blustring , yet the Sea hath not left rowling ; Animosities yet remaine too great , Paroxysmes very sharpe , and pursuits of worldly interests , extreame eager : here like Jehu , wee drive furiously , magno conatu nugas , we throw feathers with the whole strength of our arme : vaine men ! that lean too hard on a weak reed ; unwise builders ! who lay too great a weight upon a slight foundation ; make such trifles our Master-peeces , that when we come to review our work , wee must be inforced to say , Materiamsuperavit opus , that wee have overdone it , laboured too hard for that which satisfieth not , and caused our eyes to fly upon that which is not , and therefore that wee had been more wise , if wee had been lesse earnest , and more happy , if wee had not effusissimis habenis , let out the strength of our desires and endeavours after those things , which prove vanity and bitternesse in the latter end . Odit Deus nimis vehementes impetus , odere cives , gratior est moderatio . Because Morall vertue is circa res medias , therefore the Philosopher rightly placed it in a Mediocrity : sure I am , the Grace of Christ perswades to a moderation , a weanednesse , a remissnesse in suth things as these , in which wee have not so much need of the spur as of the Bridle . But if the metled horse bee so upon his speed , that hee cannot be held in , it would bee a peece of our best skill to guide him in a safe way , and to turn the violent stream that cannot bee stopt , into a right channell ; This was the design of my weake endeavours in this short Sermon , to stay the man that runnes so violently down the hill earth-ward and hell-ward , and ( if it might be , ) to turn his face and heart , that if he cannot with so much speed , yet with more contention and earnestnesse , he may get u pthe hill heaven-ward . In which endeavor omne valde tuum , al thy might is too weak , al speed tooslow , and greatest earnestnesse too faint . Against sin , all that carefulnesse , indignation , fear , vehementest desire , and hottest zeal , yea and revenge that the Apostle speaks of , are not over much , but onely malo nodo malus cuneus , a sharper wedge for a knotty peece , which will require our best strength to drive it in so as to pierce an hard heart . For Gods truth , an earnest contending is not too impetuous . For the Church of God , & the rearing up of Ierusalems wals , a Satagentia is not enough ; a Nehemiahs intense earnestnes is deservedly imitable . For Heaven , if by striving to enter in at the strait gate , & by giving al diligence , at last we come to have an abundant entrance , our labour will not exceed our reward . In this work of the Lord , if you abound , your labour wil not be in vain in the Lord : and may my poore paines any whit herein quicken your endeavours , to get to heaven your selves , and by your helpe to have others goe along with you ; to enter your selves into that Kingdome , and by your authority with a sweet violence to compell others to come in , as it is the prayer , so it will be the rejoycing of Your humble Servant STEVEN MARSHALL . A SERMON PREACHED To the Honorable the House of Commons at the Monethly Fast , Januar. 27. 1647. MATTH. 11. 12. And from the dayes of John the Baptist untill now , the Kingdome of Heaven suffereth violence , and the violent take it by force . THat you may the more cleerly understand the scope of our blessed Saviour in these words , be pleased to observe that in the beginning of this Chapter , Iohn the Baptist had sent two of his Disciples upon a message to Christ ; not for his own information , but for the confirmation of his Disciples , who were too much addicted to himself , that they might be satisfied in receiving Christ to be ( as he was ) the promised Messiah , by seeing and hearing what he did and taught ; as soon as these Disciples of Iohn were gone , Christ turnes to the multitude , that were about him , and from the 7. verse of this Chapter , to the 16. verse , doth make a notable discourse wholly concerning Iohn the Baptist ; and there are two parts of Christs speech concerning Iohn ; First , A blaming of the levity , and inconstancie of the people , in their respect towards Iohn , for they had magnified him so ( not long before ) that they were ready to have received him as their Messiah ; but now Iohn was grown no body with them ; this our Saviour doth bitterly taxe . And the argument whereby he reproves them lies in such a distribution as this is , Either you were very foolish in magnifying Iohn , when there was no such worth in him , or you are extreame vaine and light in withdrawing your hearts from him , that was so worthy at first to be received : the first is not to be granted , therefore the second must needs be true ; what went you out into the Wildernesse to see ? was it a Reed shaken with the wind ? did you goe as children doe , to see rattles and toyes ? no , but wee went to see and heare Iohn the Baptist ; and what in him ? a man cloathed in white raiment , alas , Iohn was no Courtier ; no , we went to him as to a Prophet ; I , so he was ( saith Christ ) and more then a Prophet , the greatest Prophet that ever the world saw , and the greater is your fault in slighting of him . In this as in a glasse you may see the levity and inconstancy of people who contemne him to day whom they admired yesterday , and that doctrine which this day they esteeme as a treasure they by and by abominate , because indeed Athenian-like they imbrace it not because true , but because new : thus it hath been of old , and thus it is to this day , he who to day is lifted up is to morrow trodden down , who is now accounted cloquent is presently esteem'd a babe , rude or barbarous , and all from their ficklenesse , the Word and Ministers are the same , but the people are changed , like sick peoples palate , who long for that meat one day which they nauseate the next day , or as children who delight in those toyes one day which the next they throw out of the doores . The second part of Christs discourse concerning Iohn is , A high commendation of Iohn , and of his Ministery , from three notable arguments : First , That Iohn was the Prophet , that was foretold long before by two emminent Prophets , Isaiah , & Malachi , both of them shewing that the Lord would send his messenger before his face , and ( saith Christ ) if you 'l beleeve it , this is he . The second is taken from the eminencie of Iohns worke , hee did immediatly goe before Jesus Christ , as a Noble man that should lead the Prince by the hand , and shew him to every one , This is he ; he did not as the other Prophets hold him out in types and shadows , and spake of a Messiah that was to come a long time after , but as another Christopher did carry Christ upon his shoulders , and held him out in his armes , that every one that came neer Iohn might see him pointed out to the Lambe of God , that took away the sinnes of the world ; and the clearer any Ministery is in the discovery of Christ , the more excellent it is ; but yet that Christ might set the true bounds to the honour of Iohns Ministery , he adds that though of all the Prophets that ever were before him , there was none like him , yet the least Minister after Christ should have done his worke , the meanest Minister of the Gospel had a more excellent Ministery then Iohn the Baptist , because the excellencie of a Ministery is in the light that it carries : Now Iohns light did farre goe beyond all that went before him ; but the least Minister of the Kingdome of Heaven , after Christs work was done on earth , should be able so cleerly to shew forth the life , death , passion , resurrection , ascension , intercession of Christ , sending of the holy Ghost , and all those glorious mysteries , that children might bee able to understand them ; and this goes far beyond the Ministery of Iohn the Baptist : This is the second Argument whereby Christ magnifies the Ministery of Iohn ; the third is , that that I have chosen for my Text . That from the dayes of Iohn the Baptist the Kingdome of Heaven suffers violence , and the violent take it by force : the summe whereof is , that from Iohns time there was raised up in all who truely embrac'd the Gospel , a servent spirit to pursue and advance the Kingdome of Heaven with all eagernesse ; no Souldiers are more violent in assaulting and taking astrong hold then Iohns Disciples were in prosecuting the Kingdome of Heaven with all their might , when once it was discover'd to them . Now all these arguments whereby Christ doth extoll the Ministery of Iohn , are intended not onely as so many testimonies of honour to Iohn , but are also so many Arguments to prove Jesus Christ to be the true Messiah ; for whatever proves Iohn to be the Elias , that should make his way ready for him , the same proves Jesus Christ to be the Saviour that should come unto Gods people ; and this of my Text as strong and cleare as any other , because it was foretold of him that the people should be willing in the day of his power , should come in as plentifully as the dew out of the wombe of the morning , should flie after him as the Doves to their windowes . This is the commendation of Iohn ; if you would know the fruit of all this , what this high encomium of Iohn did work upon the hearers , you may read in the 7. of Luke , where Vers . 29. 30. this same story is recorded , and the effect of it is there added , which our Evangelist doth omit , viz. that when Christ had said these things of Iohn , the Publicans and the rest of the people , who had before been baptized by Iohn Baptist , glorified God , were awaken'd , and brought to sorrow for their neglect of Iohn , and so encouraged to imbrace Jesus Christ , whom Iohn pointed out ; but the Scribes and Pharisees , the learned Doctors , and others , that had despised the Ministery of Iohn , did no whit regard the honour that Christ did give to Iohns Ministery , and so neither accepted Iohn the forerunner , nor Christ the Saviour , but rejected the counsell of God against themselves ; This is the sum of the whole context , Our generall observation from this commendation which our Saviour gives to Iohn , is , that the Lord Iesus is most ready to honour them who abase themselves for his sake . Iohn had exceedingly abased himself , declaring himself to be but the voyce of a cryer , unworthy to unloose the latchet of Christs shooe , making himself a footstoole to exalt Christ , willing to decrease that Christ might increase , and now Christ heaps honour upon Iohn abundantly , so that wee may see that such as honour Christ shall be honoured of him ; and that although honour flie from them who vainely seek it , yet it followes them who flie from it . But I come to my Text , which as you have heard is one branch of that honorable testimony which our Saviour gave to Iohn the Baptist , which I shall desire you with me to look upon under a twofold consideration . First , As they are intended to bee a Crown and an honour to Iohn the Baptist ; From the dayes of Iohn the Baptist untill now , the Kingdome of Heaven suffers violence ; Secondly , and principally , Wee will consider these words , as they doe containe a description of men , who are rightly affected with the kingdome of heaven ; The Kingdome of Heaven suffers violence , and the violent take it by force . Of the first of these , very briefly ; the meaning I take to bee this , This eagernesse and fervency of Spirit in the people is to bee looked upon , partly as a fruit of that cleere light , which Iohn Baptists Ministery did hold out ; never any discovered the kingdome of heaven so cleerly as Iohn did , and therefore never was there such zeal to presse into the Kingdome of heaven , as was in Iohns time . Secondly , and partly as a conformity to Iohns Spirit ; Iohn came in the power and Spirit of Elias , a man of mettle and zeal , that did the work of the Lord with all his might , and therefore the people whom his Ministery wrought upon , were moulded into Iohns Spirit , they were made like unto their Teacher , and both these are by our Lord intended as a Crowne to Iohn ; From the dayes of Iohn the Kingdome of Heaven suffers violence . A word or two of each of these ; Take the zeal and eagernesse of the people after heaven , as a fruit of that clear discovery of the Kingdome of heaven by Iohns Ministery , and it affords us this excellent lesson , That the clearer light any people doe receive from Heaven , the more will their zeal bee enflamed towards heaven ; never any preached heaven so clearly as Iohn , never any so violent in the pursuit of it , as those that received Iohns Ministery ; it was prophesied of Iohn in the 1 of Luke Ver. 15 , 16 , 17. that he should be filled with the Holy Ghost , and should goe before the Lord to prepare his way , and ( saith the Text ) he shall thereby turne the hearts of the Fathers to the Children , the hearts of the children to their Fathers , and the disobedient to the wisdome of the wise : the meaning is this , Iohns Ministery should effect this , that if Parents heretofore were ignorant of the wayes of God , and so slighted their children , for their childrens godlinesse sake , now the Parents should turn to the wisdome of their children ; If children heretofore had slighted their Parents , for their wisdome and godlinesse , now the children should turn to the wisdome of their Parents ; the disobedient should turn to the wisdome of the wise , whether this wisdome were found in the Fathers , or in the children , in whomsoever wisdome should bee found , the disobedient would turn to them when Jesus Christ should bee clearly discover'd to them ; the Apostle in the 2 of Cor. 3. 13. layes this downe most clearly and fully , when hee speaks how gloriously Jesus Christ is revealed in the Ministery of the Gospell , he expresses the fruit of it thus ; We all with open face beholding as in a glasse the glory of the Lord , are changed into the same Image from glory to glory ; whoever doth clearly see the glory of Christ in the Gospell , according to the measure of his light , so is the measure of the transforming of his heart into the image of the Gospell ; And the reason is , because this light doth not onely discover a supereminent excellency in Christ and his wayes , but also heales the will and affections , and satisfies the whole soul with such a sutable goodnesse , that it can doe no other but fly to it as the Eagle to the carkasse . This Lesson which is of singular use for many things , I note it onely to bee a direction to us , how wee may try both our own and the pretended light of others , concerning the Kingdome of heaven in our dayes , especially in these late yeares , wee have more discourse then ever of New Lights , and new Gospel discoveries , and all our old Preachers and professors are by a great many accounted to be legall men , Morall men , who doe not see into the mysteries of heaven , and Jesus Christ , as some of late , thinke themselves have attained unto , this you know is spoke of very much amongst many people : Now I doe willingly acknowledge , that day unto day utters knowledge , and night unto night discovers wisedome , every new day , and every new year , the nearer wee come to Christs last appearing , will certainly discover Gospell Truths more clearly then they have been understood before ; yea , and I as willingly and readily acknowledge every one to have received more light then formerly , or more light then his brethren , when I see any mans heart enflamed with more zeale , transformed into more holinesse , and humility , and gratiousnesse of spirit , then others doe attaine to ; this is cleare in my Text ; A cleare light did kindle a great deale of zeale : but when you meet with any that speak of discoveries , of glimpses of glory , and new light , and in the meane time , with all their light and knowledge doe walke licenciously , and reject the ordinances of God , and walke in wayes that are contrary to the cleare dispensation , and counsell of the Gospel , I will never feare to say , that that light what ever it be , proceeds from the Prince of darknesse , from which the Lord deliver all his people . Secondly , as this violence of their spirit was conformity to Iohns spirit , who walked in the power and spirit of Elias , a man of zeale , we may learn , That the Image of the spirit of Teachers frequently appeares in their Disciples . If you search the Scriptures , you 'l finde nothing more usuall then the people moulded into the spirit of their Teachers & Rulers : It 's worth your observation that all the Epistles written to the seven Churches , wherein some of them are condemned to be dead , and some to bee cold , and some for loosing their first love , and some commended for their puritie and sincerity , and watchfulnesse , &c. all this is spoke to the Angel , that is , to the Colledge of Ministers to them that were their leaders ; yet therein the holy Ghost intends that Character of the whole Church , although hee names onely the Angel , because of old it hath been a Proverbe , as is the Priest , so are the people ; like Minister , like people ; like Magistrate , like flock ; and although no man can communicate his own spirit unto his Schollers , but onely our Lord Iesus , who can powr out his spirit at his pleasure ; yet all experience shews us , that the frame of spirit that is in superiours , whether Magistrates or Ministers , hath a wonderfull influence upon the molding of those that are under them ; Magistrates and Ministers in this sense may be truely said to be set for the rising and fall of others , their vertues and vices are imitated by them who are under them , if they fall they draw many down with them , as the Dragon drew the third part of the stars , and great Cedars crush many lower Trees and make them fall with them ; if Peter temporise with the Jewes , his example compels others to doe the like ; so also is their zeale for God a great provocation to their Schollers and others who are under them ; but I intended onely to point at these two things . The third which I chiefly ayme at in this first consideration of the words , is , That this excellent spirit that was found in the people , is here set upon the head of Iohn the Baptist as his Crown , this is made Iohns glory , that the Epoche of a new world , or a newface of a Church did take the date from the Ministery of Iohn ; From the dayes of Iohn the Kingdome of Heaven suffers violence ; and the Lesson that I observe from it is , That the greatest glory that ever the Lord sets upon any whom he useth is , that the Kingdom of Heaven is advanced by their Ministery or service . This I think you see plain in the Text , & this I shall indeavour a little to open and apply unto you : it is true , that when the servants of God are faithfull , they are accepted with God , and shall be glorious with him , though there bee no successe of their labours ; the Prophet Isaiah saith , though Israel be not converted , and Iudah not gathered , yet I shall be glorious with my God ; and Paul saith , Wee ( that is , wee faithfull Ministers ) are a sweet savour unto God , in them that perish , as well as in them that are saved : the servants of God lose not their labour with God , when they are unprofitable towards man ; but if the Lord doe please to use any as means to advance the Kingdome of Heaven , hee never conferres a greater glory upon any of his creatures : Daniel faith in the 12. of Daniel , whether they bee Magistrates or Ministers , or private men , They that turne many to righteousnesse , shall shine like the Stars ; you know the Stars are the brightest part of the whole Creation ; they that are meanes to win people to righteousnesse , shall shine like Stars . Observe also what an honorable name the Lord gives to such in the 58. of the Prophesie of Isaiah : Thou shalt be called the repairer of the breach , the restorer of paths to walk in , the raiser up of the foundations for many Generations : intimating that a greater name of glory cannot bee given them . There is an excellent story in the sixth Chapter of the Prophesie of Zechariah , the Lord appointed that Ioshua the high Priest , ( who was a type of Christ , and was then building the Temple , and setting up the worship of God ) should have crownes of Gold and Silver set upon his head , typifying thereby the glory that shall bee set upon the head of the Lord Jesus , that is the great builder of his Church : but in the same Chapter the Lord commanded the Prophet to take of them that are of the captivitic , and names Helem , and Tobijah , and Hen , and some others , who ( as some Interpreters ) think were Ambassadors sent by the rest of the scattered Jewes to bring their oblations ; active men that came to helpe forward the work of God : others thinke they came as private men enflamed with zeale to set a good example unto others , and brought their Silver and Gold that they might further the work that was in hand ; implying thus much , that these excellent men to whom God had given a spirit to helpe forward that work , and had brought their Silver and Gold , and other gifts , the Lord would have their gifts turn'd into Crowns , and have their names written upon their Crownes , and these should be hung up in the Temple of God , as an everlasting memoriall of the glory that God put upon these forward men . Truly thus doth the Lord deale with all his servants , if he give the talents of authority , of Magistracy , of Ministery , of wisedome , of wealth , or whatever may be usefull , to any , and they obtaine a heart to employ these to advance the Kingdome of Christ , the Lord turnes their talents into crownes , and engraves their names upon their crownes , and hangs them up as a memoriall before the Lord : and this I could shew you out of 100. examples in the Scripture , especially of those two sorts of great instruments , Magistrates and Ministers , that it hath been the greatest glory that ever God put upon any of them , that they have bent themselves to advance the Kingdome of Heaven ; What is the great glory of Moses ? but that he brought Israel out of bondage , and brought them into a covenant with God , and gave them statutes , and oracles , and ordinances ; What is the glory of Ioshua ? but that hee did plant Israel in their owne possession , and brought them into a covenant , and there set them into a way that they served God all his dayes : What was the glory of David ? but that being raised ( from being a Shepheards boy ) to bee a King , hee did doe good unto Gods people , and provided beyond all measure , whatsoever might build a Temple for God , and set the orders to the Priests , and enabled the servants of God to serve him with liberty and cheerfulnesse : And what was Solomons , but the building Gods house , & c ? And so I might go on with Asa , and Iehosaphat , and Iosiah , and Ezrah , and Nehemiah , all these great Worthies , their glory hath been that the Kingdome of God was advanced by them : the like of Ministers , Iehojada the Priest , buried among the Kings , because hee had done good to Israel , and honored God and his house , hee had helped Religion wonderfully forward ; and Iohn the Bap ist here in my Text , it was prophesied of him by the Angel , He shall be great in the sight of God , Iohn shall be a very great man ; Alas , what was Iohns greatnesse ? hee was a Priests sonne , lived in a kind of Hermits life , and went in a leather girdle , and eate countrey fare , and went in course apparell : wherein was his greatnesse ? It was this , many of the hearts of the childen of Israel shall hee turne unto the Lord his God ; and so Samaria it is Philips crowne , and all the countries and cities that Paul wonne to Jesus Christ are so many crownes to him : and you shall reade of the Church , the woman in the twelfth of the Revelations when she was cloathed with the Sunne , that is , Christ Jesus her Lord , his rightcousnesse was her glorious rayment , yet shee had a crowne of 12. Stars upon her head , that is , the 12. Apostles of Christ , that had laboured to bring her to that light and grace : these were set upon the Churches head , and shee wore them as a crowne : Many more instances might bee given , but to cleare it a little further , consider but these two grounds for it : First , Who ever are instrumentall in advancing , and building up , and furthering the Kingdome of Heaven , the Lord gives them to partake with himself , in that which is his own greatest glory , and the greatest glory of his Son , the Lord Jesus Christ , when Satan had ruin'd mankind , and himself become the God upon earth , and drawn all men off from God to worship Devils , the great designe of God was to set up another Kingdome , that should bee called the Kingdome of God the Kingdome of his Christ , the Kingdom of the Lord Jesus , the Kingdome of Heaven ; and for the erecting of this , Christ did all his work , came from Heaven , became a man , died , rose again , sent out his Spirit , it is the great designe of Heaven , that this Kingdome should bee erected and advanced ; Now when any are found to help forward this , they are associated with the Lord Jesus , in this great Work ; and therefore you shall read in the Prophesie of Obadiah , the last verse of it , where the Lord speakes of winning both the Jews and other Nations home to Christ , Saviours shall come upon Mount Zion , Saviours shall be there ; Who are they ? the Jewish Interpreters say , that the Saviours there meant are , Rex Messias , & ejus socii ; these Saviours are , King Messiah and his Companions that should work with him ; and most interpreters do agree , that the Saviours are the Apostles , and the Apostolicall men , and others , that should bring the people homeagain to God , and help to convert the Nations , the Lord calls them by the name of Saviours , and many are said to be fellow-workers with Christ , and the Apostle saith of Timothy , See that Timoty bee without any molestation with you , ( in the ● . of the Cor. 16 ) for he works the Worke of God , as I doe ; and of Epaphroditus , it is said of him , that for the Work of Iesus Christ , hee was sick unto death ; the work then that they are imployed in , to build up the Kingdome of Heaven , is the same work that God and the Lord Iesus Christ work : and can there be a greater glory communicated unto any creature , then to bee tooke into association with God , in a service that is for his highest glory ? Secondly , as they are associated with God , so They make the people to whom they are instrumentall , beholding to them , for the greatest benefits that people are capable of receiving ; Seneca saith , Nihil in rebus humanis praeclarius quam de republica bene mereri , There is nothing in all the affaires of mankinde more honorable then to deserve well of the Common-wealth , to be instrumentall of good to others , it is the glory of man in all humane societies ; and you shall find that Tubal-Cain , and others that did invent instruments of Brasse , and Musick , are numbred among those that have done good to the world : and Hezekiah hath a Crowne of praise , that hee did build a poole , and brought water to the Citie of Ierusalem : But for a man to be instrumentall to helpe forward the Kingdome of Heaven , to advance it , to draw people out of the snares of Satan unto God , to help them with the pardon of sin , and right to everlasting life , these are mercies with a witnesse , no wonder though the Galatians could have pull'd out their eyes , and have given them to Paul , when he had been a means to help them to the knowledge of Christ , and so to Heaven : so that whether you regard the glory of being associated with God , or the good that they convey unto others , there can be no such honour , as to be instrumentall in helping forward the Kingdome of Heaven . This Lesson is of excellent use , especially to two sorts of men , that are or may be publikely instrumentall in it , I mean Magistrates and Ministers , I am called at the present to speak onely to the first , therefore I 'le say nothing of the latter , but for you Honourable and beloved , that are the Patriots of the Kingdome , is it not in your heart , to do all the good that is possible to poor England ? I dare say you are deeply affected with the distresses of it , and would not count your lives deare , so you might but promote the good of it ; shall I tell you what that thing is , which above all things in the world , will be advantagious to England , and glorious to your selves , lay the cause of the Kingdome of Heaven to your hearts , more then ever you have done , endeavour to be instrumentall to make Religion thrive and prosper , that the Kingdome of Heaven may suffer violence under your service ; so shall your names bee ingraven with the name of God , and numbred among the Saviours of this Land : Let me speak freely to you , you have contended long and vehemently for rescuing the Kingdome of England from the bondage and pressures that it lay under , and that England might be a free people , herein you have wrought in the fire , and because the cure hath been hard & costly woe and alas ( I must speak it ) the Patients are weary of it , and could rather wish to bee under their old Soares , then under such Physitians , and are ready to say with the murmuring Israelites , Let us make us a Captain and return againe unto Egypt , would be againe at their flesh pots and onyons though under bondage : your selves doe know how much ingratitude is shewed , and all because there is not that event and successe that hath been hoped for , but would the Lord make you instrumentall to advance the Kingdome of Heaven really , there should never bee found one among those that should partake the benefit of it , that would be weary of you , but would for ever blesse the Lord for you . If the generations to come , and future Chronicles may but be able to say , From the dayes of such a Parliament , the hearts of the people of England were turned to God , from the dayes of such a Parliament the Ministery was reformed , setled , encouraged , with countenance , with maintenance ; Vniversities were reformed , heresies , blasphemies , every thing contrary to Christs truth , was discountenanced , suppressed , beaten down , and the glory of the Lord Christ was laid to heart ; might but this bee said of you , after all your toyle and blood , and after all your being cast down ; and laden with reproach and scorne , your names should revive , your glory should be eternall , this and the everlasting world would number you among the repairers of the breaches of Gods people , and you shall bee called Saviours of the Kingdome of England , if the Lord doe but direct you to doe this worke ; but in the meane time , should the Lord leave you that it should bee otherwise , that the affaires of Christ should prove retroomnia , that the Kingdome being overspread with blasphemies and heresies , and the poysoning of the soules of people , &c. should bee concurrent with your worke , and you not endevour to administer the best helping hand you can to it , it would bee said of you , as Ecclesiasticall writers do of one age since Christ that was overspread with heresies , and destitute of worthy men to oppose them , it was called Infoelix seculum , an unhappy age : so would you be accounted Infoelix Parliamentum , an unhappy Parliament : if this should happen under you , and you not indevour to the utmost to redresse it . I pray the Lord , and it is my prayer when ever I can pray , that God would give that glory to you , and set that crowne upon your heads , that with Ioshua and Zerubbabel , and and the rest of those whom God hath counted fit to bee numbred among his Worthies , you might make this the great designe , that from the dayes of this Parliament , the Kingdome Heaven might bee set up , and flourish in England : and so I have done with the words in the first consideration of them , as they are a crowne set upon the head of Iohn the Baptist : From the dayes of Iohn the Kingdome of Heaven suffers violence . I now proceed to the words as they containe a description of a people really converted and brought home to Christ , The Kingdome of Heaven suffers violence , and the violent take it by force ; take but the Rhetorick off from these words , they signifie no more then that which is said in the 1 of Luke 16. Many of the children of Israel he shall turne to the Lord their God : many shall bee converted by him , but the holy Ghost expresses it in these Metaphoricall termes , because they doe fully set out the true Genius of every soule who is aright instructed of the Kingdome of Heaven . In the words there are two things : First , what the frame of spirit is , which possessed the people under Iohns Ministery , in these words , the Kingdome of Heaven suffers violence . Secondly , The successe of this frame of spirit , the violent take it by force . For the first , the Kingdome of Heaven suffers violence , wherein there are two things to bee interpreted . First , What is meant by the Kingdome of Heaven . Secondly , What by the Kingdome of Heavens suffering violence . By the Kingdome of Heaven , in one word , both here and at least in 100. other places of the New Testament , is meant the administration of the Covenant of grace , after Jesus Christ was exhibited in the flesh ; the last & best administration of the covenant of Grace ; The Kingdome of Heaven is come to you ; The Kingdome of Heaven is like a Merchant man ; The Kingdome of Heaven shall be taken from you , &c. all these expressions are nothing but the administration of the Covenant of Grace under Messiah ; and this is called the Kingdome of Heaven , not onely in opposition to the kingdomes of the world , other politique Commonwealths , but principally ( I thinke ) in opposition to the spirituall kingdome of the Devill , which is the kingdome of darknesse , and leads people to destruction , and this administration is called the Kingdome of Heaven , partly , because the Prince and Soveraigne Lord of it , is the Lord from Heaven , and hath his throne in Heaven , and partly because all the subjects of it , are made Heavenly in their conversations ; partly , because all the good things communicated to them doe come from Heaven ; and principally , because the Kingdome of glory , that is to be injoyed in Heaven , and the administration of the Covenant of Grace here upon earth , are all but one and the same thing , onely that is the upper Region , this the inferior , there is the Metropoliticall Citie , and these are ( as it were ) the Suburbs , and the Countrey Villages , but all is one Kingdome ; there is nothing there , but what is enjoy'd here , only with these two differences , that here the Kingdome of Heaven is mix'd and imperfect ; mix'd with corruption , mix'd with affliction , and the graces of it not perfectly communicated ; and there it is simple , and pure , and entire , without any defect or mixture ; and here it is administred in ordinances , and received by faith , there it is administred immediatly , and enjoyed by sight ; but otherwise I know no difference , Heaven there , and Heaven here to the Saints is all but one Kingdome ; therefore it is called the Kingdome of Heaven . Secondly , and what is meant by the Kingdome of heaven suffering violence ; I confesse some Interpreters say that Heaven suffers violence , that is , suffers persecution ; adversaries doe rush upon it : but so it cannot be said , that the violent take it , for these violent men doe not take but lose the Kingdome of Heaven , who persecute it : but my Text speakes of such violent men as take and enjoy it . The Arminans say , that by the suffering violence is meant , the persecuting of it to the taking of it away , not the taking of it to themselves , but the taking of it away from others , and will not let people lay hold upon it : nor enter into it , but our Lord himself interprets the meaning in the 16. of Luke 16. where that of this story is related : There Christ saith , and from the dayes of Iohn the Kingdome of God is preached , and every one presseth into it : So that the suffering of violence here , is , that the Kingdome of Heaven is assaulted by violence of those that will have it , what ever it cost them : all who are rightly informed and instructed in the Kingdome of Heaven , doe with contention and earnestnesse of spirit , break through all difficulties , use all diligence , that they may enjoy the Kingdome of Heaven as their portion , what ever it cost them . In a word , what Paul saith of his own practice , Philip . 3. is a cleere interpretation of this Text , I do count all drosse and dung , that I might gaine Christ , I make shipwrack of all , I looke at nothing that I have already got , but I still looke for that which is before me , I presse forward , if by any meanes I may attaine to the resurrection of the dead . Now you have the meaning , since Iohn hath cleerly discover'd the Kingdome of Heaven , the spirits of men are so fired , that there is no taking of them off , but with all the violence possible they all labour and endeavour to advance it , and to get into it ; and from this there are two excellent lessons to be handled , I 'le onely name one of them , and handle the other . The first is , That the administration of the Covenant of grace in the Gospel of Christ , is no other thing then the very Kingdome of Heaven : nothing lesse then the very Kingdome of Heaven : let the men of the world slight it , esteeme it a bondage , a drudgery , yet it 's no lesse then a Kingdome , yea a Kingdome of Heaven , which doth transcend all the Kingdomes of this world as far as Heaven is above the earth : that is one ; I dare say nothing of that , lest I bee prevented : the other is , That all who are rightly affected to the Kingdome of Heaven , offer violence to it . Violence it is a motion above the meane , beyond mediocrity , it is a motion with greatest intention and indeavour , this is the lesson I would Preach to you , that whoever are rightly affected to the Kingdome of Heaven doe use their utmost endeavour , and offer violence to it : let mee first make it cleer to you that it is so : and then I 'le hasten to the Application ; That it is so , if you please but to weigh these three or foure things , it will bee beyond all question . That every where in the Booke of God , where the endeavours of men are described who look after Heaven ; these endeavours ( I say ) are expressed , by all the indefatigable paines that are laid out about any thing in the world , the most laborious trade of a Husbandman , of a Traveller , of a Warfaring man , of a Merchant are usually brought to expresse the labours of men that look after heaven , yea such exercises which are too violent for any to make a trade or ordinary practise of , are used to set out the violence of their labour who strive for the Kingdome of heaven as running a race , striving for masteries or victories in the Olympick games , 1 Cor. 9. 24. &c. Know yee not that they who run in a race ran all , but one receiveth the Garland : so run that yee may obtain , &c. The affections with which they are carried to it , are ordinarily so expressed , that all the love they beare to any thing else is hatred , if compar'd with the love they beare to this : Christ saith in the 14. of Luke ; If any man will bee my disciple , and hate not father , and mother , and wife , and children , and life , and all that he hath , and himselfe also , hee cannot be my Disciple . Now certainly the Lord doth not meane positively , the Gospel doth not teach any man to hate his father or his mother , or his wife or children , it is against nature , and against the Gospel ; but the Lord meanes comparatively , that take all the love that they bear to their own lives , or to what ever is deare to them , as Iacobs love to Leah was hatred , when compar'd with his affection to Rachel , so all their love to these things is hatred if compared with the love that they beare to the Kingdome of Heaven ; and this Chrysostome expresses very elegantly when he saith , in his pursuit of banishment or martyrdome for Christ , if his father should meet him and stand in his way , he would throw his father upon the ground ; if his mother lay in his way , he would tread upon his mothers belly : meaning whatever it was , that should be an obstacle to him , they should be all scorn'd and hated by him , if their interest in him should offer to stand in competition with the affection hee bore to the Kingdome of Heaven . It is ordinary with Christ to expresse it thus , that whoever mindes the Kingdome of Heaven , and embraces it aright , will forsake all for it , they sell all for it ; in the 13. of Matthew , the man that found the Treasure , sold all with joy , the man that found the pearle of great price , sold all , and the Disciples were able to speak it , Master we have forsaken all to follow thee : How is that ? how doe they sell all ? the meaning is , they forsake all , First , In their judgments , and estimation of all other things , they are nothing in their thoughts , when compared with this : I account all losse and dung for Christ . Secondly , fell and forsake all . In their affections , that they care not for them , they doe not love them , nor delight in them , when compar'd with this . Thirdly , sell all , In their resolution and purpose of their spirit ; they being prepar'd to part with all , either by degrees ; or all at a clap , according as their interest in the Kingdome of Heaven doth call for any of them : And as the Scripture is plain , that it must be so , so if you look but into the examples of all that have imbrac'd it , you shall see de facto that it hath been so ; look upon the examples , read those Holy men of God , of old , that saw not the Kingdome of Heaven so cleerly , as now it is discover'd : Abraham assoon as ever this City and Kingdome was discover'd to him , left Mesopotamia , left his Father , his kindred , the Land of his Nativity , his estate , went hee knew not whither , onely to follow a word that directed him to this Kingdome : Moses whose practice is epitomized in the 11. of the Heb. 24. that he did count the honour of being Pharaohs daughters Son , hee counted the pleasures of the Court of Egypt , hee esteemed the wealth of Egypt , the treasures of it , he counted them all as nothing in comparison of this ; there is the Worlds Trinity , honour , pleasure , wealth , troden under foot , by a man , that had but set his heart to the Kingdom of Heaven . The time would fail me to relate unto you what all the Worthies have done : But look a little into Christs time , that wch my Text doth more immediately intimate , what violence they used , how the people trod one upon another , to attend upon the Ordinances : how they would tarry sometimes 3. dayes together , without eating a bit of bread or drinking any thing but a cup of water , only that they might get some acquaintance with Christ , and the way to life ; how his Disciples forsook their Callings and Nets to follow Christ , and doe what hee would have them doe ; how Paul made shipwracke of whatsoever was dear unto him , and pressed forward , onely that this might bee made good to their soules , that Heaven was theirs ; how the Virgin company who follow Christs loved not their lives to the death : huge clouds of witnesses there are whose examples prove clearly that who ever are rightly affected to the Kingdome of Heaven , will doe what ever they can in this worke , with all their hearts , and all their might , and all their strength . Furthermore this violence and eagernesse of affection towards the Kingdome of Heaven , in all into whose hearts the knowledg of the Kingdom of Heaven doth come , Expresses it self in two things : First , In labouring by all meanes possible to make it sure to their own soules , to work out their salvation with seare and with trembling , to make their interest in the Kingdome of God , the unum necessarium , the one thing that is necessary , to part with all other things , that this may be their absolute portion ; that is one , and the other , Wherein they are equally set , with eagernesse of spirit , in endeavouring within their power and calling , is , that all Mountains may be made plain , al obstacles removed , al furtherances added , which may advance the Kingdome of Heaven , that other Flesh as well as their selves , may see the Salvation of God . Read your Bibles , I affirme it confidently , you shall finde that all that have been eager for themselves , so far as it hath lien in their lot and way , have express'd at least the same eagernesse to advance it , and set it up for others ; Abraham that all his children might know the Lord : Moses though hee minded his own interest in Heaven far beyond all the world , ( as I shew'd you ) yet preferd the salvation of Israel before it : Lord rather rase me out of the Book thou hast written then for sake thy people ; hee was more for Israel then for himself . And so all those other Worthies , David never did that for himself , nor for all his children , in providing for them , as hee did for advancing Religion , the zeal of Gods house eat him up : and so did Asa , Iehosophat , Hezekiah , Iosiah , Ezra , Nehemiah , and many others of the old ; and those of the New Testament , with what violence did the Disciples of Iesus Christ , all of them goe up and downe , that they might gaine others to the Lord Christ to winne them to him ? how did they goe about preaching , and doing good every where : being contented to be thought vile , to be in their wits , or out of their wits , to bee made a gazing stock to men and Angels , to be made the refuse and offscowring of the world , to bee anything , so they might promote and advance the Kingdome of Heaven ? I know you are able to prove these things yourselves , and therefore I doe not insist upon them , the ground of all this , is , Because the Kingdome of Heaven , to all who are rightly informed in it , doth appeare not onely to bee a matter of absolute necessity , but so absolute good , such superlative excellency in such ravishing sweetnesse , such in expressible consolation that the soule that hath but once discover'd it , cannot forbeare , but fly upon it , as the Eagle flyes to the prey ; and if with Sampson they find this Hony combe , they must eate themselves , and give to their Father , or their Mother , or their children , and all that are about them . If you would know what they are , truely a little time will not so much as name them ; but they are such as these , to bee delivered out of the power of darknesse , and dominion of the Devill , to be reconciled to God , to have the pardon of their sinnes , and the imputation of Christs righteousnesse , to bee made Gods adopted sonnes and daughters , to have peace with God , and peace with our conscience , and peace with the creatures , and joy in the holy Ghost , to have all things in this world turn'd to their good , and in the end to be delivered from death and hell , and to reigne with God and our Lord Jesus Christ in heaven for evermore ; such things as these , the Kingdome of Heaven doth bring with it ; now would you wonder that any man should be sick of love , ( as the Church said shee was ) that doth but see this face ? wee use to say that for the summum bonum , for the chief good , excesse of affection , can have no excesse , the highest affection that any living man can expresse , cannot bee supposed to have an excesse in it , when it is for that is the superlative good of all others ; I have but one Question or two briefly to cleare , and then my way is plaine to the Application . It may be demanded , First , What use is there of a violent spirit in the pursuit of the Kingdome of Heaven ? Can wee by searching finde out the Almighty ? is this Race to the swift ? or this Battle to the strong ? doth any mans eagernesse and violence of spirit purchase this at Gods hand ? is it in our power , by our labour to carry it ? is not all in this work of Gods free Grace , who shewes mercy to whom hee will shew mercy ? and to what purpose then is that violence of the spirit ? To that I answer , it is certainly true , that no wisedome of man can search the Kingdome of heaven out ; the Vultures eye never saw it , it is a path that the Lion never walked in , and the wayes of it are hid from all flesh ; it is as high as heaven ; wee can doe nothing , the search of it is deeper then the Center of the earth , wee cannot know it , Man knoweth not the price of it , neither is it found in the land of the living ; the depth saith , It is not in me , and the Sea saith , It is not in me , it cannot be gotten for gold , neither shall silver be weighed for the price of it , it is hid from the eyes of all living ; God onely understandeth the wayes thereof , and giveth it to whom hee pleaseth , and if any man should thinke that his eagernesse , or violence of spirit could purchase it , he and his labours must perish together : this is certaine ; but though this bee true , yet the Lord who is the free giver of it , hath order'd that it shall bee sought after this manner partly as a signe and token , that wee esteeme it in its due place , and partly as the meanes that he pleaseth to blesse , and his promise is , that they who seeke it as silver and search for it as for hid treasure , shall find understanding and the fear of the Lord ; and besides all this , there is that reason in nature for it , that whatever the heart doth once place the greatest felicitie in , it can doe no other , but it must follow it with all its might . But it may be once again demanded . Doth not the Scripture say , it is easie ? and if it bee so , quors●m haec ? to what purpose should violence be ufed , to take a Fort , that will be taken without violence ? Christ saith , my yoke is easie and my burthen light , a slight labour may serve for an easie yoak , a weak shoulder is enough for a light burthen : To which I answer . Never did yet any man read in Gods book , that the obtaining of the Kingdome of Heaven was an easie matter ; Christ-saith , it is hard to be saved , that straight is the way , and narrow is the gate , and wee must labour at it , and many will cry , Lord , Lord , that shall not finde it ; many shall seek but not enter , because they strive not to enter ; but neverisaith it is easie . Indeed when once the soule hath learned to conforme to Christ , when they have learned of him to bee humble and meek , then Christs yoak is easie , and so it is in other things , if a man have given his heart to doe the Devills drudgery , it is an easie thing for him to sweare , and whore , and drinke , and drab , and dice , and commit villanies , this abominable drudgery is easie to a mans spirit , that delights in it ; and to travell from countrey to countrey , to fight , and be wounded , and all these things are easie to spirits that suit them ; it was easie for Iacob 14. yeers together to watch and toyle , when it was for his beloved Rachel . In all things finis dat is amabilitatem & facilitatem , the pleasing end propounded and aimed at makes the meanes sweet and easie , though difficult and hard in themselves : So when the love of heaven is got into the heart of man , then it is easie with him , it is pleasing to his nature , suitable to his spirit , to spend , and be spent , to be any thing , to doe any thing , that he might get it : but otherwise the things themselves are hard to be got : I have nothing behind , but the Application of it , and that shall bee in these two Uses . First , This Lesson doth afford us very much matter of humiliation and mourning upon this day of our soule affliction ; and secondly , it is a Lesson that affords us excellent direction for discharge of our necessary dutie for time to come . First , for mourning : Doe all that are rightly affected with the Kingdome of Heaven , offer violence to it , in this way that I have discover'd to you ? how sad then is the condition of most in England this day ? wee all professe our selves to bee the children of the Kingdome , wee are by a certaine generall profession of Christianitie , numbred among them that call our selves the servants and followers of this Kingdome , but are wee true borne , or are wee Bastards ? This lesson will determine it . First , How many are there to bee found in England , who in stead of offering violence to get the Kingdome of heaven , doe offer violence against the Kingdome of heaven , and doe all they can to rush upon the kingdom of heaven , to destroy it , and beat it down ; who do not only with the Gadarens intreat Christ to be gone from them , but with those disobedient subjects , send him word he shall not paign over them , & with them of Nazareth , seek to tumble him downe the brow of the hill , upon which their Citie was built : willing to use all labours , and travell , yea all violence , that the Gospel and Ordinances , wherein this Kingdome is administred , might bee disgraced , crushed , banished , beaten downe ? Of these men I can say no more , but this , their damnation sleepeth not , they may in words professe Christ , but certainly in their workes they absolutely deny him , and ruine will be their end ; Secondly , . How sadly doth this speak against the generality of people ? yea I fear against the greatest part of our selves , who are here before the Lord this day , & God in mercy open al our eyes to see it , and powre so much grace into our hearts , that wee may aright apprehend and be sensible what our estate is ; you heare that all who are rightly affected to Heaven , doe offer violence to it in all the wayes I have open'd ; Brethren , doe you so ? say every one for your owne soules , doth your conscience witnesse , that you offer violence to the Kingdome of Heaven ? Compare a little what violence you use for other things , and what you use to obtaine a part in the Kingdom of Heaven : Can you not watch , and work , and toyle , and spend and be spent for some earthly thing or other ? For your wealth , or your pleasure , or your honour ? Doe you not drive like Iehu , furiously , as if you would break your Chariot wheeles into peeces ? doe you not thus for the world ? And doe you thus also for your immortast soules ? Are you not like David in his old age , when no cloths could make him warm ? are you not like the Egyptians when their Chariet wheeles were taken off , when they drove slowly and heavily ? are you not like Snailes in the pursuit of the things of Gods Kingdom ? my heart could bleed in the serious thoughts of these things , O wretched creatures that wee are , that we should thus deceive our selves ! There is a notable story of a poore wretched woman , whose house was on a fire , and shee seeing her house would bee burn'd down , bestir'd herselfe , to the utmost , to save what shee could , gets out her linnen , gets out her pewter , and what ever else shee was able , and all this while this poore creature had a Babe lying in a Cradle , which shee never thought of , ( indeed some others did see it , and carry it out , ) but when all was consumed , it came into the womans mind , O Lord ( saith shee ) I have forgot my child , I have saved my brasse , and my pewter , and my child is burnt , and fell mad immediately , at the apprehension of her desperate neglect of her Babe ; O beloved , we are ( the Lord knowes ) no lesse mad , here is a poore Tabernacle of ours , it is of a light fire , here is a World on a fire , and a Kingdom on a fire , and we have somewhat that wee would all save , and one man saith , I must have this Money , and the other , I must save so much Land ; and another , I must save such an Office ; and saith another , I must get such a preferment , and in the mean time there is a poore immortall Soule , like a Babe in a Cradle , and a Kingdome of Heaven , that is onely a suitable portion to it , this we wholly neglect , we doe nothing for it ; it may be , come to Church , and hear Sermons , and joyne in Prayer , and attend upon Duties , but with such dull spirits , that if a man would aske his soul the question , his Conscience would say , this is not to strive as for masterie , this is not to run in a race , this is not to strive as if a man would obtain : Miserable that we are , the Kingdomes of the Earth suffer violence , our Farmes suffer violence , our Trade suffers violence , but Heaven suffers no violence ; the Lord forgive us , and help us to lay these things to our hearts , and to be humbled for them this day : and Thirdly , yet one thing more , What great cause have wee to be humbled , when wee look upon that other branch of it , the little vigor ánd fervency of Spirit , that men have to advance the Kingdome of Heaven , in reference to the good of others ? in other things , every good Common-wealths-man is diligent , some would advance Trade to the utmost , and others would advance Liberty to the utmost ; indeed all other things men seek to improve them to the utmost , but O the little care is found among men to advance the Kingdome of the Lord Iesus Christ , to the utmost : Many opposing it as a dangerous thing , they say of it as Haman , of the Jewes , It is not for the Kings profit to suffer it ; and others as Herod , seek to strangle it in the Cradle ; others who will not appeare enemies to it , yet O how little will they now doe for it ? Is it nothing to them that passe by the way to see godliness trod under foot , to see Ministers trod down , to see Heresies and Blasphemies spread , to see all goe backward in the things of Heaven ? it takes not the hearts of a great many ; God grant that many of your selves , who are our Reformers , have not great cause to put your mouths in the dust for these things this day , when you are before the Lord our God ; you know how zealous you have been in your own work , if you have had the like affections in advancing the Kingdome of Christ , lift up your heads and take the comfort of it this day : but if you like that cold Worshipper of Baal , Gideons Father , who had an Altar for Baal , yet when one had it broken down , and hee perswaded to punish him that had done that deed , answered , Let Baal plead for himselfe , let him revenge his own quarrell : so if you deal for the Kingdom of Christ , let it shift for it self . If any of you have such a cold heart for Religion , and let it goe at six and sevens , bee permitted to lie in the dust , and be deeply humbled ; if not , I must tel you from the Lord , that lie will not onely not delight to use you , but hee will spew you out of his mouth , for hee had as willingly have a dead Asse offer'd in a Sacrifice to him , as a dull Spirit to set upon his work : for these things let our soules be humbled this day ; and that is the first use ; the second is a use of exhortation in two branches : Is the Kingdome of Heaven a businesse of that nature , that all who are rightly informed about it , will seek it violently , eagerly , with all their strength ? O that the Lord would leave that impression upon every one of our soules this day , I desire that for the time to come we might make it our onely worke for our selves , to worke out our salvation with feare and trembling ; Would I knew what to say , to inflame your hearts about it , would the Lord did please to open your eyes , and shew you how little the World is worth , and how little good is to be found in it , and how far below your soules , and how much your immorall soules are worth , and how excellent a thing the Kingdome of Heaven is , that you might be contented with Paul for time to come , to make it your work to pursue after it , to account all losse to win Iesus Christ , doe any thing , or be any thing , so it bee in the pursuit of the Kingdome of Heaven ; Much I might say , to stir you up , but I am afraid I should be burthensome to you , and would not be straightned in the last branch of all ; and therefore I come to An exhortation to this honorable Assembly , by whom I am called to be helpefull to this day , that in that part of their work which concernes the Kingdome of Heaven , they would doe it with all their might , labouring to advance it , as all those Worthies have done whom God hath thought fit to register in his Book , as men accepted with him : Beloved , if you please to open your eyes , and look abroad into the Kingdome , into every corner of it , you 'l see lamentable objects every where , afflicted creatures of all kindes , crying to you , that you would reach out a helping and healing hand to them , but in nothing so much is the Kingdome desolate this day , as in the things that doe properly belong to the Kingdome of Heaven , the Faith of Gods people , I mean the doctrinall part , is woefully overthrowne , in many places by blasphemous and hereticall doctrines which are got in , and sown through the cunning craftinesse of them that have lien in wait to beguil unstable s●●les the Worship of God is woefully neglected and troden under foot ; Fast Dayes , and Sabbath Dayes , in most places not one whit regarded , the Ministery not more contemned , nor so much under reproach in the hottest persecutions that they have lien under heretofore , the Glory of the Lord marvellously abused in point of Religion : England is this day an amazement to the Nations round about it , to the insulting and rejoycing of all the enemies of it , and the mourning and sadding of heart unto all that love it . Could you but ( as in a glasse ) behold the unsetled case of the Kingdome of Heaven in this Land , you would quickly grant there is a great deal of work to be done , by those that have any vigorous spirits , any bowels in them to rowle towards the helping forward of this great work . Now that you may administer a healing hand , I shall endeavor to say somewhat that may quicken you up , and I beseech you give me leave to lay before you , these following considerations : eight things I would have you all seriously to think upon , to provoke you to be vigorous , and violent in advancing the Kingdome of Christ : First , Certainly there is not onely such a thing as zeal for God , but it is a grace of absolute necessity in all the services of God , and so lovely , that it is the lustre , and the varnish , the glosle , and beauty of all performances unto God , that which sets them off with glory in the eyes of God & man . Gods work requires it ; every cause which concernes the Kingdome of Heaven , must either be done with zeal , or meddle not at al with it , a lukewarme spirit in the service of God , is worse to God , then a spirit that will doe nothing , hee will spue it out of his Mouth , as abominable meate ; Now then , because Religion is a work for God , the proper cause of God , the cause wherein his glory is most interessed , associated with God , you must needs doe it with zeale , with all vigor , and best intention of your spirit ; Secondly , Consider further , you all have lifted up your hands to the most high God , and that in the day of your distresle , you have bound your selves by an Oath of God , and you have brought the Kingdome into an Oath of God with you , you have sworne that you will willingly , cheerfully , constantly , to the utmost of your power , within your callings , beat down what is contrary to Religion , that you will study the advancement of Reformation , according to the Word of God , and the pattern of the best reformed Churches : this in the day of your distresse , you have sworn : you have since told the Kingdome you forget it not , you have order'd the Ministers oftentimes to read it upon the Fast dayes , that it might be in the eyes of all ▪ Now I beseech you know , that the keeping Covenant with God is a matter of a high concernment ; and the breaking of your Covenant with man , uses not to goe unrevenged , but the breaking Covenant with God , is a thing will never escape the wrath of God . Thirdly , Consider that this work of advancing the Kingdome of Heaven , is a work that belongs to you ; I told you before , you have sworn to doe it , within the compasse of your calling , now it is a work within the compasse of your calling , it belongs to you ; the Lord hath not trusted you onely with Civill liberties , and to beat down oppression and injustice , and outward wickednesse against the second Table , ( in which the Lord make you more zealous ) but besides this , the things of Gods Kingdome are committed to you . You shall read , if you look into Gods Book , all the Worrhies whom God hath taken notice of , their Crown & glory hath been , that they did beat downe Idolatry , opposed and suppressed what ever was contrary to Religion , built up Gods house , set up his Ordinances , encouraged his Ministers , and for the doing of these things , they were approved , commended , rewarded , and such as neglected them were by God blamed , branded , punished : so many examples are extant in the Scripture of the Old Testament , that I need not name them , and the same is prophesied to be done by Magistrates under the New Testament , Kings shall be Nursing Fathers to it , and Queenes shall be Nursing Mothers to the Church ; they shall give it bread & milk , and provide for it , and nourish it : and for punishing the oppressors of it , there is a Gospell Prophesie , in the 13. of Zechariah , When any shall prophesie falsly , his Father and Mother that begat him , shall thrust him through , and say , Thou shalt not live , for thou speakest lies in the name of God ; Now then since this belongs to your place , and work , I beseech you for the Lords sake , be zealous in it : and Fourthly , consider , As it is for Christ , and for his Kingdome , so Iesus Christ hath very well deserved at your hands , to have you vigorous in his cause , hee hath earned it ; hee is before hand with every soule of you ; look upon the zeal hee shewed , when hee came to doe your work for you , how did he bow the heavens and come downe upon the earth ? and from the throne of glory came , and lay first in the wombe of a Virgin , and then in swadling bands in a Manger , and afterwards lived a poore life , and then pray'd , and preached , and wrought Miracles , with indefatigable paines , with burning zeal , yea , gave his life a ransome , he gave his soule to the death , that hee might be a ransome for you , and thereby purchase you to be a people to himself , zealous of good warkes , hath he not deserved it ? I , and he hath deserved it at your hands in this great work hee hath set you about , in this great concussion and earth quake of the Kingdome , wherein you have been so farre imployed ; What mischiefs hath he discover'd , which have been contrived against you ? What seasonable Mercies hath he sent you ? What unexpected victories hath he given you ? How hath the Lord made Mountains plain before you , and brought you into the condition wherein you are , and made you enjoy that , which many times ( I dare say ) you were past all hope of seeing ? the Lord then deserves his cause should be thought upon by you . Fifthly , consider , That the setting up of the Kingdome of Heaven , the advancing of it , is a matter of the greatest concernment unto the whole Kingdome , of any thing that ever you can be employed in ; when you have thought all that lies within your compasse , there is nothing of that concernment to the Kingdome , as the Kingdome of Heaven is ; for why ? you know the greatest part of our well being here upon earth , lies in the things of Gods Kingdome , and the whole sum of our everlasting well being in Heaven to eternity , is wholly to be taken from the Kingdome of Heaven , not from any outward things that you can helpe us with ; and as the things concerne us for our well being , so these are the things will bring other things with them ; set up the Kingdome of Heaven throughly in the Kingdom of England , and you shall say of it , as Nabals servants said of Davids men , when they lay with them , all the while the men were with us , they were a wall about us , that we lost nothing , none could hurt us , nay it wil be a wal of fire to England ; Salvation will God provide for wals and Bulwarks to you ; I fear not to speak it to wise men , that the four Seas of England , and if to them were added wals of brasse of 20. cubits high & thick about England , and all your Souldiers as the sons of Anak , they could not give that security to the Land which the Kingdome of Jesus Christ would be to it : Let the Gospell flourish , let Religion prosper , let that goe on , and salva omnia , that will secure all other things to you ; the very Heathens saw this by the light of nature , you cannot read of one Lawgiver amongst them , but ever counted the matters of the worship of their Gods , and of Religion to be of greatest advantage to their states , and therefore counted Religionso sacred a thing , that they made their Kings & Princes alwaies their chief Priests , that the care of the Gods might not be neglected : it is true , these poore blind wretches knew not God , and worshipped Devils , and therefore miscarried , but yet thus much we may learn from them , that even in their judgments , nothing so secures a Nation as Religion ; Now when wee have the cleer light of the Gospel , and so many examples before us , and so many promises from Heaven , can we expect the like succor and help from any thing else , as from the advancement of that : Sixthly , Know ye for certain , you never shall bee able to breake through your difficulties , and to settle this poor Land in Peace , unlesse your whole heart be sincerely set to advance the Kingdome of Heaven ; you shall not prosper in other work ; I know it grieves your hearts , and it grieves those that love England , to see how you labour in the fire , and what pains you take , and still the end of one trouble , is the beginning of another , our clouds return after the rain , and when wee think we are going to moore our ship , wee are instantly ready to dash against new rocks , up and down we are , and England appeares to our eyes , as a dying fading plant ; certainly the Lords anger is not yet turn'd away from England , there is somewhat provokes him , God grant that we may search whether it be not somewhat like that in the 1. of Haggai , that the house of God was not regarded , as it should be : I doe acknowledge here before you , my heart is overwhelmed with grief oftentimes , when I look upon our unsetled condition , but could I once see , and might it appear , that the Lord had let it so really into the hearts of our Parliament , that they could with all their might , buckle to the work of God sincerely and faithfully , to enquire what God would have them doe in the cause of Religion , and doe it to the utmost , I think all my feares would vanish ; I should say we went forward , when wee seemed to goe backward ; wee prospered , when we seemed to be overthrown ; I could say to my own melancholy spirit , as Luther said to Melancthon , Ego miserrimas istas curas quibus te consumi scribis vehementer odi , &c. I doe extreemly hate ( saith he ) those cares that thou sayest doe consume and tear thee ; it is not the greatnesse of our danger , but the greatnesse of thy infidelity , that is the cause of it , it is the cause of God that we are ingaged in , So mee thinks , I could resolve that the enemies of England & of the Church of God , would quickly bee where they should bee , that is , made the Lords footstoole , and we should triumph over them , & break through all , if the Lord would but incline the hearts of those hee hath called to it , to goe through-stitch with the things of the Kingdome of Heaven ; and therefore I most humbly beseech you fall to it , and in it doe as Baruch did , of whom you may read in the 3. of Nehem. 20. that he did build the wal earnestly , and Tremelius reades it , accendit se he sets himself a fire to it , he stirred up himself , he did not stay till others stirr'd him up , but hee provok'd himselself to it ; doe it with all your might , and doe it throughly too , do not make a patch'd businesse of it ; the Lord made that once a curse to the Ministers of Israel , that they healed the wounds of the people slightly ; therefore that I may speak plain English , search Gods Word , and find , not what may be agreeable to humane policy , but search what God would have you own , and set up , what he would have you oppose , and what hee would have you beat down , what hee would have you indulge , how far hee would have you indulge it , by what rules it should be done , get a clear light in these things , for the Scripture is able to make every man of God perfect in all his workes , get this , and fall to it throughly , and God Almighty will be with you ; the Lord will yet blow over the clouds you are afraid of , and will prosper your work in your hand , but truly , if you doe neglect it , and shall not bee faithfull to the Lord in it , beleeve it , though our misery and ruine may be protracted and beaten off , and kept off for a time , it wil return upon us , and come in like the huge breaking in of waters , and like a great breach in a high wall , whose mine comes suddenly ; therefore because you cannot do the rest of your work without it , let this be the main . Seventhly , I 'le but name the two other , and lay this to heart likewise , That a great part of those miseries that the Kingdom of Heaven lies under at this day in England , have broke out since the cure of it was committed to your hands : I doe not say through your fault , the root of these humors was in the sick bodie before ; and in such confused times , ( as hath appear'd in Germany and other places ) abundance of disorders doe come in , especially in times of War ; but because God hath blessed you , and inabled you to afford a healing hand in many things , to take off the bridle of bondage , which lay upon our necks , and to pull down huge Mountains , and that Gods people injoy a great deal of liberty in many things , more then they did heretofore , be provoked to help in this also : A mercifull good Physitian , who hath begun a cure , if any new disease break out , while the Patient is under his cure , he would be very loth any thing should fall out to be the Patients ruine , while under his hand , and therefore let this also provoke you earnestly to carry this work on : and Lastly , Know that if the Husbandman will sleep , the envious man sleeps not ; Gebal and Ammon , and the children of Lot , and Ashur , and Tyre , and all that are enemies to the Kingdom of Christ , bestir themselves against it : Cataline watches , ut perdat rempubliam , omits no endeavour to destroy Religion , Sanballat and Tobiah , doe all that ever they can to hinder the building of the wall ; shall not Nehemiah , shall not Ezra , shall not the rest of Gods people , put to their hand too ? Vt jugulent homines surgunt de nocte latrones , If theeves watch by night to kill men , shall not honest men watch to preserve their own lives ? When there is such a marvellous endeavor to corrrupt our Faith , to take away Government , to take away Worship , to take out the power of godlinesse , to discourage all that fear God , to doe any thing against them , shall not they that are the servants of the Lord doe the utmost that they can to encourage them ? For the Lords sake , consider of these things , and God Almighty give you a right understanding in them ; this is the first thing , what they did , they offered violence to the Kingdome of Heaven , the Kingdome of Heaven suffers violence . The second part you have in the next words , the successe of their violence , they take it by force , Rapiunt ; It is a Metaphor taken from a Castle taken by storm , by the violence of those that will it take or loose their blood , so the violent doe take the Kingdome of Heaven ; and these words are both Restrictive , and they are Promissive ; they are restrictive , they are the violent men and no other , that get it ; if of any work in the world it be true , that the sluggard is cloathed with rags , it 's true here ; hee that onely cries , Lord , Lord , shall never come into the Kingdome of Heaven ; this is a peculiar mercy in store for these violent spirits , that the violent , and no other shall get into Heaven : and then as it is restrictive , so it is promissive , though carelesse endeavours and slight labours may prove abortive , vigorous prosecution of it shall not miscarry ; they that seek shall find , to them that knock it shall be open'd , to them that aske it shall be granted , they that seek wisdome , as men seek Silver and Gold , the Lord will give it them ; he hath laid it up in store , let them that have violent hearts , offer violence to it , and the Lord hath promised they shall not misse of it : but this ( the time being gone ) I dare not handle . FINIS . Notes, typically marginal, from the original text Notes for div A89583e-290 Dan 7. 2. Hab. 1. 2. 2 Kings 9. 20 Isa 55. 2. Prov 23. 5. Phil. 4. 5. Psal. 131. 2. Deut 6. 5. 2 Cor. 7. 11. Iude 3. Nehem 4. 21 , 22 , 23. Luke 13 24. 2 Pet. 1. 5. 10 , 10. 1 Cor 15. 58. Luke 14 23 Notes for div A89583e-790 The context opened . Verse 10. 14. Verse 11. Psal. 110. Esay 60. 8. Luke 27. 30. The parts and meaning of the Text . Consider this violence of the people toward the Kingdome of Heaven , First , as an honour to Iohn . Secondly , as a description of true Converts . As an honor to Iohn , as being , First , a fruit of the clear light , his Ministery held out . Whence learn , Doctrine . The clearer light any people have from Heaven , the more violent they will be after Heaven . Application . Hereby we may learn how to judge of pretended light . Secondly , a conformitie to his spirit . I earn here , that the Teachers oft-times appear in their Disciples . Hosea 4. 9. Gal. 2. 14. Thirdly , in both these as a crown of glory to Iohn . Learne hence , The greatest glory which God puts upon any man is to make them instrumentall in building the Kingdome of Heaven . Doct. Esav . 49. 5. 2 Cor. 2. 15. Dan. 12. 3. Esay 58. 12. 〈◊〉 . ● . 10. 14 opened . R. 1. R. D. Kim● . 2 Cor. 6. 1. 1 Cor. 1. 6. Philip . 2. 30. Reas. 2. Gen. 4. ● Kings 20. appli. . To the Parliament to intend this work above all other . ● Consider the ●ext as a desciption of true Converts . What is meant by Kingdome of Heaven . Phil. 3. 2● . 2. What is meant by the Kingdome of heaven suffering violence . Luke 16. 16. Phil. 3. 8 , &c. Doct. 1. Doct. 2. 1. 1 Cor. 9. 24. Luke 14 17. Luke 14 33. Matth. 13. ●4 . 45. Matth. 19. 29. Phil 38. Heb. 11. 24. Rev. 12. 11. Reason . From the necessity and excellency and benefit of the Kingdome of Heaven . Quest . 1. Reason . Iob 11. 7 , 8 : Iob 28. pertorum . Prov. 245. Qu. 2. Reas. Matth. ●● , 29. 30. Vse 1. For humiliation . 1. How many use violence against the Kingdome of Heaven . 2. How many are flight & luke-warm in seeking it for their own soul . 3. How little zeal is found for the advancing of the Kingdome of Heaven for the good of others . Vse 2. Exhortation in two branches . 1. Each to contend violently to get it . Motives to provoke to this work . Esa. 19. 29. zach. 13. 3. Titus 2. 14. 1 Sam 24. 16. Zach 2. 5. Esa. 26. ● . Nehem. 3. 20. Icr. 6. 14. Prov. 2. 34. 
A89580	----	A sermon preached before the Honourable House of Commons, now assembled in Parliament, at their publike fast, November 17. 1640. Upon 2 Chron. 15. 2. The Lord is with you, while yee bee with him: and if yee seek him, he will be found of you: but if yee forsake him, he will forsake you. / By Stephen Marshall, Batchelour in Divinity, minister of Finchingfield in Essex. Published by order of the said House. Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A89580 of text R212613 in the English Short Title Catalog (Thomason E204_9). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 99 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A89580 Wing M776 Thomason E204_9 ESTC R212613 99871217 99871217 157694 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89580) Transcribed from: (Early English Books Online ; image set 157694) Images scanned from microfilm: (Thomason Tracts ; 36:E204[9]) A sermon preached before the Honourable House of Commons, now assembled in Parliament, at their publike fast, November 17. 1640. Upon 2 Chron. 15. 2. The Lord is with you, while yee bee with him: and if yee seek him, he will be found of you: but if yee forsake him, he will forsake you. / By Stephen Marshall, Batchelour in Divinity, minister of Finchingfield in Essex. Published by order of the said House. Marshall, Stephen, 1594?-1655. [2], 50 p. Printed by J. Okes, for Samuel Man, dwelling in St. Pauls Church-yard, at the signe of the Swan, London : 1641. Incorrectly listed under M776A in Wing. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Chronicles, 2nd, XV, 2 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. Sermons, English -- 17th century. A89580 R212613 (Thomason E204_9). civilwar no A sermon preached before the Honourable House of Commons,: now assembled in Parliament, at their publike fast, November 17. 1640. Upon 2 Ch Marshall, Stephen 1641 18067 4 5 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Simon Charles Sampled and proofread 2007-07 Simon Charles Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON Preached before the Honourable House of Commons , now assembled in PARLIAMENT , At their publike Fast , November 17. 1640. Upon 2 Chron. 15. 2. The Lord is with you , while yee bee with him : and if yee seek him , he will be found of you : but if yee forsake him , he will forsake you . By STEPHEN MARSHALL , Batchelour in Divinity , Minister of Finchingfield in ESSEX . Published by Order of the said House . LONDON : Printed by J. Okes , for SAMUEL MAN , dwelling in St. Pauls Church-yard , at the signe of the Swan . 1641. A Sermon Preached before the Honourable house of Commons , at their publick Fast . 2 CHRON. 15. 2. The Lord is with you while yee bee with him , and if yee seeke him he will be found of you : but if yee forsake him , he will forsake you . THis portion of Scripture , is a part of a Sermon preached to the whole body of the Kingdome of Judah ; and a fitter I do not know in all the Bible to be preached upon to the Representative body of a Christian State ; especially on a day when they are drawing nigh to God . The more inexcusable should I be in adventuring to shew my weaknesse at this time , in this place , were I not able to call the most High to witnesse , that nothing but conscience of my duty kept me ( with Jonah ) from running away from the Lords worke . But Amos the herdsman must prophesie at the Kings Chappell when God commands him . The speciall end of your meeting this day , is to afflict your soules before God , that so with Ezra , you might seeke a right way for your selves , and the weighty affaires of his Majesty , and the whole State : and the speciall errand I have to deliver from the Lord , is to assure you of the same truth , although in other words , which Ezra told the Persian Emperour , that the hand of God is upon them for good that seek him ; but his power and wrath against all them that forsake him , viz. That God will be with you , while you be with him . Which Text that you may the better understand , give me leave to carry you a little back , and give you a plain view of the state of the Church of Iudah at that time . In the dayes of Rehoboam there had beene an horrible apostasie from the purity of Gods worship : Religion was very much corrupted , and the forces of the Kingdome were exceedingly weakned . And in Abijahs time things grew worse and worse . But now when Asa ( being a godly man ) came to the Crowne , he begins at the right end , and makes it his first work to set upon reformation of Religion , taking away the Altars of the strange Gods and the high places , brake down the Images , cut downe the Groves , commanded Judah to seeke the Lord God of their Fathers , and to doe the Law and the Commandements , casting out whatsoever was a stench in the Lords nostrills , and he prospered in whatsoever he put his hand unto . This done , hee then calls all his Nobles and Princes , and Elders together , and tells them that they had sought the Lord in matters of Religion , and God had beene found of them , and that now they should goe and fortifie the Kingdome ; and so they did in all the Cities and prospered . But in the midst of this worke comes out Zerah the Cushite , the Ethiopian ( or rather the Arabian , Ethiopia lying beyond Egypt ) with an Army of a thousand thousand , and three hundred Chariots , ( it may be the greatest Army that ever you read of in any story ) with these he breakes in suddenly upon Asa . But he humbles himselfe before God , betakes himselfe to prayer , tells the Lord that it was all one with him to helpe by many or few . And in the Lords name hee went out to encounter with that huge Army ; over which the Lord gave him a glorious victory , and the spoyle of the enemies Country to boote . Now as they were comming backe to Hierusalem , the Lord calls out Azariah the sonne of Oded , to make the gratulatory Oration for their safe returne and conquest , in these words that I have read , and so forward to verse the eighth ; and so I am come to my Text . In which ( that I may make as briefe a way as I can possibly to the matter that I shall insist upon ) two things are to be unfolded . First , the scope and intent of the Prophet , and that is laid downe in the latter end of his speech , Bee strong therefore , and let not your hands be weake : that is , goe on with the good worke of Reformation of Religion , wherewith you were in hand before the enemy interrupted you . Secondly , the arguments whereby this is pressed , and they are two . The first is taken from their owne present happinesse who were in Gods wayes : The Lord is with you while yee are with him , and if yee seeke him hee will be found of you : but if yee forsake him he will forsake you . The second is taken from the misery of the ten Tribes , who were out of Gods way , concerning whom he speaks to this effect , That for a long time Israel ( that is the ten Tribes ) had bin without God , & without a teaching Priest , and without law : and as they had cast off God , so God had cast off them : howbeit , if they would have sought to God , and turned to him , God would have bin found of them : but they going on in the way of desperate apostasie , the Lord vexed them every where , in the City , in the Country , in the Family ; every where God was too strong for them , ( as certainly God will make every one to know that he hath a hard match to encounter with , that dares to beare Armes against the Lord . ) And so from their misery hee presseth Asa and his people to go on in the right course , to prevent the like for comming upon themselves . This second Argument of the misery of the ten Tribes belongs not to my worke . I betake my selfe therefore to the other , wherein I shall spend the allotted time for this exercise , namely , The present happinesse of the Church of the Iewes , that were in Gods way : in which observe these two things . First , what the happinesse was that they enjoyed , in these words , The Lord is with you . Secondly , the Condition upon which they enjoyed this happinesse , or the termes upon which they held it ; and that is First , more generally propounded , The Lord is with you , while you are with him . Secondly , more particularly and exegetically expounded in the next words , If yee seeke him , hee will be found of you ; but if yee forsake him he will forsake you . I begin with the first of them , The present happinesse of the Church of the Iewes , Iehovah is with you . Where there is but one question to bee answered for the cleering of the Doctrine , that I shall a while insist upon , and that is , what presence of God is here intended by the Prophet ? Iehovah is every where ; Whither shall I goe from thy presence ? Nay , he is not onely present every where , but he manifests his presence every where , every herbe shewes it , all the Creatures speake God in them . Nor onely so , but oft-times the manifestation of Gods presence is the torture and misery of the people to whom he is present . In Isai. 33. 14. when God sends them word that he would come among them , presently it follows , The sinners in Zion are afraid , fearefulnes hath surprized the Hypocrite , who among us shall dwell with devouring fire ? who among us shall dwell with everlasting burnings ? And in Jer. 4. 23. the Prophet beheld the earth , and loe it was without forme , and voyd ; the mountaines , and loe they trembled ; the nations , and they were wasted to nothing : what was the reason ? because of the presence of the Lord . What presence then is here intended ? For that , through Gods providence , the mornings worke hath saved me part of my labour . For in effect the presence intended in this Text is Gods presence in the Covenant of Grace , in which he is so joyned with a people , that they also are joyned unto him . God to be joyned with a people , and to be in Covenant with them in the Scripture phrase is all one . So that the lesson which it affords is this . The presence of God in his Covenant of Grace with any people , is the greatest glory , and happinesse that they can enjoy . The Prophet here encouraging them to goe on and to feare nothing , useth onely this sentence , that God will be with them : As if he had said , you shall have all the happinesse that you can wish , God will be with you . In prosecuting this poynt I shall endeavour two things . First , to demonstrate the truth of it out of the Scripture . Secondly , to make a briefe application of it . For the first , see how cleere it is in the Scriptures , in Deut. 4. 7 , 8. Moses speakes of the Israelites after this manner : What Nation ( in all the world ) is so great as thou art ? All their neighbours should say , surely this is a great people , a wise , a happy people : I pray you what was their condition when Moses thus magnified them ? there were 600000 men of them in a desolate , barren , howling wildernesse : There was not one house for a man to hide his head ; but onely floting Tents , some covered with cloathes , some with boughes : No land that they could either sow , or plough , or reape : No trading ; hardly a man that had two suits to his back , ( but as some think ) as their bodies grew , their cloaths grew ; as their feete grew , their shooes grew : wherein then was their happinesse ? Mark what Moses saith verse 7. What Nation is there so great , who hath God so nigh unto them as the Lord our God is in all things , & c ? There was their happinesse , that Iehovah was nigh them , and marched up and downe before them . So you shall see in Exod. 33. the Lord was offended with the people for making of the golden Calfe , In the beginning of that Chap. he speaks after this manner to Moyses . Take this people and carry them to the Land that I have promised to give them : It is a Land flowing with Milke and Hony . I will send my Angell before you , He shall drive out all the Nations , and plant you in that goodly Country : onely J my selfe will not goe with them , for I shall be so farre provoked by their sinnes , that I shall fall upon them suddenly , and consume them . But my Angell shall not leave them till they be setled in that good Land . One would have thought that this had beene an excellent offer , thousands would have esteemed it a glorious thing to have an Angell of God to goe and plant them in the goodliest Country that was under the cope of Heaven . But marke how Moyses takes it . O Lord rather kill us all in the Wildernesse , let us never stir a foote if Thy presence goe not with us . I pray thee , if I have found favour with Thee , goe with us thy Selfe : well , sayth God , my presence shall goe . Moyses presseth againe , let it be that or nothing : for wherein else shall it be knowne to the World , that I and thy people have found grace in thy sight ? Is it not in that thou goest with us ? So shall we be separated , I and thy people from all the people that are upon the face of the Earth . This is the summe of that Chapter . Againe you shall finde in Psalme 46. and Psalme 48. David strangely magnifies Hierusalem above all the Cities in the World : Excellent are the straines of Rhetoricke flowing from the Spirit of God in setting forth the glory of that City , which in a word was such as All the Kings of the Earth should come and looke on , and stand amazed at it . Without question Babylon , or Niniveh excelled Hierusalem in Davids time for outward glory , as farre as the City of London doth one of our meane Country Townes . What was the glory of Hierusalem then ? You shall read in those Psalmes God was with them . God is in the midst of her : God is knowne in her Palaces . And every where this is the thing he cries up : it was a glorious place , because Iehovah was there . And in Psalme 144. The Pen-man of it so farre extols even the common mercies that God oft times bestowes upon a people , that they then become Blessed , When their Sonnes grow up as plants , and their Daughters as the corners of the Temple , polished after the manner of a Palace ; their Garners affording all store , their Oxen strong to labour ; that there is no breaking in , and carrying into Captivity . Blessed , sayth he , are the people that are in such case . But marke how hee gives a dash to all he had said , in comparison of that he had to say of the blessednesse of Gods people , Yea rather happy are the people whose God is the Lord . You shall see also in the latter end of Ezechiel , Chapter 40. and in Revelation 21. such an Hyperbolicall description of a most glorious City the new Hierusalem , as never had parallell . And what is the Glory of that City ? Read but the last words in the Prophesie of Ezechiel , The name of that City from that Day shal be THE LORD IS THERE . As if he had said , would you have an abridgement of all the excellencies of this City and Temple ? This it is , Jehovah is there . And in Revelation 21. The Lord God Almighty and the Lambe are there . On the other side you shall see it as plaine , when the Lord threatneth the greatest plague and curse that can betide a Nation , he never mentions other , above this , that He will depart from them : As if hee had meant to strike them dead at a blow , by saying , He will leave them . That place in Hosea Chapter 9. 11. is very remarkable : As for Ephraim ( that is , the Children of Israel , the ten Tribes ) his glory shall flee away as a Bird ; that is , suddainly , swiftly , irrecoverably , he shall be utterly undone . What is the matter ? The next Verse tels you , Woe unto them when J depart from them . If God goe , woe comes ; all goes , if God goe . It is a knowne story in the 1. Samuel 4. that when the Arke ( that was called the glory of God ) the visible token of Gods presence in the Covenant of Grace , was taken Captive by the Philistines ; Phineas his wife bowed her selfe and travailed , and though they after told her that a Man-child was borne , shee regarded it not , but called his name Ichabod , saying , The glory is gone ; because then Gods presence departed from them . What need I say any more ? The worke of the Incarnation of the Sonne of God , and the Redemption of the VVorld by him , was such , that one maine end of making this goodly frame of Heaven and Earth was , that it might be the stage upon which that Worke should be acted . A worke wherein not onely all mans happinesse lyes , and whence it flowes ; but wherein all Gods Attributes are glorified to the highest ; and for which the Church Triumphant shall thinke Eternity short enough to prayse God . Of this Worke ( I say ) the summe is given in one word , Immanuel , God is with us . And plaine Reason may demonstrate that it must needes be so . What is glory , but the shining out of excellency ? VVhat is happinesse but the fruition of the greatest good ? Now there is no Excellency that shines out in any thing , like to that which beames out from God in the Covenant of grace to his people . There is no good that any people can enjoy like the fruition of God in that Covenant . It is true , God manifests himselfe to all the Nations in the World ( in him they live , and move , and have their being : ) yet it is as in a darke Cloud , they grope after him , and cannot feele him , but in the covenant of grace men behold him with open face , like the Sunne shining in his strength , as through a Mirrour : Such a Mirrour as the Prince of Orange had , that would shew the Sunne in his full bignesse and beauty . Thus God shines in the Covenant of grace . The Prince is virtually present in all places of his Kingdome , but his Court is his Glory : So where God is in his Covenant , there Heaven is ; therefore this is usually in the Scripture phrase called the Kingdome of Heaven . But if yet more particularly you enquire , what Gods presence in his Covenant implyes : As he , who being askt what God was , required first a day , then two , then three , alledging , that the more he studyed it , the lesse able hee found himselfe to answer it . So the more I thinke of this , the more unable I see my selfe to make a satisfactory answer : what I can , take thus ; To the Nation of the Iewes it implyed something which concernes not us , but mystically or analogically : As to have the Arke , Vrim and Thummim : to have God to reveale himselfe in Visions and Dreames : To answer by Thunder , &c. which my haste allowes me not leisure to explaine . But to them , and to all other people Gods presence in the Covenant of Grace implyes these three things . First , the owning and acknowledging of them to be his owne separated people , knit to him in a league of love : he is their God , they are his people ; they have a propriety in God , and God hath a propriety in them , so that they may say of Him , This God is our God ; and God of them , This people is my people . Now this is the greatest happinesse , nothing can exceed it : It hath bin often questioned , what was the greatest favour that ever Almighty God did for man ? Some preferre Creation wherein man received his being , and excellent endowments : some Redemption , wherein man is recovered to a better and surer estate than hee injoyed in Creation : but out of question to be a Iedediah , beloved of God , to be neare to God as his Children , as his Spouse , is the comprehension of all that can be said or thought of the happinesse of a people . And if you looke into the Scriptures , you shall see that Gods love to his peculiar people , is such a love as carryes with it all relations : It is the love of a Father to his Children ; I will be your Father and you shall bee my Sonnes and Daughters , saith the Lord Almighty . It is the love that a man beares to the wife of his bosome : I will marry thee to mee in righteousnes , and truth , and mercy . It is the love of a friend : I have called you my friends : And Abraham the Father of all that are in Covenant , he was stiled , The friend of God . And from this interest in God flow innumerable priviledges , for being thus beloved of God , and precious to him , it followes that they are accepted in their services , that all their sinnes are pardoned , and that they have liberty to aske any thing that is good for them . When Solomon was beloved of God , 2 Kings 3. 5. God bids him , Aske what I shall doe for thee : It is but aske and have . And this is the confidence that wee have in him , that if wee aske any thing according to his will , he heareth us . They have friendship with all his friends : In Zach. 8. 23. Ten men shall lay hold upon the skirt of one that is a Iew , of whom they be able to say , Wee have heard that God is with you . Indeed , to have God thus making himselfe over to a people , to bee their portion , to love them , and to owne them , is not onely an heaven upon earth , but the very heaven of heaven . Secondly , Gods presence with a people in his Covenant , implyes Gods assisting them , and prospering all the workes they put their hands unto . This is the ordinary expression of the Scripture : Every thing prospers , where God is . It is said of David , whithersoever ( Saul ) sent him , he prospered : for God was with him . Every house where Ioseph came prospered , for God was with him . In all undertakings , in all Counsels for wars , for peace , for trade , &c. Gods aid and assistance comes in . If they decree a thing , God will establish it . If they commit their worke to him , the very thoughts of their hearts shall be established ; Whatsoever they doe , God will make it to prosper . Thou O Lord , workest all our workes for us . Whereas now if God be absent , all mens endeavours are to no purpose in any kind . Except the Lord build the house , they labour but in vaine that build it . It is to no purpose to plough that field that God will have lye fallow . Ye earne much saith God , but it comes to nothing , ye sow much and bring in little , ye eate and have not enough , yee drinke and are not filled ; he that earneth wages , puts it into a bottomlesse purse . What was the reason ? the Lord blasted all . And it must needs be so , all the second causes worke onely by vertue of the first , the great wheele carries on all the other . A notable example of this , that Gods presence is mans prosperity , wee have in Hag. 2. where when God had told them that the reason of all their ill successe in their enterprizes came from Gods withdrawing from them , for their unfaithfull walking with him in the matter of rebuilding his house , and that thereupon the people were stirred up to consider their wayes , and to build Gods Temple , the Lord tells them , vers. 18. that though their seed was not yet in their Barnes , nor any of their trees had brought forth their burthen ; and so for ought they could see , they were like to have as hard a year as before : yet now , saith the Lord , from this day I wil blesse you . Now you shall have a crop , that there shal not be roome enough to receive it : for if they would build his Temple , he would come and dwell with them . Thirdly , Gods presence in his Covenant implyes his protection , and defence of that people against all enemies . It is said of Joseph , he went into Aegypt , he was sold for a slave : but saith the Text , God was with him , and delivered him out of all his afflictions : None could hurt him , while God was with him . Aboundance of excellent Scriptures speake this truth . Observe two or three comparisons which the Holy Ghost frequently useth , in Isai. 4. the later end , the Lord speaks thus of the Churches of the Gentiles , that he would create upon all the assemblies ( upon all the places where the people should assemble to serve him ) a pillar of a Cloud , and a fire to keepe them safe day and night : for upon all the glory shall be a defence . Marke , Gods presence in his Ordinances , is their Glory , and upon all the Glory GOD would create a Defence . Hee compareth Himselfe to a Shield , I am thy Shield . Now the nature of a Shield is to take all the blo vs , that the body cannot be hurt , till the shield be pierced through . In Zach. 2. 5. God saith he will bee a wall of fire round about them : alluding to the custome of Travellers in waste wildernesses , who used to make fires round about them in the night , and then none of the wilde beasts durst come neare them ; such a defence is God to his people : And he often saith , he beares them upon Eagles wings . Some observe , that other birds carry their young ones in their clawes , ( and then the young one may bee killed , and the old one not hurt ) but the Eagle carries her young upon her back , upon her wings , and so they cannot be hurt till she be shot through . Excellent is that expression in Isaiah the 46. where God comparing himselfe with the Idols of the Heathens , speakes to this purpose , Their Idolls must be borne : but God beares his people : They must be set in their place , and bee kept least they be stolne or broken ; they must defend their gods : but Iehovah defends his people : In many places God calls himselfe the Watch-man of his people , the Leader of them , the Defender of them : all signifying thus much , that the safety and defence of his people rests upon his presence with them . Some where I have read a Dialogue betwixt a Iew and a Heathen : After the Iewes returne from the Captivity , all the Nations round about them ( being enemies to them ) a Pagan asked a Iew how they could have any hope of safety : because ( faith hee ) every one of them is as one silly sheep compassed about with fifty wolves ? I , but saith the Iew , wee are kept by a shepheard that can kill these fifty Wolves when hee pleaceth . This God , where ever he comes is the protector of his people ; who , if he but speake the word , all the enemies of his people are consumed and brought to nothing . And this is the summe of all Balaams answer to Balaak , Numb. 23. and 24. that neither force nor fraud could hurt the people of Israel while God was with them . On the other side , if God leave a people , all their strength is gone , as Sampsons was when his Locks were cut of . A notable instance of this you shall find in Ier. 37. God was then withdrawing from his people , tooke away the signes of his presence , and told them they should be delivered up into the hands of the Chaldeans : they thought yet to hold it out . But saith the Prophet , If yee had smitten all the army of the Chaldeans , and none of them had beene left but a few wounded men , they should come and burne your City . Amaziah's case also is most famous ; hee had warre with a great company of malicious neighbour Princes that hated him , and he hires 100000 valiant men of Israel , and joynes them with his owne forces : But there comes a Prophet , and bids him send these 100000 people backe ; why ? for God is not with the Armies of Israel ; As if he had said , Amaziah , it were all one for thee to carry 100000 wisps of straw , or a hundred thousand dead Carkasses into the Field to fight , as a hundred thousand valiant men , if God bee not with them . While God was with Sampson , he could carry the gates of a City upon his shoulders ; when God left him , when his Locks were cut ( which were a pledge of Gods presence ) then they took him and made a foole of him at their pleasure . If you be not yet satisfied , that all these three things are implyed in Gods presence : observe further that not onely of Jehovah , but even of all the Idoll gods of the Nations , the like things are spoken . As first , they are said to be fathers and friends of the people that worshipped them . Thus the people of Moab who worshipped Chemosh , are stiled the people of Chemosh . When Iudah joyned himselfe in marriage with Idolaters , God saith of him , He hath taken the daughter of a strange god : And elsewhere when God chargeth his people with Idolatry , the Indictment runnes thus : They say to a stocke , thou art my Father ; that is , thou art my God , as neare unto mee as a Father to his Children . Secondly , all their prosperity was said to come from their gods supposedly present among them , and propitious to them . Wilt thou not possesse that which Chemosh thy god gives thee to possesse ? said Iepthah to the King of Ammon , who tooke Chemosh for his God . Thirdly , their safety , their victories are ever attributed to their gods whom they tooke to be among them ; Our God hath delivered into our hands ( Sampson ) our enemy . And the attempts against the Heathen , are said to be made against their gods : as in Isaiah 46. 2. where there is a prophesie of the taking of Babylon by Cyrus , it is thus expressed , Bell boweth downe , Nebo stoopeth , &c. Their gods are gone into captivity . So in 2. King. 18. 34. Rabshakeh vants that , in his Masters name , Where are the gods of Hamath , and of Arpad , &c. And it is observed as an ordinary practice of the Romans , that when they came to besiege any City , they would first intreat the gods of that City to leave the protection of it , and come over to them : as who should say , leave you off their protection , and then let us alone with them : So then , the summe of all this put together , amounts to thus much , that Gods presence in his Covenant with any people implyes that they are dearly beloved of him , that hee workes all their workes for them , and shields and defends them against all their enemies . I come now to the Application of it , wherein ( because I chiefely intend the next poynt , the Condition of Gods presence ) I will briefely make two or three Collections onely , which I conceive may be most seasonable and sutable to your office , and to the occasion of your meeting here this day . First , is it so , that the glory and happinesse of a nation stands in the presence of God in his Covenant : Then , I humbly pray you all to take notice , what are the greatest Evills , and who are the most desperate Traytors , against the King , Church , and State of England at this day . I doubt not but you have a multitude of complaints of Grievances presented to the Parliament house : all ( at least pretended to be ) contrary to the welfare of the State : give mee leave to put up one Great One ; and to informe you who bee the Authors of the greatest Grievances , and Evills that can possibly betide the Kingdome of England , even they that would rob us of our God . Solomon saith , A man that wasts his Father , and chaseth away his mother , is a miserable wretch . And I know , if evidence should he brought into this Honourable assembly against any one that had deprived the King of a Subject , you would think him worthy of severe punishment . But higher , if you should light upon one , that should endeavour to deprive the King and Kingdome of a wise Counsellour , and States man , in the multitude whereof is the safety of the Kingdome . But higher yet , if any should be found that had lift up his hand against his Majesty , the Lords anoynted , who is the breath of our nostrills ; if any such should be discovered , would you not say of them as she said to David , Let the soule of my Lord bee bound up in the bundle of life , and let the Lord sting the soules of his enemies as out of the middle of a sting ? yea would not every true hearted subject in the Kingdome say thus also ? O but ( Honourable and beloved ) they that would rob us of the glory of our King , and Kingdome , that would take away all our happinesse , and protection , and prosperity , that would leave us naked to our shame , that wee should become a scorne and spoyle , are not they worse than any of the former ? You will say , Who is he ? and where is he that dares presume in his heart to doe so ? ( I pray stay for a full answer till the next poynt touching the Condition of enjoying God be unfolded : in the meane time ) take this in part : I pray God there bee none such met this day to fast and pray before the Lord . Every sonne of Belial , every one that is a Rebell against God , every one that workes wickednesse , is that wicked Haman , that sells Hester , and all her people to destruction . If there be any such here , you will give me leave ( being Gods Minister , and your Servant ) to discharge my Office faithfully . Should there bee but one such , I say , among you that are called together to bee the Repairers of the breaches , to such a one let me thus speak ; If thou be found to bee the Achan , that keepes God from going out with our armies ; the Jonas , that art ready to cast away the ship , so that there is no hope of our safety till thou be cast out ; if thy conscience accuse thee that thou art a child of Belial , an Idolater , a superstitious person , a prophane Esau : lay this close to thy heart , how miserable and wretched a man thou art , that not onely adventurest thine own soule to most certaine ruine in opposing the Lord ; but , as another Sylla , thou pluckest out thy fathers purple haire , and deprivest the Kingdome of the glory of it : so that it may be written upon thy Grave-stone , This man was the ruine of his King and Countrie . And for the Lords sake ( Honourable and beloved ) take it to heart , and lay it up with you , that if Gods presence be our glory , then those that would robus of it are our greatest enemies . Think of them all , as he ( upon lesse ground ) said of the Children of Dan. You have taken away my God , and what have I more ? And secondly , let me beseech you all in this your great Nationall Councell , and Assembly , to take seriously into your thoughts what may be the best way of lengthening out our tranquillity . Beloved , all the Nations in Christendome have beene in grievous perplexities many yeares round about us : wee have beene hitherto kept as another Land of Goshen , where light hath still shined , when all others have beene in darknesse . And I know the hearts of some of you have sadly expected when God should come and erect his Iustice seat among us , or give the sword a Commission against us : now you are met for this very thing , to provide for our welfare : for the Lords sake take care to keepe him with us : if he goe , all goes : wee can never light our Candle , if this Sunne bee set : wee shall never fill our Buckets , if this Fountaine bee shut up . All your counsells and advising will be nothing , if God say , I will stay no longer in England : Wee shall then bee a spoyle to any enemy ; a few unarmed men will bee too hard for us all . It is recorded of the Palladium in Troy , that while that Image remained there , the City was impregnable , and that till the Greeks lighted on that stratagem to steale that Idoll away , they could never winne the City . What ever fancy there was in that , you know how much it concernes us to keepe our GOD with us ; let your maine care bee to fixe and settle him therefore among us , and then wee are safe : if you let him goe , we are an undone people . Thirdly , if Gods presence in his Covenant bee the glory and safety of a people ; then may all of you , undertaking any service for GOD , and his Glory , most comfortably and securely rest on God to defend and protect you against all dangers . It is no question but your enemies are mighty , malicious , and cunning ; and it may bee they are digging as deepe as Hell for Counsell to doe you mischiefe in this great way and work that you are in . But while you are with God , God will bee with you . Are not five Sparrowes sold for a Farthing , saith our Saviour ? Are not you more worth than all the Sparrowes in the World ? are you not in Gods Worke ? As Caleb said , The Lord is with us , feare not them , They shall all be bread for us . Goe on boldly , use what providence you can to prevent dangers , but comfortably remember , that the Name of the Lord is a strong Tower , the righteous runne to it , and are safe . I will conclude this with a story of Luther , which he tells of a Bishop of Magdenburg . A Duke of Saxony prepared warre against him : the Bishop hearing of it , falls to praying , reforming of his Church , and amending what was amisse . One of the Dukes spies then in that City , when he saw him make no preparation for defence , came and asked him , if he did not heare what the Duke was preparing against him ? Yes , saith he , I doe ; but Ego curabo Ecclesiam meam , & Deus pro me pugnabit . I must looke to my worke , and the defence of me belongs to God ; which when the Duke heard , he disbanded his forces , and acknowledged that hee should prove too weak to deale with that man that ingaged God in the quarrell against him . So follow you on the work , be yee for the Lord , and comfortably rest your selves under Gods wing , to prosper and protect you . So much for their present happinesse . The Lord is with you . I proceed now to the second part , the condition upon which this happines is to be enjoyed : For God is with you , while you are with him . This Adverb while implyes : First , the duration of time , how long God will be with you , so long as you are with God ; so long , and no longer : for so it is used in the very next words of the Text , If yee seek him , he will be found of you : but if yee forsake him , he wil forsake you . So David saith to Solomon , Know thou the God of thy Fathers , and serve him with a perfect heart , and with a willing mind : if thou seeke him , hee will bee found of thee ; but if thou forsake him , he will cast thee off for ever . Secondly , While signifieth likewise the Degree and measure of Gods presence . This is , the beame by which GOD weighes out his presence , the Standard whereby he measures it ; that is in what degree people are with God , in that degree he is with them . If they bee with God in outward formalities only , God will be with them in outward blessings only : If they be with God in all things as Amaziah was , but not with a perfect heart , God will be so with them : if they be with God absolutely & intirely as Iosiah , and David , and Hezekiah , &c. were with God , God will bee so with them , fulfilling that in Isai. 26. that the most upright God ballanceth out the wayes of the just : hee weighes out their way , and gives them a just proportion ; according to that in the eighteenth Psalme , With the pure God will shew himselfe pure , and with the froward hee will shew himselfe froward : that is , hee will deale with men as they deale with him . This is fully laid downe in Levit. 26. where God saith , if they walke humbly with him , hee will walke graciously to them : if they walke frowardly and stubbornly , and contrary to him , hee will walke contrary to them : If they vexe him seven times , hee will vexe them seven times . So in the seven Churches , when some of them had a few things for God , God would be with them in a few things . If they will have something contrary to God , hee will ever have something against them : and as their wayes are to him , so the most High God will measure out himselfe to them ; and that is the Doctrine that I am to handle , viz. God will bee with his people to bee their glory , their portion , prosperity , and protection , just as they are with him . Before I proceede further with this poynt , give mee leave by way of Caution to remove two or three stumbling blocks , which lye in the way of many men . First , when you heare , that God will bee with his people as they are with God , take heede you understand it not as some , who ( that they may set up the rotten Dagon of mans free will , above the Arke of Gods free grace ) doe use out of such conditionall Scriptures , to argue , that God hath an antecedent , undetermined , uncertaine , suspended purpose of doing good to a people , which is moved , changed , or determined , according to the ebbings and flowings of their carriage towards him . A few words may serve in this assembly : these conditions shew not the moving cause of Gods presence , but describe the Subject or People with whom he is present : the hand of the Diall makes not the Clocke to goe , but shewes how it doth goe . These Conditions quicken us to our duty , and tell us upon what termes wee must look for God to bee with us , but he himselfe is not thereby limitted , but still at liberty to worke in us the Condition which himselfe requireth of us : Gods love of Friendship ( which is his manifesting himselfe in his Covenant ) we cannot expect , except we be with him ; but no Law is hereby laid upon his beneplacitum , his free favour , whereby hee workes both the will and the deed , and causeth his people to walke in his wayes . God gives conditions to us , but takes none from us . Secondly , much lesse neede wee sticke at the glosse of the Papists , who out of such conditionall Scriptures use to argue our performance of the condition , formally to merit Gods gracious presence , and so they will have it to bee rendred by him , not as a mercifull giver , but as a just Iudge . The Scripture is plaine to the contrary ; our merit is nothing but Gods mercy : Wee grant indeed Gods presence to his people is a reward of their obedience ; but it is a reward not of justice , but of mercy . So saith the Prophet David , Thou O Lord art mercifull , for thou rewardest men according to their works . * Thirdly , nor yet must wee thinke , that when this Condition is required of a Nation , that it is so limited , that unlesse the universality of the people shall performe it , the rest cannot expect Gods presence with them : for that was never done , no not in Davids , nor in Solomons time . But it is chiefely meant of the Princes , Rulers , Ministers , and the face of the people ; whose wayes ( whether good or bad in regard of Gods nationall proceeding with them ) are ever interpreted to bee the wayes of the whole body . These blocks removed , I returne to the Lessou , viz. That God is with his people while they are with him , in the sense before given . For the making this more profitable , I shall endeavour , First , to shew you what in the Scripture language the being of a people with God doth implie . Secondly , to make application of it to our selves . First , what is it for a people to be with God . I must shew first Negatively , what it is not . Secondly Positively , what it is . First , Negatively , it is not barely to beare Gods Name , and to bee called his people ; It is not meerely to draw neare to him in the externall performance of certaine duties : It is not to hang down the head like a Bulrush for a day , though in fasting and prayer : It is not to bring thousands of Rammes , and ten thousand rivers of Oyle before God . You know many , and many people have done all these things , yet God hath protested , they were not with him , nor hee with them . Secondly , positively and affirmatively what it is . It implyes these three things . First , to bee a holy people a Ieshurun , a righteous Nation , to be those that undertake the counter-part of the Covenant , that as God makes himselfe over to be their God , and their portion , so they deliver themselves up to him as a people renewed and sanctified , to become his portion . That is a chiefe thing which the Scripture alwayes meaneth , when it speaks a people to be with God , that they must be a holy people , separated from all iniquity unto God , as was cleerely and largely opened in the morning . Read over all the booke of God , and you shall never finde that a people are said to come home to God , but when they put away all their abhominations , threw away all their lusts and Idolls to the Moles and to the Bats , loathing and detesting themselves for them , being as the Doves in the valley , every one mourning for their owne iniquities , fully determining and resolving never to returne to them any more . And indeed if this be not done , it is impossible for a people to be with God , or to endure God to be with them : For God is a devouring fire to wicked men ; and all wicked men to him are as Straw , Hay , Stubble , and Waxe , which the nearer they are brought to the fire , the sooner they are devoured . Therefore you shall read that the nearer wicked men have at any time beene brought to God , the greater their misery . And for my owne part , I question not but if an ungodly man should bee lifted up into Heaven , where God most manifesteth himselfe in glory , he would there be most miserable . Clemens Alexandrinus speaks of a Temple , upon which was written , No unholy thing must come neare this place . This is Gods very inscription . Hab. 1. 13. Thou art of purer eyes than to behold evill , and canst not look on iniquity . Look over all the Epistles in the new Testament , and you shall finde , that however the externall profession of Christianitie admits men to the external priviledges of Gods presence , yet unlesse they be inwardly renewed and sanctified , there is no being nigh to GOD , Iames 4. 8. Draw nigh to God , and hee will draw nigh to you : Cleanse your hands yee sinners , and purge your hearts , &c. This is most cleare in that great worke of mans Redemption by Iesus Christ : when God had created man holy and righteous , God delighted to bee nigh unto him : but so soone as iniquity was found in him , there was a wall of separation built , and a gulfe made , that never could bee filled up , till the Lord Iesus Christ by his infinite sufferings did it : And when that worke is done by Christ , the Lord will not communicate his Christ to any soule in the world , but upon these absolute termes , ( and God hath sworn that it shall be so ) that so soone as he hath delivered them , and brought them neare to himselfe , in calling them to participate that Redemption , they should serve him in holinesse and righteousnesse all the daies of their life . This is the first thing , they must bee a holy people . Secondly , to be with God , is to be true worshippers of him , maintaining the purity of his Ordinances from Idolatry and Svperstition . This is abundantly proved Hos. 11. 12. Ephraim ( saith the Lord ) compasseth me . One would have thought that Ephraim was neare to God , when he compassed him : but saith God , Hee compasseth me with lies . What is that ? with Idolatry , for it is usually expressed in the Old Testament , that Idols are lies , and lies are put for Idols : as in Isa. 49. 20. Is there not a lie in my right hand ? Thus Ephraim ( that is the ten Tribes ) compasseth me , saith the Lord , but Iudah remaines faithfull with God , therefore hee ruleth with the Saints . What was Iudahs faithfulnes ? it was her keeping of the marriage Covenant with more care ; when in Hezekiahs time ( to which the Prophet referreth ) Religion was reformed and advanced , then Iudah was faithfull with God . For the more full understanding of this second branch , let me commend one observation to you concerning all the Kings of Israel and Iudah after Solomons time ; the Scripture sets downe a character of every one of them , that all the world might know what judgment God had of them . You shall finde that of all the Kings of Israel ( though there were some very brave men , yet ) there is not one of them that God acknowledged to have walked with him , because they were all Ieroboamites , worshippers of the golden Calves . And when hee speakes of any King of Iudah , hee ever singles out one thing as the chiefe matter of his commendation ; and that is , how he stood affected in poynt of Religion : Such a man was upright with God : the meaning is , all his dayes he maintained Gods worship . And yet let mee tell you some of their moralities were no better than they should be . Asa in the Text was a cholericke passionate man , and covetous in his old age , and many other weaknesses were found in him ; yet because hee went through-stitch in the reformation of Religion , Asa's heart was said to bee upright with God all his dayes . With this God useth to cover all their infirmities as with a veile . But if any of the good Kings did but halt in this poynt , God hath left it upon record , as a blot upon their honours , therefore are they blamed , if ( through their default ) the high places were not taken away , though the Idolls set up in those places were removed . And in the new Testament , throughout all the time of Antichrists apostasie , the true Church of Christ , that walked with him aright , are described by this Character , that they are a virgin company , not defiled with women ; that is , they were never guilry of the spirituall pollutions of that Apostaticall Church of Rome . This was to be with the Lamb , and to follow him wheresoever he goeth . That is the second , to keepe close to God in his worship . Thirdly , to be with God , is to be on Gods side ; to be engaged in Gods cause , to appeare in those things wherein God looks that all his friends should stand for him . When the Levites would know neither Father nor mother , but slay every man his brother , or companion , or neighbour , that they might avenge Gods quarrell ; this was to be on Gods side . When Elias was zealous for God , at a time wherein all the Kingdome ( as he thought ) played the Apostates : when Phinehas goes with his Javelin , and executes vengeance on Zimri and Cosbi , when men stand in the gap ; when ( in a word ) a people are for God and his cause , as Iehoshaphat said hee was for Ahab , I am as thou art , and my people as thy people : My horses as thy horses , and my Chariots as thy Chariots , this is to bee with God . And indeed , if this be wanting , people cannot be interpreted to bee with God , because God is not acknowledged in his due place , unlesse they bee for him with all their hearts , and with all their soule , and all their strength , when he hath most neede of them . If a woman will doe many things for her husband , yet if her heart goe more after her Puppets , her cloaths , her servants , than after him , especially in times of his necessity , her heart cannot beeinterpreted to be with her husband , because he is not acknowledged in the due place of an husband . So if there be any thing , any cause , any person , that we rather ingage our selves for , than for God and his cause , wee cannot be said to be with God . So now you have the meaning of the Condition of enjoying God , while yee are with him : It is , 1 To be reconciled to God , and to walk with him as an holy people . 2 To continue with him in the purity of his worship . 3 To stand by him in every cause , which doth concerne his glory . The deductions which might flow from this Doctrine for our use are many ; I shall confine my selfe to these two , as being most sutable and seasonable to the time , and your worke . First , matter of Humiliation , and mourning before God for time past . Secondly , matter of Duty , for time to come . For the first , Honourable and beloved , you stand this day before the Lord to afflict your soules , and ( though you bee the chosen men of your Tribes , lifted up above your brethren ) yet you are now called , not onely to bemoane your owne iniquities , but to beare the iniquity of the whole Kingdome . And ( me thinkes ) I looke upon you , as upon the Prophet Ezekiel , when he was to beare the iniquity of the house of Israel and Judah , hee was to lye upon his side , and to eate his bread made of Wheate , and Barley , and Beanes , Lentiles , and Fitches , miserable coarse bread , and baked with the dung of man , and to drinke a little water for many dayes together . How sad and heavy the Prophets spirit must needs be when he was thus to beare such a burthen , is easie to judge . Such a temper of spirit would this day well become you . And now could I but speak to you from the Lord how sad things there are against England , in this point of not being with God , could you with patience and grace heare me ; and would the Lord affect my heart and yours in handling and hearing of them , we should make this place a Bochim , a place of weepers , the stoutest heart would be as Queene Huzzab , and her Ladies , when they went into Captivity , tabering on their breasts , and mourning as Doves , yea howling after the manner of Dragons . Could I , as in a mirrour , set before your eyes , how infinitely farre off the body of this Kingdome is from being with the Lord , we should wonder that the Lord hath not wholly forsaken us long agone ; and that instead of injoying this liberty of pleading with God for our lives , for our Prince and Countrey , and for whatsoever is precious to us , we are not left like unto Sodom , and made like unto Gomorrah . Take a view of all the three particulars mentioned in the point . First , are we an holy people ? ( I am now pleading Gods cause , and though a poore unworthy man , I stand betwixt God and a Kingdome ) I aske again , are we an holy people ? Are our Princes , our Rulers , our Magistrates , our Ministers , and the body of the people holy ? Doe wee walke according to the rules of Christianity , the summe whereof for the practicall part is laid downe in the ten Commandements , and those expositions that our Lord gives of them ? Doe we walke thus ? I know there is no man here so ignorant as to imagine that we doe . Alas ! the Prophets speech too well befits us : Ah! sinfull Nation , a people laden with iniquity , a seed of evill doers , Children that are corrupters : The whole head is sicke , the whole heart is faint : from the sole of the foote , even to the head , there is no soundnesse in it , but wounds , and bruises , and putrifiedsores . Aegypt was never more bespread with Locusts and Frogges , than our Kingdome is with horrible prophanenesse , uncleannesse , oppression , deceit , and whatsoever is a stench in the Lords nostrills . The generality of people wearing indeed the Lords Livery , ( being Christned ) and doing the Devills work all the yeare long . Nay , is there any thing this day so hated , as holinesse ? have we not gotten termes to scoffe down all goodnesse ? is not almost every man who will not sweare and be drunke , and be deboyst as a Turke , or worse , cryed downe with the odious name of a Puritan ? That as Ambrose said of Paulinus , a yong noble man of Rome , at whom when he was converted to Christ , and left the worlds glory , to carry Christs Crosse , there was more wondring than if a Mule had cast a Foale . And as Bede said of the ancient Britaines , immediately before their destruction by the Saxons , that they were come to that height of wickednesse , as to cast Odium in Religion is professores tanquam in adversarios . God knowes many thousands are guilty of the same in this Land , this day : the measure of our iniquity seemes to be more than full . O that our hearts could this day bleed for it ! Secondly , see what wonderfull cause wee have to bee abased for all the injury the Land stands guilty of , in abusing God in the poynt of his Worship , which is the defiling of the marriage bed betwixt God and his people . God hath visited all the Reformed Churches , brought most of them almost to nothing : yet , passe over and see , whether ever any of them have provoked the Lord in this kinde so much as wee have done . Let mee name foure or five things , too much practised , and too little lamented : God in mercy affect our hearts with them this day . First , the Articles of our faith , the depositum , the good thing committed to us , which we received from our fore Fathers ; and should transmit entire to our posterity : oh the miserable defection that wee have made from God , adulterating thereof ! Tell mee , beloved , what one poynt , what one Article of Faith controverted betwixt us and the Church of Rome is there , that our Pulpits , and Presses , and University Acts have not beene bold withall ? as if we were weary of the Truth which God hath committed to us : as if indeed , for our not receiving the truth in love , God were giving the Nation up to believe lies . Secondly , let me instance in the Lords Day ; a day which is a signe betwixt God and his people , that He is their God that sanctifieth them . That as Idoll-worshippers are knowne by keeping holidayes to their Gods : So Gods people are knowne to bee his people , by observing of his Holy day . It is most true , that our ancient Doctrine established is purer in this poynt than can be found in most of the Churches , and excellent Lawes we have for the backing of it : but I believe there hath not beene in all the Christian World such high affronts offered to the Lords day , as of late hath beene in England , and ( I am confident ) they all lie in the Deck charged , as the sin of the Nation , till by some publicke Act , the fourth Commandement bee restored to its due place and honour . Thirdly , goe to another branch , the poynt of preaching the Word . The preaching of the Word is the Scepter of Christs Kingdome , the glory of a Nation , the Chariot upon which life and salvation comes riding : such a treasure as that any wise Merchant would sell all to buy the field wherein this Treasure lies . O that God would humble England for the great abuse of this invaluable mercy ! What little care hath the State in general taken to provide that Christ might ride in Triumph upon his white horse ? that the Word of God might spread into every corner of the Land ? But , oh the cruelty that hath beene offered to many poore Congregations , in taking away the bread of Life from their mouthes , without any pitty ! as if the starving and murthering of soules , for which Iesus Christ shed his blood , were a matter of no moment . And oh , the spoyle , and havocke that hath beene made among many faithfull and painfull Ministers , for such trifles as will not endure tryall in the day of the Lords appearing ? Could wee as in a mirrour , behold the great guilt wee lye under for these things , and apprehend what great wrath is kindled against the Kingdome for them , how would our hearts tremble before God this day ? Fourthly , but above all , the extreame daring , bold audaciousnesse of a generation of men , that have adventured as much as in them lies , to corrupt Gods worship , that not onely rejoyce to see the Idolatrie , and superstition of Rome practised by others , but have dared to set their thresholds by Gods threshold , and to dresse out all Gods worship , according to their owne fancies , things too apparent to need any further proofe . It may be some may think , this is no great matter , and much complaint need not be made against it : a few distinctions will salve all that is done to quit it from Idolatry , and superstition . But as Lodovicus Vives saith of the Papists in his dayes , that for ought he saw , they ( in effect ) gave the same reverence to their Saints , which the Pagans did to their gods : So I may truely say of these men , ( that notwithstanding all their distinctions ) little difference is to bee found betwixt their practise , and the superstitions and Idolatries of the Church of Rome . Will some say , let it be granted that men have been too blame , ( as doubtlesse multitudes have been too bold ) in this kind , yet God forbid , that we should judge so farre , as to make them as odious to God , as if they were the bringers of Gods wrath upon the Nation , as if they were as bad as whoremongers , or blasphemers ; or that we should offer to compare them with the grosse Idolaters of the Church of Rome : God forbid such a staine should bee cast upon them . Thus some men draw a fine veile over these foule enormities . Good Lord , that the glorious light of the Gospell in eighty two yeares , should not take away this filme from the eyes of men ! Judge you the case , you that are husbands , you that have a spirit of jelousie , bee yee Arbitrators betweene the Lord and this Generation ; and say , if a wanton looke in your owne wife , if a whorish dresse , if the giving , or receiving of love tokens , if the least degrees of dalliance would not render your owne wife more abhominable to you , than the knowne fornication , or adultery of any other woman whatsoever ? Doe you not know that the Church of Christ is his Spouse ? Do you not know that God is more easily provoked by a people among whom hee walkes , than by any other people whatsoever ? I beseech you lay these things to heart . And let the remembrance of this day , helpe you in it . This day eighty two yeares agone , the Lord set up the Gospell among us , and tooke us to be a nation in Covenant with him . Oh the progresse that some nations would have made ! The thankfulnesse and fruitfulnesse that some people would have attained to in so long a time ! but that wee should grow worse and worse in poynt of Gods worship , that we should hanker after Idolatry , and Superstition , and fall away worse than any of our neighbours , that God hath visited so severely : what shall wee say , when God comes to reckon with us for these things ? Fiftly , adde the horrible prophanation of the holy Sacrament of the Lords Supper , the promiscuous multitude every where , not onely allowed , but even compelled to the receiving of it : Multitudes of whom , know not whether Christ were a man or a woman , nor how many Gods there be , multitudes wallowing in all prophanenesse and licentiousnesse ; yet if they professe that they be no Papists , almost every where they are admitted to the polluting of these reverend Mysteries , as if we would compell the Lord to depart away from us . And then , if we should take in the third branch of ingaging ourselves in Gods cause , how little zeale is there for God ? The wrongs and cruelties that are done to many , the teares of the afflicted , and oppressed ; and so few that will open their mouths , or appeare to plead any cause which GOD will owne , abundantly proclaimeth this . Verily , beloved , were you all as innocent as Ezra was of the fact among the Iewes , of the wretchednesse of the people of Israel : If you did know what God looks for at your hands this day , you would rent the very Caule of your hearts before the Lord , and sit downe with him astonished , and refuse to be comforted , and wonder that GOD hath not wholly left us , and delivered up our glory as a spoile , and severely revenged the quarrell of his Covenant . But to come nearer yet , and bring it home into your owne bosomes ; what if you your selves bee guilty of these things ? You that are the flower of your Tribes , the chiefe of the Thousands of England ; You that are lifted up above your Brethren , whom GOD hath made the Head , and not the Taile of the places where you live , when GOD might have left you to be hewers of Wood , and drawers of Water . And hee hath made some of you Noblemen , some Knights , and Gentlemen , and now called you to bee the Repairers of our breach , to heale and prevent our ruine . What if you your selves have a chiefe hand in these transgressions ? What if among you be found swearers , cursers , adulterers , drunkards , haters of Gods waies , scorners of his Children , and his Ordinances , men who goe on in your sinfull wayes , and resolve to doe so : and because you are great , will therefore bee children of Belial , refusing to carry Gods yoake : what if any such should be here ? The Lord of heaven forbid . But if there should be any such , I beseech you thinke what a Magor-mizzabib , what a terrour round about you there will be , when God comes to find you , and to reckon with you ! Are you come to Fast , and Pray before the Lord ? Doe you come to stand betwixt God , and the Nation , when you wallow in such wayes as GODS soule abhorres ? Doe you such things as are rebellion against God , and pull downe his vengeance on us ? Doe you call this an acceptable Day ? Doe you thinke the LORD will accept of any service at your hands ? Be ashamed , and confounded , and never rise up till GOD have broken your hearts , and spoken peace to you in the bloud of CHRIST . Let deepe humbling thoughts for these things , bee now to your soules as those bitter Hearbes wherewith the Israelites of old did eate the Passeover . But if you make nothing of all this , but will goe on carelessely , and walke contrary to God , God will walke contrary to you , the Lord will not be with you . This is the first use for Humiliation . Secondly , I adde but another of Exhortation , and I have done : ( I beseech you pardon the Liberty , which your call gives mee , I were unworthy ever to speake more , if I should not now speake freely ) You stand all this day before the LORD , and have beene exercised in the Duties of Fasting , and Prayer : I beseech you tell mee in Gods presence ( or rather answer GOD in your owne hearts ) what was the thing you propounded to your selves ? was it to keepe a day for Formality ? because it is now a received thing in England , in the beginning of a Parliament to keepe a Fast ? Or was it , that by hanging the head as a Bulrush for a day , you might expiate your sinnes with God , and take a new Ticket to sinne againe ? As it was said of Lewis the eleventh , that hee would kisse his Crucifix when he had done evill , and then God and hee were friends , and he might goe on in his old way againe . If it bee so , expect a sad reckoning for this dayes worke : you deale with a God that will not be mocked by the greatest of you . You shall reade in Ezek. 14. divers of the Elders came to the Prophet to inquire of God . These men , saith God , have set up their Idolls in their hearts , and they come to enquire of mee : Tell them I will answer them with a witnesse , I will set my face against them , and make them a signe , and a Proverb . So I say , from God to the greatest of you , who brought your sins in the morning , and purpose to returne to them in the evening , and keepe such a solemne day onely for a formality , and there an end , God will reckon with you for it . But if you desire indeed to meete God , and to bee with God , that God may be with you , then weigh what I shall say from the Lord ; and if it appeare to bee his will , then ( as you were taught in the morning ) draw it up into a Covenant ; Covenant betwixt God and your soules , come , and receive the Sacrament upon it , and lye at Gods feet to obtain grace for performance . My exhortation shall be answerable to the three branches of the Doctrine . First , resolve every one of you for his owne part to turne to God , to cast out all your abhominations , never to turne to any of your wicked wayes from this day forward . It may bee this motion seemes harsh , and will not easily downe : ( because in our wretched dayes , as the Turks use to account all fooles to bee Saints ; so men with us account all Saints to be fooles . ) But this must be done ; necessary things fall not under deliberation . To live in hell you would not ; to live with God you cannot : hard it will bee to be damned ; impossible it will bee to bee saved , unlesse with full purpose of heart you turne to God , and become new creatures . I must say to you as the Prince of Orange said to his souldiers at the battaile of Newport , when they had the Sea on the one side , and the Spaniards on the other : If ( saith he ) you will live , you must either eate up these Spaniards , or drinke up this Sea ; So must you , either conquer your lusts , eate up the Spaniards , or drink up the Sea , the devouring Gulfe of Gods wrath : and none of you know how soone this time may come , that will yee , nill yee , yee must be be brought neare to God , who is a devouring fire , utterly to consume you , if you be Straw and Stubble , or to glorifie you if you be Gold . The Pagan King of Niniveh saw this , that without turning every man from the wickednesse that was in his owne hands , there could bee no hope of escaping the wrath of God . And therefore you who are Christians cannot expect that God should be with you in any thing that you take in hand : till this bee done , God will not onely loath you , but the works of your hands also . Secondly , this done , bee with God in matter of * Religion : my meaning plainly is this , be First , such as cleave to the purity of his worship in your owne practise . And then in your great Counsaile , bee yee purgers and preservers of our Religion . Looke throughly what is amisse , and pluck up every plant that God hath not planted ; throw to the Moales , and to the Bats , every ragge that hath not Gods stampe and name upon it . That it may be said of this Parliament in matter of Religion , as it is said of Josiah , There was never any like him before him , nor any after him . So there was never any Parliament before this , nor never any after it , that followed the Lord with all their heart , and all their soule , and all their might , according to all the will of God . And to provoke you , give mee leave to give you a briefe view of the hedge that God hath made about the second Commandement . The intent of that Commandement is , that Gods people should worship him with his owne worship , and his owne ordinances , and never dare to tender to him the devises , and traditions of men for a homage . Now the Lord knowing the itch , and pronenesse in men to be tampering in the worship of God , to set their thresholds by his threshold , hath set such a hedge about it , that if a man did consider it seriously , hee could not but admire that ever mortall man should dare in the matter of Gods worship , to meddle any jot further than the Lord himselfe hath commanded : it standing like the Cherubims , and the flaming Sword , which turned every way to keepe the way of the Tree of Life . First , he is a jelous God , as if hee should say , the matter of my worship is to mee as the marriage bed ; and I am a Husband easily provoked to jelousie , which is * the rage of a man , and will accept no ransome . Secondly , all such are said to hate God , I will visit the sinnes of them that hate mee . They all pretend that they are lovers of him . They that made men kisse the Calves , yet would have them sweare Iehovah liveth . Jeroboam pretended nothing but respect to God , and to Gods people , when he set up his Calves : so these men pretend reverence and veneration to Gods Ordinances : but God protests that they all hate him , which may appeare by the odious names hee gives to their sinne , calling it sometimes Rebellion , as being a denying his Soveraignty , Iosh. 22. 16. 22. Sometimes Apostasie , Ier. 2. 13. Sometimes Adultery , the most unpardonable sinne betwixt man and wife , Ezek. 16. And sometimes Blasphemy . Isai. 65. 7. Thirdly , it is a sinne that hath vengeance , and punishment intailed upon it to the Third and fourth generation . The Iews say to this day , that there was never any calamity betided their Nation , since their comming out of Aegypt , but there was an ounce of the Golden Calfe in it . It is a sinne that GOD failes not to visit upon Children , to the third and fourth Generation . But now on the other side , God will shew mercy to thousands of them that love him , and keepe his Commandements . How is that ? The Lord interprets them to love him that purely worship him . As a man who finds his wife faithfull in the marriage bed , judgeeth that shee loves him , and that her heart is one with his , what ever other infirmities shee may have . Yea , they are interpreted to keepe all his Commandements . God will trust them for all his Commandements , whom he finds faithfull in his worship : Yea , to a thousand Generations , hee will remember them , which is longer than this wicked world shall stand . The kindnesse and faithfulnesse of them that maintaine and preserve the pure Religion and worship of God , shall ever bee in the sight of God for them and their posterity . Oh! let mee helpe your reckoning in the day of the LORD , intreating you for the Childrens sake of your owne body , to lay what I have said to heart , that you may provide that the Ordinances of God bee neither taken away , nor defiled , that GOD may be purely worshipped in his owne way for time to come . And that by a Generation of men , who seeke onely to glory in our flesh , wee bee not jugled our of our Religion , nor mis-led in such a way of service , as that Gods soule should take no pleasure in us . Thirdly , and lastly , ( which is the comprehension of all the rest ) bee on Gods side , ingage your selves in every cause which is Gods : Owne what God ownes . As Christ said , You shall not have me alway ; that is , in my person , but the poore you shall have alway , and when you will you may doe good to them . So I say , you have not Christ with you in his person : but you alwayes have his Cause , his Truth , his Ordinances , his Day , his Ministers , his Children , the Teares of the afflicted ; all causes of Instice and Righteousnesse , these are Gods causes . God would have all his friends zealous for him , and appeare for him , his Church , and his Cause . And to inflame your hearts to this , be pleased to consider these few incouragements . First , God hath deserved it at your hands , that you should appeare for Him , Hee hath appeared for you when none could : His Sonne Iesus Christ gave his owne soule a ransome for your sinnes , or else you had perished in Hell for ever . Hee hath made you the Head , rather than the Tayle : Hee hath heaped upon you Honour , Wealth , and Friends ; and you can give no other reason why you are not more miserable than the poorest Vagrant , that wants both house and home , but onely this , that GOD hath beene on your side . Doth not hee then deserve to bee owned ? They say , Love is loves Loadstone , and loves Whetstone . Secondly , Gods Cause , his Church , and Children , have few friends , and many enemies , and those enemies no Babies , but Principalities and Powers , Cruell , Cunning , Malicious , and unweariable : And more now than ever . Satan knowes his time is short , hee stirres up all his instruments , as if one spirit possest them all . And is it not a shame , that the Lords friends should bee more backward in his cause than the vassalls of Satan are in their Masters ? I adde thirdly , the Lord to punish the Pride , Sloath , Hypocrisie , and Formality of his people , hath of late suffered the enemies of the Church to prevaile exceeding farre . The face of Christendome this day so miserably rent with Warres , Sedition , Heresies , and Schismes is a most ruthfull spectacle . Who can looke upon poore Germany , and not even bee compelled to weepe over the Booke of the Lamentations againe ? And GOD knowes whose Lot is next : Little quiet I feare is to bee expected in Christendome , till the Beast his Kingdome be ruined . Now wee know that the Lord accounts that the most seasonable time for his friends to owne his cause , when the enemies are most violent against it : then God saith , Who is on my side , who ? When the pressures of the Church are greatest ; the opportunities of appearing for the LORD are most seasonable , and great are their Rewards who then sticke to him . Every one would gladly embrace a glorified CHRIST : but when the whole Councell shall reject him ; then , with Nicodemus to plead for him , this is honourable . When hanging upon the Crosse , his Disciples runne away from him , then with Ioseph of Arimathea boldly before Pilate to shew love to him , this is acceptable . When the Jewes had an exalted Mordecay , then the people of the Land would turne Iewes . The Samaritanes would helpe to build the Temple , when the Persian Emperour is a friend to the Church : But our Lord saith , let mee have the man that will not bee ashamed of me before a froward and adulterous Generation . Marke , he doth not say in a gracious Generation ( then no man will bee ashamed of him ) but in an adulterous , and froward Generation . Fourthly , when you strike in on the LORDS side , on his Churches side , on his Causes side ; you shall not onely strike in with the best side , with the best Cause , but with the most prevailing ; with that side which must and shall have the victory at the long runne . It would make a man never to be afraid to be ingaged in a quarrell where hee is sure of the Victory . The Barke wherein Christ , his Church , and Cause are , may bee tossed , but can never bee drowned . Populus Romanus saepe praelio victus , nunquam bello . The Romans lost many Battailes , but they were never overcome in a set Warre ; at the long runne they crushed all their enemies . So all the enemies that seeme too hard for Christs cause , and his Church , must perish . Hee must rule , till all his enemies be made his footstoole . In Zacharie the 12. there are foure or five admirable expressions . The Church is compared to a Hearth of Fire in the midst of a Wood . Like a Torch of Fire in the middest of a Sheafe . Whether the Wood , or the Fire , the Torch , or the Sheafe will have the victory judge yee . In verse the second shee is compared to a cup of Poyson , that will end them who thinke to devoure it . To an heavy Stone , that will returne upon those to their ruine , who endeavour to carry it away . So shall it bee with all Nations that fight against the Church and cause of Christ . And if any man should happen to lose his life in the Lords quarrell ; as the Angell said to Daniel , Hee shall stand up in his lot : Hee shall rise up , and follow CHRIST , cloathed with glory . Revelations the nineteenth , the Armies in Heaven , that followed Christs triumphant Chariot , were such as were holy , and faithfull , and loved not their lives to the death . Would not this move any man to bee on Gods side ? Lastly , ( Honoured , and beloved in the Lord ) let the consideration of your great place , and office that God Almighty hath called you to raise up your spirits to endeavour great things for the LORD . For my part , I am too weak to fathome in my thoughts , what the great worke is to which you are called together by God . You are met to seeke the good of the Land , the good of the Church , a greater charge than the salvation of your owne soules , is put into your hands . It may bee not onely our welfare , and peace , and Religion : but even the welfare of all Christendome , under God depends upon your meeting . That God that might have left you ( as I said ) to bee hewers of Wood , and drawers of Water , hath called you to bee Repairers of all our breaches , and the Prayers , and blessings of all GODS people are upon you . The eyes of all the Nation next under GOD , and our gracious Soveraigne , are fixed upon you . Oh what a mighty tye doth this put upon the soule of every one of you , to lay aside all businesse , and pleasures , and lusts , and ends of his owne , and solely to study how to advance CHRISTS cause , and appeare where Christ would have him appeare . Your work is great , our evills are many : but be not discouraged ; onely rememember , that God is with you , while you are with him . As it is in Zech. 4. Who art thou , O great Mountaine ? before my servant Zorobabel thou shalt become a plaine . If God be with Zorobabel , Mountaines shall become Plaines before him . God can make those things , that you apprehending as Hydra's , and Monsters would tremble to thinke of , to fall before you as the leaves of a tree . There is a notable storie of Luther , when hee first came out against the Pope , Albertus Cranzius ( a Bishop that liked well his project , but thought it impossible to bring it to passe ) wrote to Luther , Frater , Frater abi in cellam , & dic , miserere mei Deus , Frier , Frier , goe to thy Cloyster , and say , Lord have mercy upon mee , this worke is too hard for thee ; yet Luther wrought wonders . One Luther will doe great things , if GOD bee with him . One Parliament may doe great things , if God bee with them . Resolve upon it this day to bee for God , make this another blessed seventeenth of November . But if through feare , treachery , cowardise , pride , or sloth , you withdraw your selves from Gods work ; Deliverance shall come to Gods people another way ; and you for your part shall not onely lose your share in the comfort : but you shall bring all the guilt , and sinnes that the Nation groanes under , to stand upon your owne score before God . Yea , ( you will think it is a great word ; but I speake it not rashly ) it may bee more guilty , than the very Authors of our mischiefes , who have beene firme to their owne principles , in the bringing of them in : and you contrarie to your light , and office doe further them , if you not withstand them . As hee who solicited an Emperour for a pardon for one that had killed two men , and received a denyall upon that very reason , that the delinquent had twice imbrued his hands in bloud ; replyed to the Emperour : Nay , you killed the second ; for if hee had beene cut off for the first , hee had never killed the other . So , abundance of evills committed by private men , are not the sinnes of the Rulers and Princes at the first , but may afterwards through their connivence or want of zeale , be truely reckoned and accounted theirs . God forbid that you should bring so great a burthen upon your own soules and consciences . Vp and be doing , and the Lord be with you in his cause . Now although your wisedomes best know what is to be done ; and it may seeme unfit to prescribe such a Colledge of Physitians a way of a Cure : Yet give mee leave onely to propound one thing ( even the same which was prest in the forenoone ) which I suppose would prove a Catholike remedy for all our evills , and the greatest meanes for the lengthning out of our tranquillity , and the healing of all our distempers : that is , the promoting , establishing , and maintaining a faithfull , learned , painfull , preaching Ministery : that every Candlesticke may have a Candle , that every Flocke may have a faithfull Shepheard to guide them . This is the thing I would propound to you . This was the course Iehoshaphat tooke , who sent Princes and Levites , who taught in Judah , and went about through all the Cities , and taught the people . Blessed be God for the light that shines among us . Yet I must tell you that of nine or ten thousand parishes , which they say are in England , I believe there are many thousands , which these eighty yeares have not had the blessing to enjoy ( at the least any long time ) a setled , faithfull , preaching Ministery . So that I believe , ( and I speak somewhat from experience ) that many thousands , if not thousands of thousands , know not the right hand from the left , in the very principles of the Doctrine of Christ . What ever bee the cause , whether it bee that our Lawes and Constitutions are defective : whether the negligence or corruption of our Governours ; whether the want of a preaching maintenance , or whether all these bee the fault : Certaine it is , there hath beene hitherto a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , somewhat which hath hindred the spreading of it . And it is worth your most diligent enquirie , whether the neglect of this hath not beene one maine cause of the ill successe of so many former Parliaments . Could you provide mercifully for people in this , you would make all safe , and England would thanke you as long as it is England . To incite you , be pleased to consider but these two things . First , we deserve no further the name of a Christian Nation than this is done , nor any further than this is advanced . This is the Scepter whereby Christ rules : The dwelling of his Word with a people , is the greatest proof of their owning him for their Prince , and his acknowledging them for his owne Subjects . Is any Country esteemed a part of a Princes Dominion , that is not ruled by his Lawes ? Neither can any Land be accounted Chists Kingdome , where the preaching of the word , which is the Rod of his power is not established . And the Lord hath ever esteemed the hinderers of his Word , to bee the men that would not have Christ rule over them . Secondly , if all the good Lawes in the world were made , without this , they would come to nothing ; order what you can , leave this undone , you will never doe the thing you aime at . Magistrates and Ministers of Justice will not execute them , and people will not obey them . The darke places of the Land are ever full of the habitations of wickednesse . But if Christ smite the earth with the rod of his mouth , the Wolfe shall dwell with the Lambe , and the Leopard shall lye downe with the Kid , the Calfe , and the yong Lion , and the fatling together , and a little Child shall lead them . There shall nothing hurt nor destroy , where Christs Scepter rules : Your Lawes cannot give men new hearts , nor new strength ; that is the priviledge of the Lawes of Christ . The Poets speake of excellent Musitians , who by the power of their Musicke made stones leap into Walls , beasts to bee tame , &c. This will doe more , this will take the stone out of mens hearts , this will give them a new heart ; this will make all the Commandements easie ; there is a kinde of omnipotencie in it . Ibeseech you amongst all your excellent purposes for our good , let this bee the first , and chiefest : If this will not doe , nothing will : If they heare not Moses and the Prophets , they will not believe though one rise from the dead . FINIS . LONDON : Printed by J. O. for SAMUEL MAN , dwelling in St. Pauls Church-yard , at the signe of the Swan . 1641. Notes, typically marginal, from the original text Notes for div A89580e-240 Introduction , setting forth 1 The fitnesse of the Text . Amos 7. 14 , 15. Ezr. 8. 21. Verse 22. 2 The state of the Iewish Church , which occasioned the Text . Chap. 14 , 2 , 3 , 4. Verse 7. 3 The coherence and Analysis . Verse 7. 4 The division . Notes for div A89580e-1040 The first part , viz. The happinesse of the Church Psal. 139 , 7 , &c. Jer 50. 5. Isai. 56. 3 , 6. Doct. 1. The happinesse of the Church proved , 1 By Scriptures . Deut. 29. 5. 2 By Reason . 2 Cor. 3. 18. The Churches happinesse further explaned , to consist , 1 Of Gods owning them . 2 Cor. 6. Hos. 2. John 14 1 Joh. 5. 14. 2 Of Gods assisting and prospering of them 1 Chr. 11. 9. Gen 39. Job 22. 28 Pro. 16 3. Psal. ●● Isa. 26. 12 Psal. 127 Hag. 1. 6. 9 3 Of Gods protecting and defending of them . Acts 7. 9. Gen 7. Vers . 10. 2 Chr. 25. Jer 48. 46 Mal. 2. 11. Ier 2. 27. Iudg. 11. 24. Iudg. 16. 24. Use 1. for discouery of the greatest Traitors . 1 Sam. 25. 29 Hest. 7. 5. Iudg. 18. 24. 2 Use of the Churches happinesse , direction how to lengthen out our happines . Ier. 37. ●● 3 Use of the Churches happinesse . A ground of protection in any undertaking for God . Num. 14. 9. Prov. 18. 10. Expos. in Esai 30. v. 15. Notes for div A89580e-4820 The second part viz. The Condition of enjoying that happines . 1 Chron. 28 9. 2 Chron. 28. 2. Vers . 7. Vers . 26. 2 Doct. 1 Cleered of Cavils , by a three fold Caution . * Psal. 62. 12. 2 Further explicat●d by the resolving of a question . Quest . What it is to bee with God . Answ. 1. Negatively Isai. 58. Micah 6. 2 Affirmatively it imports 3 things . 1 To be an holy people . Deu. 32 9 Isai. 2. Hos. 14. Eze. 7. 16 Luke 1. 2 To bee true worsh●ppers of God , in purity . Rev. 14. 4 3 To be on Gods side in all Causes . Exod 32. 26. 2 King. 19 Num. 25. Ezek. 22. 30. 2 Chron. 18. 2. Use 1. Of the second poynt , which is , a Vse of deephumiliation . Ezek 4. Nahum . 2 Because we are 1 Not an holy people . Isai 1. 2 Not with God in the matter of hisworship Exo. 33. 5 Ezek 8. 3 Not with God as in gaged in His Cause . Ezra 9. 2 Vse . Of the escond poynt . Exhortation consisting of 3 branches . 1 To turn unto God as an holy people . 2 Be with God in matters of Religion * Hag. 2. 11 , 12 , &c Motives thereunto from the second Commandement . Gen. 3. 24 1. * Prov. 6. 34 2. 3. 4. Job . 19. 17. Gal. 6. 13 3 Be with God , in every cause of God . Motives hereunto . 1 GOD hath deserved it at your hands . 2 Gods cause hath many enemies , and few friends . 3 GOD hath , for punishment to his Church permitted the enemy to prevail very far . 4 Gods Cause is the best , and his side will prove at last the prevailing party . Florus . Psal. 110. Dan 12 13 5 The consideration of the office and calling of this house of Parliament should provoke them hereunto above others . 2 Chron. 17. 7. Psalm . 74. 20. Isaiah 11. 4 , &c. 
A89500	----	Meate out of the eater, or, Hopes of unity in and by divided and distracted times. Discovered in a sermon preached before the Honourable house of Commons at Margarets Westminster on their solemne day of fast, June 30. 1647. / By Tho: Manton Minister of Stoke-Newington. Manton, Thomas, 1620-1677. This text is an enriched version of the TCP digital transcription A89500 of text R201634 in the English Short Title Catalog (Thomason E395_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 120 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A89500 Wing M525 Thomason E395_1 ESTC R201634 99862134 99862134 114283 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89500) Transcribed from: (Early English Books Online ; image set 114283) Images scanned from microfilm: (Thomason Tracts ; 63:E395[1]) Meate out of the eater, or, Hopes of unity in and by divided and distracted times. Discovered in a sermon preached before the Honourable house of Commons at Margarets Westminster on their solemne day of fast, June 30. 1647. / By Tho: Manton Minister of Stoke-Newington. Manton, Thomas, 1620-1677. [4], 52 p. Printed by M.S. for Hanna Allen at the Crowne in Popes-head Alley, London, : 1647. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Zechariah XIV, 9 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A89500 R201634 (Thomason E395_1). civilwar no Meate out of the eater, or, Hopes of unity in and by divided and distracted times.: Discovered in a sermon preached before the Honourable h Manton, Thomas 1647 20841 62 65 0 0 0 0 61 D The rate of 61 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-03 TCP Assigned for keying and markup 2007-03 Aptara Keyed and coded from ProQuest page images 2009-01 Judith Siefring Sampled and proofread 2009-01 Judith Siefring Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion MEATE Out of the EATER , OR , Hopes of Vnity in and by divided and distracted TIMES . Discovered in a Sermon Preached before the Honourable house of Commons at Margarets Westminster on their Solemne day of Fast , June 30. 1647. By THO: MANTON Minister of Stoke-Newington . And there was a strife between the Herdmen of Abrahams Cattell and the Herdmen of Lots Cattell , and the Canaanite and Perizite were yet in the Land , Gen. 13. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; Naz. orat . 33. adversus Ennomianos . Pacem reliquit iturus , pacem reddet venturus . Aug. de Christo tract : 77. in Joh. LONDON , Printed by M. S. for Hanna Allen at the Crowne in Popes-head Alley , 1647. Die Mercurij 30. Iunij , 1647. ORdered by the Commons assembled in Parliament that Mr. Dove do from this House give thanks unto Mr. Manton for the great pains he tooke in the Sermon he preached on this day at Margarets Westminster before the House of Commons ( it being a day of publique Humiliation ) and that he desire him to print his Sermon , wherein he is to have the like priviledg in printing of it , as others in the like kind usually have had . H. Elsynge . Cler. Parl. D. Com. I appoint Hanna Allen to Print my Sermon . THO: MANTON . An advertisement to the Reader . GOod Reader , through the frequent recourse of my employment I was not able to give the Printer so fair a Copie as I did desire , therefore some few mistakes have happened , I shall note those which are most material , those which are meerly literall and doe not mat the sense , thou art intreated to correct and pardon . Page 8. l. 14. for serve , r. have . p. 8. l. ult. for dirision , r. derision , and againe in the same line for Christian , r. Chrestian as being the name of reproach then used p. 20 , l. 10 , supply yet , which is wanting in most books , p. 22 , l. 26. to it would have been better it had been , adde disputed down , for otherwise the expression would make me desire that which indeed is an abhomination to my tho●ghts that Episcopacy should still be , p. 23. l. 3 , 4. there is a sentence of Calvins , reade thus , Lucianici homines qui iocose & per ludribium garriunt adversus superstitiones papatus interim nullo tanguntur timore dei . p. 23. l. 16. for love r. leave , p. 24. l. 14. the comma is to be after many , p. 25. l. 2. for perfection , r. persecution , p. 32. l. 25. for Scapulus , r. Scapula , p. 30. l. 6. for ingenium , r. ingenitum , p. 38. l. 20. for porfary , r. Porphyry and Lucian . To the Honourable House of Commons assembled in Parliament . THat which was preached by your command is now published , when the great voice saith Come up hither , t is an evill modesty to hide among the stuff . In these busie times they are happy to whom God hath vouchsafed the shelter os an obscure privacy ; yet upon a call we should not consult with our own ease & quiet . The times are violent and blasting , & this poor endeavour is likely to undergoe several misconstructions . But ( I thank God ) I am learning to passe through a good report and evil report , and to disvalue censure , when it seizeth upon me in the way of duty , I have dealt freely and impartially against the miscarriages of both parties , & happily my liberty may displease some , others may look upon the things offered here as too low and trivial , & not weighty enough to reach the end of the design ; let them remember , the intent of these proposalls is only to ingage to a further consultation about the matter , the entire discourse were fitter for a Treatise then a Sermon ; and yet something is offered , which by the blessing of God may be serviceable to reduce men from their violences & extremities to some better temper and moderation . Some possibly may dislike the whole designe , spirits now are very keen and exasperated , men think 't will be a cooling of their zeal if we should a little take off their edge and sharpness ; fire wil not be quenched without hissing . To these I shall only profes , that if I know mine heart , I abhor all such moderation & compliances as wil not stand with christian zeal , and may disadvantage truth and religion , what ever become of my own party I would be faithfull and true to that interest . I know that as 't is hard to be moderate without danger , so also without sin , men of middle interests do alwayes displeasemen , and they should be carefull they do not displease God , there are many counterfeits of Christian moderation , a cold or at best a tepid indifferency ; lukewarm Christians may easily middle it ; Carnally-wise neutrality , it 's no wonder to see men that observe the times , neither hot nor cold . A doubtfull uncertainty , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} double-minded men are unstable , and their compliance is promiscuously dispensed : some possibly may have so much of child and selfe in them , as to mind Church-peace only as a taking theam , & speak for it rather from their brain then their heart ; others may ( like him in Daniel ) deale deceitfully , and press a league that they may become strong with a small people , mind moderation for their own advantage , some out of a desire of their carnall ease and quiet , may be against stirs . I fore-saw these rocks , desired grace to avoide them , therefore I hope nothing will be found here to occasion any such prejudice & suspition against this endeavour : however it speedeth abroad you were pleased to honour it with acceptance , and to do something upon it , which I hope you will revive againe , when it shall comport with the times . I shall desire God to guide you in that and other your great affaires ; the Wonderfull Counsellour be with you in all your streights , make you understanding men of the season , carefull to apply apt remedies to the distempers of it . So prayeth your meanest servant in the Lords Work , THOMAS MANTON . MEATE OVT OF THE EATER ; OR Hopes of unity in and by dividing and distracted TIMES . Discovered in a Sermon Preached at Margarets Westminster , before the Honorable House of COMMONS , on their solemne day of Fast . June the 30th 1647. ZECHARIAH Chap. 14. ver. 9 , latter part . In that day there shall be one Lord , and his Name one . THe whole chapter , but chiefely the context immediately preceding is spent in the description of a wounderfull day , which ver●e the seventh is said to be one day , that is one intire period and joynt of Providence ●or in the manner of Propheticall speech 〈…〉 times put for year●● , or most usually for such whole intire dispensations and periods of Providence as continue without interruption and eminent alteration , though perhapps for many yeares , for a day , being the naturall distinction of time ( those of yeares houres and moneths are artificiall ) most observed & used by the Hebrews in their computes ; and that onely space of time which continueth without visible alteration , is very properly used in this case : 〈◊〉 why day ; But then verse 9. t is called the day of the Lord , t is called so because of the glorious appearances of Christ in his power and Soveraignty , and because ( I suppose ) the evening of the day here spoken of will end with the comming of the Lord and all his Saints with him in glory to judge the world . This day is described verses 6 , 7. 1. By it's beginning and progresse . 2. By it's end and close . 1. It's beginning and progresse for a long while is dubiously interchangeable , The light shall neither be clear nor darke , it shall be neither day nor night , that is , there shall be a sad conflict between Truth and Error , misery & happinesse , ( for they are often expressed by light and darknesse in Scripture ) and such a mutuall vicissitude and alternate succession of each to other , that a man cannot tell , which shall have the upper hand , all the comfort is , this day is knowne to the Lord , that is , commeth by his appointment , and hath a speciall marke & seale of Providence upon it , and but one day , a Providence of the shortest size , sad and short , an uncertaine day , a day known to the Lord , and but one day . 2. For the evening and close of it , t is said in the evening it shall be light , that is peaceably glorious , Truth shall gaine upon Error , happinesse upon misery , and all former distractions , & miseries shall be husht and gone , for t is light as comfortable , and as much day as you would have it , the comfort and happinesse of this glorious evening is set forth in three things . 1. The propagation of the Gospel . 2. The Reigne of Christ . 3. The unity of the Churches . 1. The Gospel shall be propagated and the knowledge of it diffused farre and neere , that 's implied in the 8th vers . Living waters shall goe out from Jerusalem towards the former and latter Sea &c. That is Gospel refreshments , the doctrine and knowledge of Jesus Christ , together with plenty of gifts and graces , shall be diffused and scattered abroad among all Nations , who are here hinted in those expressions of the former and latter Sea , which allude to the watery borders of Palistina , which were the lake of Sodom , and the Mediterranean , now its usuall in the Scriptures , to set out the Evangellicall Church by termes proper to the Jewish Border . 2. The next priviledge of those times is in the beginning of the 9th verse , And the Lord shall be King over all the earth . Why ! you will say the Lord is so alwayes , Christ was long since inaugurated into the Kingdome , & hath for many ages actually administeredit in the world : But the meaning is he shall shew himselfe to be King , hee shall be known to be King , 't is not spoken in regard of right or actuall administration , but in regard of sense and apprehension , hee will shew it partly by his Providence , and his owne dispensations , partly by doctrinall discoveries in the Church , men shall more distinctly hold of the head , Col. 2. 18. Partly in the adoration and acknowledgements of men , every knee shall bowe to him , and every tongue and language call him Lord , all shall ascribe to him Sovereignty , the Lord shall be King , and t is added over all the earth , not only over a few Churches , but over all Nations . Christ will shew himselfe in the largenesse of his power , not onely as King of Saints , Revel. 15. 3. But as King of Nations , Jer. 10. 7. as head to the Church : but yet so as over all things , Ephes. 1. 22. Ruling both with his golden Scepter , and also his iron Mace ; This will be the state and happinesse of those times , you will see Christ upon his Throne , in all his Royalty and glory . 3. The next priviledge is the unity of the Churches , in the words of the Text . The Lord shall be one and his Name one . By this view we have found the words to be the third priviledge of the glorious evening , observe in them . 1. The time in that day . 2. The blessing which is unity , The Lord shall be one , and his Name one . Which words doe hint . 1. The cause of this unity , there shall be one Lord a joynt subscription and submission to Jesus Christ . 2. The measure of it , one Name , such an unity and conspiring together in the Worship of Christ , that all names and badges of distinction shall be taken away . This resolution of the Text , doth somewhat open it to you : But let us goe upon the words more expressely and directly . In that day , that is the day spoken of ver. 1. described verses 6. 7. what this day is , is somewhat doubted , most grant it cannot be taken properly , as if all these things , could be tranfacted in the space of 24 houres , though indeed some be so fond , as to interpret all these things in the rigour of the Letter : But what is intended then ? I shall only mentiō the most probable opinions , some referre it to the first times of Christianity , and the dawnings of the Gospel in the world : but sure that 's a mistake ; for it must be such a day , whose morning is miserably troublous , whose evening is eminently glorious , which will hardly agree to those times : others referre it to the day of Judgement : but though the evening of this day hath no end till then ; yet I conceive that is not intended , for these happinesses here mentioned , of the propagation of the Gospel , the acknowledgedment of Christs Sovereign●y , & the peace of the Churches &c. though rare and high priviledges yet are somewhat lower then those dispensations , which Christ will give out at the day of Judgement , others referre them to the times of the calling of the Jewes , and the Churches recovery from the Apostacy and defection of Antichrist , some more yet more particularly to the destruction of the last enemies and those secrets about Gog and Magog , for the present , because I drive at other things , I shall forbeare the through disquisition of this matter , and shall only generally and safely referre the words to some latter providences , probably the times most neerly preceding the day of Judgement , for I conceive this text is exactly paralleld to those promises that are every where in scripture said to be fulfilled in the latter dayes , and speake of so much glory and sweetnesse as then shall bee exhibeted and dispensed to the world , therefore if we will know what this day is , let us know what is intended in that expression , the latter dayes , it is used either 1. More largely for all that effluxe of time and succession of ages betweene Christs ascention and his second comming to judge the world : all that time in scripture is looked upon as the latter dayes , for so the times immediately after Christ are expressely called , Act. 2. 15. and I remember the Apostle Paul calleth his times the ends of the world 1 Cor. 10. 11. the reason of which expressions is , because , after Christs ascention there is no change of dispensations , as there was before : from the Law naturall to the Law of Tables , and from the Law of Tables to the Gospel ; but now beyond this time there is nothing but the everlasting state . There remaineth no more sacr●fice for sinne . No other way of salvation to be expected beyond the Gospel , this is the largest sense which not being noted hath occasioned some mistakes . 2. More strictly for that space of time , that immediately precedeth the worlds ruine , & that is to be considered in its morning and evening . 1. In its morning or former part , which is every where in Scripture made to be of a dismall and doubtfull appearance , and therefore doe we so often heare of the evil of the latter times , dayes ful of delusion & desolation , a world of delusion and error there is then , 1 Tim. 4. 1. The Spirit speaketh expressly that in the latter dayes men shall depart from the faith , and give heed to seducing spirits . God hath expressly foretold what will be the fate of those times . So for desolation , 2 Tim. 3. 1. in the latter times there shall come hard or perillous times {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , times of great difficulty and distresse . 2. In its evening or latter part which is bright and glorious , & therefore do we so much heare of the goodnesse of the latter dayes , as Hosea 3. 5. They shall make hast to feare the Lord and his goodnesse in the Latter dayes . So of safety , no provoking briar , no pricking thorne , Eze. 28 24. So also Isa. 2. 1 , The mountaine of God , above all mountaines , in the latter dayes , that is above the reach of opposition and violence , looke as there is a morning light that goeth before the Sunshine , so there are some streakes of glory : and times grow better and better , as they draw neerer & nerer to the great day of the Lord . I have done with that expression , ( in that day . ) 2. The next is there shall be one Lord . Hitherto there have beene divers Lords . The Heathens had their severall Deityes , the Turkes their Mahomet , the Jewes their imaginary Messiah , the Papists their Lord the Pope , many nations doe not as yet call Christ Lord , Other Lords have dominion over them , Isaiah 26. 13. But then Jesus Christ shal be the person acknowledged , he shall be acknowledged alone , hee shall be acknowledged as Lord , all this is included in the expression &c. That Christ alone shall be spoken of invocated & adored in all the Churches , they shall be subjected to him as the only King , and guided by him as the onely Shepheard , Ezek. 20. 24. Hold of him as the only head , and stand to his appointment as the only Law-giver , James 4. 12. And indeed here is the ground of all ; for t is unity of Religion that begetteth unity of affection , the one Lord causeth the one Name , when men have one King , give themselves up to the will of Christ , and have one Shepheard guided by the Spirit of Christ , and have one Law-giver , are willing their opinions should stand or fall at the appointments of Christ , then will there be a sweet and happy agreement . 3. The last clause to be examined is that , his Name one , at first I conceived the meaning to bee that men should looke only at one power and dignity , whereby to indeare themselves to the respects of God , & thought the expression paralell to these Scriptures , Act. 4. 12. That there is no other Name given under Heaven whereby we must be saved , but only by Jesus Christ , this is the one name , or that Phil. 2 10. That at the Name of Jesus every knee shall bowe . But considering it more seriously , I saw the necessity of another sense , for this is but the result and effect of the former phrase , now it seemes to be added for the greater Emphasis , and aggravation of the mercy , that there should be not only one Lord but one N●me : therefore what is intended ? There are divers acceptions of the Name of God in Scripture , that which I conceive most proper is , when ' it s taken for Worship , the way of our Religion and profession , as Micah 4. 5. All people will walke every one in the name of his God , but we will walke in the Name of the Lord our God , for ever and ever . That is , severall people serve there severall distinct wayes of Worship and profession , and the reason why the Scripture useth this word in this matter , is because men are called and named after the way of their worship and profession , thus the holy worshippers are called Christians from Christ , and Mahometans from Mahomet , &c. and among Christians men are called according to their distinct way & chiefe opinion , as Papists , Socinians , Arminians &c. well then 't is promised here that there shall be one Name , that is , as one Lord , so one way of worship and badge of distinction , we see now , and wee may bewayle it , that among the holy people , there are distinct names as Lutherans , Calvinists , Presbyterians , Independants : But then all these shall vanish & be no more heard of , the whole family shall be named Christians from Christ , And indeed this is no meane blessing , the Divell gets great advantage by names , and therefore his instruments are busie this way , inventing such as may either tend to contempt and dirision * as Christians of old Puritans of late or to tumult and division , as those names amongst us under which the members of Christ sadly gather into bodies and parties . I have done with the explication , I come to the points , they are two Doct. 1 1. That in the latter dayes there shall be great unity in the Church of God . D. 2 2. That this unity shall spring from their acknowledging of the right Lord , and the right way . Purity is the ground of this unity , I shall at this time discusse the first point , That in the latter dayes there shall be great unity and agreement : The maine confirmation of the point lyeth in Promises , for that 's the assurance wee have of it , however I shall forbeare to heape up Scriptures together , you will finde many in this discussion reduced to their proper place and heads . The Reasons are these . 1. Because this will suite best with the quiet and happy estate of those times , God will usher in the glorious and everlasting estate , by some preparative degrees , the latter times are more blessed times , * former things are to be done away : That is , the former kinde of dispensations and providences ; many promises there are which hint the great peace and rest that shall then be in the Church , now that could not be if there were divisions and distinctions , they would produce factions and factious Warrs and contentions , and the contentions desolations , Amos 7. 4. The fire devoured the great deepe , that is , contention brought desolation upon places and countreys that are most populous . Publicke differences will end in publicke disturbances , this is all wee can looke for in such cases , and therefore if there were not unity , how could the other promises be fulfilled ? such as these , Isa. 33. 10. Thine eyes shall see Jerusalem a quiet habitation , a ●abernacle that cannot be taken downe , the stakes thereof shall not be removed , nor the coards broken . T is spoken of the Church in the times of the Gospel , whose state hitherto hath been most disturbed and perplexed , like the Arke upon the waves ; it may be there hath been some relaxation and short breathing time , as 't is said , Rev. 8. 1. There was silence in heaven for the space of halfe an houre , a little respit given to the Church in Constanti●e's beginning , till Licinius ( because not equally prayed for and honoured by the Christians , with Constantine ) raysed a new persecution then : and so at other times there hath been silence for the space of halfe an houre , but then the miseries returned againe with violence enough : only in the latter dayes is Jerusalem a quiet habitation , a fixed Tent , then there are not such uncertaine happinesses , and such interchangeable removes , so Ezek. 28. 24. And there shall be no more any pricking thorne , nor any provoking bryer of all that are round about her . God hath promised to take away all provocation and molestation , and what ever is grievous ; therefore all the cause of its difference and disagreement , differences in Religion stirre up the greatest violences , and most deadly hatred ; that which should restraine and bridle our passions , is the fuell of them ; as long as there is difference in Religion and worship , there will bee disturbances , and there cannot be that quiet and happy security , which the promises doe generally annexe to those times . 2. Because God will then make some visible provision against the scandall of dissentions ; the glory of Christ hath bin mightily darkened by them ; no such stone of stumbling and rock of offence to the world as the contrariety of opinions , and great differences that have bin among Christians : Observe , and you will finde it alwayes to be the great prejudice against Christianity in the primitive times . * Zozomen saith , many would turne Christians , but they were alwaies discouraged by that dissonancy of doctrines and opinions that were amongst them . And so * Chrysostome speaketh of a certaine Ethnicke that came unto him and told him , I would become Christian , but there is such variety of Sects among you , that I cannot anchor upon any thing as certaine in your Religion . Certainly nothing begets Atheisme so much as this . Men have suspected the Gospel because there hath bin such differences and strife about it , it makes them doubt of all , to see distinct factions making the word of God ductile and pliable to so many severall purposes . Therefore now an universall unity would much vindicate and recover the glory of Christ out of the hands of such a scandall , and be an excellent provision for the credit of Christianity ; to this end Christ prayeth and urgeth this very argument to his Father , John 17. 23. Let them all be one ; and again , Let them be made perfect in one , that the world may know that thou hast sent me ; as if he had said , Father thou knowest how easily the world doe take up any prejudice against my doctrine , now if there should be division among my worshippers , they will thinke the Gospel a fable , Religion but a device , oh let them be perfect in one , that the world may know , and owne me for the true Messiah . Should wee goe to our owne experiences , this we finde amongst our selves , that Religion never lost its awe so much as now . God was terrible in his holy places , in the assemblies of his Saints , and in the lives of his holy people , the gravity & the strictnes of their conversation had a majesty with it , and did dart reverence and awe into the hearts of men : but now all this glory and power is lost , and religion is looked upon but as an empty pretence and covert to some designes . 'T is said Acts 4. 32 , 33. The multitude of believers were of one heart , and one soule , and then the truths of Christ had power , and great grace fell upon them . Christianity hath more lustre when there is such a common consent , and sweet brotherly accord . The truths of God have their power , and the servants of God their grace with them . Well then , the scandall being so great , the Prayer of Christ so urgent , God will at one time or another doe somewhat eminently and visibly to right the honour of Jesus Christ , and to recover the lustre of Christianity , and our glorious profession : for I take this for graunted , that at some speciall times God will roll away the reproach of every eminent scandall , that hath bin cast upon Christ , and Religion . And because God loveth like the good housholder to bring forth the best wine at last , it hath not bin done hitherto , but is reserved for the latter dayes ; for indeed you shall finde that all the latter providences are but so many vindications , and clearings of Christ from the former scandalls of the world ; as for the scandall of meannesse hitherto , Not many noble , not many wise men after the flesh , not many mighty are called : Christ's company hath bin despicable , and poore ; but now in the latter dayes it is every where promised that Kings shall bring their glory into the Church , that they shall hold their mouthes at Christ , Isa. 52. ult. That is , with silence and reverence receive his commands : and the like every where . So for the scandall of persecution , it is every where declared that in the latter dayes the enemies shall be the subjected party , glad to take bold of the skirt of a Jew , Zech. 8. bowe to the soales of their feet , Isa. 60. The magistrates shall call the inhabitants of Jerusalem their strength ; and the like elsewhere . So againe , the Church hath beene under the abasure of reproaches , but God hath promised a vindicatiō in the latter dayes , that he will establish Zion a praise throughout the earth , set it as a royall diadem , Isa. 62. 3. with the 7. that he will give them prayse in the lands of their shame , Zeph. 3. Proportionably to their abasures that they shall have glory . So for paucity and fewnesse , which is another scandall , there are promises of the Gospel's being propagated , of the flowings out of living waters , of the flying in of Converts like doves to the windowes , Isa. 60. and the like . So in this present case , because of the variance of the people of Christ under former dispensations , there are promises of speciall unity and sweet accord in the latter dayes , Of one Lord , and one King , of one Shepheard , one Head , Hosea 1. 11. of one shoulder , Zeph. 3. 9. And that God will make Jew and Gentile , and all that feare him , to lye down together in peace and safety , and to be all called by one name . 3. The misery of these times doth seeme to inforce the greater unity . I take this for the manner and course of heaven , to worke one contrary out of another , by the greatest distractions to make way for unity and order . It is said Psal. 18. 11. He hath made darknesse his secret place . God's counsells are always carried under the covert of darknesse ; usually when he intendeth the greatest flourishing , he worketh the greatest desolation in the earth ; and when unity , he suffereth the greatest distraction ; ( for what grounds I shall tell you by & by , ) hence is it that we doe so often heare of the misery of the latter times , and yet againe of the blessednesse of the latter times ; hard times , and happy times ; miserable in the beginning , happy in the end and issue . Hell is let loose in the latter times , they shall give heed to seducing spirits ; and heaven is opened in the latter times , there shall be great light and r●re love : when there is such a conflict and contestation between light and darknesse , the ●ight will be the clearer afterwards , and the more doubtfull the day is , the more glorious will the evening be ; for this ( I say ) is the law and the course of divine dispensations , after the greatest distr●ctions to bring forth the greatest harmony , and the most blessed sweetnesse and accord ; therefore there being in the latter dayes such eminent and visible distraction , by the proportions of heaven , there will be eminent and visible unity : Of this more by and by . To application . Use 1 For consolation to all them that waite or care for the consolation of Israel ; many are ready to faint and stagger at the distractions of the times , Judges 5. 15. For the divisions or breaches of Ruben there were great thoughts of heart , or as the originall will beare it , great impressions . These things indeed doe sadly worke with a gracious spirit , the enemies warme themselves by these sparkles , and rejoyce over the fire that devoureth the great deepe : others , whose hearts are bathed and steeped in pleasures , or combred with worldly cares , have not a due sense of the times , & are not enough affected with them : but now for the people of God , externall miseries are not so bad to them , and doe not so neerly reach a Gospel-spirit as differences in Religion : Oh it is very sad to see the roses of the valleyes become pricking thornes , and Saints in pretence to be divells in practise to one another , the sheep of Christ's owne fold to be like the Bulls of Bashan , goring and wounding each other ; and would our hearts were more affected with it . But here is comfort , God foresaw how troublous and distracted , the morning of the latter dayes would bee ; and therefore that we might not be dismaid , hath given us many a comfortable promise to support our hearts under such providences . When God framed the world , there was nothing but confusion ; you doe not know what God can extract out of a chaos . Two things I shall urge upon you to set home this comfort . 1. Consider your hopes . 2. Know the reason of such providences . 1 Consider your hopes , your times are not to be measured and valued by appearances , it least of all becometh a Christian to observe the cloudes ; Rom. 8. 24. hope that is seen is not hope ; that is , those that would hope are not to judge by the present face of things , but by the promises , teach your faith to see things that cannot be seen , beauty in distractions , unity and order in violence and division ; faith is excercised not when you get water out of the Fountaine , but out of the Rocke , when you make the EATER give you MEATE , devouring differences yeild comfort and hope ; 't is better to looke to a sure word then to an uncertaine providence , see what a promise you have , Isa. 11. 6 , 7 , 8. The wolfe shall dwell with the lambe , and the leopard shall lie down with the kid , and the calfe and the young lyon and the fatling together , and a little childe shall lead them . And the cow and the beare shall feed , their young ones shall lye downe together , and the lyon shall eate straw with the oxe . And the sucking child shall play on the hole of the aspe , and the weaned child shall put his hand on the cockatrice den &c. I will not undertake to assigne a sense to every particular expression , onely in the generall note , God will effect it , though there be no more hopes then to see lyon and lambe , leopard and kid come together , and to perswade natures that are most fierce and contrary , unto a peaceable and friendly cohabitation . 2. Know the reason of such providences , men are perplexed when they do not know the reason of things , feare seises upon us in the darke , Judges 6. 13. If the Lord be with us , why is all this evill befallen us ? They did not know the reason of the matter , and therefore were troubled at it : If there be such promises of unity , why are there such sad things befallen us ? such great breaches and distractions , the ball of contention bandyed from one to another , cloudes gathering every day thicker & blacker ? You will thinke this is but an ill time to look for unity , such generall consent and agreement : alas , you erre not knowing the reason of your providences , God useth to bring in unity and order by confusions ; there are divers reasons for it , I shall name 3. which may incourage hope in the saddest times . 1. God doth not love to let the creature looke to the end of his designes , and skill the way of his providences ; therefore he will try them by casting a vaile upon his worke , and hiding his glory in a cloude , Isa 44. 15. Verily thou art a God that hidest thy selfe O God of Israel the Saviour : He meant to be a Saviour , but they should know no such thing , a Saviour under a vaile , an hidden Saviour . Providences are so disposed as if hee meant to doe quite otherwise : so Isa. 48. 7. They are created now , not from the beginning , lest thou shouldest say , I knew them . God speaketh concerning the matter of Babylon and the ruine of that Empire , which should be effected so strangely that none should see which way providence tended , or say , now I know what God will doe . God loveth to hide the particular way and path of his providence , so that your times shall seeme , not to have the least connexion or respect to your hopes , 't is so in all his dealings see Joh. 11 6. Jesus loved Lazarus and when he heard he was sicke he abode two dayes , little love in that , to stand still when there was neede of helpe , yet that stay was for the advantage of the miracle and commendation of his love , so John 2. when Christ meant to give them wine he calleth for water-potts ; for God will not have you looke to the way and end of his counsells , Deus sum non sequax as Luther seemed to heare God speake to him , when he complain●● of some crosse providences : the creatures are not to teach God how to effectuate his promises , there is incouragement enough to waite , even when the face of things doth most lowre upon your expectations . 2. Because God will shew you a point of divine skill to make poyson become your preservative , and your ruine your establishment , he will unite you by your divisions , gather you by your own scatterings ; Judas's treason was called Faelix scelus an happy wickednesse , because it occasioned Christ , many times God maketh contentions happy in their issue and result , and though for the present their influance is very deadly to Religion ; yet their effect is confirmation to the truth , and in the end Gods people are brought more firmly and sweetly to close with one another and their God The noyse of Axe and Hammers doth but square stones for the Temple , that they may lye the more evenly in the buildings ; usually we finde that Religious controversies ( like the knocking of flints ) yeild more light , and by the providence of God occasion more sincere love , before wee had but a negative affection to truth , and might rather be said not to hate , then to love it , every ulgar and low spirit will love truth , when 't is honoured and advantaged with common consent : true affections are ravished with the beauty of truth , and have some positive ground for which they can love truths , yea and the more when they are suspected and questioned ; for then they shine with the greater lustre , as being able to endure contradiction , and as being more strongly vindicated and asserted : thus ( you know ) trees shaken are the more firmly rooted , and dislocated joynts if well set againe prove the stronger , as in the point of assurance , after doubtings the soul doth most sweetly & closely repose it self in the bosom of Christ , so outwardly the more smoke there is in the Temple , the greater glory afterward . In times of common consent men keep together as those that are bound with a chaine : But in times of difference and dissenting , Gods people are at one with God and one another upon higher motives , and love truth for its own sake , it being as I said more cleared and vindicated ; I have often wondered at that inference of the people of God , Mica . 4. 5. All people will every one of them walke in the name of his God , and we will walke in the name of the Lord our God for ever , and ever . That which is a feandall to the world , is to them a motive and ingagement to firmnesse , in the truth and union with one another , there are different wayes and perswasions in the world , therefore let us the more cleave together in the right way , the variety that was abroad made them more at one ; So at that of David Psal. 126. 127 , They have made voide thy Law , therefore doe I love thy Commandements above gold . When the wayes of God are questioned , nay disanull'd , exploded with contempt and scorne , the more precious to a gracious heart , therfore doe I love them saith David , that was the very motive of his affection . ver. 127. 3. Because God loveth to bestow blessings when the creatures most want them , to give them the greatest unity , after the greatest distractions , that their blessings may be according to the rate and degree of their miseries and abasement ; God ( I say ) loveth to make consolations abound in the very degree of sufferings * , and therefore you may beare up in the greatest breaches ; when God meant them Canaan he would first give them enough of the Wildernesse , enough to carry some proportion with the future happinesse , Deut. 2. 3. Yea have compassed this mountaine long enough , turn you northward : They had been thirty nine yeares compassing mount S●ir , it might have been done in so many weekes or dayes , but the pillar of the cloud never went before them till now , God may make you fetch compasse enough about this mountaine , keep you in the wildernesse of distractions , ere you can see providence before you , leading of you into better times : you shall see the people of God in the wildernesse did plead the equity of this rule and course of heaven , Psal. 90. 15. make us glad according to the dayes wherein thou hast afflicted us , and the yeares wherein wee have seen evill . T was the prayer of Moses , in the desert , let Canaan countervaile the Wildernesse . The longer in the distractions , the more aboundance of honey and milke shall wee finde in that good Land , more flowings of grace , larger discoveries of the minde of God . Well then be sensible of the evill of the times , but with comfort in the Lord , and hope in the promises . Object . But you will say these are generalls that concerne the whole Church , especially at such a season , what doe you say to our distempers and distractions ? Sol. Though the part followeth the reason of the whole , and Gods dispensations are alike to both the Catholicke and particular Churches , so that what is said of the whole may be applyed to a part , as many times on the contrary , promises made to particular persons are reputed as catholicke , and of a more universall use , and so applyed to the whole . Yet I shall speake a little more expresly to our own case . Much may be spoken in this matter about the cause and cure of our distempers , the danger of the times and the hopes : But because this would ingage to too large a digression , and the discourse will rather be managed and carryed on by rationall conjectures , then sure and Theologicall grounds ; therefore I shall waite for a more convenient season , and but a little touch upon matters , that otherwise would challenge an accurate discussion . None can be ignorant of the state of the times , That a spirit of division and delusion is let loose and gone abroad amongst us , so that the pillars of Religion are shaken , the most concerning truthes questioned , nay exploded with scorne and contempt ; great agitations there are every where , and God only knoweth whereunto they will grow , 't is a thing of great advantage and benefit to us to consider the ground & rise of our distempers , and what is the speciall Genius of that spirit of errour that worketh amongst us , and so posibly we may come to conceive some hope of the allaying and removeall of it . Divers concurring causes there are that help to beget , conceive , bring forth and midwife , such fowle productions into the world , and therefore before . I touch upon the hopes , I shall a little reflect upon the rise and growth of our dissentiency and division , and how it came to be thus with us as now it is . Wee may let passe the generall causes , viz. Gods providence , who usually maketh the morning of a glorious day misty and darke ; Satans malice who , when his own holds are shaken , loveth to ruine all the world together with himselfe . the corruptions of embased nature , by which the heart is either weake , and so apt to prostitute it self to the grossest fancies if left by God , or wicked , and so naturally opposite to the truths of God , very willing to blot out those impressions & that sense that we have of them , I say if wee let passe these generall causes , we shall finde upon an enquiry that thus our evills , grew upon us , first , they were hatched by the ignorance iniquity and violence of the former times ( when things are very badde , men are apt to fly out into the contrary extremities ) and began to breake out upon this great change , which the former corruptions did even necessitate and enforce , as usually you know great and violent changes occasion great tumults , ill humours in the body discover themselves upon a straine ; when God changed his own Ordinances , erroneous spirits were busie , I meane in the first times of the Gospel : when a people begin to innovate 't is an hard mater to keep them within the bounds of any moderation , and therefore 't is the policy of the Church of Rome to change nothing , ne videatur errasse , Reformations are very perillous especially to corrupt bodyes ; here then was the occasion , and indeed a sad occasion to many , who in the extremity of opposition to Antichristian wayes , obtruded themselves upon as sad , or worse inconveniencies , going off not onely from vaine Rites ; but Religion it selfe ; and instead of leaving corruptions left worship , and indeed any other thing could not be expected , if wee consider ▪ how loose and slack the reines of Government have been of late , with what violence and tumult this change was managed , not in the solemne grave way of conviction and humiliation . Buildings stand whose foundations are lay'd in those deepes : But otherwise 't will be hard to settle things , partly because till the error be rightly stated the truth is not found out , partly because such changes make men lose all awe and reverence in the matter of Religion , and so every man digresseth into his own way , and adoreth the Idol of his own braine , usually you will finde what ever is carried on by scoffes and popular tumults , seldome succeedeth well , I confesse God loveth to powre contempt upon the sonnes of Levi that are partiall in the Covenant , * & 't is his way many times to cause the voyce of many waters * ( id est ) of the confused multitude to goe before the voyce of mighty thunderings ( id est ) the regular act of the magistrate whose sentences and decrees are terrible as Thunder , and therefore I doe adore the justice of divine providence in causing the former Ministery to become base and contemptible before all the people ; But however I cannot but sadly bewayle the mischiefes that abound amongst us by the neglect of men ; though the corruptions of Episcopacy made it justly odious , yet it would have been better it had been , rather then jeasted downe : arguments would have done more good then scoffes , besides the danger of returning to folly : do but consider the present inconveniences of making so great a change without more publicke & rationall conviction , when things that before were of reverend esteeme are of a suddaine decryed , what 's the effect ? why ! Religion it selfe is of lesse esteeme , men suspect all , can as well scoffe out truth as error , Calvines Observation is excellent , he saith that in times of changes there are Lu●i-amici homines qui jocose et per Ludibrium gerunt adversas supersistiones , Papatus , interim nullo tanguntur timore dei &c. many that are of Lucians temper who by jeasting against received rites , insensibly loose all sense and awe of religion , and by scoffing at false Gods come the lesse to dread the true , consider and see if the former liberty of tongues and pens hath not begotten that present irreverence , and fearelessnesse that is in the spirits of men against things that undoubtly are of God : but this is not all , doe but consider how many are hardened in their old wayes , and prejudiced against the reformers , as if they were men that did procedere non ad perfectionem sed ad permutationem , * were men given to changes , meerly to love things out of passion and present dislike , or , which is worse , out of self aimes , and are ready to say of them , as Austin said of some who appeared against the Pagans non pietate everterunt idola sed Avariti â onely to divide the spoile ; And all this because the grounds , reasons , and necessity of the change have not beene publickly enough discovered , and truly it were very well if the loose principles and indirect practises of some , did not give occasion to these slanders : all that I shall farther say is this , that to leape out of one way into another , either out of base aimes , or without due sham and sense of former miscarriages , will but make our own station the more questionable , for certainly selfe-respects have no majesty with them , and though we be in the right , yet having a wrong heart , God recompenceth into our own bosomes the very measure of our dealing with others , wee now have so and the great occasion of the spreading of those evile amongst us , which were hatched under the iniquity of the former times ▪ and possibly let alone as the last reserve against endeavours of reformation , and now meeting with a people capable of such impressions * who love to wander , they are the more easily diffused and propagated ; some are ensnared by their owne pride and foolish singularity , others by discontent , base aimes , unworthy reflections upon their honour , profits &c. most by a spirit of opposition against the Ministery , God hath set us out * to be men of contention to the whole earth : Those that are censores morum , whose office is to taxe publicke abuses , will be looked upon as men of strife , we might justly suspect ourselves if this were not the portion of our cup , * this spirit certainly acteth many , enemies will snarle when the great voice bideth the witnesses come up bither ; * Surely some doe behold their late ascention and glory with envy and indignation , others possibly may be led by a desire of being somebody in the world , Simon Magus would be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Act. 8. 9. there is a naturall itch & desire after mastership in Israel , Iames cheketh it , Iames 3. 1 mybrethren be not many masters , we naturally affect the honor of this chaire ; some bottles wil burst if they have not vent : * Tertullian observeth that this was the reason why divers went over to the Gnostickes , and the opposite partyes in his time ; young men , and men otherwise unfit , presently Commenced into some esteeme and mastership , thus you see different men acted by different spirits , and all one way or another increasing the distractions of the times , which being thus occasioned and diffused , are supported and kept up by factions and partyes , men severally prosecuting their crosse designes , without any regard to the truth and advantage of Religion , and if any party be opposed and discountenanced , their delusion is the more strong by a supposall of perfection , for by comparing their state with the state of the people of God , who suffered under the fury of former times , their prejudices are increased , and thinke it can be no lesse then Religion , and truth of zeale for the glory of God , to expose themselves to so many hazards : and they doe the more confidently beleeve it , because Gods Witnesses have mostly Prophecied in sackcloth ; and hitherto Christ hath appeared for the most part , against the Worship and customes of Nations John saith Christ came into the world 1 Io. 3. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to unravell Satans webbes , he hath been indeed acting the demolishing , rather then the adstructive part : but therefore they goe away with erroneous mistakes , as if he would never build , establish and set up , and as if the Kings of the earth should never bring in their glory to the Church . * And Martyrs were made so , more by the blood and suffering , then by the cause . Thus I have touched upon the causes and state of the present distempers , much more might be said upon this subject , But now I was onely willing to point at the heads of things : But you will say , then what hopes ? I Answer , our wound is grievous but not incurable , many things there are to incourage us to keepe silence , and waite upon God , till he ordaine better things for us , let me speake a word or two in this matter , consider then , Errors usually are not long-lived ; the next age declareth the folly of them , 1 Cor. 3. 13. the day shall declare it ; time will shew what is stubble and hay , though men have high thoughts of it for the present ; we raise so much dust by the heate of our contentions that our eyes are blinded , the glory of truth darkened : but things will cleare up againe , we wounder at the contests of former ages , and so will they at ours . When God commeth into his holy Temple , all the earth will keepe silence , Hab. 2. 20. The neerer we aproach to Antichrists ruine , God will give out more light , Revel. 18. Babylon fell when the earth was inlightened with the Angells glory ; Light will increase towards the perfect day , and as light increaseth so doth love , that great unity , spoken of before , is when there shall be more knowledge , for that 's the reason rendred , Isa. 11. 9. For the knowledge of the Lord shall cover the world , as the waters cover the Sea . And then againe the Divell usually overacts himselfe by appearing in some odious delusion , no longer as an Angell of light , but as a foule fiend , in such direct opposition to Christ , that all good men loath him : usually when God maketh any great change things come to an extremity and excesse of corruption ; The Arrians prevailed for a long time , but being so detestably vicious and insolently cruell , they ruined their own cause . Or else Satan runneth himself out of breath in some civill Commotions . The Remonstrants in the low-countryes quite overturned their cause , when they began to raise tumults and troubles every where , so those under the conduct of Muncer in Germany , did but run themselves violently like * the Gadarens swine , upon their owne ruine and destruction ; usually when Satan hath such great wrath his time is but short , Revel. 12. 12. God delighteth mightily to ruine him by the violence of his owne endeavours . Use 2 It serveth to Exhort , and presse you to hasten and set on these hopes : promises doe not exclude action , but ingage to it ; Hope keepeth up endeavours , what you doe in this kinde will not be in vaine in the Lord , the promises hold forth unity , strive after it . 1. By Prayers . 2. By Endeavours . 1 By Prayers when things are otherwise itremediable , heere is the last refuge , Psal. 122. 6. Pray for the peace of Jerusalem , they shall prosper that love it : If you love it that 's the least you can doe to mourne over the matter to God , indeed sometimes 't is all that wee can doe * Learned Perkins said of his times Non sunt ista litigandi tempora , sed orandi , Prayers are fitter for these times then disputes , Carnall zeale may put us upon disputes 't is true , zeale that puts us upōprayer when we are so tenderly affected for Gods glory , as that in that respect , we can go & mourne over the matter to him . : when Luther thought to redresse the evil of his times , one told him abi in cellam et dic miserere nostri , go and cry Lord have mercy upon us , truly things seeme past help and cure , I but goe and urge the matter to God , that which is marvilous in our eyes , * is not so in his ; a man goeth most cheerefully to the throne of grace , when he hath the incouragement of a particular promise , heere is a promise not onely to the case , but to the times , in that day there shall be one Lord , and one name , and that you may not thinke it a casuall promise and comfortable word that dropped out of the mouth of God unawares , you shall see 't is a blessing full in the eye of the generall Covenant , for 't is very observeable that when the tenor of the Covenant is expressed , Unity is made one of the chiefe blessings of it , Jer. 32. 39. I will give them one heart and one way for the good of them , and of their children after them ▪ marke ; he saith in the former verse that he will be their God , and they shall be his people , which is the forme of the Covenant , and then he undertaketh to give them one heart and one way , union in opinion and union in affections , so Ezek. 19. 11. I will give them one heart , and I will put a new spirit within them . 'T is a maine branch of the Covenant to give them one heart , an heart united to God , and so to one another , urge God then with his own promise and Covenant , be instant and earnest with him , 2 Thess. 3. 16. The Lord of peace give you peace alwayes , by all meanes : the Lord of peace , God that loveth it , God that worketh it , and the latter phrases alwayes , and by all meanes , note the vehemency and intentnesse of his desires , one way or another , let God finde out a meanes to ordaine peace for you ; for your incouragement consider , you doe not only pray , but Christ prayeth with you , Christ intercedeth with the Father for the same thing , John 17. 21. That they may be all one , and that they may be perfect in one , that the world may know that thou hast sent me ; that Prayer is but the coppy of his continuall intercession , He knoweth what a scandall it is to his Name &c. and therefore he saith , let them be one , now this is a great comfort when Christ prayeth for the same thing for which you pray , he is worthy to be heard though you be not , God will not refuse him that speaketh in Heaven , however he dealeth with poore crawling wormes in earth . 2. By Endeavours , follow hard after it , I shall speake heere to the people in generall , then to the ministery , and then shall be bold to lay two or three considerations at the feet of this honourable Assembly , to helpe on this worke . 1. To the people , oh that all of us would now minde the things of peace and holinesse in these distracted times , The great house is smitten with clefts , and the little house with breaches , Amos 6. 11. there are divisions in Cityes , divisions in familyes , divisions in Councells , divisions in the Kingdome , and yet few healers of the breaches ; we are already at a great distance , and yet wee doe in alia omnia ire , seeke to goe farther off from one another , some make it a piece of their Religion and zeal to dissent and be otherwise minded ; Christ saith love shall waxe cold in the latter dayes , Mat. 24. 12. the Context sheweth 't is meant of this dispensative love , * Ludolsus said the world was at first destroyed with water for the heate of lusts : but it will be destroyed with fire for the coldnesse of love , oh that wee could stirre you up to endeavour peace and reconciliation ; the first worke is the peoples , things are mostly mannaged according to your love and hatred , Herod could doe nothing to John for feare of the people , and 't is said of others they could not doe what they would because of the people , oh therefore come as the people did to John , and say , what shall we doe Truly much is to be done by you , I shall touch upon a few things , besides reconciling your selves to God which is the best way to make others be at peace with you , and is to be heeded in a chiefe place ; for when you are at one with God he will give you the one heart , and one way with other of his people , all agreement ariseth from that onenesse with God and Christ : but ( I say ) besides this generall rule , let me intreate you to minde these things . 1. Let every one of us mortifie such ill affections as may any way ingage us to a disturbance and vexatious bitternesse , ill affections doe as often divide us as ill opinions . Warres come from our lusts , Jam. 4. 1. distempered spirits occasion distracted times , 't is observed that when there was strife among the Philippians , the Apostle doth not state the controversies , but giveth rules against pride and vaine glory , and selfe seeking , Phil. 2. 3. 4. There are many evils in the heart of man , I shall instance in these , there is an itch of novelty , naturally wee adore things that are new , they flocked about Paul because they supposed him a setter forth of new Gods * Seneca observeth right , homini ingenium est magis nova quàm magna mirari , men admire a glaring Meteor and Comet , more then they doe the glorious Sun ; so pride , that will make a man singular , there is an holy singularity , Pro. 30. 31. the going of the he-goate is comely , that is as he walketh before the flocke , thus to be a leading man in Religion is honourable , but pride puts a man upon an evill singularity , Col. 2. 19. intruding himselfe into things not seen , being puft up with his owne fleshly minde : It puts men upon ungrounded conceits , quintessentiall extractes , foolish nicetyes ; So enuy , that begets an evill eye upon each o-others renowne and esteeme , therefore when God would reconcile Ephraim and Judah , * he would take away their enuy , And Ephraim shall not enuy Iudah , nor Iudah vex Ephraim . So revenge and discontent ; Porsury and Iulian two bitter enemies receiving injuryes from the Church , became Athiests ; the Divill worketh upon stomach & discōtent , thoughts of disrespect : so there is self seeking , men care not what they doe so they may accomodate their owne ends , they speake perverse things to draw disciples after them , Act. 20. 30. Some men love to be in the head of a traine , and therefore if Gods truths will not serve their ends , they can easily balke them ; so self-conceit , men make Idols of their owne conceptions , love an opinion , non quia veram sed quia suam , not because 't is true : but theirs , they are angry because others dissent from them , not from Christ , as appeareth plainly because those that know little or nothing of the minde of Christ make most bitter and loude out-cryes against errours ; men are passionate in their owne cause and would have every one imbrace their fancyes , pray what 's the spring of all your disputes ? selfe , or Christ's glory . ? I cannot goe over all the corruptions , only you see from small sparkles a great fire is kindled , that which goeth up in thin exhalations descendeth in great showers , that which is at first but a lust , a vainedesire , and corrupt working in your owne hearts , is at length a tumult and combustion in a Church or State ; therefore in the generall note , That a mortified spirit is the most peaceable . 2. Keepe your selves pure from ill opinions , you must as carefully avoide an errour in judgement as a vice in conversation , many dally with errours not considering the danger of them , oh consider ! God hateth filthinesse of the spirit , as well as filthinesse of the flesh , and a vaine minde is as great a judgment as vile affections ; * yea certainly to the Publicke ; errors are more dangerous then vices , for vices and grosse sinnes are more against naturall awe and shame , and so lesse spreading , and though we yeeld to sin in our selves , yet we doe not love it in others , and so among persons openly vicious there is nothing to allure and draw into a faction or party , therfore be cautious and wary if not for your owne soule , yet for the common peace , as Tertullian said to Scapulus si non vis tibi parcere , parce Carthagini ; so if you will not pitty your selves , pitty England , a man would be carefull of being accessary to a Kingdomes , or a Churches ruine , where the influence of an action is so publicke , you had need proceed with good deliberation and advice , however that I may not in this point seeme to presse too hard upon any one party , let me discover the extremities on both hands , there are two evils abroad * easie cre-credulity and stubborne prejudice , and both of them increase the differences , whilst some mens judgements are forestalled by a tradition , others seduced by an invention ; therfore 't is good to take the meane between both , which is the course the Apostle prescribeth , 1 Thess. 5. 21. Prove all things , hold fast that which is good , prove all things , that wee reject not truth by over much prejudice , hold fast that which is good , that wee close not with errour by over much credulity , you owe so much to every thing that pretendeth to God , as to consider it ; when Ehud told Eglon , I have a message from God , he arose out of his seate , * ( I say ) you owe so much reverence to every thing that chalengeth descent from heaven , as to weigh the claime , I doe the rather urge this because the adversaries of Cristianity , have been alwayes those that have least inquired into it , * Tertullian observeth it of the enemies of the truth in his dayes , nolentes audire quod auditum damnare non possent , they would not heare that which they had a minde to hate : God that gave man reason never intended that he should take up love or hatred by chance , therefore 't is good to try things ; sometimes a man may meet with an Angell unawares , * only on the other hand remember I perswade you to a serious search , not to an easie credulity , not to play with opinions as if there were no hurt in them , but to examine them in the feare of God , to call in the helpe of the Spirit , and to use all the outward helpes God hath left to the Church , the Priests lippes are to preserve knowledge and the Apostle saith Eph. 4. 12. with 14th that God hath given Pastors and Teachors , that wee be no more tossed about with euery winde of Doctrine , that 's an helpe which God hath provided against this evill , and t' is presumptuous arrogance to despise it . 3. Doe not impropriate Christ to any one party or sort of professors ; the Apostle reproveth those that said , I am of Christ as well as those that said I am of Paul , 1 Cor. 1. 13. Those that spake as if Christ were onely theirs , they were accounted a faction too , Jude wrote in times of division and delusion , and he calleth the salvation a common salvation , Jude's Epist. ver. 3. mine and yours and theirs too ; men should not speake as if they only were holy , they only were Saints , and all others but the world at the best , but civill and convinced men ; nothing enrageth more then to confine Christ to an opinion , as if all Religion did begin and end with it , naturally we are apt to doe so , we envy the commonnesse of Christian priviledges : but it should not be so among the Lords people , there were differences at Corinth , but how doth Paul write to them ? 1 Cor. 1. 2. To the Saints at Corinth , and to all that call on the name of Iesus Christ , THEIRS and OURS ; mark that clause , theirs and ours , he checketh this naturall envy , in us , which would impale and inclose the free Christ , the common salvation , t was an expression * Tertullian used of some in his time , illic ipsum esse est promereri , 't was Religion enough to be one of them , oh certainly this is not Christian ; we must own that of God that we see in them , though they doe not every way come up to our minde , we prize a jewell in a Toads head , how much more should wee love grace in brethren , whose blemish is only some petty dissent , Christ loved the young-man for the morall good that was in him , and I remember in another place he checketh his disciples for prohibiting one to do miracles in his name , because he did not follow them 't is in Mark . 9. 38. 39. 40. where he speaketh expresly to this very case , it is most Christian to owne the worke of the Spirit every where , wheresoever wee finde it . 4. Never serve a faction or party to the prejudice and detriment of truth and Religion , men cry up badges of distinction and so divide Christ into different bodyes and partyes , 1 Cor. 3. 4. I am of Paul , and I am of Apollos , and I am of Cephas , and so every one serveth the party upon which his interest hangeth , and hence come State broyles and divisions , and discontents and quarrelling with one another , even to the apparent prejudice of Religion : all acts of communion and brother-hood are forborne , and men meerly condemne and oppose things because asserted or agitated by the opposite faction ; blindely admire all that their owne party doth , yea and will rather give up religion and all for a prey to the enemie , then lay aside their mutuall animosityes , thus * Eusebius witnesseth that there was great siding one against another , Pastor against Pastor , and people against people , some ingaged in this faction , some in that , till THE BRETHREN OF THE CAMPE brought in Dioclesians persecution , which devoured them all . Nay , when it cometh to this they are so sworne to their own faction and party , that they will defend the apparent , and open enemies of Jesus Christ , and so as they may strengthen themselves in the lesser differences , they will hazard the maine principles , as Meletius who formerly suffered for Religion , being discontented with Petrus Alexandrinus ( though his difference with the Church was but small ) joyned with the Arrians , & his Meletians with him . Oh 't is sad when men to support their own interest and faction , will call in the open enemies of Christ to their aide , and cover them under their buckler ; wee have an eminent instance in Scripture of this matter in Act. 23. 6. &c. they looked upon Paul as a damnable Blasphemer , but when once he pretended to the Pharisees , as indeed in the point of the resurrection he held with them then , Wee finde no fault in this man : but if a spirit or Angell have spoken to him , &c. many things might be spoken under this head , for indeed it proveth fatall to religion when once wee cry up names , and those names beget partes for then men looke onely to the accommodating of their owne faction , though it be to the hazard of religion and publicke welfare . 5. As far as truth and Conscience will give leave , there should be a profession of brother-hood , a condescention and yeilding to one another in love , a walking together , or at least a Christian forbearance , ephess. . 4. 2. with long suffering forbearing one another in love , the strong are to forbeare the weake , and the weake the strong , to suffer them a little to walke up to their measures of knowledge , so Phil. 3. 15 , 16. Let us as many as be perfect , be thus minded , and if in any thing yee be otherwise minded , God will reveale even the same to you ; neverthelesse , where unto wee have obtained let us walke together by the same rule , minde the same thing . Every one hath not the same measure of grace , nor degree of light , as long as they hold of the head we cannot forsake their communion , the Apostle speaketh those words last quoted in reference to the controversies of those times ; every one could not see so far into them as others could , as how farre the Law was to be left , and the Mosaicall Rites discontinued , therefore the Apostle's rule is , that they should walke together , goe sweetly together as farre as they could , and those that were growne and had most light , ( whom he calleth perfect ) he wisheth to be thus minded , to act according to their light , but not to discourage others in their weak beginnings , and for the other sort he wisheth them to waite upon God without murmuring and contention , and they would finde their hearts directed into the same truths and ways : this is the rule ▪ you see , in such cases : but now the misery amongst us is , wee keep a proud and contemptuous distance , and doe not yeild , not onely as far as Religion , but , as far as our owne private principles would give leave . Wee doe not walke together in the Lord , and therefore doth Christianity suffer such losse every where , for wee cannot be helpfull to one anothers faith . 6. Abstaine from reproaches and undue provocations and dispense all civill respects with meeknesse , I put two rules together , our differences doe not onely unchristian us , but unman us many times , Gal. 5. 15. If yee bite and devoure one another , take heede yee doe not consume one another . The Apostle useth such words as are proper to beasts , for indeed such violence is bruitish : God hath armed the Beasts with teeth and clawes , but man with reason and judgement : to smite with the hand , is beneath a man , and to smite with the tongue , beneath a Christian , and yet how often is it found , that Christians are guilty of both ? The Controversies between them degenerate into carnall strifes and debates , and are no more religious , but personall , because of those mutuall revilings , base and low reflections upon the name and credit of each other ; every one will excuse himselfe for not being first in the transgression . But * revenge doth not differ from injury , but onely in the order ; one is first , the other second : 't was no excuse to Adam , that Eve was first in the transgression ; Christ being reviled reviled not againe , 1 Pet. 2. 23. T is no shame to be overcome in such an act , patient sufferings carry more Majesty with them , then carnall replies and defences ; and therefore , though provoked , forbeare reproaches . The other part of the rule is , that all civill respects must be dispensed with all meeknesse and sweetnesse . Strangenesse , and distance , and incivilities doe enrage ; wee are bid to have peace with all men if possible , Rom. 12. 18. To pursue all honest wayes and means . If possible , noteth , it must not be by any indirect course , otherwise wee may try the utmost : for damnable heretickes , and such as raze the foundation , there are other rules : wee cannot with safety bid them God speed , 2 Epist. Joh. 8. If he doe not bring this Doctrine , doe not receive him into your house , nor bid him God speed . John the Disciple of love perswadeth to such strangenesse in such a case : so the Prophet telleth Jehoram , that were it not for Jehoshaphat , he would not looke towards him , nor see him , 2 King. 3. 14. So when Cerinthus came into the Bath at Ephesus , John went away , let us goe hence ; Hic est Cerinthus hostis veritatis , Here is Cerinthus the enrmy of the truth , he having denied the God-head of Christ ; so Marcion , who denied Christ , the resurrection , in effect the whole New Testament ; when he came glavering to Polycarpus , with a Non agnoscis nos ? Dost thou not know mee ? 't was answered by him , Agnosco te primogenitum diaboli , I know thee to be the Devils first-borne . In these extreame cases , the servants of God have been thus austere ; but in errours besides the foundation , and of a lesser consequence , the other rule taketh place , and you will finde , that meeknesse and sweetnesse of converse gaineth much . More might be said , but I forbeare ; oh that , that which is spoken were a little considered ! None have more engagements to love then Christians ; none have been more exemplary in love then Christians : Once 't was said * , Aspice , ut se mutuo diligunt Christiani , see how the Christians love one another ; but alas a little after 't was * said by an Heathen ; There are no beasts so mischievous to men , as Christians are to one another . Oh t is too often too true . Secondly , Because of the publicknesse of the auditory , I shall be bold to speake a word or two to my Brethren in the Ministry , and those who are to deale publickly in these matters , they may doe much to the calming of the times : We are Embassadours of the Prince of peace , t will ill become us to be men of violence : Oh that the Lord would dispose of our hearts to thinke of healing the breaches ; the reproaches cast upon us are an hint from God , to presse us to the more care . I hope I shall not take too much upon me , if I commend something out of the Scriptures to my selfe and brethren . Admonitions are not accusations , and when God giveth a call , t is not too much peremptorinesse to admonish : by the bowels of Christ , let me intreate you to minde a few things . 1. Beware of passion in your own interests , though they may be much shaken and endammaged in the present Controversies , yet selfe-denying patience will be the best way to settle them : the injury to us may be great , but the injury to truth is greater ; wee must approve our faithfulnesse in afflictions as well as doctrine . 'T is an excellent place that of the Apostle Paul , 2 Cor. 6. 3. Giving no offence , but approving our selves as the Ministers of Christ , in necessities and distresses . Marke that , wee are to shew our selves Ministers of Christ , in furthering the Gospel by our necessities : and sometimes it is a duty to depart from our just rights . Therefore be not too passionate in and for your own interests ; the hint is not needlesse , Christs Disciples being too sensible of their own contempt , * called for fire from Heaven . A tendernesse of our own interests , may soone raise us into an undue heate , and rage , and in a mistake of our spirits , we may think that , a coale from the Altar , which indeed is but taken from some common hearth . The false Church hath bin more zealous for interests than truths . Luther might have been more quiet , if he had not declaimed against the triple crowne , and the Monkes bellies . Our conveniencies should learne to give place to the advantage of truth . 'T is said of our Lord and Master Jesus Christ , Mat. 12. 19. that he shall no● strive , nor cry , neither shall any man heare his voice in the streets , ( i. e. ) he shall not keepe a bustling , and a stirre for worldly glory and great matters in this life ; and truely wee should learne of him . Paul would not take maintenance , because the false Teachers pretended they would preach the Gospel freely , 2 Cor. 11. 12. But what I doe , that I will doe , that I may cut off occasion from them which desire occasion , that wherein they glory they may be found even as wee . It seemeth that some ( as now ) to get credit and entrance , would take no reliefe from the Churches ; now saith Paul , though I have a right , I will not make use of it , that I may not , through their glorying in this matter , disadvantage my endeavours in the Gospel . Our esteeme , credit , authoritie , must all be sacrificed upon the interest , and advantage of truth . Nazianzene in his Orations and Verses , doth often professe his desires of laying down his Bishoprick , and all his Church-honours for the peace of the Church . In one place I remember above all , he tells them of Constantinople , that rather than he would any way be guilty of the least concurrence to their distractions , he should count it an high mercy to goe aside , and spend the rest of his dayes in obscure silence ; for he had learned to preferre Christ above all . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A good resolution , and worthy to be imitated . 2. Presse doctrines of Christ , and the maine things of Religion : some men love to live in the fire , and to handle the red hot questions of the age with passion and acrimony : but alas , this doth no good . Zuinglius was once asked by a friend , Cur non contra pontificios ? Why he was not more keene against the Papists , and preached not oftner against them ? He answered , He would first plant the feare of God , and then men would be for the cause of God . To gaine men to a party before they be gained to God , is not so warrantable , and to presse zeale in some particular wayes , doth but produce blind fury , which undoeth all . * Tertullian noteth it as a miscarriage of the Hereticks in his time , that they were more for gaining men to a party , then Christianity ; Suppose you presse the truth , yet Christ telleth us that wisdome is * justified of her children . God's ow● people are most zealous for God's truths Iude 4. They turne the grace of OUR God into wantonnesse : Sense of interest begetteth the purest , freest zeale for God . The intent of our Ministery is not that wee should gaine men to the support of our faction and party , but to Christ and Christianity : Other differences would be allayed were it not that wee doe so often revive them by unseasonable agitations ; and indeed for the lesser differences , they were better wholly laid aside then so often stirred . * Calvin after his returne to Geneva would never contend about the businesse of wafercakes , for which he was at first cast out , though he altered not his minde in it , yet would never publickly contend in that matter , only many times modestly suggested what he thought was the better way . 3. When you deale with the errours of the time , ( for certainly that is necessary , wee must stablish our hearers in the present truths , 2 Pet. 1. 12. ) doe it with a great deale of caution , and warinesse : though I would not prescribe , yet give me leave humbly to offer three things , which possibly may prevent some abuses . 1. Beware of loose stings and generall declamations against errours and heresies ; these doe but exulcerate minds , prejudice our testimony , and much hinder it from being received ; this is a miscarriage on both sides ; men urge their wayes in loose flings , conceited nickes , and implications ; generall outcryes of one side against superstitious antichristianisme , and the men of the world , ( words soone spoken ) on the other side against errours , new lights , and new opinions . The word worketh most when it is most particular and demonstrative ; thunder at a distance , doth not so much startle mee , as a clap in my own Zenith ; it is good to goe by way of particular proofe and argument against opinions ; proove them to be errours , and then call them so ; otherwise loose and generall invectives , will make but superficiall impressions . It is very observable , that when James had prooved that conceit of Gods being the author of sin , to be an errour , then he said , Jam. 1. 16. Erre not , my beloved Brethren : He first disputeth , and then disswadeth . It 's very observable too , Mat. 23. from the 13. to the 33. verse , that our Saviour never denounceth a woe against the Pharisees , but he presently rendreth a reason for it ; Woe to you Scribes and Pharisees hypocrites ; for yee devoure widdowes houses , &c. Woe ; for yee shut the Kingdome of God , &c. Usually ungrounded zeale stayeth in generalls , and ordinarily 't is out of deceit or weaknesse . 2. Deale herein with all sobernesse and meeknesse ; wee should doe what we can to remove prejudices ; men drinke in truths when they are sweetly propounded ; God was in the still voyce ; the small raine falleth sweetly upon the tender grasse ; men presently ingage themselves to a fervour and heate , and that marreth all ; 't is but as oyle to the flames . I remember a speech of Darius , when one of the Souldiers of the Campe rayled against Alexander , he telleth him , I kept you to fight against Alexander , not to rayle against him : Those Arrowes of bitter words , are not the weapons of our warfare : Passion sheweth wee are angry more against the person then the errour , too often it maketh us forsake the maine controversie , and goe on upon a wrongsent ; one saith , he that speaketh to Kings , must speake {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with silken words ; he that speaketh to dissenters , had need make his speech as smooth and soft as may be ; I am sure 't is agreeable to the Apostles advice , In meeknesse instruct those that oppose themselves , 2 Tim. 2 25. And in the same place he sheweth , that the servants of God must be gentle and patient . 3. Take heed of aggravating and greatening matters , making them of more importance then indeed they are ; former ages were possessed with this spirit , every lesser dissent and mistake , was made an heresie or errour in the faith , as appeareth by their catalogues . Tertullian had but spoken two or three words , in favour of Montanus , and the Priests of Rome presently cryed him up for a Montanist , and accordingly dealt with him : Quo protinus offensus ( saith he * that wrote his life ) prorsus in Montani partes transivit . I confesse 't is good to be watchfull to dash Babylons brats , and take the little foxes , Cant. 2. 15. ( i. e. ) To oppose the first and modest appearances of errour ; the party last amongst us began with words , and would have brought in things . Therefore I say , 't is good to be watchfull , however this will not justifie rough dealing with those that vary from us , but in an expression and straining every thing to the worst sence , and most odious consequences , that it may appeare to be hereticall . Christs own words were mistaken and wrested into a sence which he would not own ; he said , He would destroy the Temple in three dayes , Joh. 2. 19. He meant it of his body , they accused him of the same words ; and yet they are called false witnesses , Mat. 26. 61. who accused him of it , because they wrested it to another sence , applying it to the materiall Temple . Many have a faculty of turning Eloi into Elias , Molehils into Mountaines , making men offenders for a word , and by false glosses causing innocent things to seeme odious . 4. Let me intreate you to improve your interests for brotherly and friendly collations ; publick Conferences cannot be had without tumult ; and there is a prejudice against publick Sermons ; and againe , private disputes are more for victory then truth , usually there is more of strife then love in them . * Tertullian saith of his private disputation with a Jew , both drew out their reasonings , and through the heate of contention , both went away unsatisfied . But now , if there were meetings instituted for the propounding of things rather by way of case then Controversie , and matters were carried not so much in a disputative way , but by way of friendly collation and loving discourse , it would much conduce to the ending of our differences ; certainly , where such meetings have been set up , and wisely ordered , much good hath come by them ; if we could allure Christians , the lot of whose dwellings is disposed among our Churches into these Conferences , wee should finde them of much availe . I conceive much might be said out of Scripture for them ; certainly wee doe not come together so often as we should , to comfort our selves with the mutuall faith of one another , Rom. 1. 11 , 12. I beleeve , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , spoken of , Heb. 10. 25. will inferre some other mee●ing besides the publick assembly ; this benefit you would find by such a course , that your own would be stablished , others would be lesse violent , if brought to these friendly consultations , haply it may be a businesse that may ingage you to much labour & selfe-deniall , but that should not sway with a Christian Minister , whose worke is not ended with an houres discourse in the Pulpit : Wee are very often calling for power to punish heretickes ; but let us sadly smite vpon the thigh , and consider , if any of us , in private , have improved those loving courses , to gaine them that have been in our power . Luther hath a pretty saying ; Igne charitatis comburendi sunt haereticis , you talk of burning hereticks , burne them first in the fire of love , or at least burne them with the fire of the Spirit . The Apostle speaketh of trying the worke by fire , 1 Cor. 3. 13. Rationall and friendly conviction will do much , at least it will beget a sweet and brotherly correspondence , and 't is to be hoped , wee shall finde more meeknesse , where things are not carried in the way of a set disputation . I have done with my addresse to the Ministry . Thirdly , Give me leave to speak a word to your selves , not as if I would prescribe to you , but onely humbly offer two or three Considerations to your thoughts , it may be , I may not shew so much discretion in it , yet if I do affection , I have my aime , which is not so much to direct you , as to draw you into a consultation about these matters , and therefore I humbly propose the businesse to your care ; think of the Churches unity , you have covenanted to endeavour that the Lord be one , and his Name one . Consider , civill peace depends much upon Church peace ; Religion is called so a religando , it being the greatest bond to linck men together ; contrary opinions in Religion , usually cause much alienation of affection , and great disturbances in the Common-wealth . Therefore this matter appertaineth to you in reference to unitie ; I humbly desire , 1. That you would seriously do your utmost to draw things to an agreement ; you have appointed a Committee of accommodation already , we do not know what is done , suppose you did try once againe . When * the Remonstrants troubled the Churches of the Low Countryes , there were often Collations , and they did select men once and againe and againe to consider how to compose the differences : 't is true , those endeavours did not succeed , because those meetings were made up of the most violent sticklers , and the Arminians by the means of Vtenbogardus had the secret incouragement and countenance of some of the Magistrates , that nothing should be done to their disservice and disadvantage , and so both parties strove to make the best of their opinion and faction ; but now if you would be pleased to try once againe , God knows what will be the successe , I suppose there can be no danger in trying . Call some men together , whose eminency for the power of godlinesse will make the matter the more venerable , entertained with the more reverence and awe ; when the people smell selfe and interest in any endeavours , they have the less majesty with them . Call men , through age and experience versed in such a work , men of a moderate and sober spirit , who preferre the interest of religion before that of a party ; blessed be God , England doth not want such , call them together to think of wayes of reconciliation ; though many thirst & pant after it , yet cannot effect it , being but private men , and so not so much regarded , and in bodies & assemblies they cannot so well drive it on ; men of middle interests , being always suspected , have a prejudice upon their endeavours ; and indeed good men cannot be imagined to be so without all touch and sense of their own particular opinion , as not to dispute , stickle , & ingage for it in such bodies and assemblies : but now if such were called together by your authority , to make it their onely worke to provide for the advantage of religion , and to compose the differences ; possibly and by the blessing of God , much good might be done , however , you will manifest that you have not been wanting to your duty , and therefore weigh it in your thoughts . 2. That you would quicken your Ministers and Elders in their Provinciall and Classicall meetings , by some charge and command to think of waies how best to gain and deale with dissentients . The matter is not below the care of a Christian Magistrate . * Histories tell us how Constantine did beseech his Bishops to an agreement : oversee their Counsels , travaile in the peace of the Churches . Socrates saith , he was affected with the schisme of the Church as his own calamity . Well then , if you would be pleased to quicken them by your command and inable them by your authority , to find out and to act in such wayes as may tend to the ending of the differences and controversies , much good might be done . I humbly conceive the true nature and intent of such meetings is not altogether or chiefly to give laws authoritatively to the particular Churches , as to consider how to compose differences that do arise in them ; and 't were sad if the Mint and Commin were preferred above the weighty works , and the chiefe of their care were spent either in triviall disputes , or in making rules for their own , rather then in studying all brotherly waies of gaining those that differ , and healing the breaches of the Church . This ( I say ) were sad indeed , the true intent and nature of these meetings being to give satisfaction , and to carry things with more clearnesse of demonstration , and to give out the sense of the Church in matters of difficulty ; for indeed the lesse of a Court , and the more of a Councell they have in them the better : therefore if you would command and chiefly commend these things of unity to their care & debates , some hope might arise that way . Thirdly , That you would take care that Ministers put out for scandall , may not be so easily taken in againe , against those that are humbly penitent , and modestly ingenuous , no man would open his mouth , but for the others , I am perswaded they are and will be a great means of our troubles , partly as they occasion no small offence to the godly , the dead body of Amasa in the way to discourage the people of the Lord from going on to union and accord ; the sons of Eli that cause many to abhor the offering of the Lord ; partly as those that are very apt to be the cinifloes , that will blow up the coales of strife amongst us . The first stirs about religion in the Low Countryes , were occasioned by the Ministers of the old Leaven , whom they were faine to take in out of necessity in that scarcity of Ministers , and to allow some of them , because of their parts in eminēt places . * The story nameth Wiggerus , Collhaasius , and others , who kindled those sparks of trouble , which afterward were blown up by James Arminius into a great flame . Many observe that the Jesuites goe over to the Lutherans , and foment differences between them & the reformed , & truly we may feare their influence , men that have the old malice & a new irritation , will stirre in a way of revenge . The Lord guide you : I am sorry to heare the complaints that are abroad . Fourthly , In the liberty that you give , use great caution , some things you may be forced to beare with for a time , take heed of endangering the truths of God , you ought to be tender of Christs little ones ; woe to those that offend them , Mat. 18. 6. But you ought to be more tender of Christs truths ▪ you owe somewhat to Christs Saints and servāts : but I say again , more to his truths ? T is somewhat unheard of , that these two should come in contest and competition ; however , you will find Christ more jealous of his ways then of his servants ; of his truths then of his Saints : 't is truth makes Saints , ( Joh. 17. 17. Sanctifie them by thy truth , thy word is truth ; ) and husbandmen are ever more carefull of their seed-corne , then of the increase ; and besides , we may be deceived in Saints , wee doe not know hearts , but we cannot so easily in truths , because there is a sure standard to measure them by . Therefore take heed of doing any thing against truth ; 't is a good old caution , In veste varietas sit scissura , non sit , though there be divers colours , yet let there be no rent in the Churches coate . I will not take upon me to state the matter , what libertie you may give , and how far ; perhaps that may be unfeasonable ; however 't will not ( I hope ) be too much presumption to present you with the most obvious miscarriages of Magistrates in this matter . Three sorts of men there are in the world , and concerning every one of them wee may say , The way of peace they have not knowne . 1. Some are of a preposterous zeale in lesser differences , and are all for extremity and violence towards those from whom they differ in the least degree and circumstance ; most of the censures inflicted by the late Bishops were because of Ceremonies , things not weighty in any regard , no not in their own esteeme : some men breath out nothing but rage and threatnings upon the least dissent . I remember I have read of Joab David's Generall , that when his teacher had falsely vowelled one word in the Hebrew hee slew him ; the place was that charge to destroy Zechan . He read it Zachar the males of Amalec : It is good to preserve truth , but small distempers will not need so violent a cure ; 't is as if a man should fire an house to destroy the mice in it . Union is good , but rigorous inforcements especially in trifles & things that lie farre from the heart of Religion are not so warrantable . Paul is every where most zealous against errours , there is never an Epistle of his but hath some what against them : However none more earnest then he to bring circumcision and uncircumcision to a profession of brotherhood . Secondly , Some are for medleyes and compounds of religion , as if that would be peace : Thus Charles the fifth thought to please all by that wicked booke called the Interim , it did a great deale of harme , and did not any way heale the difference ; many of late amongst us and in other reformed Churches endeavored to blend us & Rome , Babilon , and Zion together , God hateth those iniquos syncretismos prophane mixtures , and intermysticall designes ; unity consists in an agreement in the truth , not in a coagulation of errors , strings that are in tune must not be stirred , others must be set up to them : The disobedient must bee brought up to the wisedome of the just , not that brought downe to them , Luke 1. 17. when the language is pure the Souldier is one , Zeph. 3. 9. little hopes of agreement till you set up pure doctrine , unmixed disipline , the new cloth set upon the old will make the rent the greater , the world thinks the lesse purity the more unity ; but 't is otherwise , all the troubles are because Iron will not mixe with Clay , Gods waies with man's inventions . Thirdly , Some drive at a promiscuous leave , and toleration of all opinions , and differences though never so contrary to truth , as if this were the best way to bring things to any peace and quiet : ôh consider how great a prejudice this is to Religion , this is the very way that Julian the Apostate tooke to destroy it , Socrates Scholasticus , Ammianus Marcellinus and others that write of him say that to ruine religion he would equally tolerate and countenance all parties . I shall but take notice of what * one saith that he was thoroughly set upon this as knowing it to be the ready way to bring all to naught , & indeed 't was not onely the policy of this subtile adversary , but of all the enemies of truth as the * margine will informe you . And indeed where it doth not destroy Religion it doth imbase it , partly because men content themselves in having made a better choyse then others about them ; partly because men spend all the heat and first-borne of their strength and zeale in the contentions and letthe practicks goe , certainely there would be but little security to truth and it's followers , where there is such a promiscuous toleration , where men are godly they cannot be so easily amassed into one body and confederacy with persons erroneous , they being bound up by conscience , and having religion of their sides , are not so flexible , and then the others cannot so well agree with them ; for two different errours can better agree and cotton among themselves then one errour and the nearest truth ; darknesse and darknesse can better agree then light and darknesse , alwayes you will find it , men hate the nearest truth as being that light by which their deeds are reproved . The Eunomians & the Arians , though they held different errours ( the one denyed the Godhead of the Sonne , the other of the Spirit ) could better agree with one another then with the Orthodox , the Pharises and Herodians , though of different principles ( the one being for , the other against the liberty of the Jewes ) yet both could conspire together to entrapp Christ . Iebal and Ammon and Amalec could better accord with one another then with Zion . In such a case truth would be worst provided for , alwaies under feares of some Sirilian vespers or a Saint Bartholomewes mattens , some suddaine eruption of violent counsels and dangers hatched against it . Thus I have beene bold to commend a few things unto you , God direct your hearts to all seasonable counsels for his glory , and the Churches good . Object . But you will say this is a worke of time , what is to be done to avoid the danger of the present distractions ? Sol. I answer , that question is to be put to God not man , Psal. 11. 3. If the foundations be destroyed , what can the righteous doe . ( i. e. ) if religion , lawes , authority & all have lost their awe , what can they doe ? The answer is in the next verse : God is the holy temple , ( i. e. ) there is a God above , one in Heaven , goe to him ; I suppose you are mett this day as those at Ahavah to seeke aright way , Ezra . 8. 21. when we are at a losse and past the helpe of meanes , the addresse may be the better made to God . Secondly , If you goe to God you must goe to him in his owne way ; how is that ? you shall see , Job 34. 31. Surely 't is meet to be sayd to God , I have borne the chastisement of mine iniquity , I will offend no more ; this is meet for you to bee said to God , to come before him with humiliation and reformation . 1. With humiliation , sadly reflect upon your miscarriages , I would not willingly declaym upon that theame , too many do , 't is naturall to us to speak evil of dignities : envy would blast eminency , some are mad upon Idolls , they will blemish you , for you have vexed them , others are burthened with payments , & they will say the former times were better then these , Eccle. 7. 10. haply Salomon relateth to his owne times , they complayne of Salomons yoakes , though occasioned by the Temple worke in those dayes . Some affect the repute of bold men ; it feedes the humour of the times to lay things to your charge , The Lord make others more sober , and you more humble , 'T is your duty to smight upon the thigh , surely there is a cause , when there were such great distractions that they groped like a blind man , and could not find the way , they sayed our iniquities are with us , as for our transgressions wee know them Isa. 59. 10 , 11 , 12. when those that speake tremblings are little feared , surely there is some offence , Hosea 13. 1. Commune with your owne hearts , guilt workes best when it results from your owne consciences , being represented from without , it irritateth , sweetly arising from within it humbleth , what is the matter then ? have you dealt with God so faithfully ? with the people so kindly as you should ? have greivances been redressed ? justice executed , the glory of God's house provided for ? I remember a story in * Plutarch of Demetrius King of Macedonia , who when his Subjects tendred their petitions to him of having their grievances redressed , he cast them into a River , afterward Saleucus the great , came with an Army against him , not a man would stirre , he was taken prisoner and deprived of his Kingdome ; people will beare any thing , rather then neglects of justice , consider these things come with humiliation . 2. Come with purposes of reformation , I will doe so no more , doe your first workes , if you would recover your lost glory , you know by what insinuations Absolon stole away the hearts of the people , by those of justice and kindnesse , he kissed them hee did perijcere oscula , adorare vulgus , as the Historian saith of Otho ; and you know he said , 2 Sam. 15. 4. Oh that I were a Judge in the Land , then I would doe them justice , and 't would be sad if corruptions be found in you , when distractions are upon you , 't is said of the Assembly of the Gods that had not done justice to the afflicted , nor defended the poore widow and fatherlesse , Psal. 82. 5. That they know not , neither will they understand , they walke on in darknesse , though the foundations of the Land be out of course , they continued in perverting justice and right , though God ruined the Common-wealth and plucked it asunder . Oh let it be never said of yov , it shall be myprayer to God for you . FINIS . Notes, typically marginal, from the original text Notes for div A89500e-500 a 2 Cor. 6. 8 James 1. 8 Dan. 11. 23. Esay 9. 6. 1 Chron. 12. 32. Notes for div A89500e-1310 Phil. 2. 10 , 11. H. b. 10 26 * Ipsum no●●● perperam a vobis pronuncia●ur Ch●●stianus Tertull in Apol cap. 310. * Rev. 21. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Venit Gentilis quidam et dicit , Vellem fieri christ●anus , sed nescio cui parti adhaeream : multae euim sunt inter vos pugnae , s●ditiones et tumultus : nescio quod dogma eligam , quod praeferam . singulienim dicunt , Ego ve●um dico . Hanc ob causam d●ridiculo factisumus et Gen●ilibus et Iudae is , dum Ecclesiam mille partes sc●ndi●ur , &c. Chryso . in cap. 1. Epist. ad Galat. of Consolation . * 2 Cor. 1. 5. * Ma● . 2. 9. * Rev. 19. 6. Calvin in Comment . in Prophetiam Hab. in cap. 2. et ver. 20. * Pre. 24. 21. * Ier. 14. 10. * Ier. 15. 10. * Rev. 11 , 12. * Iob. 32. 19. * Nusqā cit●us prcfic tur quā in castr●s rebellium , nunc N●ophy●os collocant , nunc saeculo obstrictos nuc Apostatas nostros ut gloria cos obligent quos veritate non possent . Tertul. lib. de prescrip . adversus Haereticos . Cap. 41. * Non sa●guis sed causa facit Martyrem . * Mat. 8. 32. for Exhortation . * Perkinsius Epist. ad Leot . Harm. Bibl. * Zech. 8. 6. * Ludolfus de vitâ Christi lib. 2. cap. 8● . * Act. 17. * Isa. 11. 13. * Rom. 1. 26. 28. * Inter juuenile judicium et senile prejudicium omnis veritas corrumpitur . * Iu●ge . 3. 20. * vide Tertulliannm hoc susius et eleganter persequentē sub initio Apologetici adversus G●ntes . * Heb. 13. 2. * Tertull. lib. de praescript . adversus Hereticos , cap. 41. Mar. 10 21 * Eusebius Eccles. hist. lib. 8. sub initio capiti● primi . * Qui referre injuriam n●titur , cum ip sum a quo laesus est gestit imitari , ita qui malū imitatur bonus esse nullo pacto potest . Lact●nt . de vero cu●tu lib. 6. ca. 18. * T●rtul . in Apol. c. 39. * Nullae infestae hominibus bestiae ut sunt sibi ferales plerūque Christiani . Ammia . Marcelli . lib 2. cap. 2. * Luk. 9. 54 , 55. Nazian : in Carmine 12 ad Constantinopolitanos . * Hoc haereticorū negotiū est , non ethnicos cō vertēdi , s●d nostros ●vertend : — nostra suffod●unt sua aedificent . Tertullia . lib. de praescript . adversus haereticos , cap. 42. * Mat. 11 19 * Dequo postea restitutus nunquā cō●endendū putavit , minime tamen dissimulans quid alioquin esset probaturus Beza in vita● Calvini . * Pamelius in vitâ Tertulliani . * Alternis vicibus cōtentioso fume uterque diem in vesperā traxerāt , obstrepentibus etiā quibusdā spectantibus singulorū nubilo quidā veritas obumbrabatur . * See the History of the Councel of Dort in the Preface to the Reformed Churches . * See Socrates Eccles. hist. lib. 1. cap. 7. in the Greek , et alios passim . * Amabi●em Bdlyicarum Ecclesiarū pacem atque harmoniam perturbare conati sunt o●im nō●ulli , qui deserto Papismo , sed fer mēto ejus nōdum plenae expurgato ad ecclesias nostras trāsicrant , carundemque ministerio in primâ ulâ ministrorū inopiâ admoti fuerāt , C●sperus Co●lhasius Leidae , Hermanus Herbertus Goudae & Dordrecti ▪ &c. vid. Historiam syn : Dord : in praes : ad ecclesias sub initio . Rom. 3. 17. * Quod a●e●at ideo ●●st●nate ut dissentie●tem augente li●●●●iâ non 〈◊〉 minantem postea plebem , &c. Petrus Morentinus in praefat. in Iuliani miso-pugenem . * Passim cum omnibus miscent nihil enim interest illis licet diversa tractantibus dum ad unius veritatis exp●g●atio●em exspirent . Per lib. de praescrip. . adversus Haeret cap. 41. John 3. 20 * Plutarchus in vita Demetrij . 
A89585	----	The sinne of hardnesse of heart: the nature, danger, and remedy of it. Opened in a sermon, preached to the Honorable House of Commons, July 28. 1648. being the day of their solemne monethly fast. By Stephen Marshall, B.D. minister of Gods Word at Finchingfield in Essex. Published by order of that House. Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A89585 of text R204198 in the English Short Title Catalog (Thomason E455_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 88 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A89585 Wing M783 Thomason E455_3 ESTC R204198 99863869 99863869 116085 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89585) Transcribed from: (Early English Books Online ; image set 116085) Images scanned from microfilm: (Thomason Tracts ; 72:E455[3]) The sinne of hardnesse of heart: the nature, danger, and remedy of it. Opened in a sermon, preached to the Honorable House of Commons, July 28. 1648. being the day of their solemne monethly fast. By Stephen Marshall, B.D. minister of Gods Word at Finchingfield in Essex. Published by order of that House. Marshall, Stephen, 1594?-1655. [4], 40 p. Printed by R. Cotes, for Stephen Bowtell, at the signe of the Bible in Popes-head Alley, London : 1648. Running title reads: A sermon preached before the Honorable House of Commons upon their solemne monethly fast. Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Fast-day sermons -- 17th century. A89585 R204198 (Thomason E455_3). civilwar no The sinne of hardnesse of heart:: the nature, danger, and remedy of it. Opened in a sermon, preached to the Honorable House of Commons, Jul Marshall, Stephen 1648 16595 9 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 John Latta Sampled and proofread 2008-05 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE SINNE OF Hardnesse of Heart : THE Nature , Danger , and Remedy of it . Opened in a SERMON , PREACHED TO The Honorable House of Commons , July 2● . 1648. being the day of their Solemne Monethly Fast . By STEPHEN MARSHALL , B. D. Minister of Gods Word at Finchingfield in Essex . Published by order of that House . Psalme 95. 7 , 8. To day if you will heare his voyce , harden not your hearts , &c. Prov. 29. 1. He that being often reproved hardneth his neck , shall suddenly bee destroyed , and that without remedy . London Printed by R. Cotes , for Stephen Bowtell , at the Signe of the Bible in Popes-head Alley , 1648. TO THE RIGHT WORSHIPFVLL The Lady Trevor , Wife to my most worthy and approved Friend , Sir Iohn Trevor . Madam , YOu have been long taught of God , and therefore are not ignorant that spirituall sicknesses differ many wayes from bodily , this one is notable , The more any spirituall disease increaseth , the lesse it 's felt , and the more any soule is sensible of it , the lesse power it hath over him ; This is found most true of the greatest of spirituall plagues , the sinne of hardnesse of heart , none more confident of the goodnesse of their heart , then the most obstinate and rebellious sinner , where as the most tender-hearted Christian complaines most of hardnesse , the spirit that is most flexible to God , most laments its obstinacy ; Madam , I may apply this to your selfe , all such servants of God who know and converse with you can discerne that God hath in great measure taken out of you the heart of stone and given you a heart of flesh , upon the ta●les whereof he hath written his holy Law , and that it is your delight to walke with him , to live to him and please him in all things ; yet did I never heare you bestow one good word upon your heart , but rather upon every occasion you are declaming against it , and complaining of its hardnesse and obstinacy . But Madam to feele hardness of heart is softness of heart , and did you but cleerly understand how much the Lord delights in such a frame of spirit as hee hath given you , you would cease to bee so suspitious as you are of your owne spirituall condition , and would spend the rest of your dayes rejoycing in your portion and serving him without feare : I hope this plaine Sermon may through Gods blessing bee some helpe to make you judge more rightly of that grace which God hath so plentifully bestowed on you , and to blesse his Name who hath in great measure delivered you from this destroyer , even this plague of a hard heart ; I humbly present it unto you , as a pledge of my thankefulnesse , for all the many and great refreshings I have found in your family , where I have constantly found your respect and tendernesse towards mee more like that of a mother then a stranger : The good Lord pardon my unfruitfulnesse among you , and requite you and your good husbands love toward me a thousand fold into your bosomes , and multiply his favours upon your whole family , and continue to guide you by his counsell till you come to his glory . Your La. most obliged , STEPHEN MARSHALL . A SERMON PREACHED TO THE HONORABLE House of COMMONS upon their solemne Monethly Fast . BEloved in the Lord , some mistake concerning one of the Preachers that should have supplied the worke of this day , is the occasion of my standing here at this time , at shorter warning , then is fit for such a service , but I have learned to receive encouragement from a call ; and therefore without any further Apologie , I beseech you attend to the Word of God , which you shall find written in the 7. of ZACHARIAH Vers . 12. Yea they made their hearts as an Adamant stone , lest they should heare the Law , and the words which the Lord of host hath sent in his spirit , by the former Prophets , therefore came a great wrath from the Lord of hosts . MY Text is part of an answer to a case of conscience , propounded in the beginning of this Chapter , from the fourth Vers . of this Chapter to the end of the next Chapter is contained the full answer to that case of conscience ; the case of conscience was this ; They sent unto the house of God , Sherezer , and Regem-melech , and their men , to speak to the Priest , and to know of him , and of the Prophets whether they should weep in the fifth moneth , as they had done these 70. yeers ; this was the case propounded ; now because my subject matter this day must very much relate unto this case , give me leave a little to open it to you ; The Jewes after it had pleased God to bring upon them the Babylonian captivitie , did set apart foure dayes every yeer , which they kept as solemne dayes of humiliation , one of them was in the fifth moneth , another was in the seventh moneth , another was in the tenth moneth , and another was in the fourth moneth , upon these occasions : In the tenth moneth did Nebuchadnezzars Army , first beleaguer Ierusalem , as you 'l finde it in the 25. Chapter of the second book of the Kings , that day that Nebuchadnezzars Army first sat downe before the Citie , did they keep a fasting day all those 70. yeers : In the fourth moneth of the yeere following , they broke into the Citie and took it , the day that the Citie was taken , did they keep as a solemn fasting day ; In the fifth moneth Nebuzaradan came and burnt the Temple ; the day that the Temple was burnt , did they also keep as a fasting day ; In the seventh moneth Gedaliah , the sonne of Ahikam , was kill'd , murder'd by Ishmael , and all the rest that were left , were scatter'd into Egypt , and that day likewise did they keep as a fasting day ; and these foure dayes they kept threescore and ten yeers ; Now the Temple being built againe , at least in a good forwardnesse , they send to know whether the fast of the fifth moneth should continue ; concerning the other fasts they make no mention of them , probably conceiving that the occasion of those fasts did continue still ; but they would know whether the Lord would not have them lay aside the fast of the fifth moneth , which was kept in reference to the Temple , because the Temple was now built , or in a great forwardnesse ; this case of conscience was sent , some think , by the Jewes that remain'd still in Babylon , that they sent Sherezer and Regem-melech , and the rest of them , as their Embassadors ; others thinke they were sent from all the Jewes , that were return'd from their Captivity , but by whom soever the message was sent , this was the case that I have read to you ; Now the Prophet comes to answer this case , and in the answer hee takes notice of all the foure dayes of fasting , though they mention but one of them , because they all hung upon one hinge , and the answer of the Prophet to this case , so much of it as is contained in this Chapter is a meere slighting of the case propounded ; and there are two things wherein the Prophet expresses the Lords contempt of their Embassage , one , That the Lord tooke no notice of any such thing ; Did you fast to me ? ( saith he ) you speake of dayes of fasting , that you have kept 70. yeers , did you fast to mee ? Did I either appoint them ? or doe I accept them ? or have you carried them as you should doe ? the meaning is , you play the hypocrites with mee , you would make a great deale adoe about a solemne Embassage , to have a case of conscience determin'd , which is first , but a ceremony at the best , and besides it is a ceremony of your own inventing , and in it you have howled and mourned for your afflictions , but never tooke notice of your sinnes , that have caused those judgements to come upon you ; you fasted sometimes , and feasted sometimes , but when you have fasted , you fasted not to me , & when you did eate and drink , you did eate and drinke to your selves , and not to mee ; that is the first , a slighting of it , as a keeping a coile about a trifle , when there were greater matters concerned them which they regarded not . The second branch of the Prophets answer containes the true reason why all this fasting of theirs was thus slighted by God that is laid downe , First , More generally in the 6. Verse , wherein the Prophet gives them a sound and a sharpe reproof , you have wept and mourned , but should not you rather have took notice of the words , which the Lord did send by the Prophets ? should ye not heare the words that the Prophets cried in former times , when Ierusalem was inhabited , and the Cities thereof round about her ? there you might have learned the true way , but that you have no whit regarded ; you cry for your afflictions , but you are not one whit sensible of those sinnes that have caused these judgements upon you : That is the generall , then secondly , Hee proceeds more particularly to open this Ulcer of their hypocrisie , and three things there are which he remembers them of , First , The Lord remembers them of the counsell that had been given them and their Fathers , how to remove the plagues that lay upon them , ( saith hee ) Thus speaks the Lord of hosts ( in the 9. Verse ) execute true judgement , and justice , shew mercy and compassion every man to his brother , oppresse not the widow , the fatherlesse , nor the stranger , let none of you imagine evill against his brother in his heart : this was the counsell which of old was given , how the ruine of Ierusalem might have been prevented ; the exercise of justice , and the exercise of mercy ; indeed the Prophet there instances onely in two Table duties , but I thinke the reason is , because the Jewes were alwayes very exact in matters of Gods worship , save onely when they fell into Idolatry , and they bore themselves much upon the duties of the first Table ; and it is Gods ordinary practise when hee would discover the hypocrisie of men , that are much in holy duties , to fall upon the duties of the second Table , wherein they ordinarily are carelesse , so the Prophet tells them , that had they walked after this manner , this wrath had never come upon them ; but now , which is the second , See what disobedience they shewed to this , and this disobedience is laid downe in the 11. & 12. Verses : and aggravated from the worst qualitie that disobedience can be accompanied with , that is , wilfulnesse and obstinacy ; and this wilfull and obstinate disobedience of theirs , is laid down in foure Metaphors , but all of them signifying one and the same thing , onely the three first doe most immediatly signifie the outward expressions of their disobedience ; and the fourth which is the root of all , discovers the very fountaine whence all their disobedience did spring ; First saith he , They refused to hearken , they were like to a man , that when you would doe an errand to him , flings away from you , and saith plainly , hee will not heare what you say ; Secondly , They pull away their shoulder , alluding unto a Beast , a Bullock , that when you would put the yoke upon it , it snatches the shoulder away , and refuses to bee yok'd by you , nay , saith he , They stopped their eares ; alluding to Adder , that ( they say of it , it ) laies one eare against the ground , and stops the other eare with the taile , that it may not be charmed , or like unto those , that when they would plainly let you see , how much they slight what you say to them , put their finger in their eares , that all may take notice , they will not regard you ; But then fourthly , ( which is the theame that I purpose to handle by the Lords assistance ; ) Here is the cause of all , that is , they made their hearts like an Adamant stone , yea ( saith hee ) they made their hearts like an Adamant stone , that they might not heare the Word that God hath spoken ; then followes the third branch , the fruit of their disobedience , therefore all this wrath is come upon them . In these words , here are two things to bee handled ; First , The sinne that this people were guilty of ; in these words , they made their hearts like an Adamant stone , that they might not heare the word : Secondly , The judgement that this sinne brought upon them : Therefore saith the Lord , it is come to passe , that as they would not heare me , I would not heare them ; but a great wrath is come upon them , and I have scatter'd them among all the Nations , and laid their land desolate . In their sinne , ( which is the onely theame I shall insist upon ) you have two things : First , What their sinne was , what the wicked frame of their heart was , their heart was like an Adamant stone ; Secondly , How it came to be so : they made their heart so themselves ; they made their heart as an Adamant stone : next open the meaning of this , what is here meant by an Adamant stone ? the Hebrew word is variously interpreted , some doe render it a flint , some a stone that will not waste , many with our new translation render it an Adamant , but generally , Criticks doe agree , that it is a stone of the hardest nature , that will not by any toole bee graven or fashioned to any desirable mould : so to make their heart as an Adamant stone , doth plainly meane , they did extreamly harden their heart , that is the English of it , they would not heare , they stopped their eare , they pull'd away their shoulder , yea , they did extreamely harden their hearts : Here are two things further to be interpreted : First , What is meant by the heart that is here hardned ? And secondly , What this hardning the heart signifies . By heart you know is naturally meant that piece of flesh that is in the body , which they say , it is primum vivens , and ultimum moriens : but morally and spiritually by the heart is meant the soule , and usually , the will and the affections are ordinarily in Scripture meant by the heart ; so it is here . What by hardnesse , or hardning ; Hardning in the naturall signification of it , is nothing but the withdrawing of moysture form any substance , whereby the parts come to bee condensed and made stiffe , so as not to yeeld to the touch ; Durum est quod non cedit tactui , that that will not receive any impression that is hard : this in a naturall sense ; but in a morall and spirituall sense , to harden the heart is nothing but to have the will resolutely and unchangeably set upon any purpose , not to be taken off from their enterprise by any meanes that can bee used to change them , that is to harden the heart ; and in the Scripture it is sometimes taken in a good sense , a mans heart may be harden'd in a very gratious manner , so Ezekiels was , when the Lord told him , the house of Israel will not hearken to thee , for they are impudent and hard hearted , but ( saith God ) I have made thy face strong against their faces , and thy forehead strong against their foreheads , thou shalt bee as impudent as they , as an Adamant , harder then flint , &c. thou shalt bee as much hardned in good as they in evill , I have given thee that grace ; that shall make thee resolute as they : Paul was , when they came , and wept , and prayed him hee would not goe to Ierusalem , ( saith he ) you weep in vaine I 'le goe though I die for it ; his heart was hardned : and so Luther ; when his friends would have perswaded him not to have gone to Wormes ; to the disputation there , If all the tiles of the houses in Wormes were Devils , I would goe ; that is to have a heart harden'd in a good cause ; but ordinarily in the Scripture , to harden the heart , or to have hardnesse of heart , is ordinarily meant in an evill sense ; hardening in sin , hardning against God : and so my Text hath it plainely , they made their heart as an Adamant stone , that they might not heare the word that God had sent to them : their heart was resolutely , and unchangeably bent to goe on in their wayes , say or doe what God would , or could to the contrary ; that is the sin that is here mentioned ; now from hence I shall take up this Lesson ; and it is the onely Lesson , which I shall by the Lords assistance handle this day ; and in it take in both the sinne , and the judgement together . That the sinne of hardning the heart against God , is a certain forerunner of utter destruction ; They made their heart as hard as an Adament stone , therefore came there a great wrath from God ; and therefore as I called , and they would not answer , when they cryed I would not answer , but I have scatter'd them : so the Lesson is plaine ; but before I come to prove it , that it may bee rightly stated , I shall premise five distinctions about this sinne of hardnesse of heart ; whereby you will more plainly understand the Doctrine that I am to make good out of the Scripture ; First , That there is a naturall hardnesse of heart , which is the case of all men in the world ; Secondly , there is an acquired hardnesse of heart , or a hardnesse that man brings upon himself ; There is a naturall hardnesse of heart , the Scripture is plain in it , that all men in the world , the originall frame of their hearts ; is in the Scripture set downe by the expression of a heart of stone , in Ezek. 11. when God promises conversion , ( saith hee ) . I will take away the heart of stone , that is in them , and give them a heart of flesh ; every man and woman in the world , brings the stone of the heart into the world with them ; but then Secondly , There is an acquired hardnesse of heart , or a hardnesse that men bring upon themselves ; so my Text saith , they made their hearts hard , and so it is said of Zedekiah , in the 36. of the 2 Chron. hee hardned his heart against God : that is one ; Secondly , Know that there is a graduall or partiall hardnesse of heart ; when the heart is harden'd but in some measure , there is some hardnesse in them , and some softnesse in them , and there is a totall hardening of the heart when the whole fram● of the heart is given up to hardnesse . That there is a graduall , and partiall hardness of heart , you may see it in Christs own Disciples , who being new Creatures had a heart of flesh in them , and yet it is said of them , in Mark . 6. 52. They considered not the miracle of the loaves , because their heart was hardned : and in Mark . 8. Christ saith to them , Have ye your hearts yet harden'd ? Christs own Disciples had some degrees of hardnesse of heart , but then There is a hardnesse , that is a Totall hardnesse ; of which the Scripture saith , they are all brasse and iron ; Thirdly , There is a hardnesse of heart , that is felt ; felt by them that are under it ; and there is a hardnesse of heart that is unfelt . There is a hardnesse that is felt : so the Church saith in Isaiah 63. ver. 1. Ah Lord , why hast thou harden'd our hearts from thy feare ? But There is likewise a hardnesse of heart , that though it lye upon the soule , yet they feele it not ; that they are as dead men under it , like Nabals heart , that was like a stone , and he tooke no notice of it : and this unfelt hardnesse of heart , it proceeds sometimes from ignorance , and sometimes from malice ; Fourthly , Know that there is a hardnesse of heart , that is unwilling , bemoaned , lamented , groaned under , look'd upon as a judgment , as a misery ; and there is a hardnesse of heart that is willing , a willing hardnesse , a pleasing hardnesse , a raigning hardnesse , a hardnesse chosen and delighted in . That there is an unwilling , bemoaned hardnesse , is plain , in Ephraims case in Ier. 31. who makes this his sorrowfull complaint before God , that his heart was like a Heyfer , like a Bullocke that would not carry Gods yoke , it made him weepe bitterly for it ; and so the Church in the forementioned place , of Isaiah 63. O Lord , why are our hearts harden'd from thy fear ? shee look'd upon it as a marvailous great evill , that lay upon them . But then , There is likewise a hardnesse , that is a pleasing hardnesse ; a hardnesse delighted in , a hardnesse raigning , a hardnesse gloried in ; that is the hardnesse that my Text mentions : Lastly , Know that there is a hardnesse of heart , that is Mans worke , and there is a hardnesse of heart that is Gods worke ; The hardnesse of heart that is Mans worke , are all those severall hardnesses , that I have spoke of hitherto , whether naturall , graduall , felt or unfelt , bemoaned , or gloried in , they are all our owne hardnesses ; But then There is also a hardnesse which is Gods worke ; which is a Judiciary hardnesse , a judgement inflicted by God righteously upon men ; who when they will harden themselves , God consents that they shall bee harden'd , and concurs to their hardening ; so hee is frequently said in Scripture , to harden Pharaohs heart , and to harden whom hee will : but this same Judiciary hardnesse of heart which is Gods worke , you must know it is not by Gods infusing obstinacy and and malice into them , that God doth to none : but it stands in these three things , sometimes , By taking away from them , or denying them those meanes that might make their heart plyable to God : or Secondly , In case they doe injoy the meanes , yet God withholding his blessing from the meanes : and Thirdly , Permitting them , or so far withdrawing the bridle of his restraining grace from them , as to permit them to abuse the meanes that they doe injoy , to their own ruine and further hardening ; and thus was Pharaoh and his people harden'd by the Ministery of Moses and Aaron ; and thus were the Israelites harden'd by Isaiahs Ministery , as you 'le find it in Isaiah 6. the Lord said to him , Goe to this people , and make their hearts hard ; how was that ? Hee should preach to them , but they should bee given up to a fat heart , that is , a senslesse , and a heavy eare , that is , a heedlesse eare ; God would give them up to a senslesnesse , and heedlesnesse , that the more means they enjoy'd , the more desperate and vile their hearts should grow : now then to draw up all this to my purpose , the Doctrine that I am to handle , wherein I am to shew you , that hardening the heart against God , is a certain forerunner of destruction ; I doe not mean it of that naturall hardnesse , that wee all bring into the world , nor of that acquired hardnesse , that is found in every man , who hath but lived a while upon earth , nor of that partiall or graduall hardnesse , that is in the best of Gods people , much lesse of that felt , bewailed , bemoaned hardnesse , that is look'd upon as a heavy judgement , by them that lye under it ; though all these are sinnes , yet these are not the sinnes of my Text ; but my Text meanes it of the chosen , voluntary , elected hardnesse , the Totall hardnesse , the Raigning hardnesse , when men doe obstinately , and willingly strengthen , and make firme their hearts in their sinfull wayes against God , and then God in his righteous judgement concurres , and saith bee it so : when men doe thus harden their hearts against God , be it a Family , be it a Kingdome , be it one , or be they many , this hardening the heart against God , is a certaine forerunner of utter destruction ; Now you understand what the Lesson is , that I am to handle , and First , I shall make it good , and plainly demonstrate the truth of it , out of the Scripture ; and for the proofe turn to three or foure Texts , the one is that knowne signall Text in Prov. 29. 1. read it carefully ; Hee that being often admonished , or reproved , hardens his neck ; there is my very Doctrine , that after admonitions hardens his neck ; what of him ? Shall suddainly bee destroyed , and that without remedy ; weigh all those words ; First , What it is that is threatned against him , hee that being often reproved , hardens his neck , what of him ? He doth not say , he shall smart for it , he shall be afflicted , but he shall be destroyed ; destruction is prepared for him ; Secondly , Hee doth not say hee is in danger of it , but hee shall bee destroyed ; it is decreed in heaven , it is set down for him , hee shall perish ; and , Thirdly , That suddenly , hee shall suddenly bee destroyed ; the Vision of his destruction is not for a long time to come , but his damnation sleepeth not , he shall suddenly be destroyed : Yea and that with out remedy ; no power shall rescue him , no mercy shall pardon him , no Mediator shall intercede for him , there is no remedy , all the world cannot helpe it , the man that after many reproofes hardens his heart , shall bee destroyed without any remedy ; there is a place like it in the 28. of Proverbs , the very Chapter before it , and the 14. verse ; He is a blessed man that feares alwayes , that is the beginning of the Verse , he is a blessed man , hee lives in a blessed state , whose heart suspects it self ; O I shall sinne , I shall offend God , I shall yeeld to my Corruption ; hee is a blessed man that feares alwayes , but hee that hardens his heart , hee that dares venture upon ungodly enterprizes , what of him ? Hee shall fall into mischief ; some render it in malum inprovisum , into unthought of mischief ; hazardous men , hard hearted men , are suddainly before ever they thinke of it , caught : and in 2 Rom. 2. 5. the Apostle there speakes to such a hard hearted wretch as my Text meanes : Thou ( saith hee ) after thy hardness of heart that cannot repent , treasurest up unto thy self , wrath against the day of wrath ; marke yee , the hard heart it is Satans treasury for sin , but it is Gods treasury for wrath ; Satan doth not lay up more wickedness in a hard heart , then God layes up vengeance in the Cellars of it , treasurest up to thy self wrath against the day of wrath : & were it needfull I could give you abundance of examples out of Gods Word ; Pharaoh and the Egyptians are a famous one ; 600000. Israelites in the Wilderness are another famous example of hardning hearts to ruin , when the hardness of their hearts made them all fall in the Wilderness ; as you have it Epitomized in Psalm . 95. and the latter end of it : and so many more in the Old and New Testament , that the time will not allow mee to mention , Iob hath a passage may serve for all , in Iob 9. 4. saith he , Who over harden'd himself against God , and prosper'd ? As if he should have said , I challenge all the World to bring an example of any one man that ever harden'd his heart against God , and was not ruin'd by it ; that expression , and prospered , is but an Affirmative for a Negative ; bring me an example of one that carryed away the victory , that was not lost in the War ; but to make it yet more plain to you , bee pleased to observe there are two things meet in this sin of hardness of heart , besides many other that might be said ; but I say there are two things that will demonstrate to all the world , that it is a sin that must bring forth certain judgment : The one is , In the Nature of it , it is rebellion against God , it is the trying of it out with God , whose will shall stand ; for God saith plainly to the harden'd sinner , I will have such a thing done , no ( saith the t'other ) I will have such a thing done ; but saith God , if I bee God , I 'le have it done ; saith the t'other , I am resolved it shall bee thus , and hee tries it out : The sin of hardness of heart is made up of Rebellion and not yeelding , he takes up the bucklers against God here , I will try , and when hee hath done refuses to lay them down upon a Summons , but will stand it out to the utmost ; Now ( Brethren ) it is not imaginable , that any thing but ruine should attend such an one ; Gamaliels speech in Acts 5. Beware ( saith hee ) left yee bee fighters against God ; The harden'd sinner enters into the lists to contend with God , and then saith God , if it be come to that it shall be tried , whose word shall stand , mine or theirs ; God speakes to the very case of some harden'd sinners , that said to the Prophet Ieremiah they would do what is good in their eyes : well saith God , you have spoken the word , and we will try it out , whether you or I shall carry it ; if poor wormes dare enter the lifts and bid defiance to God and refuse to submit , they must perish : Secondly , there is this in this sinne of hardnesse of heart , that , In the nature of it , it frustrates all the meanes that should possibly serve to save the soule from ruine ; I say the sin of hardness of heart , in the nature of it , frustrates all those means which should tend to save the soul from ruine ; and therefore you 'l find it ordinarily ; If you 'l heare Gods voice harden not your heart , in the 95. Psalme ; so in Hebrewes 3. 15. To day if you will heare my voyce , harden not your heart , as they did in the Wildernesse ; and my Text hath it againe , they made their heart like an Adamant stone , that they might not heare the words that God had said to them ; so that this is a sinne that prevents all those Ordinances and meanes , which the Lord hath sanctified and appointed for reducing a soule from the wayes of death ; and this is noted of the Israelites in the Wildernesse , that though they had innumerable miracles and administrations of all sorts , they ate miracles , and dranke miracles , and wore miracles , they had whatsoever might possibly doe a people good , all these were lost to that people , how ? onely because of the hardnesse of their hearts ; and so the Prophet Isaiah expresseth it , in the sixth of Isaiah , the Lord doth by the Prophet , ( saith he ) harden their heart that they may never turne and be healed : Christ saith the same in Iohn 12. 40. that this was the reason , why all the miracles that he had wrought among them , and all the Sermons that he had preached among them , did them no good , because their hearts were harden'd : it is like a peece of stone , put into a bottles mouth , though you put it into the bottome of a well , no water gets into it , the stopple keeps all out ; the sinne of hardnesse of heart keeps the soule from receiving any good , it is like unto the harlot that Solomon speakes of , or rather like them that goe in to the harlot , that none of them ever turne to take hold of the wayes of life ; so that because it is a sinne , that is open Rebellion against God , and it is a sinne that in the nature of it , rejecteth all the meanes that might make reconciliation with God , what can bee expected ; but the heart that goes on to harden it selfe must needs run into utter ruine . I have one thing more before I come to the Application , and that is to discover how this sinne of hardnesse of heart may be known , the properties of it , that every soule may bee able , when it comes to the Application , to give a right judgement of its owne condition ; and here I beseech you remember , that I doe not come to enquire after hardnesse of heart in generall , there is no living man upon earth , but his heart is harden'd ; there is no child of God living , but his heart is harden'd , all the sinfull motions and inclinations that are found in us , they are all the fruits of hardnesse of heart ; all that rebellion that Paul speakes of in the seventh to the Romans , a law in the members rebelling against the law of the mind , and leading of him captive , it is all the fruit of hardnesse of heart but all hardnesse is not the hardnesse of my Text ; all hardnesse of heart is not destructive hardnesse , is not ruining hardnesse ; hardnesse felt , hardnesse bemoaned , hardnesse lamented and striven against is softnesse in Gods esteeme ; and is so farre from being a forerunner of ruine , that it is an evidence of salvation ; but it is this destroying damning hardnesse of heart , that I would enquire the properties of , and set them before you out of the word of God : and there are six things that I have thought upon , whereby this destroying damning hardnesse of heart doth manifest it selfe , First , Take that which is most usuall in the Scripture , the Lord ordinarily expresses this devillish hardness of heart , by the comparison of an untamed heifer , of a bullock that refuses to carry the yoke , to draw , or to plow ; very often in the booke of God doth the Lord describe this hardned sinner by the comparison of an untamed heifer , in reference to the yoke : Now in an untamed heifer , there are these two things remarkable to my purpose : the one is , That if it be possible , it will throw off the yoke that you would put upon it , turning away the neck , rinching the shoulder , using its strength , and all that it hath , to keepe the yoke that it may not come upon the neck of it : or secondly , If you doe get the yoke over the neck , and compell it to be under the yoke , then it pines away , frets and fumes , and bellows , and takes on , but worke it will not ; just thus is this harden'd heart , God hath two yokes ; The one is , The yoke of his Commandements , which hee commands every soule to take upon its selfe , this yoke , this hardned wretch throwes away with indignation , that you may say of a harden'd heart in reference to the yoke of obedience , as Iob speaks of the Vnicorne , in the 39. of Iob , Canst thou intreat him to carry thy yoke and to plow thy ground ? can thy faire words perswade him to doe it ? ( saith hee ) so doe you thinke any allurements for God , shall make this wretched man carry the yoke of Gods Commandements ? no , hee throwes them off , what God would have him doe he will not doe , but then God hath another yoke , that this creature cannot keep off : and that is , The yoke of correction , the yoke of judgement , and when the Lord puts that yoke upon him , then hee pines away , frets , swelters himselfe , and as the Prophet Ezekiel expresses it , in the 24. of Ezekiel , You shall not weep , that is , you shall not weep with any godly sorrow , but ye shall pine away in your iniquities : and the Lord expresses it in the 51. of Isaiah : Thy sonnes do faint ( in the 20. verse ) they are like a Bull caught in a net , full of the fury of the Lord , there thy sonnes are fallen , I have yoked them , they would not carry my yoke of obedience , but I have yok'd them with judgement ; and how are they under it ? there they lie like a Bull in a net , full of the fury of the Lord , yelling and roaring : thus the harden'd heart is like an untamed heifer , the yoke of Gods commandements it will not carry , and the yoke of judgements though it must carry , yet it doth not profit by them , but onely pines away by discontent under them ; This first note of a harden'd heart I give onely for your memories sake , because the matter of it will come in the things that follow . And secondly , another property of this harden'd heart that my Text speaks of , is , That it is an insensible heart ; Nabals heart is said to be like a stone , sensible of nothing , though all belonging to him was like to come to ruine ; Nabals heart had no sense of any thing , so is this wretch , this wretched creature I am speaking of , let Gods wrath bee threatned to him , though hee lie under it , hee feeles it not ; let his owne unkindness be open'd , he is not sensible of it , let heaven shake over him , let the earth shake under him , let his estate shake , let his house quake , nothing moves him , let death bee ready to shake him , hell ready to devoure him , hee apprehends nothing , hee is like the drunkard that Solomon speakes of in the 23. of Proverbs , that lies asleep upon the top of a mast , they have beaten mee , ( saith he ) but I did not feele it , they have wounded me , but I did not know it ; nothing that the Lord doth to them , or that his word saith to them , makes them sensible of any thing , a harden'd heart is an insensible heart ; that is another property of it : Thirdly , this harden'd heart of my Text , Is an impenitent heart indeed , the hardness of heart is but an aggravation of impenitence , but he is resolutely an impenitent person , hee is one that goes on in the wayes of sinne , and will not bee tooke off from the wayes of sinne ; A harden'd heart , you may truely say of it , it is a Rock to God , but it is wax to the Devill ; it is inexorable to the requests of God , but it is most yeelding to the allurements of the Devill ; Gods seed will not grow in this rock , but the Devils seed growes best of all there ; they obey not the truth but willingly obey unrighteousness , they are stones to God , but wax to the Devill ; indeed to harden the heart , and to goe on resolutely in a way of sinning against God , is al one , take it as the Apostle expresses it in the second of the Romans , thus , ( saith hee ) after thy hardnes and heart that cannot repent : a resolute hearted man is like a Blackmore , that cannot change his skin ; like a Leopard that cannot change her spots : it is set and bent to goe on in the wayes of sinne ; that is another property : Fourthly , This harden'd heart doth not onely go● on in the wayes of sinne , but goes on in them against all admonition , and all helpes against , and meanes to the contrary , whatsoever dispensation there is from heaven appearing to take him off from his sinnes , the harden'd heart hath a non abstante , though preached against , though threatned , though allured by promises , though terrified by judgements , the harden'd heart is Sermon-proof , is judgement-proofe ; Elies sonnes they were not only wicked , but they hearkned not to the voyce of their Father when hee made them a good Sermon from God , yet because God meant to destroy them , hee had given them up to hardnesse of heart , the counsell of their Father wrought not one whit upon them ; so Solomon saith of him in Proverbs 29. hee that having been often reproved , hardens his heart ; Ieremy compares him to a wild Asse , Ier. 2. all that seek to catch him labour in vaine , Israel had loved strangers , and after them hee would goe , if God in his Word mourne to them they will not weep , if the Word pipe to them they will not dance , if he offer to draw them with cords of love , they will not follow , if by his judgements hee stand in their way , as the Angel did against Balaam with a drawne Sword , yet on they will , like the Smiths Dog , they can sleepe when the sparkes fly about their eares ; hee is like a man in iron , an armed man , strike him with a staffe , cut him with a Sword , all is one , hee hath armour of proof , keeps out both , men who thus goe on are harden'd to destruction : Fiftly , Another property of this hardned wretch is , that they make but a mocke and scorne either of the sinnes that they walke in , or of any judgements , or plagues that may betide them for their sinnes ; as it is said of Lots sonnes in law , their father told them of their sinnes , and told them of the judgement , but ( saith the Text ) hee seemed to his sonnes in law as one that mock'd : they jeered him , and they thought hee jeered them , they are like the Swine that our Saviour speakes of , throw a pearle before them , they will tread it under their feet ; they make a scorne of them , tell them of their offences against God , and of the ruine of their soules , they are like Leviathan that the spirit of God speakes of , in the 41. of Iob come upon him with speares and swords , they are but as stubble to him , and strawes , hee laughs at them , he saies , Aha , like the horse in the middle of the battle , neighes and laughs at the danger ; so when a heart goes on in a hardened way it makes a jest , and a scorne of all the evils you can threaten against him , hee saith , Tush , I shall have peace though I adde drunkennesse to thirst , these threatnings are nothing , this wind shakes not my corne ; and I 'le adde but one more , and that is , When the heart goes on in this destructive way , it doth oppose and set against all those as enemies who would stop them in their way ; and when once the soule is come to that passe , then in truth is Satan set upon his throne , then they are the Devils cushion , or his pillow ; and this the harden'd heart ordinarily doth , you may see it in Pharaoh ; when Moses still followed him from God , and hee could not be rid of him , then he gave him this answer , come no more to mee , I 'le hang you the next time you come , see my face no more , if ever thou commest to mee againe with these messages , thou shalt die for it ; and so likewise Amaziah , you may read of him in 2 Chron. 25. when he was fallen into the sinne of Idolatry , God sent a Prophet to him to admonish him ; Forbeare ( saith the King to him ) who made you of the Kings Councell ? hold your tongue , else you 'l be smitten , then saith the Prophet , by this I know that God meanes to destroy thee ; when they are like unto them our Lord speakes of , in the seventh of Matthew , not onely as swine , that trample the pearle under their feet , but like Dogs worry them that offer to bestow the pretious things upon them : in one word , David describes them excellently in the 23. Chap. of the second of Samuel about the sixth and seventh verses : The sonnes of Belial , that is the hard hearted men of my Text , for a child of Belial is a child without a yoke , that will not carry Gods yoke , marke how hee describes them , the sonnes of Belial are like thornes ; thornes that may not bee taken with hands , but the man that touches them , must be fenced with iron , and the staffe of a speare , there is no comming neer them ; when men are set upon their wayes , that they hate him that reproves in the gate , and declare themselves opposite unto all those that would bring them in to God ; there is the hard heart that my Text mentions , to this passe was Israel and Iudah come , 2 Chron. 36. 15. They transgressed greatly , and the Lord sent to them by his messengers rising early , because hee had compassion on them . But they mocked his messengers , despised his words , and misused his Prophets , then the wrath of God broke out against them and there was no remedy : so that in a word , when men are come to bee stiffe-necked against God , senselesse , and remorselesse , boldly going on in sinne against all mercies and meanes , and make a scorne of sinne and judgement , and declare themselves enemies to those that would reduce them into a better condition , these are the men that my text meanes , and that fall under this Character , their damnation sleepeth not ; I come now to the Application of it ; and there are many excellent uses that wee might make of it , three or foure I shall by the Lords helpe communicate at this time ; First , I earnestly intreat you to examine your owne soules , whether none of you fall under this Character ; I am assured , there is not a soule in this Assembly , but hath hardnesse of heart in him ; I shall bee farre from threatning destruction to every soule that is hardhearted , but I desire you to examine whether you are not one of these harden'd sinners my text speakes of , the Lord helpe you to looke inwardly and say , Lord , is not this my case ? say once againe , Art not thou resolved to goe on in thy way , what ever come of it ? hath not God enlightned thy conscience , that the wayes that thou walkest in , are the wayes that lead to death ? art not thou set notwithstanding to goe on in that way , though God sometimes follow thee with judgements ? dost thou not cast the judgements off , if it bee possible , or lie and vex under them , and yet goe on ? hath not God oftentimes in the ministery of his word met with thee , in thy wicked wayes , and shew'd thee the evill and the danger of them , and thou resolutely goest on , that thou hast made thy heart like a peece of the nether Milstone , as God saith of Leviathan's ? art thou come to this passe ? heare a word or two from God , thou miserable wretched man , knowest thou what thou hast undertaken ? doest thou understand that thou hast sent a challenge to God ? doest thou understand that thou art in defiance with heaven ? dost thou understand ( I say ) that the Lord God almighty is entred the lists against thee ? or wilt thou not understand it ? or now when thou hearest it , do not thy joynts tremble ? art thou able to hold u● the weapons , when hee comes to strike ? know thou for certaine , that it is the interest of God , to destroy all those that will trie it out with him , hee would even hereby bee knowne to bee Iehovah , in the 40. of Iob , If thou beest God ( faith hee ) shew thy selfe ; how ? pluck downe every proud man , abase them , lay them low , batter them ; bee assured of it , thou art a lost man , thou art an unequall match for him , the greatest Kings and Monarchs , the stoutest Champions , the strongest Giants have met with their matches , but the Lord whom thou defyest never met with his match , and I tell thee hee is preparing for thee ; God it may be hath not struck yet , but hee is turning his grindstone , hee is sharpening his tooles , hee is preparing his arrowes , he hath them ready at the very face of thee , and thou wretched man wilt bee found to bee but as stubble before Gods devouring fire , thou art an undone man , who ever thou art , that hast dared thus to exalt thy selfe against the Lord , and if any of you that heare this Sermon doe know any who are thus resolutely set to goe on in their wicked wayes , any such insolent worme which dares thus lift up it selfe against its Creator , I 'le give you that counsell that Moses did give to the Israelites concerning Korah , Dathan , and Abiram , who were in the like rebellion , that these men are in , Get you all of you up from the tents of these men , lest you perish with them , get you up from them , have nothing to doe with them ; it is the terriblest thing in the world to bee found to fight against God : O that you would all examine your owne hearts upon it : Then secondly , This lesson doth to my apprehension speake wonderfull sadly concerning our poore distressed England at this day ; truely the dangers that this kingdome of England is in at this day , are not to be express'd ; It pleases God that wee are compass'd round about with mischiefes , and one depth calls to another , and almost every day brings up a new cloud , and for ought mortall man can see , the issue of blood , which wee hoped had been stanched , is like to bee opened again in as dreadfull a manner as ever , yet it was Ships revolted on one side , others contrary to Leagues and Covenants invading on the other side , tumults in every corner of the Kingdome , that we are all at our wits ends , but ( in Gods presence I speak it ) I feare the threatning of this doctrine more , then I doe all the revolted Ships , then I doe Duke Hamiltons army , or all others who by Sea or Land are indeavoring to hurt us . The kingdome , the body of the kingdome of England is brasse and iron ; let us all , especially you that are the representative body of the kingdome , if wee have any bowels in us , let us joyne and bemoane it now wee speak of it , God hath steeped England in the oyle of mercies , wee are not melted one whit , hee hath ground us under terrible judgements , wee are as hard as ever rock was ; wee are broken like a flint stone into 100. peeces , and every piece as hard as the whole stone was ; goe from one end of the Kingdome to the other ( pardon me if I use the received expressions ) let men bee Cavaliers or Roundheads , Royalists or Parliamentiers , give them what stile you wil , all are brasse and iron ; the generality of the Kingdome resolutely goes on rebelling against the Lord God ; but goe into any towne , goe into the places of publique resort , view the Citie , view the Countries , see whether men bee not every where set upon mischiefe and madnesse , the Ministery of the word overborne , bulrushes as able to stop a current as all the endeavours of that handfull of men that stand for God , are able to stop the inundation of peoples sinnes , lying , swearing , debawchednesse , blasphemy , heresie , prophanenesse of every kind , almost all in rebellion against God , and no man almost layes it to heart : indeed wee have our monethly Fasts kept up , but alas , they are brought to a meere formality ; but so did these Jewes in the Text , threescore yeers and ten together , Fast after Fast , but God loathed them , because they tended the ceremony , and neglected the substance , piety and justice , and turning from wicked wayes , and even so doe wee in the meane time like the Anvile grow harder for all the strokes are upon us ; surely Gods wrath is great against us , Pharaohs hard heart was a worse plague then all his other plagues put together , and the obstinacy and hardnesse of heart throughout the land is the greatest plague wee can lie under , and will prove , if infinite mercy prevent it not , the sluce or floodgate to let in destruction , let us sadly lay these things to heart , and mourne before him because of them , and rather wonder at Gods patience then at our plagues ; and certainely , if God go on to lay our pleasant land desolate , and to scatter us as with a whirlewind , though now we can lay the cause of our calamities at one anothers doores , God will make us all know that it was our obstinacy of heart against him that hath brought ruine upon us ; the Lord teach us to Iay it to heart upon this day of our humiliation ; Secondly , Is the sinne of hardnesse of heart so destroying a sinne ? what cause then have they to blesse the Lord to whom God hath given a tender , soft heart , a heart of flesh , such an heart as Ioshua had , 2 Chron. 34. thy heart was tender , and thou didst humble thy selfe ; who can say with Iob , God hath made my heart soft ; if any soule in this Assembly hath obtain'd a soften'd heart , let him know that in that one gift God hath given him the quintessence of all the grace of the new Covenant ; God made all the new Covenant good in that one promise , I will give you a heart of flesh , to have the heart of stone taken away , and to have a fleshy heart in the roome of it , is an unvaluable mercy , God delights to dwell in a house thus broken , where the floore is soft , where the raine comes in , and you have infinite cause to praise God for it : but because I would not bee mistaken , I pray you know , that all tendernesse and brokennesse is not that heart of flesh that I meane ; There is a naturall tendernesse that some men have , a compassionating spirit , so that they can hardly see another in misery , but will weepe with him , and yet it may bee their hearts are as hard against God , as Leviathans is against a Speare ; and there is another tendernesse , that is a legall brokennesse , when God it may bee seizes upon the heart with a spirit of trembling , that they are stabbed with the apprehensions of wrath , and so are like unto Cain , that wheresoever he goes , hee was in the land of Nod , that is , in the land of trembling ; this trembling heart is a curse threatned , the Lord shall give thee a trembling heart , I will send a faintnesse into their hearts in the land of their enemies , and the sound of a shaking leafe shall chase them ; I meane neither of these , but that Evangelicall broken heart , that is contrary to the sinne of my Text , is nothing but an heart willing to lay downe the bucklers before God , that saith with Iob , Lord I have done foolishly , I will doe so no more ; the heart that yeelds to God : and that will appeare by these foure things , one is , that To such a heart , the reliques of the hardnesse of their hearts is a most uncomfortable burden , the stone in their bladder , or the stone in their kidneys , though it afflict their sense more , yet doth not afflict their inward man , their heart , so much as the obstinacy , and obduratenesse , and wretchednesse , that they finde in their owne soule against God ; O Lord , why hast thou caused us to erre from thy wayes ? and harden'd our hearts from thy feare ? so also Ephraim mourned , I have been chastised , but I am like an untamed heifer that will not carry Gods yoke ; a heart that mournes under his hardnesse is a tender heart ; to feele and complaine of hardnesse is softnesse , it 's an evident signe that there is underneath a living and quick part upon which this hardnesse presses , else there would be no complaining of it : Secondly , It is a heart that the meditation of Gods kindnesse and its owne unkindnesse maketh relent ; the thought that God should spare them , pity them , doth most affect them : thus the harden'd Jewes in Zachary , those that had been most hard against God , yet when they look'd upon Christ whom they had pierced , who came to save them , they wept like a child ; this Lord we have pierced , we have crucified the Lord of life : If any arguments worke at all upon hardned sinners , they are such as these , Tophet is prepared for you , you are going to a place of blacknesse and darknesse , to a lake burning with fire and brimstone , where you will waile and gnash your teeth , but arguments taken from Gods love and bowels of mercy doe most melt a tender heart , when the Lord had turned and softned that harlots heart ; Ezek. 16. this most affected her that hee was reconciled to her whom she had broken with her whorish heart , this Evangelicall , fleshly heart relents , and bleeds at the thoughts of Gods kindnesse and its owne unkindnesse ; and then thirdly , it appeares in this , A Gospel-softned heart is afraid of sinne , a very coward to any evill , this heart hath not courage enough to try the power of Gods displeasure , How can I , how dare I doe this wickednesse and sinne against God ? hard hearted men dare venture upon such bloody things , but a softned heart saith with Iob , destruction from the Almighty is a terrour to me , and by reason of his highnesse , I cannot indure ; David whose heart was as a Lion , feared not to incounter with Lions , Beares , Giants , yet his flesh trembled at any thing which might offend his God ; this signe of a gratious tender heart you find , Prov. 28. 14. in the opposition betweene a fearefull heart and a hard heart ; Blessed is the man that feareth alwayes , but hee that hardneth his heart shall fall into evill ; the heart which feareth alwayes is the heart which out of the love of God would not sinne , yet out of the consideration of its owne pronenesse to evill suspects it selfe , and feares it shall bee surprized , this frame of spirit is thus opposed to a hard heart . This same fleshly heart , is a heart upon which Gods seale leaves a print , Gods counsell I meane , his Word , threatnings , exhortations , or whatsoever comes from him , leaves a stampe upon him ; It is a heart that is wax to God , willing to bee moulded , resignes up it selfe to bee to God what God would have it to bee , as well as it can ; if this heart be at any time drawne into sinne when God appeares displeased , it saith , I have done foolishly , I will do so no more , it layes downe the Buckler and yeelds to God , Gods argument prevailes with it , and therefore is ordinarily expressed by having Gods Law written upon the fleshly Tables of their heart , easily moulded to Gods will as much as its frailtie can attaine unto ; it saith , Lord I am full of Rebellion , full of distempers , but I would not beare up armes against my God , I would yeeld to him , I would follow him ; if it bee thus with thee , thou hast got the grace of the new Covenant , most opposite to the most damnable sinne that can bee found amongst men ; oh forget not to blesse God daily for it : The last and prinpall use I intend is , For exhortation ; because this sinne of a hard heart is such a destroying sinne , such a ruining sinne , therefore I shall desire to give you some helpes how this great evill may bee prevented , if wee be not yet come up to it ; how it may be cured , if any of us lie under it ; And If the Lord have cured it , how wee may bee preserved , that wee doe not returne to it : But first take a few motives to provoke you to labour and strive against this cursed evill of a hard heart : I pray you consider in the first place ; Wee are all hard by nature , not onely a Pharaoh , a Senacherib or Iulian are hard hearted , but we are all so naturally ; and that man that hath the stone by nature , if hee bee not wonderfull carefull , it will grow upon him ; our whole family are liable to the Stone saies one , therefore I must bee wary , I must looke to it ; and the rather looke to it , because it is not an easie thing to get hardnesse out of a rock ; thy heart is a rock , and if thou dost not look to it , thou wilt not get hardnesse out of it , it will grow upon thee , and thou knowest not whither it may come in time ; Consider secondly , That while thou art under the plague of a hard heart , thou art under all the curses of God , God hardens his against thee , while thou hardnest thy heart against him , none of all thy services are accepted , thy person is rejected ; every thing is accursed , all goes crosse to the soule that is harden'd before God : Consider thirdly , ( for I 'le but point at things . ) All that God aimes at , by all his dealings towards thee , is but to bring thee upon thy knees , that thou mayst not harden thy selfe against him ; why dost thou thinke hee brings thee to Church to heare ? why doth hee give thee leave to speake to him in prayer ? why doth hee visit thee with afflictions ? why doth hee powre upon thee so many mercies ? what doth every stroke thinke thou speake ? what doth every dispensation speake ? nothing but this , remember the battle , doe so no more , rebell not against thy God , stand not up against him , when all that God aimes at is , to give thee quarter , termes , articles of safetie , and honour to thee , doe not stand out to thy ruine ; Againe , consider this , If thou stand out , it will certainly end ill ; I confesse the greatest Monarchs upon earth have sometimes met with their match , but the Lord God never yet met with his match ; never any body that stood out against him , that ever made him raise his siege , if he hath once pitched downe before them , it is in vaine ; some besieged have first eaten Horse flesh , and afterwards eate Dogs and Cats before they would yeeld , and sometime succour hath come , but when all is done , a breach will bee made on thee , and thou wilt bee taken ; Gideon told the Princes of Succoth who refused his request ; when hee came backe , hee would teare them with Briars and Thornes of the Wildernesse , and he made his word good ; beleeve it , God will teare thee with Briars and Thorns , if thou yeeld not to him ; yet know for certaine ; If thou lay downe thy weapons and refuse standing out obstinately against God , hee will bee cordially reconciled , all quarrels will bee ended if once thou give over hardning thy heart against him , his heart will be tender toward thee , the Lord expresses it excellently in the 27. Chap. of Isaiah ; who would set Briars and Thornes in battle against mee ? what man would be so mad , to set Briars and Thornes to fight with devouring fire ? well , if they will doe it , if they make that choice , I shall goe thorough them , and burne them up , but ( saith hee ) rather let him lay hold upon my strength , that hee may make peace , and hee shall make peace with me , fury is not in me ; though thou hast hitherto harden'd thy selfe against him , hee is yet to bee wonne , mercy may yet be found , lay hold upon his strength , say unto him , Lord , here I lay downe my weapons , I have been a wretch , a rebell , I have sinned , I am guilty , but I come with my halter about my neck , hee will make peace , hee will grant thee very honorable quarter ; Elihu sets forth this notably in Iob 33. after God hath battered the strong holds of a sinner by preaching , by visions , by dreames , by corrections and judgements to withdraw man from his sinfull purposes , yet if when hee is ready to perish , when his soule drawes nigh to destruction , hee will but yeeld and call for an interpreter , one of a thousand to shew him righteousnesse , Then will God bee gratious to him and deliver him from going downe to the pit . To prevent this killing sinne , if as yet thou bee not under the dominion of it : First , Beware lest yee be harden'd through the deceitfulnesse of sinne ; marke yee , there is a deceitfulnesse in sinne , that will harden men before they are aware ; many a man thinkes thus , shall I heare armes against God ? God forbid , I had rather bee struck dead from heaven with a thunderbolt , then ever harden my heart against God ; this is his thought , but sinne cozens him into it , hee is cheated into it , as in our civill troubles , many a man is wrapped into an engagement , that if hee saw the bottome of it , he would die before ever hee would yeeld to it ; but when hee is once in , hee knowes not how to get out ; so is it here , but beware that sinne doe not cozen and harden you through its deceitfulnesse ; though wee are all hard , yet this killing hardnesse comes on by degrees , and the first thing that lets it in , is the pleasure that sinne brings to the soule , the bewitching pleasure of it , and then a mans thoughts are onely to give himselfe content , but meanes no hurt against God , little thinkes that hee begins to fight against God , but the pleasure of his sinne hath bewitched him , and then that pleasure brings him to repeat it againe and againe , and so to come to a custome of it , and afterwards to defend it , and then in the end to come to a direct opposition of what ever would take him off from it , thus men are intangled by the deceitfulnesse of it ; watch therefore against all the alluring baites of that sinfull flesh that dwells in thee : This in generall ; but More particularly there are three sinnes , that you must take marvelous heed of , if you would not be harden'd ; the one is , The sinne of unbeleefe , that which brought all the Israelites to their hardnesse in the Wildernesse , you have it in the third of the Hebrewes , If yee will heare my voyce harden not your hearts as your fathers did in the Wildernesse , but how came they to be hardned ? the holy Ghost tells you the spring of it in the 16. and 18. Verses , for some when they had heard the word provoked him , even they that beleeved not , they would not beleeve God , and so they grew harden'd ; therefore the Apostle exhorts in the same place to take heed that there be not an evill heart of unbeleefe ; when the Israelites were in the Wildernesse , God had made them many promises , but they did not see them accomplished , hee had made many threatnings and they did not alwayes presently light upon them , and because they saw not Gods word presently fulfilled , therefore they beleeved not , and because they did not beleeve and rest upon Gods word , therefore their hearts grew hard , senselesse , carelesse and bold in sinne , and then , Pride and high thoughts of our selves , are wonderfull hardning evills ; nothing upon earth makes a man so desperate in the wayes of sinne as self-conceitednesse ; and therefore in the Scripture very often , the Bullocks stiffe neck , and a proud heart signifie one and the same thing , Lift not up your hornes on high , speak not with a stiffe neck : you have a notable example in the 43. of Ieremiah of men who obstinately would go into Egypt against the expresse word of God , and in the 44. Chapter they said they would do that which was good in their own eyes ; but who were they ? the Prophet tells us , they were all the proud men : And thirdly , Hypoctiticall and formall attending upon ordinances without attaining the inward power , is one of the greatest hardners in the world ; you see it in these of my Text , what was it harden'd them all these threescore and ten yeeres ? nothing more then their monethly Fasts , their frequent Fasts , and their daily prayings to God . The stubborne , hardned and impudent harlot you read of Prov. 7. what was it made her so bold in her filthinesse that shee will take her fill of love till the morning ? why , this secured her , I have had my peace-offerings this day , and paid my vowes , I have had a day of Fast , or a day of thanksgiving , attended upon ordinances ; so when men doe performe ordinary holy duties , and rest in the shell of them , they lick themselves whole with them ; though I live in such a sinne , yet I pray , I reade so many Chapters every day , I keepe the Fast as constantly as any man , I goe to Church , this hardens the heart in a way of sinne ; this is the first direction , beware that you bee not couzened into hardnesse by the deceit of sinne ; secondly , another meanes to prevent hardnesse , is , To beware of the abuse of Gods patience & bounty : The wretched heart of man being prone to be bold in sinne by nature , is made more bold , when it observes God lets men alone to take liberty to sin against him ; Solomon expresses this cleerly in the eighth of Ecclesiastes , Vers . 11. Because ( saith hee ) sentence against an evill one is not presently executed , God spares him , what then ? Therefore the heart of the sonnes of men is fully set in them to doe evill ; resolutely set to goe on in a way of sinne , because they see that others scape well enough , as the Souldier when hee first goes into the battle , while he is a fresh water Souldier hee feares and trembles , and dares not be where he heares the bullets whizze about , but hee comes off safe , and it may bee of 1000. men not 100. kill'd , then hee growes bold the next time , and in time dare goe upon the Canons mouth ; and so Mariners at Sea , at first quake , but when they come off storme after storme , they thinke they shall come off still ; so the wretched heart of man , observing Gods patience and indulgence towards sinfull men , takes libertie to goe on and concludes with that wretched man , Deut. 29. who blesseth himselfe and saith , I shall have peace though I walk after the lusts of my owne heart , adding drunkennesse to thirst , hee blesseth himselfe when God curseth him , but for the Lords sake , watch you against it , for that is a wofull hardning , when that that should bring a man to repentance , hardens his heart , and of such God protests hee will not spare them , but the anger and jealousie of God shall smoak against him , & all the curses written in the booke of God shall light upon him : And thirdly , Beware of the examples of others , the common multitude going on in any way of sinne , especially when they that doe it are great men , and it may bee some of them good men , this imboldens men in their evill wayes ; it is a wonderfull meanes to make them harden'd in sin , when they see the sin which they commit is common ; & we are prone to thinke there is no danger in that which many men , great men , good men practise ; the abominable sinne of Sodome , the sinne for which God destroyed Sodome , they say there is no man almost in the Easterne Countries makes any conscience of it , because it is a common sinne , yet they make conscience of murder , theft , drunkennesse , &c. but because this is a common sinne they regard it not ; these things I commend unto you to prevent this sinne of hardning your hearts : But suppose the soule be under it , what is then to be done ? If thou beest under the sinne of hardnesse of heart , I meane if hardnesse reigne in thee , if thou bee come up to the heighth of it , I have little hope to doe thee good , yet many have very resolutely gone on , and through Gods mercy have beene cured ; and there are two wayes to cure the stone in the heart as well as the stone in the bladder ; the one is , To breake it ; the other is , To dissolve it . I shall onely point at them , they cannot bee sufficiently handled in a little peece of a Sermon . If thou would'st have the stone of thy heart broken , then attend upon these three things ; the one is , Study to bee convinced that this is thy condition , search throughly and rest not untill thou say feelingly , I , here lies a stone indeed , I am this harden'd wretch , when the Leper was so farre convinced , that he covers his lips , and goes out and cries , I am uncleane , I am uncleane , he was in the way to a cure , so doe thou , study to bee convinced , Lord I am like an untamed heifer , I am a hard hearted wretch , my heart is set in me to mischiefe ; till the Lord convince thee of it , there is no hope that any meanes will ever doe thee good : Secondly , The ordinances of God , especially the preaching of his word , and in it the denunciations and threatnings of wrath and vengeance , they are as a hammer to breake this Rock ; Is not my word a hammer ? ( saith God ) doe not I breake the rockes ? would'st thou have the stone in thy heart broken ? bring it under the bout-hammer of Gods Word , sit thee under a plaine and faithfull Ministery , and apply to ●hy soule the denunciations of wrath and judgement due to thy sinne , and pray God to set it home to thy soule ; leave not till thy heart sink under the stroke of the Word , as the Butcher followes the hard head of the Bullock with blow after blow untill it lie along upon the floore ; follow thy heart thus with blow upon blow , read over thy wayes , and thy doings that have not been good , and say not this will bee a very hard taske , thou hadst better doe this then perish , better turne then burne ; and besides the Word , Take the judgements or corrections of God , that are upon thee to breake thee ; a good shower and a plough together helpes notably to breake the clods in the fields ; Blessed is the man whom God chastiseth , and teacheth ; when God followes thee with corrections , consider of them , say thus , God visits mee , my family , my wife , my state , my soule , my children , &c. I am never from under the rod , what is the matter ? Lord what is it ? Shew mee why thou contendest with mee ; Surely ; for my iniquity I am smitten , all this is come upon me for my rebellion , O my soule I shall finde it hard striving against the Lord , I doe but kick against prickes in the time of adversity : consider , these are meanes to breake the stone ; but Above all I commend the sweet way of cure , by the dissolving of it ; and that is onely by faith in the blood of Jesus Christ , lay hold upon Christ by faith : I know not how true it is , but some say , the blood of a Goat will in time dissolve an adamant , but certainly there is a slaine Goate , the Lord Jesus Christ , whose blood is able to dissolve the heart that is like an Adamant ; Christs blood will turne a heart of stone into a heart of flesh ; you see it in the Jewes , those hard hearted wretches , that when they were put in choice , whether they would have Christ , or Barabbas , spared Barabbas and crucified Jesus ; yet these hard hearted sinners when they come to heare from Peter , that they had crucified the Lord of life who yet was willing to save them , they cry out , Men and brethren , what shall we doe ? crucified the Lord of life ! Lord are we guilty of such a thing against a Saviour , and in the 12. of Zachariah , which place intends the conversion of the whole nation , They shall looke upon him , whom they have pierced , and shall weepe , as one weepeth for the losse of an onely child ; if then thou would'st have thy obdurate heart , thy harden'd heart , if thou woul'dst have it in truth yeeld to God , goe and sit thee with Mary neer Christs Crosse , and heare him say behold thy Saviour , as he spake to Mary , behold thy Sonne , and to Iohn , behold thy Mother ; so sit thou and thinke that thou diddest heare Jesus Christ calling to thee , Behold thy Saviour , see the Sonne of God dying , shedding his blood , that thou maist not die , and be damned ; though thy sinnes have nail'd mee here , this blood that flowes from me shall wash thee , and shall keepe thee that thou shalt not perish , looke thus upon him , this will doe the deed , this will melt thy heart , this will dissolve it , so that thou canst not chuse but goe alone and say , Ah unkind wretch , that ever I shall beare armes against such a God! This is the way to dissolve the stone , to melt thy heart ; I have one thing more ; when God hath cur'd it , Beware that hardnesse grow not upon thee againe ; though thou drive it away once it will turn againe : Know all ye people of God , that though a converted man cannot become a rock againe , yet he may become very hard , he may bee frozen as hard as ice ; though good ground will never bee a rock , yet good ground may bee very hard for want of plowing , and lose many a season , and it must be torne , and torne againe before ever it will bee fit for seed againe , thou maist bee so farre harden'd , as to have cause to cry out with the Church , Lord , why is my heart harden'd from thy feare ? therefore when God hath made thy heart tender , and softned thee , labour to keep it so , watch over thy selfe , that thou doe not depart from it , and to helpe you , remember these few briefe directions ; Observe thy heart very diligently when it growes lazie as the Church did , who when her beloved came , and would have come to her , she had put off her coat , and shee was loth to foule her feet ; when I say , thou findest thy heart grow lazie , thou beginnest to harden . When thou findest thy appetite gone , that thou dost not relish the Ordinances of God , and communion with him , when thou canst turne thy back upon those fellowships , and communions with God , that heretofore have been more pretious to thee then thy life ; or When thou findest thy heart growne selfe-conceited , that thou art some body in thy owne eyes . When thou growest pettish , and wayward to them that admonish thee , that thou growest cholerick , and art impatient to be plainly dealt with , then is thy heart hardned , and looke to thy selfe betimes , let it not grow upon thee ; doe as men will doe in other diseases , I finde the stone growing upon me , I shall have another terrible fit of it , if I prevent it not , I must take a little timely physick , use the meanes before prescribed both to breake it and dissolve it , yea before these things grow upon thee , use these former prescriptions for preventing it , and be very much in prayer to thy tender hearted Saviour , to keepe thy heart tender , he onely can doe it , and he will doe it , if thou seeke to him , and rely strongly upon him to doe it , according to his Covenant of Grace , wherein he hath bound himself to take away the heart of stone , and to give his people a heart of flesh , use ( I say again ) these meanes carefully , otherwise if thou harden thy heart against God , God will harden his heart against thee , and he will make thy heart ake , and thy bones quake before thy peace shall be made , the Lord give you to consider of these things . There is another Use of this Lesson to the whole kingdom how to prevent our threatned desolation : O how glad would we all be to find some expedient to save the kingdom ! why , certainly this would doe it , could we think of a way how this Brasse and Iron , this rock of England might relent before God , and lay down the Bucklers , that would save England , and nothing else will doe it ; What might be of use to England over and above what is already spoken , cannot now be delivered , the time being more then spent , nor can my voyce reach England , but our prayers may reach Heaven where our tender Lord is ; let us therefore turne what might be spoken in a Sermon to England into a prayer for England . FINIS . Notes, typically marginal, from the original text Notes for div A89585e-370 The Text opened , the occasion , coherence and parts of it . 2 Kings 25. 1. 2 Kings 25. 3. Vers . 8. Vers . 25. 1. 2. 1. 2. 1. 2. 1. 2. 1. 2. 1. 2. 1. 2. Ezekiel 3. 8. Doct. Hardening the heart , a certain forerunner of destruction . Five distinctions about hardnesse of heart , premised forth : clearing of this Doctrine . 1. There is a naturall hardnesse of heart , and there is an acquired hardnesse . Ezek. 11. 19. 2. There is a graduall or partial hardness , and there is a to as hardness . Mark 6. 52. Mark . 8. 17. Jer. 5. 3. Jer. 6. 28. 3. There is a hardness felt and a hardness unfelt . Isa 63. 17. 4. There is an unwilling hardnesse a hardness bemoaned for and striven against ; & there is a willing hardnes , a hardness raigning and delighted in . Ier. 31. 18. Isai. 63. 5. There is a hardness which is mans work , and there is a judiciary hardness which is Gods work . 1. 2. 3. Isai. 6. 8 , 9. The Doctrine proved . Prov. 29. 1. Prov. 28. 14. Rom. 2. 5. Two things meet in this sin , which evidently prove that ruine attends it . 1. It is made up of rebellion and not yeelding ▪ Act 5. 39. Jer. 44 28. It frustrates all meanes of salvation . Psal. 95. 7 , 8. Heb. 3. 8. John 12. 40. Acts 19. 9. Prov. 2. 19. How this destructive hardnesse may be found . 1. Such an hardned heart is frequently compared to an untamed Bullock . Deut. 9. 19. 32. 15. Jer. 31. 18. 2 Chron. 36. 13. Nehem. 9. 29. Psal. 75. 5. Jer. 7. 26. 17. 23. Exod. 32. 9. 33. 35. Which comparison affords two evidences . If it can possible it will not be yoked . 2 If by force the yoke bee put upon it , it will fret and pine away but not worke . Ezek. 24. 23. 2. A hard heart is an unsensible heart . Prov. 23. 34 , 35. 3. A hard heart is an impenitent heart . Rom. 2. 5. 4. A hard heart goes on , notwithstanding all meanes to the contrary . Ier. 2. 24. 5. A hard heart slights and scornes counsells or threatnings . Gen. 19. 14. Matth. 7. 4. Job 41. 24. 27. Deut. 29. 19. 6. A hard heart : opposeth and sets against them as enemies who would stop them in their wicked wayes ▪ Exod. 10. 28. 2 Chron. 25. 16. Matth. 7. 4 , 5. 2 Sam. 23. 6. 2 Chron. 36. 15 , 16. Vse 1. Terrour to all who harden themselves against God . Iob 40. 11. Numb. 16. 26. 2. Lament the sad condition of England , our obstinacy against God a sadder token of ruine then all other judgments which lie upon us . Vse 2. Therefore a heart of flesh is an excellent grace ▪ 2 Chron. 34. 27. Iob. 23. 16. Ezck. 11. 19. Deut. 28. 65. Levit. 26. How such a heart may be known . 1. It 's a heart complaining of its hardnes . 2. It 's a heart wrought upon by arguments of love , by Gospel arguments . 3. A soft heart is afraid to sinne . Iob. 31. 23. Prov. 28. 14. Vse 3. Exhortation and direction against this great sinne . Motives to strive against it . 1. We are all hard hearted by nature . 2. While wee are under it our condition is miserable . 3. All Gods strokes tend to soften thee . 4. Thou wilt bee ruined if thou stand out . 5. If thou yeeld the quarrell is ended , and thou wilt bee spared . Esay 27. 4. Meanes how to prevent this sinne of hardnesse of heart . 1. Take heed of the deceitfulnesse of sinne . Heb. 3 12. More particularly beware 1 Of unbeleef . Psal. 9. 5. Heb. 2. 12. 15. 16. 2 Of pride . Psal. 75. 5. Ier. 43. 2. 3. Of hypocriticall and formall performances of Religious duties . Prov. 7. 11 , &c. 2. Abuse of Gods patience of mercy . Eccless . 8. 11. Deut. 29. 19. 3. Examples of others . 2. How to cure this sinne of hardnesse of heart . 1. How to break it . 1. 2. Jer. 23. 29. 3. How to dissolve it . Acts 2. Zach. 12 10. 3. How to keep the softned heart from growing hard againe . Watch against hardning , which steales upon us when 1. We grow lazy . 2. Our appetite fails . 3. Become selfe-conceited . 4. Or unwilling to be admonished . 
B01848	----	The declaration of almighty God, in some few texts of scripture, recommended to the reverend conforming divines: / by G.B. B. of S----b---y ... being the publick fast appointed to implore God's assistance for the reduction of Ireland, and the overthrow of the late King James, and his rebellious forces. Burnet, Gilbert, 1643-1715. 1690 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B01848 Wing B5773 ESTC R170915 53298979 ocm 53298979 179757 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B01848) Transcribed from: (Early English Books Online ; image set 179757) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2802:1) The declaration of almighty God, in some few texts of scripture, recommended to the reverend conforming divines: / by G.B. B. of S----b---y ... being the publick fast appointed to implore God's assistance for the reduction of Ireland, and the overthrow of the late King James, and his rebellious forces. Burnet, Gilbert, 1643-1715. 1 sheet ([1] p.) s.n., [London : 1690] Caption title. Initial letter. Place and date of publication suggested by Wing (2nd ed.). Reproduction of original in: National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Fast-day sermons -- Early works to 1800. Broadsides -- England -- 17th century. 2008-07 TCP Assigned for keying and markup 2008-10 SPi Global Keyed and coded from ProQuest page images 2008-12 John Pas Sampled and proofread 2008-12 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion The Declaration of Almighty God , in some few Texts of Scripture , recommended to the Reverend Conforming Divines : By G. B. B. of S — b — y. To be Preach'd upon every third Wednesday in the Month ; being the Publick Fast appointed to implore God's assistance for the reduction of Ireland , and the overthrow of the late King James , and his rebellious Forces . PRoverbs , C. 24. V. 21 , 22. My Son fear thou the Lord , and the King , and meddle not with them that are given to change ; for their calamity shall rise suddenly , and who knoweth the ruine of them both . 16. 10. A Divine Sentence is in the Lips of the King , his Mouth transgresseth not in Judgment . Eccles . 8. 2. I Counsel thee to keep the Kings Commandment , and that in regard of the ●ath of God. 10. 20. Curse not the King , no not in thy thought . Levit. 21. 17. He that curseth his Father , or his Mother , shall surely be put to Death . 15. He that smiteth his Father , or his Mother , shall surely be put to Death . 19. 3● Ye shall fear every Man his Mother , and his Father , and keep my Sabbaths . Prov. 20. 20. Whoso curseth his Father , or his Mother , his Lamp shall be put out in obscure ●rkness . Deut. 21. 18. If a Man have a stubborn and rebellious Son , which will not obey the Voice of ●s Father , or the Voice of his Mother , and that when they have chasten'd him will not hearken ●to them . 19. Then shall his Father and Mother lay hold on him , and bring him out unto the Elders ●his City , and unto the Gate of his Place . 21. And all the Men of his Place shall stone him with stones that he die : So shalt thou ●t away Evil from among you , and all Israel shall hear and fear . 27. 16. Cursed be he that setteth light by his Father , or his Mother , and all the People ●ll say , Amen . Prov. 19. 26 He that wasteth his Father , and chaseth away his Mother , is a Son that causeth me , and bringeth reproach . 28. 24. Whoso robbeth his Father , or his Mother , and saith it is no transgression , the same is Companion of a Destroyer . ●0 . 17. The Eye that mocketh at his Father , and despiseth to obey his Mother , the Raven● the Valley shall pick it out , and the young Eagl●'s shall eat it . ● Sam. 24. 5. And it came to pass , afterwards , that David's Heart smote him , because he cut off Saul's skirt . ● . And he said unto his Men , the Lord forbid that I should do this thing unto my Master , Lord's anointed , to stretch forth mine Hand against him , seeing he is the anointed of the ●d . ●6 . 9. Who can stretch forth his Hand against the Lord's anointed , and be guiltless . ●5 . 22. Behold , to obey is better than Sacrifice , and to hearken than the fat of Rams . ●3 . For Rebellion is as the Sin of Witchcraft , and stubborness is as Iniquity and Idolatry . 〈◊〉 1. 19. If ye be willing and obedient , ye shall eat the good of the Land. ●0 . But if ye refuse , and rebel , ye shall be devour'd with the Sword , for the Mouth of the ●d hath spoken it . ●sal . 38 1. Plead my Cause , O Lord ! with them that strive with me , fight against them that ●t against me . 〈◊〉 Let them be turn'd back , and brought to confusion , that devise my hurt , &c. 〈◊〉 For without cause have they hid for me their Net , in a Pit ; which without cause they have ●ed for my Soul. ●1 . They laid to my charge things that I knew not . ●2 . They rewarded me Evil for Good , to the spoiling of my Soul. ●5 . But in mine adversity they rejoyced , and gathered themselves together ; yea , the Ab 〈◊〉 gathered themselves together against me , and I knew it not ; they did tear me , and ceased ●3 . Stir up thy self and awake to my Judgment , even unto my Cause , My God! and my ●d ! ●m . 19. 9. And all the People were at strife throughout all the Tribes of Israel , saying , the 〈◊〉 saved us out of the Hands of our Enemies , and he delivered us out of the Hands of the ●tims , and now he is fled out of the Land for Absalom . 〈◊〉 — Now therefore why speak ye not a Word of bringing the King back . 〈◊〉 And he bowed the Heart of all the Men of Judah , even as the Heart of one Man ; so they sent this Word unto the King , Return thou and all thy Servants . FINIS . 
A86730	----	Heaven ravished: or A glorious prize, atchieved by an heroicall enterprize: as it was lately presented in a sermon to the honourable House of Commons, at their solemn fast, May 29. 1644. By Henry Hall, B.D. late fellow of Trin. Coll. in Cambridge. Printed by order of the said House. Hall, Henry, B.D. This text is an enriched version of the TCP digital transcription A86730 of text R1445 in the English Short Title Catalog (Thomason E52_25). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 216 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A86730 Wing H340 Thomason E52_25 ESTC R1445 99859663 99859663 111758 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86730) Transcribed from: (Early English Books Online ; image set 111758) Images scanned from microfilm: (Thomason Tracts ; 9:E52[25]) Heaven ravished: or A glorious prize, atchieved by an heroicall enterprize: as it was lately presented in a sermon to the honourable House of Commons, at their solemn fast, May 29. 1644. By Henry Hall, B.D. late fellow of Trin. Coll. in Cambridge. Printed by order of the said House. Hall, Henry, B.D. [4], 72 p. Printed by J. Raworth, for Samuel Gellibrand, and are to be sold at his shop at the signe of the Brasen-Serpent in Pauls-Churchyard, [London] : 1644. Reproduction of the original in the British Library. eng Bible. -- N.T. -- Matthew XI, 12 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th Century. Sermons, English -- 17th century. A86730 R1445 (Thomason E52_25). civilwar no Heaven ravished: or A glorious prize, atchieved by an heroicall enterprize:: as it was lately presented in a sermon to the honourable House Hall, Henry, B.D. 1644 39931 108 260 0 0 0 0 92 D The rate of 92 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-03 TCP Assigned for keying and markup 2008-07 SPi Global Keyed and coded from ProQuest page images 2009-01 Emma (Leeson) Huber Sampled and proofread 2009-01 Emma (Leeson) Huber Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Heaven Ravished : OR A Glorious Prize , atchieved by an Heroicall Enterprize : As it was lately Presented In A SERMON TO THE Honourable House of Commons , at their solemn Fast , May 29. 1644. By HENRY HALL , B. D. late Fellow of Trin. Coll. in Cambridge . Printed by Order of the said House . 1 COR. 9.24 . Know ye not that they which run in a race , run all , but one receiveth the prize . So run that ye may obtaine . Printed by J. Raworth , for Samuel Gellibrand , and are to be sold at his shop at the signe of the Brasen-Serpent in Pauls-Churchyard . 1644. TO The Honourable House of Commons , now assembled in PARLIAMENT . I Have offered violence to my selfe to satisfie your desires , in Preaching first , and next in publishing , these weake and course-spun meditations ; fitter indeede for a popular auditory then such an awfull and judicious assembly concerning which I may fitly say what Zeba and Zalmunna sometimes did of Gideons brethren , each one resembled the children of a King , Jud. 8.18 . or as Cyneas the Embassador of Pyrrhus being asked after his return from Rome , what he thought of the City and State , made answere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the same may I , with better reason , say of your Honourable Senate , It seemed unto me to looke like a little Common-wealth of Kings . When first I understood you had designed me ( the unfittest in many respects you could have thought upon ) unto this solemne service : I resented it truely no otherwise than Jonah did his message to Nineveh , with much trouble and emotion of spirit , not to say discontent : and as forward should I have beene as he ( had not a strong band of reason and conscience held me backe ) to flye to Tarsus or any whither else , rather then undertake the Province you had called me to : Not out of any disaffection to the worke , or the Authority that summoned me to it , which I shall alwayes honour , and next to that of Gods , esteeme sacred ; but being sensible of nothing more in all this world , then mine owne defects : and knowing well how hard a matter I finde it to satisfie my selfe , I held it impossible for me to bring forth ought that might satisfie others ( especially such a grave Court of great Statesmen ) either in the Pulpit or the Presse . However since you are pleased out of your ingenuity and candor , not onely to owne this worthlesse piece , but to over value it so far , as to call it forth into the publique light , having nothing else to sway with me , besides the obedience I owe to your commands , I do therefore in all humility present it unto your honourable acceptance , such as it is it glorieth to be yours , and were all the body of this simple discourse , like Solomons Lineae aureae cum punctis argenteis , Cant. 1.11 . wrought with lines of gold and enameled with pearles , I should not hold it too rich a present , for such unparalleld Worthies , which have honoured God so much , and are so much honoured by him . Your exemplary zeale and piety , your Noble and heroicall atchieuments , for the honour of our God , and the advancement of his kingdome , hath already stamped for you such an Impression of respect and reverence , in the estimations and thoughts of all the godly , that you seeme to be as the stones of a crown lifted up , and as an Ensigne upon our Land , Zech. 9.16 . Go on and prosper , most worthy Senators , in the great worke which you have so happily begun , till you shall have fully crowned our hopes , and perfected your owne most glorious undertakings . Never had any Parliament either so glorious a prize as you have to contend for , or so many potent adversaries , oppositions , and difficulties , to encounter with : but this may serve as a more then sufficient encouragement to hearten you on , that you have a good God , a Noble Cause , an Honourable Reward , and what could you wish more ? See what you have done already , and let your former , many and precious experiences of divine favour and assistance , animate you to waite upon God , with an unwearied patience , till he shall make all your enemies of the Synagogue of Sathan , to come and worship before your feete , and to know that he hath loved you . Consider how many great and stupendious workes God hath already made you instruments to bring about . How many mighty Nimrods have you cut down ? how many yoakes of oppression and tyranny have you broken ? how many dying Saints have you revived ? The Lord hath made darkenesse light before you , and crooked things streight , he hath levelled mountaines , and raised vallies ; what enterprize have you taken in hand , which hath not in the Issue prospered beyond your expectations ? You have sprung a myne under the walls of Babylon , unsetled the Throu of the Beast . Behold how the Antichristian faction languisheth , the Pontificall chaire reeles , the Miters wither , the triple Crowne shakes : that which the Lord threatned sometimes against one of the worst of the Kings of Judah , the same he seemes to doe now against the great Monarch of Babylon , Remove the Diadem , take away the Crown , I will overturn , overturn , overturn it , untill he come whose right it is , and I will give it him , Ezek 22.26 , 27. Me thinkes I see the proud turrets , and battlements of Rome falling , and Sion rising up faire as the morning , cleere as the moone , terrible as an Army with Banners . Howsoever this is certaine , God hath promised , and he will no doubt in due time make it good , which we have in the Prophet . Esay 24.23 . The moone shall be confounded , and the Sunne ashamed , when the Lord of Hosts shall reigne in Mount Sion , and before all his ancients gloriously . I hope the happy time is at hand , which God hath appointed for the full working out of his Glory and our deliverance , and that this dawning of our hopes may break forth into a perfect day of joy and triumph , It is and shall be the earnest and constant prayer of Your most unworthy Servant in the worke of Christ , HEN : HALL . MATTH. 11.12 . And from the dayes of John the Baptist untill now , the Kingdom of the heavens suffereth violence , and the violent take it by force . THis Text is not entire of it self , but linked in necessary connexion with that which went before , for clearing whereof we may borrow light at the next doore : If we please to go back a little and take the advantage of a run , the coherence will shew that our Saviour having in the former chapt●r chosen the 12. Apostles , and sent them out to Preach in the Cities of Jury , here in the beginning of this he goes himself about the same errand , to preach the Gospell in the Cities of Galilee , for so the current of Interpretors carrieth the sence of those words , vers. 1. He departed thence to Teach and to Preach in their Cities , referring it to the Apostles who were all or most of them of Galilee . The promulgation of the glad tydings of the Kingdom of heaven , now ready to be revealed , it was a matter of that grand importance and generall concernment unto all , that our Saviour thought fit to disperse himself and his Apostles severall wayes , that all the Cities and parts of the land might with more convenience be summoned to take notice of it . John the Baptist , he had indeed awakened the people as with the sound of a Trumpet , and stirred them up to a generall expectation of the Messias his comming , but yet many of them remained in suspence , and were not so well satisfied about the person of the Messias , whether John himself or Jesus was He , as appeares Luk. 3.15 . This scruple was necessary to be cleared , and therefore John being cast into prison , and now neere unto his Martyrdom , he dispatcheth out two of his Disciples in an Embassy unto Christ , to know of him whether he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that grand Redeemer of I●rael , so much desired and so long expected , or whether they should look for some other , vers. 2.3 . It was not out of any doubt that John himself had ( as some Ancients have thought ) that he sent unto Christ this message , for the Oracle from heaven had satisfied him in this , and He others , John 1.32 , 33. &c. But it was out of a pious desire to imform and settle his Disciples who were not yet so well resolved in that matter , as Chrysostom and other Interpreters Ancient and Modern have observed . Our Saviour therefore having at that time , as appeares by another paralell place , wrought sundry miracles in healing the sick , clensing the Lepers , raising the dead , he returnes this answer , vers. 4 , 5 , 6. Go and shew unto Iohn what things you have heard and seen , implying fairely , that such divine words and works , carried light and conviction enough along with them , to bewray the Author of them , and that he were little other than a miracle of unbeleef , whom such great wonders and miracles could not move . Hereupon the Disciples of Iohn being sent away with their answer , he turnes his speech to the multitude , and gives out a large and ample testimony unto Iohn , commending him greatly for his personall vertues , and his High Office , and the singular effect and fruit thereof , vers. 7 , 8 , 9 , 10 11 , 12. First , for his personall vertues he was a man of a grave spirit , of a constant and wel-setled Judgment , not wavering and reeling to and fro , like a reede shaken with the wind in which is no stedfastnesse ; for howsoever the people might haply think by occasion of this message , that Iohn after his imprisonment might change his minde and not retaine the same opinion of Christ which he had before , yet our Saviour cleares him from any umbrage of such a suspition by that quaere which he puts forth to the multitude , vers. 7. What went ye out into the wildernesse to see ? intimating that they could not in reason suppose that Camell-hayred Prophet , haunting the Wildernesse , to be such a fickle , humorous , and desultory temporizer as those smooth silken Chaplains are wont to be , that are in the Courts and Palaces of Princes . 2. He extolls his Office and Function , he being not onely a Prophet but much more then a Prophet , v. 9. The ancient Prophets they saw Christ a far off but Iohn saw him face to face ; they fore-shewed his comming , but Iohn was his harbinger and immediate fore-runner , that pointed him out with his singer , saying , this is he , in which respect our Saviour rankes him above the chiefe of Prophets , and makes him the greatest meere man that ever was born of a woman , and yet withall gives a prerogative of excellencie to the meanest Officer in the Kingdom of heaven above him , vers. 11. which must not be understood of inherent holinesse or personall grace ( for in that respect the ordinary ministers of the Gospell are much inferiour unto Iohn ) but it is to be interpreted of their more honourable Office and Function , in which they go beyond Iohn , and excell him as far as he did the former Prophets , it being a received maxim , * that he that is least in a greater Order , is greater than the greatest of a lesser Order ; as in the Schools , he that hath proceeded a master in the Arts , though but an Inceptor and of the latest Edition , is above the highest Batchelours ; and the meanest Knight above the greatest Esquire . 3. But the principall commendation of Iohn and the fairest flower in all his garland is taken from the singular effect and force of his ministery , it being not dull and sluggish , but lively and powerfull in operation upon the consciences of men , and crowned with a more then ordinary successe and fruit , and that is presented unto us in the Text now in hand ; From the dayes of John the Baptist untill now , the Kingdom of Heaven suffereth viol●nce , &c. The words then hold out unto us a glorious Spectacle , a goodly sight well worth the beholding , and that is the Kingdom of heaven ravished ; or if you will here 's a Noble prize atchieved by an honourable and heroicall enterprize , together with the condition and successe of the enterprizers , and the period and date of all this . 1. The Noble prize to be atchieved is the Kingdom of Heaven . 2. The honourable and heroicall enterprize is to invade and seize upon this Kingdom . 3. The condition and quality of the enterprizers , they are not remisse and slack , but eager and violent . 4. The Issue and successe of the enterprizers , they prevaile in their design and take the Kingdom by force . 5. The period or date from which this violence begins , and how long it continues , from the dayes of Iohn the Baptist untill now . Johns ministery was but of a few dayes and of a short continuance , but he kindled in that short time such a light of knowledge , and such a flame of affection in the hearts of men , as no opposition could put out , but it continued like the morning star , still blazing and glowing more and more till Christ came the Sun of righteousnesse , and he with his Apostles was so far from quenching the smoaking flax , that taking the Lamp out of Johns hands , he blew it up to a greater height , and made it burn more cleer and bright . And from Christs time to the end of the world , wheresoever the Gospell is preached , which is the ministery of the Spirit , discovering glorious things in the Kingdom of heaven , and working mighty impressions upon the consciences of men by meanes of such discoveries , there will be violence offered and resolute attempts and enterprizes taken in hand , for the atchieving and compassing of those glorious things . These are the parts of this Text , all fraught with precious and choyce materialls ; I shall endeavour first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to top these sheaves and to beat out the meaning of the severall parts , and then we shall the better come to reape from them such fruits of Instruction as they will afford . I begin with the first particular propounded , The glorious prize here held out , which is the Kingdom of heaven ; and to omit the various use of the notion ( if yet it be taken at all in a various use ) for I rather hold with the Judicious Cameron , that it imports alwayes one and the same thing , even the Kingdom of Christ the mediator over the Church and people of the New Testament , with the preaching of the Gospell and the other Ordinances of Evangelicall and Christian worship which properly belong thereunto . There is first a Kingdom of power and providence which Christ hath , as God over all the world ; Angels , and men , and devils , being put in subjection under him , and of this the Prophet speakes , Psal. 102. v. 19. The Lord hath prepared his Throne in heaven , and his Kingdom ruleth over all , this is not meant here . 2. There is a Kingdom of Grace , which Christ as Mediator exercised in a more especiall and peculiar manner , over the Church and Common-wealth of the Jewes , before the time of his Incarnation and comming into the world ; for even the Jewes as well as we , were unto God a Kingdom of Priests and an holy Nation , Exod. 19.5 . and the Lord was their King , Judge , and Lawgiver , Esay 33.22 . and Salomon , after David his Father , is said to raign over Israel sitting upon the thron of Jah , 1 Chron. 29 23. and hence as one of the Ancients * well observes out of Josephus , The Politick State and form of Government among the Jewes , It was neither a Monarchy , nor an Aristocracy , nor a Democracy , but a Theocracy or Divine Government , the Son of God being in that Common-wealth Commander in Chief , and ordering all things therein according to his own will . Christ therefore reigned over the Jewes as mediator many hundreds of yeeres before he was born of the Virgin Mother , the Kingdom and government even then was upon his shoulders , yet you shall never finde throughout all the whol Scripture , that State and manner of Christs Raign over the Church of the Old Testament called The Kingdom of Heaven , and the principall reason seemes to be this , because the whol policy and form of it , was Typicall and Ceremoniall , all things being carried then in clouds and shadows and mysticall prefigurations of good things to come , the truth and substance whereof was not yet exhibited and revealed . Hence the Apostle shuns not to call the Jewish Tabernacle , a worldly Sanctuary , Heb. 9.1 . and their Ordinances and rites of Worship , carnall Ordinances , imposed onely untill the time of reformation , vers. 10. the like censure he is bold to passe upon their sacrifices and offerings , They were only patterns and * figures of things in the heavens , and not the heavenly things themselves , vers. 23. the people also were in comparison of the Christian Church , a carnall people , and the whole oeconomy and frame of their Religion , worship , and government , was to be shaken and removed , as with an earth-quake , at Christs comming , Heb. 2.27 . * therefore that pollicy and ceremoniall forme of Church administration , was not fit to be called by so high and glorious a Title , The Kingdom of heaven . But now in the dayes and by the ministery of John the Baptist the Leviticall Paedagogie , with all the carnall rudiments and umbrages of it , began to wax old , and to weare out of date ; another manner of Church State much more spirituall , entring then upon the Stage and comming in by degrees in the roome of it , which therefore in the New Testament is commonly called , The Kingdom of heaven . * The mother place in Scripture from which this notion was derived is Dan. 2.44 . In the dayes of those Kings the God of heaven shall set up a Kingdom which shall never be destroyed , &c. this passage Aben-Ezra and the Jewish Rabbins do generally interpret , as Cameron observes , of the Messias his Kingdom , which they were wont to call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Kingdome of heaven . * The denomination is not taken as is commonly thought , from the subject or place of residence , but from the efficient rather , for with them in their Dialect , the Kingdom of the Messias , or Son of God , and the Kingdom of the heavens are termes of promiscuous use as they are also in Scripture , compare Mat. 70.7 . with Luke 10.9 . and you shall finde that which in the former place is called the Kingdom of heaven , in the latter is the Kingdom of God , the difference in the thing it self being none at all , but onely in the sound of words . But now this Evangelicall state of the Christian Church , called the Kingdom of heaven , it is either Militant or Triumphant , the State of Grace or the State of Glory , which for kinde and nature are both one , and differ but onely in degrees ; for the State of grace what is it else but glory begun : the way to the Kingdom is not without some first fruits of the Kingdom , saith * Bernard . And the State of glory on the other side , what is it else but grace fully perfect and consummate . It is the former of these which is here principally meant , to wit , the Militant Estate of the Christian Church , in which men are brought to live under the gracious and milde government of Christ ; their minds being inlightned , guided , and powerfully moved and over-ruled . 1. To repent of all their sins , and then , 2. To accept of the pardon and remission of them in such sort as it is offered in the tenor of the New Covenant . 3. To render back as a Tribute of thankfulnesse a free , cheerfull , universall and constant obedience to all the revealed Will of God . The next thing to be cleered is how this Kingdom may be said to suffer violence ? And here Interpretors varie , I shall give a touch of their severall descantings . It may be the very discords will help to make the Musick better and the harmony more pleasing ; the sum of all or most of the tendries I have met with , is reducible to these three heads . The violence here spoken of may be taken either as it is opposed , 1. To Natures , 2. To Just and right , or 3. As it is opposed to temper and moderation . First it may be taken as opposed to that which is according to Nature : the Philosophers are wont to distinguish of motion thus , That it is either naturall or violent ; naturall motion springs from naturall principles , and tends to naturall objects and ends , but the motion , saith Hierome of these enterprizers was not such , but violent and strained in respect of its principles , object , and end . It was in all these beyond the spheare and compasse of nature : those that were by nature born men of an elementary constitution , being upon the matter little other then mushromes sprung out of the earth , were transported with a more then generous affectation to become Angels , and their ambition was so transcendent and supernaturall that nothing could satisfie them under heaven , and this seemed to be such an extream violence against the common course and strain of nature ; as if fishes should affect to leave their watery Element to live in the earth , or as if Camels , and Elephants should strive to leave the earth , and go live and swim in the Sea . 2. But this Interpretation it self is judged by some to be too much forced and violent , and therefore Ambrose and Hillary take violence here , as opposed to just and right . * We are wont you know to call them violent who invade and seize upon that by force , which they have no good right nor title unto , as theeves and robters do by the high way In like manner the Gentiles , say these Authors , who had no right unto the Kingdom of Heaven ( for they were strangers from the Common-wealth of Israell , aliens from the Covenants of promise , without God and without hope in the world ) yet they came thronging and crowding in howsoever : whether they had any good tenure or no quo jure quaque Injuriâ , they came according to our Saviours prediction , from the East and from the West , and from the North , and from the South , and seated themselves in the Kingdome of God , whiles the Jewes which were the children of the Kingdom were cast out of doores , Luk. 13.28.29 . Rapuit Ecclesia regnum , a Synagogue saith Ambrose , the Jewes being Abrahams children thought this kingdom to be an inheritance due unto them onely , in respect of their lineall descent and propagation from their Ancestors , but the Gentiles came by force and shouldered them out , and took all their Ancient rights and Priviledges from them . This exposition carries smoothnesse and concinnity enough with it , and might well be admitted were it not that it antedates a little too soone the conversion of the Gentiles who sprung not in with such violence nor in such numbers and multitudes ▪ till after the dayes of Iohn the Baptist in whose time yet this violence began . 3. Therefore the more received , and as I think the more judicious interpretation of this violence here takes it as opposed to temper and moderation , for so in moralls we account them violent who are not dull and sluggish , but earnest and serious in their work , warm and zealous in their pursuite , impetuous and resolute in their undertakings , and such was the disposition of many people in Johns dayes , they were so bent and set upon the Kingdom of heaven , that no difficulties or discouragements could take them off , they would have a share whatsoever it cost them . As Souldiers when they lye before a besieged City , they set to their long ladders and Scale the walls , and when they are got in they flye upon the spoyl , and seize upon what ever comes next to hand ; so was the course of these violent ones . The Kingdom of heaven was no sooner opened , but they sprung in and took hold of this glorious prize , and carried all away before them with maine force . But there is yet another Interpretation of this place given by Melancton , which though it lye a little out of the common rode , and is not much , nor so far as I can finde , at all taken notice of by others , yet it seemes to me very considerable and worthy of due regard , as well as any of the former : the sum of his notion , to give you an account of it in a word , it is grounded upon the proper signification and common use of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which in all sorts of Authors is for the most part taken in the active , and but seldom and very sparingly in the passive , and if you please thus to take it here , the sense will run cleer and smooth to this effect , from the dayes of John the Baptist untill now , regnum caelorum vi ingruit vi irrumpit , the kingdom of heaven breakes in by force . As the sun though it may be over-cast with a dark cloud , yet the beames of it will at last break out , or as a mighty violent flood or winter torrent , though it meete with many obstructions to dam up its course , yet it will burst through and flow over them ; so the kingdom of heaven howsoever there were oppositions raised to obstruct the passages and proceedings of it , yet it violently rushed in bearing down all resistance , removing all rubs , and raigning over all impediments that lay in the way of it . This Exposition hath nothing forced nor strained in it , it agreeth well with that native force and common use of the word , and there is another paralell place Luk. 16.16 . which much favoureth this sence , From the dayes of Iohn the Baptist untill now , the Kingdom of heaven is preached , and every one presseth into it : the word is the same there and here , and I know no reason of any force why the Active signification of it may not be admitted here as well as there , the places being parallell , its probable enough that one and the same line of Interpretation may serve them both . Besides the currant use of the word in this sense among other Authors , the Septuagint as far as I can finde , takes it alwayes thus ; to wave other places for the present , that in Exod. 19.24 is full and punctuall for this , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Let not the Priests and people break through to come up unto God ; and the next clause to the Text ( for the Law and the Prophets were untill Iohn ) fairely admits , if not requires this construction ; his Ministry being the common bound-stone betwixt the Jewish and the Christian Church , the limits from which the Law and the Prophets took their conclusion , and the Gospell and Kingdome of Christ its commencement and inauguration . However because I delight not to recede from the beaten tract , unlesse it be upon urgent necessity , therefore choose whether sence you please , the difference will not be materiall in respect of the observations arising hence , which before I enter upon , there is yet one thing more to be explained in a word or two , and that is , Why from the dayes of John the Baptist this Kingdome of the heavens doth thus violently come in , or if you relish the former notion better , Why it suffered such violence in his dayes more then in former times . The Reasons are 1. Because the Law and the Prophets were in force untill those dayes , and then upon the expiring of that dispensation , Johns ministery , with the Gospell and Kingdome of Christ , like time and the motion of the heavens took beginning together at one and the same instant ; therefore the Evangelist hath coupled them both together , Mar. 1.1 , 2 , 3. and S. Peter hath done the like , Act. 10.37 . The Word you know which was published through all Judea , beginning at Galilee , after the Baptisme which John Preached . Iohns Ministery it was you see preparatory and introductive unto Christ , the whole designe of his Preaching and Baptisme was to discover Christ , and to make him manifest unto Israel , Iohn 1.31 . His preaching being in the Spirit and power of Elias tended unto this , to make ready a people prepared for the Lord , Luke 1.17 . and his Baptisme being a summons to repentance for the remission of sins , Mar. 1.4 . did manifestly pre-ingage the people to beleeve in him that should come after him , that is , on Christ Jesus , Acts 19.4 . Now the gospell being preached , which is the word of the Kingdom , it never returnes back without successe , but like a draw-net when it is let down , some or other are caught and converted unto Christ by it . 2. Johns ministery was mighty and powerfull , above the proportion of former times : the people lived under shadowes and dark clouds before , which cast forth but little light and yeelded lesse heate , their hearts were as cold and frozen as yee , under the Ministery of the Pharisees and Scribes , but Iohn was a burning and shining light , Ioh. 5.35 . His Doctrin and conversation kindled a light of knowledge and an heat of zeal in the hearts and consciences of men , which drew them to Christ with much violence . 3. When Iohn had once begun this course , soone after , our Saviour with his twelve Apostles and 70. Disciples came after him advancing and carrying on the work to a greater height and progresse , and look how far Iohns ministery excelled all that went before , so far did the ministery of our Saviour and his followers excell and go beyond him , both in respect of a more cleer manifestation of glorious truths , and also in respect of a more forcible operation upon the consciences of men . And now having rubbed out these eares of Corne , come we in the next place to reap from them such fruits of instruction as they will afford ; the points arising hence are foure . 1. That the Church and people of the New Testament , is the Kingdom of heaven . 2. Where it pleaseth God to raise up choyce and pr●●ious Instruments to Pre●ch the Gospell ( as he did here ) there the Kingdom of Christ will forcibly come in , and numbers will as forcibly presse and throng into it , though there be never so much opposition against it . 3. Those that would have a share in this Kingdome , they must not be dull and remisse , but earnest and violent in their pursuit . 4. All those , and onely those , which are thus earnest and violent , shall prevaile in their design , and carry the prize which they are so eager for . For the first of these , That the Church and people of the New Testament , is the Kingdom of heaven ; This is coucht in the Text and implyed onely as a ground , and therefore to insist upon it at large would be a little impertinent . I shall therefore hint you to some reasons for this manner of denomination and so passe it over . First , therefore the Church of the New Testament is called The Kingdom of heaven , because in the Church , and in it onely the * Heavens govern and that not onely in a generall way of power and providence , for so is all the world under that government : Nebuchadn●zz●r when he had been schooled by grazing 7. yeeres among the bruits , he came to see this cleerly , that the heavens do rule , Dan. 4.26 . But the Church is under the rule and government of the heavens in another manner then the world is . God raignes over the world onely in a Providenciall way , ordering and disposing all things according to his secret Councell ; but he raignes over the Church according to his own hearts desire , by the Scepter of his Word and Spirit : looke upon which you will , of all the States and Governments in the world , even those that are most exactly ordered according to the rules of Civill Policy , Justice and prudence , and you shall finde that they are but men at the best , and often worse then men , beasts and sometimes worse than beasts , devils that beare all the rule and carry all the stroak . The foure great Monarchies which have been so glorious in the world , would you know what Emblem the Holy Scripture sets them forth by Dan. 7.17 . They are foure great beasts which arise out of the Earth , and to the last beast of this litter , the worst of all the former , though in outward respects the most glorious , the Dragon resigned his power , and his Throne and great authority , Rev. 13.2 . S. Augustin is in the right for this Magna Regna , Magna l●tro●ima , the great Kingdomes of the world , what are they else in plain English but Tabernacles of Robbers , dens of Lyons , and mountaines of Leopars , Job 12.6 . Cant. 4.8 . Copernicus his conceit is here no paradox , the earth mooves and the heavens are at a stand , the Wisdome , the Councell , the Policy , and Interests of the Earth , turne all the spheares , move all the Engins , and do all in all ; but the Wisdome , the Councell , the Policie and Interests of heaven stand still , and strike never a stroke , carries no sway at all . But in the Church it s otherwise , there the Lord alone raignes in a peculiar manner , and his Will is done in earth as it is in heaven , &c. that is the princiall reason , others are of inferiour remark which I shall briefly glyde over . 2. The Church is the kingdom of heaven , because the Prince that commands there , is the Lord from heaven , * The stone cut out of the mountaine without hands ; heavenly , in respect of his extraction and originall , as being sprung from the bosome of his Father , by an eternall and ineffable generation ; and from the womb of his Mother by a Divine and miraculous conception , without any concurrence or help of man ; and heavenly to , in respect of his Inauguration and entrance into his Kingdome , which was neither by popular Election , which course he declined John 6.15 . nor by succession , for his Kingdome rests solely in his own hands , and never did nor can passe from predecessour to successor ; nor yet by conquest or force of Armes as other Princes enter . Christ waved all these wayes , and came into his Throne by an Ordinance from heaven , Dan. 7.13.14 . When Peter drew his sword he commanded him to put it up , For my Kingdome ( saith he ) is not of this world , it s in this world , but not of this world , the prime source and originall of it is not from hence , John 18.36 . 3. The first planting , establishing , and the continuall advancement and propagation of this Kingdome , proceeds not from any councell , policy , or strength of the world , but from the Wisedome and Power of God . It is God alone , and no other , That plants the heavens , and layes the foundation of the Earth , and saith unto Sion , Thou art my people , Esay 5.16 . As they say of Thebes , That it was built by the sound of Amphious harpe , so its true much more of the Church and Kingdome of God , it was built by the Fishermen of Galilee , and not any other way , but onely by the preaching of the Gospell , Micah 7.11 . In the day that thy walls shall be built the D●cree shall be far removed , which Piscator Interprets thus , longe latique propagalitur Evangelium ; the Gospell shall be propaged far and wide all the world over . 4. In respect of the Subjects who are not of this world , but severed and separated from it . 1. By an heavenly Election , They are the Congregation of the first born , whose names are enrolled in heaven , Heb. 12 23. And 2. They are taken and bought from the earth , by a speciall work of Redemption , out of every Country , and Kindred , and People , and Nation , Revel. 59. and cap. 14.3 , 4.3 . They are singled out from others by a powerfull conversion , upon which ground they are saluted , Holy brethren partakers of the heavenly calling , Heb. 3.1 . And 4. Their trading and traffique is not for the things of this world , but their conversation is in heaven , Phil. 3 20.5 . Their inheritance and portion is not in the earth , for here they are but strangers and pilgrims out of their own Country , but they have an inheritance immortall , undefiled reserved in the heavens for them , 1 Pet. 1.4 . In these and divers other respects the Saints which are members of the Church , though they live in the earth , yet they are accounted in Scripture , the Citizens and Inhabitants of heaven . 5. The Lawes and Ordinances which the Church is governed by , are all extracts taken from an heavenly originall , copies and draughts derived from the Pattern in the Mount , as Moses Tabernacle , and Solomons Temple , were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Church of God , saith Nazianzen , which is the inferiour Tabernacle and House of God here below , it is in all its institutions , rites , and Ord●nances , commensurable to its pattern and prototipe for the heavenly Tabernacle which is above . 6. The Acts and administrations of the Church , if they be such as they should be , divine and Spirituall , they sent not of the earth , breathe not of the world , but the whole savour and rellish of them is heavenly ; when the Word is Preached , it is not the Wisdome and Spirit of man , but the Lord from heaven that speakes , Heb. 12.25 . Mat. 10.20 . And the Apostle tels us likewise , that when men Prophecy , there is such a demonstration of divine power , that unbeleevers comming in are convinced by it , saying , God is in you of a truth , 1 Cor. 14.25 . The like may be sayd of prayer , it s the Spirit that must frame every request , and indite every Petition , if it be according to Gods Will , Rom. 8 27. So the execution of Church censures , and generally all Church administrations they are not such as they should be , if they carry not with them a certaine perfume as it were , or odor of heaven . This may suffice for the first point , I defer the Use of it till I have done with the next ; which is this , Where the Lord raiseth up choyce Instruments to Preach the Gospell , as he did here in the dayes of Iohn and of our Saviour , there the Kingdom of heaven comes in amaire , and multitudes take hold of it . For the proof of this , see the truth of it in cleer predictions and prophecies , foretelling that it should be so , Esay 2.1 , 2 , 3. It shall come to passe in the latter dayes , that the Mountaine of the Lords house shall be lifted up ( not onely on the Mount Marlah at Jerusalem ) but on the top of the Mountaines , and all nations ( not the Jews only shall flow unto it ; but how shall this be brought about ) the Law of the Lord shall go out of Sion , and the Word of the Lord out of Jerusalem , and then he shall rule among the Nations . If the Gospell be preached , the Kingdome of God will advance and get ground among all the Nations of the world . The like Prophecy we have Psal. 110.2.3 . When Christ sends out his Gospell , which is that rod of his power , out of Sion , he will then be ruler in the midst of his enemies , In the day when he sends out his Armies ( to wit of Apostles and Prophets ) His people shall be a willing people , or as some Interpretors turn it , they shall be all voluntiers in the beauty of his holinesse , and the dew of his youth ( that is , the multitudes of children that shall be born unto him ) shall be as numerous as drops of dew in a spring or summers morning . 2. See the reall performances and accomplishment of these Prophecies . In the first dawning of the Gospell , when the state of the Jewish Church was exceeding corrupt , even then by the preaching of Iohn great numbers of people came over unto Christ , and by Solemn Baptisme took the oath of allegeance unto him , Mat. 3.5 , 6. And the Ministery of Christ and his Apostles was yet more effectuall , their diligence was such , that they went through every City and Village preaching and shewing the glad tydings of the Kingdome of God , Luk 8.1 . And the people flocked after them in such multitudes that they trode one upon another ; Luke 12.1 . And they were so eager and violent for the Kingdom of God , that they came by break of day to seek Christ in the desert and they layd hold of him that he should not depart from them , Luk. 4.42 . And the successe of those endeavours was such , that Satan fell from heaven like lightning , Luke 10.18 . All this came to passe whiles the Gospell and Kingdom of Christ was yet pen●●o as it were in a corner , & confined only to the Jews ; but after that Christ was once by his Ascention lifted up unto heaven , then he drew all men after him , John 12.32 . then was fulfilled , and not before as some learned conceive , that prediction of our Saviour Mat. 16.28 , Verily I say unto you , there be some standing here , that shall not taste of death till they have seen the Kingdome of God come with power . The Kingdom of God came with power when the Holy Ghost came down like a mighty rushing wind , and shooke the place where the Apostles were on the day of Pentecost gathered together , Act. 2.2 . This violent rushing wind , was an Emblem of the great power of the Gospell which shooke the foundations of Sathans Kingdom , and overthrew all his strong holds , demolished Idols , subdued all the learning , policy , and power of the world , and captivated all Nations to the obedience of faith . The Jewes had most of them a strong prejudice against Christ , yet S. Peter with his Fish●rs net came over them and caught 3000. of them at one draught , Act. 2.41 . The Samaritans had for a long time been held under the power of Sathan by the Inchantments and Sorceries of Simon the Conjurer , but the Gospell comming among them , those Magick Spells lost their force , and were un-witched by a more pot●nt and effectuall charm , Act. 8.12 . It s recorded there , That when they beleeved the things that were spoken by Philip concerning the kingdome of God , and the Name of Jesus Christ , they were Baptized both men and women : When the Word is Preached , it s as possible to keepe down the Sun from rising , as to hinder Christ from getting up into his Kingdom . But how comes the empty breath of a few weak and despised men to be so effectuall and prevalent ? The Reasons are , 1. This is the Institution and Ordinance of God , which therefore must needs be mighty and powerfull , to bring about the end it was appointed for : this was the sole Apostolicke Weapon whereby they subdued all the world to the Scepter of Christ , 2 Cor. 10 4.5 . It is not the bare sound of the Word , but the concurrence of God with his own Ordinance that did give it such life and successe every where , Mark 16. ult. As the woman of Tekoah was subtile , because the hand of Ioab was with her , so the Preaching of the Apostles was powerfull because the hand of the Lord was with them , Act. 11.21 Zabarell gives this account why heate being but a meere accident is yet the cause of all nutrition ; It is not as it is a bare quality , but as the Instrument of the Soule . And if any aske , How the Preaching of the Gospell workes such rare effects , it being so weak and contemptible a thing , the answer is , Non ut sonus sed ut instrumentum dei , not as it is a sound , but as the Instrument of God ; there was never any man more excellently accomplished , or more diligent in this great work , then the Apostle S. Paul , he carried the Word of the Kingdom and set up the Scepter of Christ , well neere to the third part of the know world , Yet I dare not speak , saith he , of any thing which Christ hath not wrought by me , to make the Gentiles obedient by word and deed , through the mighty power of the Spirit of God , Rom. 15.19 , 20. 2. In the Gospel there is a discovery of great and glorious things , which objectively and morally work upon the apprehensions of men . All objects make impressions upon the hearts of men according as the worth and excellency , the use and necessity of them is more or lesse apprehended , every man is drawn by that which appeares best for him in his own judgment : As a sheepe may be led along with a green bow , so may an Epicure with pleasures , an ambitious man with a baite of honour , and covetous men with a bribe , a martiall man with feats of Armes , and every man with that which carries the greatest stroke with him , and which he hath the greatest apprehention of . In like manner doth it fall out here ; the great things propounded in the Gospell , when they are seene and understood according to their own worth , they attract the heart and ravish the affections ; the Arminians say , That the Word preached , workes upon the understanding irresistibly ; in the Elect no doubt it doth so , when the houre is come which God hath appointed , and when there is an impression of light set on irresistably upon the minde , the will and affections are alwayes in a due proportion , equally moved and stirred as the hinder wheeles in a coach are with the former , and when both the understanding is conquered , and the will caught , and the affections ravished , what then can hinder men from comming into the Kingdome of Christ . If the Pharisees by taking away the key of knowledge , debarred men of entrance into the Kingdome of God , Mat. 23.13 . Luke 11.52 . Surely then the preaching of the Gospell , and the dispensation of the mysteries of it , being the right use of the Keyes of knowledge , must needs be a meanes to give people admission and entrance into that Kingdom . 3. In the Preaching of the Gospell there is not onely a bare Proposition and discovery of glorious things to whet up and provoke the affections of men , but there is an offer and tendry of them upon the easiest and freest termes ; as if the Lord were weary of his Kingdome , and would gladly make it over unto men , he offers it for nothing , requires nothing but acceptance and thankes ; more than this , he intreats and woo's and sollicites men , yea he importunes and urges , and in a manner offers violence unto them , to make them plyant and tractable to their own happinesse . As Lot urged the Angels and offered violence to them to come and lodge with him , Gen. 19.3 . and Jacob in like manner was urgent with his brother to accept his present , Gen. 33.11 . and the Levites father-in-law would needs with much importunity heape kindnesse upon him ; so the Lord he seemes with a loving violence to obtrude , as it were , his Kingdom upon men , and to presse it upon them with such eagernesse of affection , as if he knew not how to be happy without them . When the guests that were invited to the marriage Supper of the Kings Son , refused the offer , Go , saith he , into the high wayes and hedges and Market places , and bring in the blinde , and the lame , and the halt , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Luke 14.23 . compell them to enter in , that is , use all your uttermost endeavours to allure and draw them , try all conclusions by perswasions , promises , threats , to work upon them . As Lot when he lingred in Sodom , and was loth to depart ; the Angells layd hold on him and pluckt him out : so the Lord would have his servants to enforce as it were , and hale men into his Kingdom , that they might be saved ; not that he doth in proper speech constrain or enforce the will ; for that agrees not with its nature , it being a rational faculty which cannot be compelled , but the Lord drawes it with a sweet and liberall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a loving and gentle violence , a pleasing & powerfull necessity , which in effect is all one with those cords of a man and bands of love which the Prophet speakes of , Hosea 11.4 . and when men are thus drawn it s no marvell if they come and offer violence to the Kingdom of heaven , when it hath first offered such violence to them . 4. The Gospell and Kingdom of Christ is of an increasing and growing nature , it spreads like a leaven , Mat. 13.33 . growes like a graine of mustard seed , ver. 31. It got first into families , then it crept next into Cities , afterwards it advanced into whole Provinces , Countries , Common-wealths , that little stone that was cut out of the mountaine without hands , figured the Kingdome of Christ which will break in pieces all other Kingdomes , and grow into a great mountaine filling the whole earth , Deut. 2.34 , 35. 5. And that which is yet more observable , this Kingdom of Christ it growes by its losses , thrives by its decayes , prospers by its oppositions : it is in this like unto a bed of Cammomill , the more it s trodden down the more it gets up , and riseth ; the old rule here if ever holds true , Punitis ingeniis gliscit it authoritas , opposition makes the Gospell it self , and those that bring it , gather strength and win the more Authority : when the Apostle was cast into prison , the Word of the Lord was not bound , howsoever the Adversaries thought to stop the proceedings of the Gospell by that course , yet it tended rather to the enlarging and propagation thereof , Phil. 1.11 , 12. Lo here how bonds and fetters helped forward the happy spreading and progresse of Christs Kingdome ; opposition at Jerusalem , made it get footing in Rome the Imperiall City ; and not onely so , but even grow famous too in Caesars Palace , the Apostle tooke notice else-where , of a great doore and effectuall , which was opened unto him , when yet there were many adversaries , 1 Cor. 16.9 . which plainly imports great successe in despight of great resistance ; when the Dragon lay in waite to devoure the Churches man-childe as soone as it was borne , he was frustrate of his hopes , notwithstanding all his rage , the childe was caught up to the Throne of God , Revel. 12.5 . So in Dioclesians time , when there was set up an Edict in the Market place for the utter extirpation of Christianity , the whol world soon after turned Christian . See then how great and singular a blessing it is which God affords unto any people , when he raiseth up store of precious and choyce Instruments to Preach the Gospell among them . Howsoever we may haply despise the day of small things , and make but slight account of such a mercy , yet it is a favour certainely of as much worth in the intendment and consequence of it , as the kingdome of heaven amounts unto . It s a sign that God is comming to Keep his Court of residence , where he sends out harbingers to take up roomes and to prepare lodging and entertainment for him . When Saviours come upon mount Sion , the next newes is this , That the Kingdom is the Lords , Obad. v. 21. God abates nothing to a people of the height of his favours when he vouchsafes unto them this mercy , Jer. 3.14 , 15. It s promised as a speciall token and pledge of Gods matrimoniall love , Return unto me ye back-sliding children , for I am married unto you ; how doth that appeare ? I will give you Pastors according to my own heart , which shall feede you with knowledge and understanding ; and would you know of what consequence that is , vers. 17. At that time they shall call Jerusalem the Throne of the Lord : the Lord Raignes to be sure , and hath a Throne where he is pleased to plant a faithfull and powerfull ministery ; and where the Lord Raignes , there is , 1. The greatest Honour and advancement that can befall a Nation . It s that which makes a Country to be the land of Immannel , Esay 8.8 . A glorious high Throne , Jer. 17.12 . A Crown of glory and a Royall Diadem in the Lords hand , Esay , 62.3 . In a word , this is it which lifts up a people as high as heaven , Mat. 11.23 . Let Italy glory in this , That it is , for pleasure , the garden of the world ; we shall never neede to envie them , whilst it may be truly said of great Britain , That it is the Court and presence Chamber of the great King ; this is the Churches peculiar honour , The name of it shall be called from henceforth , The Lord is There , Ezech. 48 35. 2. As the greatest honour , so the greatest safety and protection attends where the Lord Raignes . The Church , it is the Kingdom of heaven upon Earth , and it is a strong City , having Salvation for its walls and Bulwarkes , Esay 26.1 . It may indeed before assaulted and battered , but cannot be overcome ; it may be endangered , but not destroyed ; Christ must be plucked out of heaven , and the Scepter wrested out of his hands , before the Church can miscarry . 3. The Kingdome of heaven is a storehouse of all blessings , temporall , Spirituall , and Eternall ; the blessings of the heaven above , and of the deepe that coucheth beneath , Irriguum superius & irriguum inferius the upper springs and the nether springs , yea all Gods fresh springs have their course here , Psal. 87.7 . Christ hath unsearchable riches of grace and glory , and he makes them all over , together with himself , to those that receive him . That State can never be bankrupt , that possesseth him who is the possessour of all things ; looke over all the world and consider what good thing we would have in reference to our private or publike well-fare , whether it be riches , honour , wealth , peace , liberty , policy , plenty , prosperity , or whatsoever else , which heaven can afford , they come in as additions with the Kingdom of God , Mat. 6.33 . We value our Magna Charta much , our civill rights and liberties we count them precious , and yet they are but for this life , but the grand Patent and Charter of heaven Feoffes us in the promises of the life that now is , and of that also which is to come , 1 Tim. 4.8 . To winde up therefore this clew , Wheresoever the Lord is pleased by the Ministery of his Servants to establish himselfe a Kingdom among men , there is a Throne of honour , a myne of wealth , a store-house of blessings , an Ocean of comforts ; In a word , there is the spring-head where all happinesse flourisheth and all misery withers . 2. Here 's matter of comfort and encouragement , That wheresoever the Gospell is preached , there the Kingdom of heaven comes in , and no opposition can keep it out . The Prophets are wont to make this as a ground of greatest comfort , even in the midst of sad times . How beautifull are the feete ? how welcome the accesse of those which bring this good tydings unto Sion , Thy God raignes , Esay 52.7 . We may feede upon this cordiall , even on our solemne Fast , in our greatest mourning , in the midst of all our teares , this may excite us to some expressions of thankfulnesse and strains of gratulation . The Lord raignes , saith the man after Gods own heart , and what then , let the earth rejoyce , let the multitudes of the Isles be glad thereof , Psal. 97.1 . If any other people in the world , surely wee of this Island have great cause to rejoyce and be glad in this regard , howsoever it be with us in other respects , yet blessed be God it may not , it cannot be denyed , but that the Lord raignes and hath had his Throne among us for a long time . Tertullian observed long since , that Christ set up his colours , and came in as a conquerer before the Roman Eagles could spread their wings here ; and S. Hierom : hath an expression to this purpose , That the Court and Kingdom of heaven is as open at great Brittaine as at Jerusalem ; and although in the generall Apostacy of Antichrist the Kingdom of heaven was here fast locked and barred up for many hundreds of yeares , yet it was afterward by the happy reformation in the dayes of our Fathers , here also , as well as in other Churches set open againe according to that prediction , Revel. 15.5 . After this I looked and behold the Temple of the Tabernacle of the Testimony in heaven was opened ; I neede not tell you what store of excellent and glorious Instruments the Lord then raised up , both of Magistrates and Ministers , nor how mightily they carried on the work , though against a world of opposition . It sufficeth that we all know that the foundation of the Temple and Tabernacle of God was layd , and the street and walls of the heavenly Jerusalem built , though in troublous times ; and from that day forward to this , the Lord that hath the key of the house of David , that opens and none shuts , and shuts & none opens , he hath set before us an open door , as he did for Philadelphia ; Rev. 3.7.8 . and although there hath been , and still is , much opposition , and great endeavours to have this door shut and fast bolted , yet still it s kept open in despight of Rome and hell , and is not this just matter of comfort , that God hath by his Word opened us a passage into his Kingdom which no Art or power of the Enemies can block up ? Doth it not revive and cheer up our Spirits in our saddest droopings ; that although the Lord suffers our treasures to waste , our estates to be drayned , our provisions and supplies brought low ; though he feede us with the bread of adversity , and water of affliction , as it is in the Prophet , Esay 30.20 , 21. Yet he suffers not our teachers to be scattered into corners ; notwithstanding all opposition , he still continues a fresh Spring of the Gospell , and with it the cloud of his presence among us . Surely we are injurious to the bounty and goodnesse of our God in this kinde , and value it not aright . If it beare not such weight in our estimations and thoughts , as to counter-vaile , and more then countervaile , to out-ballance all our afflictions . And though there be some that would make us beleeve , That we are still in the midst of Babylon , and that it is not Christ but Antichrist that hath his Throne among us , yet that is not a more malicious then an ignorant slander , and tends not a little , were it true , to the honour of that man of sin : For how almost can you honour him more , as a reverend and grave Author sayes well , then by holding him to be such an one under whose raigne a faithfull and effectuall ministery takes place , the Word of the Kingdom being purely preached , the Sacraments rightly administred for substance , thousands of people converted , and the way to Salvation and life eternall as open as in any other place in the world , Surely we should be worse scared then hurt with those expressions of horrour and atrocity , which the Scripture brands the kingdom of Antichrist with , if this were the condition of his raign and government . Sed non sic notus Vlysses , I hope we are taught of God to know the manners of that man of sin otherwise then so . But to passe over this , let us descend into a more particular survey and discovery of our present condition , and then I doubt me we shall finde but too much ground of just mourning and humiliation , for although it is true , that there is a Kingdom of heaven among us , which prospers and flourishes in a considerable degree ; yet it hath not spread and got ground in such a large manner as might have beene expected and desired . A man would think that we who have been tenants in the Lords land , and have had a Patent and Charter of the Gospell leased out unto us , for the terme of more than fourescore yeeres , with many other great advantages , above other parts of the world ; a man would think I say , we should have been long since a people so refined in Religion , so ripe in knowledge , so eminent for the life and power of godlinesse , so exemplary for purity of Ordinances , Ministery , Doctrine , Worship and Government , as might have rendred us a praise in all the Reformed Churches , and a singular pattern and myrrour to the other parts of the world . But alas how far short are we of such a condition , and what great cause have we of mourning and humiliation in sundry respects ? 1. Its matter of mourning , That although there be some , yet we have not workmen enough rightly fitted and furnished with ability and fidelity for the Kingdom of God ; if we had as many labourers as Solomon had for the building of the Temple , and he had many hundreds of thousands , 1 Kings 5.15.16 , yet all this would be no more then sufficient , in respect or the great Work of God now in hand and upon the wheeles among us . But alas , we have scarce the tithe of that number , the harvest is great , and the labourers but few , as our Saviour complained in a like case , Luke 10.2 . The Apostle having mentioned some 4. or 5. men of principall note , who assisted him in the great work of Preaching the Gospell , hee doth as it were fetch a sigh and breath out his soul in an expression of some griefe , for that there were no more such , Col. 4.11 . These onely saith he , are my fellow workers unto the Kingdom of God , which have beene a comfort unto me : you know how our Saviour mourned , and how his bowels yearned with compassion over the multitudes , when he observed them to be destitute in this kinde , and scattered abroad like sheep without a sheepheard . Mat. 9.36 . 2. It s yet more to be lamented , that we are clogged and cumbred with others , who in stead of promoting and carrying on , do indeed retard and set back the proceedings of the Gospell and Kingdom of Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as the saying of Byas was , their very help is a disadvantage and an hinderance , rather , there be no small numbers imployed in the Service of the house of God , whom a man would disdaine to set with the dogs of his flock , as Job hath it , Chap. 30.1 . of this sort are , 1. Those troopes of blinde guides , ignorant sots , priests of Jeroboams order , the scum and froth of the people . Indeed the silliest creatures in the world , if they were but men , were good enough as one fayes to make priests for Jeroboams gods , which were but calves , but what hath the Gospell and Kingdome of Christ deserved , that it should be put into the hands of such hucksters . 2. Little better upon the matter , though some of them are more learned , are those Loiterers , rather than labourers in Gods Vineyard , who feede themselves and famish their flocks , Non-residents I meane , who through covetousnesse make Merchandize of the Church of God , and care not what becomes of the soules of the people , bought with Christs blood , so they may wallow in their pomp and jollity . Master Greenham wished that this Inscription or Motto might be written on their doores and posts , on their beds and tables , on their study , bookes , plate , and all their furniture , precium sanguinis , pretium sanguinis , The price of blood , The price of blood . 3. Worse then both the former , are those sonnes of Eli , or sons of Belial rather , who by their corrupt Doctrine , or scandalous conversation , poyson those who are committed to their charge , pulling down the Church and Kingdom of God with both hands , but building it up with neither ; if the people call for bread , they give them a stone , and when they aske a fish , reach them a Serpent ; are not Christs flock , trow ye , well provided for , when they are set over to the feeding of such Wolves ? 4. That small sprinkling of faithfull Ministers and people that are in the Land , have they not been discouraged , oppressed , and persecuted with all extremity of rigour , onely for that power of godlinesse which they held out , as if they that are themselves and would gladly draw others to be subjects in the Kingdom of heaven , were for that reason not worthy to live upon the earth . That which we reade of the Jewes , Ezek. 11.15 . It was me thinkes an exact image and portraiture of the late face of our times ; The great ones that bare the sway , cast out all the Ministers and people of God , saying , Get ye far hence from the Lord , to us is this Land given in possession : oprression was in power , superstition in credit , Luxury Idlenesse in favour , Ignorance cherished , prophannesse countenanced , negligence harboured , all Impiety fostered and maintained , onely the faithfull servants of Christ were and eye-sore and a burthen which the land could not beare ; and what was the quarrell ? Why they could not reconcile their Consciences to the piety of those times , the new revived Popery would not rellish antiquated superstitions then obtruded were not pleasing , they could not concoct Idolatry with witty distinctions , In a Word , they could not swallow the doctrine of Balaam , which some great Prelates and their adherents set abroach , teaching men to bow to a piece of wood or stone , the work of the hands of the Mason or Carpenter , no doubt a right worshipfull block , therefore the enemies either drove them out and persecuted them into strange Cities , as Jeroboam did the conscientious Levites , 2 King. 17.21 . Or if they tarried still in the Land , they were appointed out as sheepe to the slaughter , Zach. 11.45 . consult the place and it will seeme a Prophecy calculated for our Meridian . 5. To affect our hearts with just griefe , yet more , see if there be not a mighty Reigne of all manner of Iniquity almost every where in the Land . Is there not an overflowing Deluge of Popery , Atheisme , Heresies , Sects , Schismes , Idolatry , Tyranny , Simony , Bribery , Sacriledge , Oppression , Rapine , Whordom , Drunkennesse , Adultery , Murther , with all other abominations , that can be named ? are not all these as you heard worthily from the reverend Doctor in the morning , broken in like a torrent or winter land-flood upon us ? It was a sad complaint of a learned and worthy Divine of ours divers yeeres since , That there was such a generall corruption of manners here , that all things seemed to be lawfull , and might be acted freely and with impunity enough , except medling with the Prelates Myters , which only were so sacred that they might not be toucht : the Jewes have a saying , That when all the creatures were destroyed by the flood , Noah had a copy of them in the Arke , which was after re-printed to the world ; and sure I think , were all the corrupt Religions , and all the notorious sinnes of the world lost , a new Edition might be soon supplyed and sent out by the Copies and Paternes of them that are among us . Where these things are , and abound , it may be questioned whether the Lord raigns ; but it is out of all doubt that so far forth at least Sathan hath a Throne there , as in the Church of Pergamus , Revel. 3.13 . 6. That which may heighten our griefe as it doth our misery yet further , since the beginning of the Reformation none of all out former Princes or Parliaments have ever yet so laid these mischiefes to heart , as to make any effectuall provision against them . Daut animum ad libere loquendum ultimae miseriae . Extreame miseries will force a man to speak out more freely then otherwise were perhaps fitting , Let me therefore intreate you , most honoured Senators , to lay your hands on your brests , and tell me whether this be not true . What law hath ever yet been enacted to enforce diligence and painfulnesse in preaching , or to establish a learned and faithfull ministery ? Nay hath not the doore unto the Ministry been set wide open , and Sacred Orders prostituted to all sorts of persons though never so apparently unfit or unworthy ? And hath there ever yet been any sollid well-grounded course , either to prevent the entrance of such at the first , or to eject and remove them afterwards ? The like may be said of the unsuppressed growth of scandalous sinnes , dangerous errours , destructive opinions and heresies , besides the prodigious ignorance next to Barbarisme , which hath been suffered to overflow the Dominion of Wales , and the neighbouring Kingdom of Ireland ; to say nothing of the blinde corners in our own Land , in all which there is so little knowledge of Christ and the Gospell , that a man could hardly take it upon his conscience , that the most of the people are not Infidels ; surely very few would suspect them to be Christians ; Who would think that such a Kingdom as this , professing the Gospell and faith of Christ , should suffer such abuses and prophanations , and take no effectuall course for the redresse and reformation of them . It may be a just griefe and shame unto us that such things may be layd to our charge and that we cannot answer for them . 7. But this is yet worse then all the rest , and more to be lamented , That the Publique State of the Kingdome hath heretofore by Parliamentary Acts and Decrees Legitimated some of the former and sundry other mischiefes : and is it not a strong conviction of sin reigning in a land , where the throne of Iniquity establisheth mischiefe by a Law ? Psal. 94.20 . Other sins may be charged upon private persons , but the publique state must beare the guilt of those evills which it might have hindred and did not , much more of those which it did command ; and how can that State be excused from commanding of sin , which enacteth lawes against Gods Lawes ? what should I neede to tell you of the errours and oversights of former times , in which the civill Authority and sanction of Parliaments hath confirmed and ratified , not onely Non-residency , Pluralities , Impropriations , and a dumb Ministery , with other like corruptions , but that which hath given growth , and spreadth to all these , and many other horrible abuses , a pompous high towring and most unprofitable Hierarchy , with a multitude of Chauncellours , Commissaries , Surrogates , and other inferiour Officers depending thereupon ; the most of which have beene ever found by constant experience , very bitter enemies to the Kingdom of God ; and now the whole faction of them , with all its dependants , is risen up in Armes to oppose Religion and Liberty , and to sacrifice to their unbounded ambition , the prosperity , honour , and happinesse of three Kingdomes . It was a harsh expression , but too true , Religion is never in danger but among the Right Reverend . 8. Once more , look upon all these great evills , not as sinnes onely , but as Judgements also , especially that Church-destroying , soul-damning curse of a corrupt Ministery , which is one of the forest plagues that God is wont to punish a wicked people with . It s undeniable this , upon the former grounds , for if Pastors after Gods own heart be such undoubted pledges of speciall favour and grace , sure then the contrary must needs be interpreted as symptomes of wrath and infallible arguments of much displeasure : God is angry with a people to purpose when he inflicteth upon them such a Judgement , Hos. 9.7 . Israel might well know ( and so may England now by the same token ) that the dayes of visitation and recompence were come , when the Prophet it a foole , the spirituall man mad , an heavie condition God wot , but hark what followes ; For the multitude of their Iniquity and the great hatred : we are for the most part slight and shallow in searching out the true roote and ground of such a Judgement when the Prophets are fooles , and spirituall men mad , we shift off the blame from our selves , and derive it upon others ; oh we may thank the Prelates for this , or we may thank corrupt and Simoniacall Patrons ; these commonly be our thoughts , but truely we may thank our selves most of all , who by our manifold great sinnes have provoked our God to scourge us with such a dreadfull visitation , Let us therefore sit in the dust and accept of our punishment , acknowledging and owning our demerit . If there be multitudes of Prophets fooles , and multitudes of Spirituall men , that are no better then mad or distracted , take the Prophets word for it , and write it down as an Oracle , That it is for The multitude of our Iniquity , and for Gods great , but just , Hatred , conceived against us . It was Hirams complement to Solomon , Because the Lord loved his people , therefore he made thee to be King over them , 2 Chron. 2.11 . And let me say in the same manner , because the Lord was angry with his people , therefore in Church and State he made such and such Lyons , Wolves , and Leopards , to rule over them ; when a Religious man in an expostulatory straine , complained to God of Phocas that Paracide , who paved his way to the Throne by the murther of Mauritius his predecessour , saying , Lord , wherefore hast thou made this man Emperour : The story records , that the Lord returned this unto him in answer , enimvero quomodum non inveni pejorem , Verily , because I have not found a worse : It seemes the sinnes of the Romane State were then grown to such an height , that if God could have culled out a worse Instrument then Phocas was , they should have had him to sit at the Helm , and Steere their Common-wealth with a vengeance . And if any should expostulate now , and complaine in like manner unto God and aske , Why he hath set over the Church such multitudes of blinde Seers , mongr●ll temporizers , superstitious Chemarims , desperate malignants , Incendiaries and furies , May he not returne the same answer , Because he hath not found any worse ; Verily , the sins and provocations of our Land are risen to such an height and swoln to such a Number , that if the Lord could have raked together a worse generation of pernicious and destructive instruments , from any corner of the world on this side of hell ; It s not to be doubted but that sundry of our Parishes and Congregations should have been thought worthy to be plagued with them . I know this will seeme a sad , and perhaps too grievous a charge , but will ye please to consider how the Lord lightens and thunders , and with how tragicall an accent he ushers in such a Judgement , Esay 29.9 , 10 , 11 , &c. Stay your selves and wonder , and cry y●e out , Wherefore is all this noise ? What meanes such unusuall fulgurations ? Sure the matter must needs be great , more then ordinary , when the expressions are so full of horror ; Indeed so it is , for the Lord was now preparing a Judgement for his people , little short of the damnation of Hell , at the 10. vers. He powres out upon them a Spirit of slumber , rockes them fast asleepe in a profound security , and that they might never be awaked , Their eyes were closed ( as dying men use to be ) their Prophets , Rulers , and Seers , were covered ; a black and palpable mist of Egyptian darknesse , enclosed and over-clouded them all , learned and unlearned , The visions of heaven were unto them a Sealed booke , vers. 11.12 . Utterly inexplicable and unintelligible : and if we would know what meanes the heate of this fierce wrath , see the ground and meritorius cause of it , vers. 13 , 14 It is for the Iniquity of an hypocriticall and superstitious , people , which draw neere unto God with their mouth , and with their lips do honour him , but their hearts recede far from him , and their worship of him is taught by the precepts of men . Therefore doth the Lord proceede to do this marvellous work and wonder in their dayes : when he would seale up a people unto destruction , he strikes them with a spirit of giddinesse , and makes their wisemen that should be , as blinde as beetles , so as they can see nothing . Let me with you patience adde one place more , of many others , to close up this , Mich. 2.6 , 11. They straightned the Spirit of the Lord and silenced his Prophets , they liked not their Prophecies which never boded unto them any good , but still , as they thought , put them to shame ; therefore to fit their humour , that there might be like Priest like people ; If any man , saith the Lord , vers. 11. walking in the spirit and falshood do lye , saying , I will Prophecy unto you of wine and strong drink he shall even be the Prophet of this people . The visions and inspirations of faithfull Prophets , which like golden showers came dropping from heaven , these were loathed , therefore the Lord lets them have such as they best relished , drunken sots setting all their doctrines abroach from their wine cellar . Doe but turn the key of the speech and alter the Scene , and it will suite our condition to an haire . If any man walking in the Spirit , and falshood , will Preach against Preaching , and cry up the divine right of Episcopacy with Altar and Image worship , and the only lawfull devotion of May games and Morrice dances , for the Sanctification of the Lords day , he shall even be the Prophet of this people . 4. This may reach out a word of exhortation , First to all in generall , and next in a more speciall addresse to ministers , and lastly to our honourable Senators . 1. It generally concerns us all of what degree or condition soever we be , to helpe forward as much as lyeth in us , the powerfull preaching and receiving of the Gospell , which is the onely meanes by which the Kingdome of heaven comes in and gets possession : Indeede we cannot all be Christs Scepter bearers that is , an Office peculiar to some few that are design'd to it by speciall appointment ; we cannot all promote the affaires of the Kingdom of heaven by Preaching , but there is somewhat which we may all doe , 1. We may prepare and make way for the erecting and setting up of Christs Throne in our owne hearts and in our families and dependants ; we may do much , if we put our strength to it to do our utmost . If Christ raigne in our own consciences by the Scepter of his Word and Spirit , and the Kingdome of God be within us , as the expression is , Luke 17.21 . We shall then straine our indeavours with all violence , to make our houses Bethels little Temples , and Sanctuaries , and courts for Christ to keepe residence in , there shall be roome for no swearers , drunkards , scorners of Religion or any other children of Belial , that turn the broad side against Christ , and will not have him reigne over them . 2. We may hold fast what we have got already , not suffering any enemy to take our crown and Kingdom from us ; there is a holy art of violence if we could hit on it , by which the King may be detained and held in our galleries by the chaines of an acceptable and well pleasing captivity , Cant. 7.5 . If he see us earnest and zealous , with all our most serious desires and affections , winding about him , and passionately enamored and sick of love for him , and stedfastly resolved to retaine him with us in despight of all oppositions , it will not then be in the power of any enemies to drive him out or pluck him away from us . It may be we cannot prevaile to advance the Kingdom of heaven to a further extent and progresse , and to the achieving of new acquisitions ; but we may , if we be zealous and resolute , make good the ground , which it hath already won , maintaine and defend all the Forts and strong Holds , which it hath already taken in and conquered . We cannot be all Souldiers to fight the Lords battels in the field , but there is an holy war which we all may and must wage against Christs and our enemies , which would if they knew how , plunder him out of his Imperiall Soveraignety , and us out of our Salvation . S. Jude would have all Christians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , earnestly to contend and wrastle for the faith which was once delivered to the Saints . Here it behooves us all to be stout and invincible Champions to take up the Armes of our Christian warfare , against Sathan and Antichrist , and all their Ensigne-bearers : whosoever go about to encroach upon our consciences , and to raigne over us in matters of faith and Religion besides Christ , we must hold our owne against them to the last gaspe . 3. If we can do nothing else , yet we may help forward the propagation of the Gospell by our prayers , S. Paul often moves the people to pray that a doore might be opened unto him , and that the Word of the Lord might run and be glorified . Habebat ille verbi tonitruum sed dari ei viam querebat , saith Gregory , He had the thunder of the Word , and yet he desired the peoples prayers that it might get the easier entrance , and make the swifter progresse through all the difficulties and rubbs which he knew it would meete with . There are great mountaines of opposition that lye in the way of Christs Kingdome , but prayer , if it be earnest and faithfull , will remove them , Mat. 7.20 . This was the Engine which the Prophet plyed when he would with his breath blow downe the great Monarchy of Babylon , which so long hindred the Churches restitution , Esay 64 12. Oh that thou wouldst rend the heavens and come down , that the mountaines might flow down at thy presence ; when the spirit of prayer growes hot and violent , it melts mighty mountaines , and makes them flow downe as snow before the sun , or wax before the fire . There be many faithfull Ministers which now lye in chaines , and suffer Imprisonment as Peter did , when Herod set a strong guard of Souldiers to keepe him : the enlargement of them were a great advantage to the Kingdome of God , a strong Gale of prayer would turne the lock of the Prison doores , shake off all their fetters , and fetch them out with safety ; there be many blinde corners in the Land , where the people sit in darknesse , and the shadow of death , having scarce any more knowledge of Christ and the Kingdom of heaven , then those that live in the wild deserts of America , how miserable is the condition of such poore soules , which are besieged with hell fire , and yet know not their owne danger : The key of knowledge not being with them , the kingdom of heaven is fast locked and shut up upon them with Iron gates and barres . If we can do nothing else , yet we may at least pitty such poore soules and weep over them , and pray for them , that the Lord would thrust some faithfull labourers into his harvest among them , Mat. 9.38 . 4. We may and must with our prayers joyne our endeavours , imploy our Interests , friends , purses , withall the contributions , talents , and advantages that we have to help forward the propagation of Christs Gospell and Kingdom , that it may prevaile and prosper every where , especially in our own Land . We all pray that his Kingdom may come , we are not in good earnest , but do in effect mock God , when we use not all possible meanes to accomplish what we pray for . If we be desirous to have a Kingdom of heaven upon earth , we must spare for no cost , but like the wise Merchant man , venture all we have for this pearl ; Wherefore were our estates given us , but to honour God , advantage our selves and helpe our neighbours ? which we can no way procure more effectually then by laying them out to purchase a sound Ministery , we can never put out our wealth to a nobler use ; riches are then Goods , when they are thus imployed : if there be any other , this is the best way to make our selves friends of the unrighteous Mammon , Luke 16.9 . We may at once ingage God and man to be our friends by this course . For what can be more to the honour of God , or benefit of man What more acceptable to both then to do with our Estates as 〈◊〉 did after its conversion , write upon them Holinesse to the Lord , L●in 23.18 . Happy are those stones , saith the Philosopher , of which Temples are made ; and happy is that Sacred Revenue , say I , which is imployed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to make a bridge for men to go to heaven by . Oh that some common stock might be raised for this purpose . There was an honourable design on foot some few yeeres since , for the buying out of Impropriations , and the redeeming of the Churches patrimony ; it was a worke of as eminent piety and charity as ever any this Age hath produced , and the stopping of it by some execrable instruments , was an act of as pure Sathanicall malice against , the glory of Christ , and the Soules of men , as ever issued out of Hell ; and were there no other exception against some great Incendiaries but this , it were enough to render their persons hatefull , and their memory infamous to all generations . But howsoever all are interessed in this , yet the Ministers of the Gospell it belongs to them in a more speciall manner , to endeavour the prosperity , honour , and enlargement of Christs Kingdome ; their very office and calling , bespeakes this at their hands , wherefore else are they appointed of God and separated from others , but to be both by their preaching and conversation builders of his house , Stewards in his family , Watchmen in his City , Labourers in his Vineyard , burning Lamps in his Temple : the successe and fortune of Christs Kingdome depends next unto God upon the Issue of their endeavours . If they whose office it is to attend the Sanctuary , had but the fire of the Sanctuary burning on the Altar of their own hearts ; If they were like John the Baptist , Burning and shining lights , oh what a goodly light of knowledge , and flame of zeale , would be kindled in the hearts of the people ; How would multitudes come flowing in , to borrow fire from their hearth , and light their candles at their Lampes ? What a singular honour would this be to have it recorded as ( 't is here of John ) That from the days of such and such a Minister , since the time of his arivall and continuance , in such and such a Congregation , with the parts adjacent , there hath bin great contention , much wrestling and violence for the Kingdome of heaven , great trading and trafficking for remission of sinnes , the Graces of the Spirit , which before were scarce at all looked after . How much better were this , then to have it left upon record , That since the entrance of such and such a Dumbe Minister or lazie Drone , there hath been a great decay of Religion and piety , a great famine of the Word , with a Mighty Inundation of Popery , Atheisme , and all Prophannesse , since the entrance of such Idoll Sheepheards , and Priests of Baalam ; all vices have grown , all vertues withered : What a wofull account will such men have at the day of judgement , when it shall be charged upon them , as upon the Pharisees , That they neither entred themselves into the Kingdome of God , and that they hindred others that were desirous to enter ; molesting , discouraging , and doing what they could , to cast them out with a rage , that reached as high as heaven ; with such a violence as this , they will finde that God was not , nor ever will be well pleased . I descend to that part of this Exhortation which concernes our honourable Senators : If powerfull and plentifull preaching of the Gospell , be the next way to bring down the Kingdome of heaven among us ; you see then Worthy Patriots , what it is which the Lord and his people expect and call for at your hands . The generall complaint is from every corner of the Land , That the people have been for a long time almost quite without the true God , and without a teaching Priest , and without the Law , as the Israelites were , 2 Chron. 15 3. No Ministery , no Worship , no Ordinances , or that which is little better then none ; and the generall request and desire is like to that motion of the man of Macedonia , That you would send some over to helpe them . If therefore the glory of Jesus Christ and the Salvation of his people , bought with his own blood , be deare and precious unto you , as we know they are . If ever you desire to have the honour of being the chiefest Instruments to plant a new heaven and a new earth in this Land , Helpe every Congregation to faithfull Pastors , and pure Ordinances ; you are as Joshuah and Zerubbabel , the two Olive-branches , or the two anointed ones , which stand before the Lord of the whole earth ; Oh let the golden Oyle still stream out in abundance from you to feede the Lamps of the golden Candlestick , Zach. 4.12 , 14. God hath made you nursing fathers , and nursing mothers to his Church , blessed be God we have found you such : Go on still with your honour , and make yet more full and liberall provisions for all the children of his family ; by this meanes Religion and the Church shall flourish more than ever , and thousand , thousands , shall blesse God for you . If you would straine your selves to do a work of the richest merit , and grandest importance for the Churches of Christ , I do not know any other that may be of superiour , or but of equall consideration with this , which among many things usefull is without all doubt , That one thing mainely necessary , Luke 10.42 . The Kingdome of God cannot be held up without this , The key of knowledge ( you know the custody of it , in the Priests lips ) it is the key of heaven ; take away this , and suppose the whole land were paved with gold , and walled with rockes of Adamant ; suppose we were crowned like the fortunate Islands , with the richest confluence of all worldly prosperity , honour and happinesse : what would all this availe whiles the heavens are shut up and fast locked against us . Take away a right Ministery and what is the most flourishing Common-wealth ? but as a Paradise without the tree of life , as the firmament without the Sun , or as a goodly Palace richly furnished and hung about with stately ornaments , but without any windowes to let in the light of heaven . Among all the Religious and worthy Acts of Jehoshaphat , this is recorded as one of the chiefe , 2 Chron. 17.7 , 8 9. That he sent his Princes , and with them the Levites , to teach the People in the Cities of Judah , and I neede not tell you , for it s well knowne how prosperous and successefull that design prooved . I doubt not but this practise of that incomparable Prince , will be set up unto you , as a pattern for imitation . Blessed be God ye have begun well , I shall neede to say nothing , but as that Greek Commander said unto Teucer , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , go on and prosper , Gather out of the Kingdome of our God , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , all things and persons , that are offensive and that do Iniquity , Mat. 13.41 . Ye have displaced sundry unworthy and scandalous ones , which like drones cumbred the hive and preyed upon the honey , which should have served for the laborious Bees ; take the same course with the rest , Remove the stumbling blockes , prepare the way of the people , lift up a standard that they may flocke to it , as doves to their windowes , this is the way to leave the Church a Pallace of Marble , which you found as a cottage of brick . I have insisted but too long upon this , wherefore I passe it over , and come to the next . Those that would put in for a share in this Kingdome , they must not be dull and sluggish , but earnest and violent in pursuance of it . There is indeed a violence , nothing praise-worthy , held out in Scripture , which is either , 1. In generall , when men put forth themselves to the uttermost , and draw out their strength in any sinfull way , be it what it will , As the Priests and people when Ahab-like they sold themselves over to Idols , and the full bent and sway of their spirits was unto sin , here was a violence , such as it was , Jer. 23.10 . Their course was evill and their force not right . Or 2. There is a violence taken in a more speciall and restrained fence , which is all one with oppression and rapine pillaging , spoyling , plundering , and other such practises which Jehoiakim that wicked Prince is branded for Jer. 22.17 . John the Baptist reads a Lecture to the Souldiers that came to his Baptisme , to beware of this violence , it being such a character as least of all suits with those that pretend towards the Kingdome of heaven , S. Paul is peremptory , that none such shall ever come there , 1 Cor. 6.10 . It is a violence quite of another nature and straine , which is here hinted unto and commended . An honest and just violence , an holy Rapine , a lawfull and heavenly Robbery , a divine Sacriledge , which to give you in a word a rude and cursory description of it , is nothing else , But a vehement bent of desires , affections , endeavours , intensively aspiring , and reaching after the Kingdome of God , and greedily laying hold of all helpes , meanes , and advantages which may conduce and tend thereunto . We have sundry instances in Scripture of such a violence as this . The woman of Canaan , Mark 7.27 . she was so obstinate in driving on her design , that she could not be beaten off , no not with repulses , the more Discouragements she had , so much the more resolute and violent she grew , taking a strong hold-fast of Christ , and cleaving to him like a bur , and never giving him over till she had got what she came for . So the blind man which sate begging by the high-way-side , you may enter him into same List , When he heard that Jesus passed by , he cryed after him with a loud voyce , and when the Disciples discouraged him , he cryed yet out the more a great deale , and clamored after him , Jesus thou son of David have mercy on me , Luke 18.35 . And were not those Auditors of Christ exceeding violent who thronged after him in such crowdes that they trode upon one another , Luke 12.1 . and those also no lesse , who forced their accesse unto Christ by digging through stone walls , and uncovering the roofe of the house where he was ? Mark . 2.4 . What should I neede to stand upon particular Instances , the Scripture is full of them every where . The Souldiers , Publicans , and Harlots , in those dayes , they rose up in great numbers and took the Kingdome of heaven by force ; whiles the Pharisees and Scribes and those profound Schollers were left behind . Those that seemed first were the last , and they that were last proved first . This violent Disposition and straine of Spirit , I shall endeavour to shew wherein it consists , how it workes and wherefore it is so requisite and necessary . 1. Therefore this violence consists in earnest and vehement desires . 2. In stedfast purposes and Resolutions . 3. In stirring and impetuous indeavours . To begin with the first of these . Earnest and vehement desires ; They are the next and most immediate issues , and out-goings of the soule , the feete on which it runnes , the wings on which it mounts and flyes towards the object desired and longed for ; and these desires are either good or evill , carnall or spirituall , thereafter as the object is , on which they fix , and the order and manner in which they move . A man may know what the constitution and temper of his spirit is in relation to the Kingdome of God , if he can but discerne how the pulses of his desire beate , and what the chiefe and principall thing is , which the most quick and violent motions and ebullitions of his heart workes after . If a man be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Philosopher spake , a Citizen and inhabitant of this world , his desires grovell on the earth , he pants after riches , honours , pleasures , relisheth nothing else ; but now on the other side , if a man be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Citizen and inhabitant of another world , then the currant and full streame of his desires is still rising and working up towards heaven , He will pant after God , as the chased Hart doth for the water brookes , Psal. 42. And thirst for him as the dry and parched ground doth for showres of raine , Psal 63 1. He will long ( like a woman with child ) for his Salvation , Psal 119.174 . and if it be deferred he will faint and fall into a swoune , Psal. 119.81 , 82. And be sick of love , Cant. 5.8 . Such desires as these are violent , and they are of such force and prevalence that nothing can withstand them . A man may do what he will and carry what he will in matters of Religion if he have but earnest and vehement desires , Matth. 7. Aske and it shall be given you , seeke and ye shall finde , knocke and it shall be opened unto you , This asking , seeking , knocking , is nothing else but prayer ; and prayer is nothing else but the ejaculation or darting out of earnest and impetuous desires , which pierce the clouds and strike up unto God , get into his bosome , charme his wrath , opens or shuts his hands , extorts mercies , removes Judgements , and never will away without its errand . This is that golden Key , as one fitly calls it , which can open all lockes , remove all barres , raigne over all Impediments in heaven and earth . It s a kinde of omnipotent thing that can prevaile with God and man above all expressions and thoughts . As they write of Proteus , that when any came to consult with him , and to receive Oracles from him , he would at the first turne himselfe into a thousand varieties of colours and shapes , but if they pressed on him with importunity , and held him hard and close to it , he would then give them at last satisfactory oracles ; So the Lord , though he seeme for a while to neglect and take little or no knowledge of the desires of his people , and seemes to put them off , and winde from them , yet when their desires grow violent , and when they knock at his gates with importunitie , then he lets them be their owne carvers , and is content that they should ravish from him whatsoever they will . By this you may see how strong and forcible desires be , though they seeme but of a soft and gentle straine , they ravish the objects they are set on ; As if a man looke upon an object of beauty , and lust after it , you know what interpretation our Saviour makes of that ; so if a man look upon the Kingdom of heaven , and lust after it , he hath already ravished it in his heart . 2. This violent disposition and straine of spirit discovers it selfe in stedfast purposes and resolutions , Resolution it is the spring of Action . It s that which poyseth and steeres a mans course , such as our purposes and resolutions are , such be our actions and enterprizes , the hand of the dyall goes without , as the weights and wheels of the clock turn it within ; so the head plots , the hand acts , according to the sway of a well or ill setled Resolution . The heart saith ( if it be set right for heaven ) I must and will have the Kingdom of God ; let honours and wealth go which way they will , to set up Christ upon his Throne , that he may raigne in heaven and earth , and in the hearts of men : Though it be a difficult , a painefull , and chargeable designe ; yet this I must and will drive to the worlds end ; let other things sink or swim , prosper or wither , it skills not , the Gospell of Christ shall prevaile with me universally ; let the world lye at six and seven , this course I must and will follow , though all the dust of the earth , sands on the shore , and tyles of houses were devills , this I will set in hand with , come what will come ; such a resolution as this is violent , and it will overcome all resistance , and make a man with a full purpose of heart cleave unto God , Act. 11.29 . We may see a lively portraict of such a spirit , in the Apostle S. Paul , Act. 20.22 . He went bound in the spirit , as in a chaine , to Jerusalem , and though he knew himselfe , and others told him too , by the inspiration and instinct of the spirit , That nothing but bonds and imprisonments waited for him in euery City , yet all this could not move him , he had such a magnanimous and adamantine resolution to go through with his work , and fulfill his ministery ; that his life was not at all deare unto him , neither did he set any value on it in comparison of the service which he was now upon . So true is that of the Spouse , Cant. 8.6 , 7. Love is as strong as death , zeale as hard ( i.e. inexorable ) as the grave , much water cannot quench it , neither can the floods drown it , no difficulties or oppositions can allay or abate , much lesse extinguish the heate of it , If a man would give all the substance of his house for it , it would be utterly contemned . The whole world , though vayled with the most glorious and glistering temptations , would be scorned , as too meane and poore a bribe , to draw off the heart of a man from the kingdom of God , when it is once well fixed and steeled with a firme and adamantine resolution ; no diswasions , sloth , feare , policy , covetousnesse , ficklenesse , nor any other thing , can either divert , or stop , or interrupt him in his enterprize . When a man is thus obstinately and couragiously bent unto his worke , this is violence well pleasing unto God . The Jewes have a saying , That a man should set his face as a flint , and that his countenance should be like a Leopard , stout and stearn and obstinate to do the will of his father in heaven . 3. This consists in strong and serious endeavours ; A man is not violent in matters of the Kingdome of God , if he do not put forth himselfe into action , trying every conclusion , rolling every stone , and leaving nothing unattempted that may conduce to the atchieving of his end . Every man saith the Philosopher , workes as he is , and his acts , and operations are such as his principles . If the inward principles of his desires beat faintly , if his purposes faulter and reele and be not steady and constant , then his Actings in like manner , will either be none at all , or feeble , and unspirited , and consequently fruitlesse and bootlesse ; as an arrow weakely shot off will not carry home , but fall short of the mark ; and short shooting , we say , looseth many a game ; it doth so in religion also : but now , when the desires are as hot as a flame , and the purposes as strong as steele , then to be sure vigorous and Spirited endeavours will follow unavoydably . The Church in Solomons Song may serve for an instance to cleer this ; for a long time she lay languishing , and as I may say wind-bound ; no excitations , wooings , or entreaties of her lover could prevaile , to get her up out of her warme bed , her secure and slumbring condition ; some velleities and imperfect wishings and wouldings she had , but still the door was locked against Christ ; her will was not bowed , there lay the inward impediment , the will was but halfe stirred , and therefore no arising , no motion , till Christ comes and puts in his hand to the hole of the doore , and takes away the bar , shoots the bolt , removes the Impediments , and then her bowels were affected and moved towards him , Then she arose and sought him with a curious diligence every where , her hands bestirred themselves till they sweat , till they dropt againe , her feete trudges up and down the streets to finde him whom her soule loved , and a world now for them that could tell her of any tydings of him , Cant. 5.2 , 3 , 4 , 5 , &c. It s a true saying , That love is the roote and principle of all the motions of the soul ; for though there be other affections , and those active , yet all are reducible to love ; and in the strength thereof they Act , and put all the wheeles of the soule in motion , as David when his heart was caught with a violent passion of love towards God , how doth he extend and spread out his armes , and put forth all oares and sailes in a strong pursuance after him . Psal. 63.8 . My soule followeth hard after thee : there was never a more difficult and in humane view , a more unfeasible design then that of the Jewes in Nehemiahs time , when they were to build the house of God , they had a potent faction at Court , and malignant Councellours at home , to retard and stop the proceedings of the work , they were faine to build with a trowell in one hand , and a sword in the other , yet they prevailed against all difficulties , and this is given in account at the reason of it , The people had a minde to worke , Neh. 4.6 . You see now what this violence is , and wherein it consists , see in the next place how it workes , either in relation to the good which it reacheth after , and would obtaine ; or else in relation to the evill which it would remove , and be rid of . In the relation to the good which it desires to obtaine . 1. It stirreth up a generous and mighty ambition to excell in the inward gifts and graces of the Spirit , which are necessary qualifications for all them that would have a share in the Kingdome of God . A man that is in a violent straine , he cannot rest in any mediocrities , never thinkes he hath vertue and grace enough , still he is aspiring and reaching after more , He gives all diligence to adde unto his faith , vertue , knowledge , temperance , brotherly kindnesse , godlinesse ; all the rest of that chaine of pearls which the Apostle stringeth up , 2 Peter 1.5 , 6 , 7 , as well knowing , that if these be in him , and abound , they will make that he shall neither be barren nor unfruitfull in the knowledge of Christ , and then to be sure , an entrance shall be ministred unto him abundantly into the everlasting Kingdome of our Lord and Saviour Jesus Christ , v. 11. As a scholler thinkes he can never have learning enough , and a covetous man thinks that he can never have wealth and riches enough ; so is it with a Christian of a violent Spirit , he never rests contented with his present pitch ▪ but labours still to abound more and more ; strives , if possible , to get up a note above Elah , sets himselfe no bounds , counts all that he hath attained , as nothing , like the Apostle S. Paul , whose zeale and covetousnesse , and ambition , in this kind was so beyond all measure super superlative , that although he had already gotten the greatest measure of grace that ever any mortall man attained on this side of heaven , yet he forgot it all , and scarce thought it any competencie , still pressing forward to an higher marke , as if he would pre-occupate the state of glory , and attaine even in this world , unto the resurrection of the dead , Phil. 3.11 . 2. In the worship and Service of God , and in the use of all the Ordinances , publique and private , the violence of a mans spirit workes much in this : the Jewes have a rule , That whatsoever a man doth in the solemn Worship of God , he should stretch and straine his inventions to do it with all his might , else it is not currant nor allowable with God ; and the Apostle requires the like , Rom. 12.11 . He would not have a man slight and formall , but fervent in Spirit , serving the Lord ; and the word notes an ebullition or boyling up of our spirits to the height . The oddes is not great , if any at all , between the omission of duties altogether , and the remisse performance of them , seeing a man is a looser both wayes . Acts of worship and devotion when they are livelesse and superficiall , are like a bow slack bent , which will not carry the arrow home to the marke . S. Basil observes further , That such slighting over duties , is not onely unprofitable , but hurtfull and prejudiciall to the State of the soule , as tending onely to nourish an hypocriticall and barren formality . There is nothing in the world more unbecomming the worship of God , then such a slight wanton superficiall straine of spirit , when a man playes with Religion and serves God as if he served him not . It was Davids just praise , that the Zeale of Gods House did eate him up , Psal. 69.9 . And he daunced before the Arke with all his might , and when Michael scoffed at him for it , I will , saith he , be yet more vile then thus , for God , 2 Sam. 6.14 , 22. Nor was Hezekiah behind him in this , of whom to his everlasting honour it is recorded that 2 Chron. 31.27 , In every worke which he began in the service of the house of his God , and in the Law , and in the Commandements to seeke his God , he did it with all his heart and prospered . The ancient & primative Christians when they met , and crowded together with one shoulder , at their devotions , were so earnest that they seemed to besiege the Throne of Grace , and to raise a common strength to invade , and make a riot upon God in their prayers , and this , saith Tertullian , was a violence right welcome unto God : Jacob was honoured and called Israel for this , because he wrestled in prayer , and by main strength prevailed like a Prince with God , Hos. 12.3 , 4 , 5. Gen. 32.28 . 3. Nor is the violence either lesse acceptable or lesse necessary which we are to use for the Word and worship of God , either to maintaine and hold it up when we have it , or to restore and recover it , if lost or endangered : S. Jude held it necessary to write unto beleevers to stir them up {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Earnestly to contend for the faith , which was once delivered unto the Saints , v. 3. and the angell of Pergamos is much commended for holding fast Christs Name , and not denying his faith in a time of persecution , Revel. 2.13 . If wicked men would rob us of the Gospell , take from us the Worship and Ordinances of God , plunder us of our glory , our crown , our Salvation , here we must hold fast what we have , Revel , 2.25 . Not giving place by subjection , no not for an houre , Gal. 2.5 . nor yeeld to betray one sillable unto them , as Basils worthy resolution was ; we value not the truth of God , nor set a right estimate upon his worship and Ordinances , if we be not violently bent to maintaine and defend them to the last drop of our blood . And if there be a famine of the Word , a want or losse of any part or piece of worship , it must be violently striven and contended for . Solomon would have us buy the truth and not sell it , Prov. 23.23 . at any rate to purchase it , at no rate to part with it : a man that is rightly principled for heaven , will venture through an Army of Philistims for water of life , as Davids worthies did , unto the well of Bethlehem ; the people would part with their very Jewells , the most pretious things they had , for the erecting the setting up of Gods Tabernacle , David would not take an houres rest till he had prepared an habitation for the Arke , Psal. 132.3 , 4 , 5. and because he set his affection upon the house of God , he prepared for the building of it with all his might , 1 Chron. 2 , 3 , 4 He thought it a thing unbecomming him , to dwell himselfe in a house of Cedar , when the Arke of God dwelt under curtaines : and the Jewes in the sore famine and siege of Jerusalem , brought ever the fairest and fattest Cattell for sacrifices , though they were constrained themselves to feede upon Rats and Mice and other worse vermine ; they chose rather to pine and famish their own bodies , that the Altars of God should be altogether unfurnished , or take up with the worst : and when the Tribunes complained for want of gold in the Treasury , to offer to Apollo , the Romane Matrons plucked off their chaines , bracelets , and rings , freely offering them to the Priests to supply that defect in the service of their gods ; This certainly was a high straine of devotion in those Jewes and Heathens , And what do you think of the Primitive Christians , were not they also thus violent when they sold their estates , and layd down the price of them at the Apostles feete , to purchase the meanes of Salvation for themselves and others ? If the people of this land would bid so high for the rich pearl of the Gospell , The Kingdom of heaven were ours . 2. And as in procuring of helpes , meanes , and advantages for the attainement or advancement of the kingdom of God , so in removing the lets and impediments , this heaven-sprung-violence will work and bestir it self to the uttermost . If the Gospell of Christ , the Word of the Kingdom , chance to be brewed with humane traditions , or the Worship and Ordinances of God adulterated with spurious institutions and impure mixtures , Quid non audet amor , what will not a man of violence do or suffer ? What labour or cost will he spare ? What adventures will he not make ? What hazards not run , rather them suffer ( if he can helpe it ) such pollutions ? He will set his shoulders , with Sampson , to the pillars of Dagons house , and pull them down , though himselfe be oppressed in the ruines ; he will cut down the grove of Baal , and overthrow his Altars , though the men of the City cry out of him , and threaten to have his life for it . He will do his uttermost to remove scandalls and stumbling blockes as Hezekiah did the brazen Serpent when Idolized ; to scourge out of the Temple corrupt Church-men , which make merchandize of holy things , as our Saviour did the money-changers ; to reforme abuses and prophanations of Gods Name , his Sabboth , and Sanctuary , as Ezra and Nehemiah did ; He will not connive at his neerest friends , but eject and cashiere them , if Idolatrous or superstitious , as Asa did Maacha his Queen Mother , 2 Chron. 15.16 . Hezekiah made it his first work when he came to the Kingdom to set open the doores of the Lords house , which for a long time had been shut up ; he was scarce warme in his Throne when he was fiery hot , for a full and through reformation , 2 Chron. 29.3 . And Iosiah his grand-childe , when he was yet but young was nothing lesse , if not more eminent in this violent zeal than he . All the Altars , Groves , Images , and whatsoever other trinkets , reliques , and monuments of superstition were found in the land , he offered them up for a hecatomb , made a bone-fire of them , as you may see at large , 2 Chron. 34.3 , 4 , 5 , &c. You see now the chiefe Ingredients of this heroicall Disposition , and straine of Spirit , and some few ( for I cannot name all ) of the principall operations of it , see now the Grounds and Reasons of it . 1. In respect of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , It s meete and our bounden duty , that we should use all our violence , and if 't were possible more then all , in matters of this nature ; It s good councell that of the wise man , Eccles. 9.10 . Whatsoever thine heart findes to do , do it with all thy might , slightnesse of heart in carrying on any businesse is naught , but worst of all in Religion , God likes it well when we put on to purpose , muster all our Forces , and stir up our strength to lay hold of him , Esay 64.7 . He lookes for what we can , Deut. 6.5 . And if we offer him lesse than all , we might as well offer nothing . When our intentions in his Worship , are not screwed up to this height , it s a sign that our hearts are divided and cloven , and therefore hypocriticall : when the Jewes were carelesse and perfunctory in their devotions , and put God off with any sacrifices which came next to hand , he accounted this as a dishonour to him , and as a derogation to his Majesty and greatnesse , and therefore he thundred out a dreadfull curse against them , Mal. 1.14 . If ye offer the blinde and the lame for sacrifice , is it not evill ; offer it now unto thy governour , will he be pleased with thee , or accept thy person , saith the Lord of Hosts , vers. 8. This carriage of theirs bewrayed plainely how little respect their hearts bare him . It was a cleere evidence against them , that they made him not their chiefe ; therefore he lets them know how sensible he was of this disrespect , vers. 14. Cursed be he that having a male in his flock , offereth unto the Lord a corrupt thing , for I am a great King , saith the Lord of Hosts . If there be not a stamp and impression of zealous violence in all our religious addresses unto God , our deportment is not such as becomes the Majesty and greatnesse of such a King . 2 And as this violence is just and necessary in respect of God , who requires and calls for it at our hands , so is it also in respect of the prize it selfe , which is here contended and striven for , it being the Kingdome of heaven , and therefore well worthy of all the violence which we can use for it : to be eager and earnest in other things of an inferiour allay {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it will not quit the cost , violence for the most part is above the proportion and value of them ; but the Kingdome of God is a matter of the greatest importance and consequence of any other in the world . It is worthy of all the courage , zeale , and resolution that we have ; where can we lay them out better , or so well , as for the atchievement of a kingdom . The heathen man could say , Imperia pretio quolibet constant bene : A kingdom cannot be over bought , the crown Imperiall of a mortall Prince , it is a radiant and sparkling object ; whatsoever a man payeth for it , it is held a rich purchase notwithstanding . Agrippina thought the Romane Empire a good penni-worth , though she bought it for her son Nero , a very wretch , with the losse of her own life . What violent running , wrestling and striving was there of old in the Olympique games ? what combates and contentions ? yet all was but for a corruptible crown , as the Apostle speakes , 1 Cor. 9.24 , 25. The greatest reward they could looke for , was but a crown of Lawrell , a chaplet of flowers ; and besides , they all ran in those masteries , and yet it was but one onely that could receive the prize : but we strive for an Incorruptible crown , and if we strive violently , as we ought , we shall all obtaine the prize we strive for ; and when it is obtained , it will be more worth then all the crownes and diadems in the world . The Crownes of the greatest earthly Monarchs , though the pearls in them be never so glistering , yet they are stuffed , for the most part , with such thornes , attended with so many piercing cares and sorrowes and discontents , that a wise man , if he should meete with one of them lying before him in the way , he would scarce thinke it worth the taking up ; but the crowne of this Kingdome which we strive for , if by all the violence we can use in doing or suffering we may win it at the last , it will super-abundantly make amends for all . It s possible that we may , nay its certaine that we must endure much , if we will set our selves with obstinacy and violence to run this course ; t is a Law enacted in heaven , That we must all through many tribulations , enter into the Kingdome of God , Act. 14.22 . But this needs not discourage . If our suffering be great , our Reward is Hyperbolicall , 2 Cor. 4.17 . Our light afflictions which are but for a moment , what comparison betwixt them and the reward which they work out for us , which is , a far more exceeding and eternall weight of glory . It s possible , in these plundring times , we may lose our estates , it skills not much ; if we part with that which we cannot keep , to gaine that treasure which we cannot lose : The Primitive Christians , suffered the spoyling of their goods with joy , knowing they had in heaven a better and more enduring substance , Heb. 10.34 . It may be , whiles we are zealous for the honour of God , we shall be in danger to lose all our owne respect , and reputation among men ; the black mouth of Calumny may asperse the loyalty of our intentions , and sully our Names with horrid imputations of treason and Rebellion ; Jehoiada did but endeavour to put down unjust usurpation , and to set up the right heire in this throne , and to draw the people into a Covenant with God , and yet Athalia cryed Treason , treason . Oh , but sayes Saint Peter , if ye suffer reproach for Christs sake , hapyy are ye , for the spirit of glory and of God rests upon you , 1 Pet. 4 14. A Christian is never so glorious as when he suffers most reproach and ignominy for Christs sake . There is nothing in the world , saith Chrisostome , nothing at all comparable to that glory . When men revile and persecute you , and say all manner of evill against you falsly for my sake , rejoyce and be exceeding glad , saith our Saviour , for great is your reward in heaven , Math. 5.11 . A dram of credit well lost , in a good cause , and for a good conscience , will amount to as much in the returne of it , as an eternall Crown of glory is worth : but we may haply yet further endanger our liberties , forfeit our dearest contentments , incurre the displeasure of our friends , lose our interests , yea our lives and all we have in this world : we could never bring them to a better market , we shall gaine an hundred for one , take his Word for it who cannot lye , you cannot desire better assurance , it being all which heaven and earth have to shew for their continuance , Luke 18.29 . Verily I say unto you , there is no man that hath left house , or Parents , or brethren , or wife , or children , for the Kingdome of Gods sake , who shall not receive manifold more in this present time , and in the world to come , life everlasting . It s a thriving trade indeede , thus to part with transitory things , and gaine eternall , to exchange drosse for gold , peebles for pearles , withering flowers for an inaccessible crown : Who would not traffique in such a merchandize ? Anselme hath a saying , That if a man could serve God , with all fervency of zeale and devotion , for a thousand yeeres , yet all this were as nothing in comparison of the happinesse to be for one halfe of a day in heaven ; I will say yet more , If a man could performe all the vertuous exploytes , and suffer all the most exquisite tortures which all the Saints and Martyrs have suffered from the beginning of the world , yet all this would not beare up the scales , nor hold any proportion of weight , so as in any sort to be judged worthy to be compared with the glory which shall be revealed , Rom. 8.18 . We can never therefore be over violent for this prize . 3. And as in respect of God and his Kingdom , this is necessary , so in respect of the enterprisers themselves ; who , except they strain hard , presse on with much violence , might as well sit down , and set their hearts at rest , giving over the Kingdome of heaven and eternall Salvation , as a lost prize : cast your eyes about which way you will , whether on God , or your selves , or the world , enemies or friends , nothing can set before us the least door of hope that ever we shall come to heaven , Except we strive to enter in at the straight gate , Mat. 7.13.1 . Looke upon God and you shall finde that he hath fixed it as an irreversible order , that such as strive for mastery , shall not be crowned , except they strive lawfully , 2 Tim. 2 5. We must conquer before we triumph ; win the Garland before we weare it : we are too well conceited of our selves , and presume too much upon Gods love , without any just ground : if we expect that he should bring us by a nearer way , and shorter cut , unto eternall glory , than he did his onely begotten son , who came not easily by his crowne , his conquest over death and hell , and the spoyles taken from them , were not Salmacida spolia sine sanguine & sudore , spoyles got without sweat or blood-shed , for he did both sweat and bleed in his striving and strugling for them ; and I do not finde where entrance into heaven is proposed unto us but upon such like termes in quality , I meane not in equality which is impossible . Revel. 2.3 . To him that overcommeth will I give to sit with me on my Throne , even as I also overcame and am set downe with my Father in his Throne : Loe here God hath held out his Kingdome as a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an honourable prize , for brave spirits to contend and scuffle for : this is the just price which he hath pitcht , He that overcomes , the Crown is his , upon other termes it cannot be expected . The old rule was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; The Gods sell all for sweate , and it is indeed true , that there is nothing of worth in all this world which can be got better cheap : a Scholler cannot compasse any competency of skill in the Arts and Sciences without much study and travell ; Multa tulit fecitque puer sudavit & alsit , it will cost much sweat and much toyle to excell in learning . A mechanicall artificer cannot thrive nor grow rich in his ordinary trade , without more then ordinary diligence ; and shall we think the Kingdome of heaven will come dropping in our laps , whilst we sit still and fold our hands , and will do nothing , or that which is to as little purpose as nothing , for it . I confesse that of Tertullian in proper speech is most true , That nothing of or belonging unto God can be either bought or sold ; God is a most liberall Benefactor and gives us all things , even his Kingdome too , freely ; we have nothing that good is , in relation to time or eternity , but it comes in upon us as a gratuity ; and we for our parts {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , we have no price in our hands to give in exchange for such blessings , especially the Kingdom of heaven , which his more worth then all the world , though turned into a Globe of gold or mountaine of Diamonds , yet it is as true in another sence , That all the blessings of God , yea even the Kingdome of heaven too , must be traded and trafficked for ; Salomon calls in customers to the shop of truth , and he requires them to buy it ; and our Saviour commends this practise in two parables , The one of a rich Treasure , the other of a precious pearle , Mat. 13.44 , &c. Many such like expressions we meete with every where in the Scripture , all which import a kinde of trading and trafficking with God , for the great things of his Kingdom , which must be bought and purchased by laying out whatsoever we are or have , for them . When we offer him the flower of our desires , the highest pitch of our affections , and the marrow of our best endeavours , this is pretium legitimum , God will accept of it , as of a just and currant price ; and if any bid short of it , and will not be at such cost for heaven ; I can give him no other comfort but this , He may go to hell , if he please , good cheap . 2. Looke we towards our selves , or the world about us , and we shall finde all the contention and violence we can use , no lesse then necessary : The Kingdom of heaven is unto us as Canaan was unto the Israelites , a Land of promise indeed , but yet a land of conquest too ; there is a multitude of Gyants , the sonnes of Anak that we must encounter with , and prevaile over , ere we can take possession of it ; there be Gyant-like corruptions in our owne hearts , which will finde us work enough to resist , and much more to over-come them ; sometimes our unbeleefe will dash our hopes , melt our courage , emasculate our resolution as it was with the Israelites , and the ten low-spirited Spies , which gave over Canaan as desperate , because of its fenced Cities , and high battlements , and the sonnes of Anak the great Zanzummims that lay in the way , we had neede of a mighty violent operation of faith , to over-looke and over-master such difficulties : sometimes Ambition will solicite us with a baite of honour , and other-whiles covetousnesse will tempt us with a bribe , to stop our course ; and either , altogether to let our designe fall , or else to be more remisse and moderate in the pursuance of it ; here if we be not violent , we lye open to much danger . It s no hard matter for temptations to break in and prevaile , when our desires linger after such things , when our affections are but lukewarme , and our resolutions not steady , now we are upon the point of being betray'd ; a faint deny all begets new suites , and a doore left unbarred gives easie entrance , When we cleave not unto God with full purpose of heart , Act. 11.23 . Other things will get in betwixt him and us . It s onely a Spirit steeled with Christian resolution , that can make a man in such assaults steady and unmoveable like to the Roman Fabritius , of whom it was said , That one might as well offer to stay the motion of the sun in the firmament , as to put him out of his way ; sometimes carnall policy will endeavour to take us off , and sometimes ease and sloath will retard us ; and sometimes carnall feare will hold out a Gorgons head of dangers and discouragements , telling us there is a Lyon in the way , and that it is better to sit still then to bestir our selves , and be active , when there is so small probability of successe . These , and a world of such other oppositions and encumbrances , we shall be sure to meete with from our selves ; we have a traytor that lyes in our owne bosome , an adversary in our brest , which will ever and anon endeavour to kill Christ in us , as Hierome speakes , and to smother all desires , motions , and affections , which proceede from him , or breath after him . 3. Nor is there lesse opposition to be expected from the world , both friends and enemies will interpose hinderances and blockes sometimes , which we may have much ado to leap over , The world is never more prevalent then when it comes alluring and wooing us in a way of love , with sweete promises and pleasing blandishments . When that Noble Italian Marquesse Galeatius Caracciolus was solicited with great offers of preferment from the Emperour and Pope to draw him off from his Religion , it was a shrew'd temptation , and would no doubt have taken with him , if he had been of a flexible Spirit , but he returned this peremptory answer , I esteem one dayes communion with Jesus Christ , in the Gospell , above all the honours and riches in the world ; If carnall friends and counsellors assault us , with bewitching entreaties , to worke us to a complyancy , we shall be hard put to it , to turn them off ; except we violently stop our eares , against their pleasing charmes , as Vlysses did against the Syrens Songs . It may happen sometimes , that our neerest kindred and acquaintance , our dearest parents , or the wives of our bosome , may with weeping eyes , and moving words , winde about us , and offer to mis-perswade us , as Dalilah did Sampson ; and to draw us from God , as Peter would have done our Saviour with , Master , Pitty thy selfe ; and it will be a great degree of violence , to shake them off as Christ did him , with , Get thee behinde me Sathan : or as Saint Hierome exhorts in this case , to trample upon the gray beard of our Father , to treade upon the wombe of our Mother that bare us ; to shake off children and Nephewes , as S. Paul shook off the Viper from off his hands . It must be a fixed and all-conquering resolution , that can , like Sampson , snap a sunder such cords , and not be bound with them . 4. And if it be no easie matter , to make good our resolutions , against the batteries , which we our selves , and our friends too often raise against them ; surely then we had neede of Robur & as triples circa pectus , a brest-plate of Adamant , an helmet of steele , to make us impenetrable against the hail-shot of opposition , which we must expect from our enemies ; the more close we cleave to God , and the more we separate in our wayes and courses , from the world ; so much greater will be the rage of the devill , and his agents against us , to vex us with all harsh tryalls . If we be so violently bent , that nothing will serve our turne , but a full and through Reformation of Doctrine , Worship , and Government ; we shall meete with as fierce opposition as the Jews in Ezra and Nehemiahs time did : a mighty Court-faction , and a Potent Army will be raised against us , so as we shall be forced to build the Temple , as they did ; with a sword in one hand , and a trowell in the other . If the three children , would have beene content to conforme themselves to the Court Religion , and to resigne their consciences to the Kings pleasure , all had beene well enough ; but when they declared a contrary resolution , and were as stiffe as oakes , and would not yeeld , then there was but one way with them ; an artificiall hell was prepared , and they must be cast into the burning fiery furnace , Dan. 3.15 . It is , and ever hath beene the elaborate and great designe of the world , saith S. Cyprian , to strangle Christ in his cradle , as soone as ever he begins to be shaped , and formed , and brought forth in the manners and conversation of a Christian , now to kill him in his Infancy . The Church met with no persecution , that we reade of , whiles she lay slumbring in her drowzie bed , and opened not the doore to her beloved that knocked , but when she arose and went about the City , and left no corner unsearched , and made all the towne know who she was in love with ; now she falls into the Inquisition ; the Prelaticall Faction met with her ; the watch-men and keepers of the wals wound d her , and tooke away her vaile , with other course usage , Cant. 5.7 . When the blinde man had the eyes of his minde , as well as of his body , so far enlightned , that he declared himselfe in the face of the Court , to stand for Christ ; now there was no remedy but he must be excommunicated ; for the Pontificall tribe had made a Canon , That whosoever confessed Christ , should be put out of the Synagogue , John 9.22 , 34. If once we begin to advance in good earnest , and set forward towards heaven , it will not be long to be sure , ere some furious storme of persecution be raised , to drive us back againe ( if possible ) to the gates of hell . In all these , and sundry other respects , there must be much fervency in our desires , affectionate obstinacy in our resolutions and endeavours , much wrestling and conflicting with God and our selves , friends , and enemies ; or else admission , and entrance into the Kingdome of heaven is a thing to be despaired of . I come now to inferences of use and practise , and to omit others which offer themselves in variety : I pitch upon three onely . 1. For Instruction . 2. For Reproofe . 3. For Exhortation . For Instruction in two Branches . 1. This may informe us , That Salvation is a prize , not so easily won , as it s commonly Imagined . There is an opinion in the world ; * Paulus Tarnovius calls it , Novum Evangelium , A new Gospell ; that if so be a man professe the true Religion , and be Orthodox in his Judgement , and not grosly notorious for any enormious crymes , in his conversation ; if he come to Church , and heare the Word , and receive the Sacraments , and have forme of Godlinesse , though not the power and life of it ; why then such a man shall certainely be saved . This new Gospell , as that Reverend and worthy Divine calls it , is an old Delusion and fallacy of Sathan , which hath prevailed in the world from the beginning ; and in all ages , jugled thousands out of their Salvation ; and wheresoever it is received , and entertained , it will be the destruction , not of particular persons alone , but of whole States and Kingdomes , as it was of the old world , and the Jewish Common-wealth , and of Germany too , now of late ; if the judgement of that learned man mistooke not its marke . Oh this {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Nazianzen speakes ; this new Gospell without charges , this cheap Religion , which would open us such an easie way , with a few good words , with a little wholsome breath , to purchase the Kingdome of heaven , we could rellish it well ; its marvellous pleasing and delightfull to our lazie and sluggish dispositions . As Marcus Lepidus when he stretched himself , and lay along on the grasse ; O utimam hoe ess●t laborare : Oh , saith he , that this were to labour , and to get the Mastery : so many of us , when we stretch ourselves , on our beds , like them in Amos , and live at ease in Sion , denying nothing to our carnall affections and appetites , which we have a minde to ; Oh , say we , that this were to be violent for the Kingdom of heaven , for then we would list our Names , and be as forward as who most : but let us not be deceived , The Kingdome of God consists not in Words , but in power , I Cor. 4.20 . If Christianity were a soft and delicate profession , were the way to heaven over green meddowes , and floury plaines , strewed with Roses and Violet ; and not beset with tryers and thornes , with difficulties , encumbrances , and oppositions ; every Agrippa would then be not onely almost , but altogether perswaded to be a Christian , every prophane Esau would come in for a share , none would sit out : but heaven is not got with a wish , nor Paradise with a song . Remission of sinnes , and the Graces of Regeneration , they are not obtained with a sigh , victory over all oppositions from earth and hell , is not atchieved with a breath : it s not dull and faint wishes , cold and languishing velleities , feeble and heardlesse endeavours , that can hope to win the crowne of Glory , there must be passionate longings and breakings of the heart , with continuall desires after God : the operation of Gods Word upon us , must be as a burning fire shut up in our bones , Jer. 20.9 . Our zeale for God must eate us up , Psal. 69.9 . We must be valiant for the truth , Jer. 9.3 . Resist oppositions and temptations unto blood , Heb. 12.4 . Else were there as many heavens as there be dayes in the yeere , we are never like to arrive in any of them . 2. This may let us see what we are to judge of temper and moderation in matters of Religion . In other things it is a vertue and worthy of much praise , and it is not to be denyed , That even in Religion too , there are some things , in which it may have place . When there was too much heate in the Church of Rome , about some matters of indifferency , not much importing any way , the Apostle to calme both parties , and to compose them unto moderation , and mutuall bearing with one another ; The Kingdome of God , saith he , is not meate and drinke , but righteousnesse , and peace , and joy in the holy Ghost , Rom. 14.17 . All truth carries Gods stampe , and is pretious , but not alike ; there be some truths of such moment and consequence , as that they cannot be over violently striven for ; but there be others of an inferiour alloy which need not be held , much lesse pressed upon others , with so hard a hand , such are not a few speculative opinions and rituall practises , in matters of externall Worship ; in contending about which , if the excesses of zeale , were corrected and allayed , with a little cooling of moderation , no doubt it would be much better then now it is with the Church of God . It s a good rule to this purpose , that of the famous Chauncellour of Paris : Honey is good with the honey comb , and so is the Savour of Devotion , when it is seasoned with a discreete mixture of moderation . But although it be true , that in these punctilioes , as it were , in Religion , moderation is a Jewell , yet in the profession and practise of those maine fundamentalls of Faith , and Worship , with other superstructions , neerly bordering and coasting thereupon , it is far otherwise . In these things its easie to be too moderate , but impossible to be over violent . If we seeme to be transported into an extasie , so as the world judgeth us to be besides our selves , it matters not much ; If we be besides our selves , it is unto God , 2 Cor. 5.13 . Religion is a tender businesse , and of great concernment ; the glory of God , and our Salvation , depends on it ; and as Calvin said , of drawing too much water out of the well of life ; so may I , of drawing out our Spirits in too much violence for the honour of God . I do not know where any man is blamed in all the Scripture for such a fault . If it were possile that in hearing the Word , a man were all eare , if in prayer he could be rapt up into an extasie in mourning for sin , if he could melt out his soule at his eyes ; in all the other parts of worship and practises of piety , could he be all devotion , and pure , pure zeale , it would become him well , and there should be no danger of excesse ; How is it possible , that we should have too much of that whereof we can never have enough ? The world is generally of another minde , a little violence in matters of Religion , a very little upon the knives point will suffice , a dram or two is enough of all conscience ; but for moderation , as much of that as you will , the more the better ; This is the opinion of Politicians , Court-Divines , and all the rest of that stampe , they cry up that bosome-Idoll of discretion , as the onely fit temper , for a wise and well-composed Christian ; and if sparklings of zeale , breake out , and discover themselves , If any violence appeare , this they cry down as faction , folly , frenzie . It hath indeede beene ever so with this wise world in all ages . When our Saviour was so wholly taken up with the great affaires of the Kingdome of God , rising up early to Preach , and continuing often whole nights in prayer , so as he had no leasure , no not to eate ; his friends out of meere pitty , good folkes , sent to lay hold on him ; for they sayd , he was gone besides himselfe , Mark . 3.21 . The like censure past upon Saint Paul , because he was earnest and zealous in the cause of God , it was thought he was gone mad , the man sure had lost his discretion . Act. 26.24 . And Saint Basil when he was passionately eager against the Arrian faction , then prevalent at Court , this was interpreted a symptome of dotage . If men will not be baffled out of their Religion , the wise world counts them fooles , and furious zealots , and complains sore of them , for want of moderation . The lesse wonder it is that our Honourable Senate , which hath shewed so much zeal for God , should meete with the same measure , from Malignant and ill-affected spirits . Among other virulent invectives , this is clamored against your Religious proceedings , with the greatest noyse , That you are and have been over violent ; Oh you have undon the Kingdom with an high and Imperious reformation , you have let it blood in the Basiliks veine : In sum , the Physicke hath been worse then the disease , such cavils and calumnies , are rife against you , in the mouths of your enemies , who in this , like Lapwings , cry aloofe from their nests , the truth is , they have a bitter , and most enraged despight against you , for preventing , and counter-myning their execrable and Acheronticall designes : they hate you most of all because you will not suffer them to destroy three Kingdomes , and to pull up Religion and property by the roots . This is the ground of their malevolent aspersions ; ferrit their complaints to the bottome , and you shall finde that this is it , That you have with all your force and strength resisted them who would destroy us all , ruine Religion , introduce Popery and Tyranny , and purchase the meanes of damnation to us and our posterity . Hinc ille lachrymae , Hence are these vollies of slanders , reproaches , and imputations discharged against you , in which the enemies deale alike with you , for all the world , as Fimbria a mad fellow of Rome , dealt with Scaevola , against whom having a quarrell , and endeavouring to murther him , with a sudden stab ; because he braided aside a little , and warded the blow , so as it proved not mortall , therefore he commenced an Action of trespasse against him , and sued him at the Law ; and wot you what was the Indictment , Quod telum toto corpore non excepisset , For that he would not open his body , and suffer him to run up his dagger unto the hilts . Or as Caligula when he practised to poyson a man , in a slye underhand way , and the man suspecting the worst , tooke a counter-poyson to prevent the mischiefe : the gentle , kind-natured Emperour , thought it was foule play , and complained much of the Iniquity of the times ; that men would be taking Antidotes against Caesar . No doubt a very haynous crime , a just and rationall complaint and sibbe to this against us , that we will not all lye downe and quietly suffer our throats to be cut , our Cities fired , countries wasted , and all we have , taken from us . But to return to the matter , whence I have a little strayed , just indignation transporting me : Honoured worthies , you will , I know like the Moone in the heavens , hold on your course , though dogs and bawling curres , barke never so much , you shall never have cause to repent of your zeale and piety towards God ; the next morning after you are arrived in heaven , you will thinke all your labour and cost well bestowed , and repent ( were it possible ) that you have not done , and suffered more ; and for the present , the lesse respect and thankes you finde from wicked men , the more esteeme and honour you shall have with God , and all that are vertuously disposed ; yea that zeale and piety of yours , for which you are so much maligned , and traduced it shall make your memory precious unto the present age , and to all posterity ; and when the names of your enemies shall rot above ground ( as they do already ) and they themselves shall be rung down with a peale of Satyres to their graves , your names shall be as sweete as perfume , the generations to come shall embalme them with honour , the children yet unborn shall rise up , and call you blessed , and every one that reades your Chronicles , or heares of your worthy acts , shall say , This was the Reforming Parliament , which did , and suffered more for God , then ever any that was before it ; many Parliaments have done worthily , but this hath excelled them all . 2 This Text and Doctrine may serve like the knuckles of a mans hand , appearing on the wall to Balshazzor , to write unto many their sad doome , to reade them their destiny , they are never like to come neere to the Kingdome of heaven . Of this sort are not a few : 1. Such as are enemies to the progresse and proceedings of the Gospell , whether close and secret , or open and notorious ; there be many glozing Malignants , that can bite in their malice , calme their lookes , smooth their foreheads ; but their hearts swell like the Sea in a storme : If they could raise any tempests , cause any commotion , and the occasions and junctures of affaires would permit them to do it with advantage , we should taste as much of their Malignity , as of the most desperate opposers , Gebal , Ammon , and Amaleck they are now knotted together in a confederacy , and up in Armes ; pillaging , spoyling , plundering , and laying all waste before them , With a rage that reacheth up unto heaven , 2 Chron. 28.9 . Tobiah and Sanballet were not in a more pelting chafe , when the Temple and City of Jerusalem were like to be reëdified . Herod and Jerusalem were not more troubled when they heard that sad and damping newes , That Christ was borne , then these malignants and Incendiaries are startled at the noyse of a Reformation . The powerfull comming in of Christ into his Kingdome , the Majesty and lustre of pure Worship and Ordinances is unto them ( night-birds as they are ) formidable as the sun-shine to the Owle , or as the light of heaven to Cerberus the dogge of hell ; they abhor it as the darknesse and shadow of death . Oh the bright star of Jacob● the rising and Orient lustre of it , to such as love darkenesse better then light , it is of an Ominous and dismall presage , it portends their kingdome will come downe , their mis-giving hearts are afraid of the scorching Influence of it , as the devills were of Christs comming , lest it should torment them before the time , Mat. 8.29 . And now , is it possible , trow ye , that such sonnes of Belial , to whom the presence of Christ in his Ordinances and Worship , is the greatest burthen and torment , and as it were an hell upon earth ; Is it possible that such should ever expect or conceive the least hope of reigning with him for ever in heaven ? Oh , yes , they pretend for heaven as much , and as loud as any others , and they are for Religion too , even for the true Reformed Protestant Profession , and they are zealous , yea violent for it , and that is the reason ( you must beleeve them ) why they have drawne their swords , and taken up Armes ; It s for no other end doubtlesse , but to defend the true Protestant profession , with his Majesties just Prerogative and Crown-rights , which the Parliament with the faction of Brownists , and Anabaptists that adhere to it endeavour to destroy . It s a true saying that of the Romane Orator , * There is nothing so horrid , no cause so desperate , which may not be palliated and covered over with glorious and glittering pretences ; As Herod would have the wisemen bring him word , when they had found Christ , for he meant to come and worship the babe , when his intent was to slay it . But as Tertullian wittily told the Gentiles , when they contended so fiercely for the worship of Jupiter , That whatsoever they pretended , Caesar was their chiefe God , and that they worshipped him with more devotion , then Jupiter ; The like may I say of these Herodians , or Court-zealots , call them what you will , and let them pretend what they list for God , they are Caesars by whole-sale in Religion , affection , conscience , soule , and body , and all Caesars ; they measure Religion by the length of the Scepter , being resolved to beleeve the worst of Popery , and to practise the worst of Tyranny , even to the destruction of the three Kingdomes , if Caesar do but please to declare the one to be the True Reformed Protestant Profession , and the other , The due Rights and Priviledges of Parliament ; much like the Boutefew that Tully speakes of , C. Blos : Cumanus I think it was , that would , to shew his affection to his friend , do whatsoever he should bid him , though it were to set fire on the Capitoll . 2 Not all out so desperate , though bad enough , is another sort of neutralizing temporizers , that are just of Gallios temper , for matter of Religion , not caring a jot whether the Arke or Dagon be set up , whether Christ or Antichrist prevaile , the true Religion or Popery , both , or neither , to them is a matter of indifferency , and not so much as the turning of an hand ; they passe not at all for such things ; onely , they have the discretion to set their sayles as the wind blowes , and to wheele about as they see occasion , that they may be of the prevayling side ; much like the man in Macrobius , who during the times of civill war betwixt Antony and Augustus Caesar , had with much Art and diligence taught his two crowes their severall notes , the one to say Ave Imperator Antoni , the other , Ave Imperator August● ; that so when the warres should be over , and the controversie determined , whether party soever prevayled , he might be sure to have a bird for the Conquerour . If there chance to be any such within these walls , I wish they would sadly and ripely consider that speech of our Saviour , He that is not with me is against me , Mat. 12.30 . and that grave expression of a great Prelate , This cause of God is of that Nature , that if a man do not appeare in it , and gather with Christ , he scattereth from him , there being no middle condition possible in which a man can close or side with any other than the devill , who joynes not with Christ . 3. Such as value their wealth , ease , credit , reputation , above Christ and his Kingdome ; to come to Church now and then , to heare the Word , performe some cheape outward duties which may looke like a forme of godlinesse , none will , blame them for this . It were disgracefull to be Atheists ; unprofitable to be Papists , or recusants , thus far they go and its faire too , but to be at any expence for Christ , to purchase his kingdom with any prejudice to themselves in their credit or estates , he must pardon them for that : they love a Religion ( contrary to Davids disposition ) which will cost them nothing ; these have taken the Covenant , many of them onely to save charges , for they spare not to professe that they will trust God with their soules ( though they perjure ) rather then the Parliament with their Estates . They will lash out more in furnishing a banket , or some unnecessary entertainment , spend more in one cast at Bowles or Dice , then ever they can be gotten to part with all their life long , for the glory of God , the upholding of his cause , and Gospell , and the preservation of an 100000. Christians , in the three Kingdomes : the men of this world , they are violent for their Mammon : Give them the fatnesse of the earth , Take the dew of heaven who will : A right brood of old Gadarens , who can be content to have a whole Legion of Devils roost in the Kingdome , and nestle in their own hearts , as in strong holds , rather than they will be at so much cost , as the losse of their hoggs , to purchase the dispossession of them . 4. There be others that seeme violent in matters of Religion , none more forward in appearance then they , but they are not sincere and cordiall . As it is with them that are sicke of a Fever , while the face and outward parts burne , the heart quakes and shivereth with cold , so it is with these pretenders ; their countenance , Jehu like , is full of flushing heate ; in their face and outward carriage you may see their zeale for the Lord , but if you could put but your hands within their brests , you should finde their hearts Nabal-like , as cold as a stone . It s no new devise , but an old trick of hypocriticall spirits , to seeme devout onely for their owne ends , to drive their own designes under a colour of being zealous for God . Ignatius observed , there were some of this stamp in his time , who made a trade and an occupation of Christ , to get wealth by him , shuffling in Religon , to deale themselves a thriving game in the world . I know not whether it be true , but the Vox Populi , the Common opinion and voyce of the people is , That in Country , City , Armies , I hope not in the Parliament , there are and have beene too many , who in publike places of Imployment , at the publike charge , drive their private designes ; enjoying both at once , and improving the miseries of the times by dilatory proceedings , dead pay , false musters , betraying of advantages , and letting opportunities of action slip , with other stratagems and feates of pollicy , very depths of Sathan , profound as hell , which I have not wit enough to reach . If there be any such Judas's , masked devills , here , let me informe them ; If their bosome intelligencer , their Consciences I meane , be asleepe , perhaps it may arouse them a little , that thunderbolt , Esay 29.15 . Wo unto them that dig deepe , and seeke to hide their Counsell from the Lord , and their workes are in the darke , and they say , who seeeth , and who knoweth us : and let them take that along with them too , Esay 30.33 . There is a Tophet prepared of old , its deepe and large , the pile thereof is fire and much wood , the breath of the Lord like a streame of brimstone kindles it ; and let me tell them yet further , If this fiery gulfe be not for such , I do not know whether it can challenge any guests . 5. There be others , zealous in Religion , but not enough ; they have like the Laodiccan Angell and Church , some heate which makes them luke-warme , but they are not violent , their dram of zeale is tempered with so many ounces of discretion , that the operation of it can scarce be discerned ; they are Orthodox in opinion , not much exorbitant in conversation , owne the great cause of the Kingdom , set their faces towards heaven , are not against Reformation : but then they must not be over-driven , you must not put them out of their owne pace , they like not a Jehu's March . It s good to be zealous , but not too much , say any what they will , doe what they can , their affected moderation will never suffer them to exceede the middle temper of that wise Statesman in Tiberius his Court , who to be sure would not strike a stroke against the streame , nor engage himselfe so far in any cause , as might tend to his prejudice ; how-ever the world went , he would be sure to save one . Such is the polititian and wordly wise-man , he will move no stone , though never so needfull to be removed , if he suspect that there lyes a Scorpion under it , or if he apprehend the least feare , that any part of the wall will fall upon himselfe ; well fare yet the Roman Consul , that incomparable patriot , who in his private and retired condition , when he was removed from the Helme of the Common-wealth , imployed all his force and strength to keep off those waves from the great vessell of the State , which had well-nigh drowned the cock-boat of his owne private Fortunes . 6. There be others zealous and violent for a while , but they hold not out to the end : The Philosopher sayes , No violent thing lasts long , It s true in Divinity , as well as in Nature : If the violent motion proceede from some externall artificiall cause , and not from a rooted stirring principle within , when that which is the cause is removed , the motion arising from it ceaseth . If our violent stirrings and heates of zeale , be not from the right fountaine of heate , the heart ; tract of time and other occurrances will be calm them by degrees , and wear them out : the stony ground set forward , and put on with great animosity at the first , but when difficulties and unlooked for dangers , when a storme of persecution arose , then they plucked in the tender horne , their zeale cooled , their courage abated , their resolutions fell like leaves in Autumne . In the beginning of this Parliament , when the Lord tolled us on with fresh mercies , and allured us into the wildernesse as the Prophet speakes , that there he might give us the valley of Achor for a doore of hope ; when every day we were pasti miraculis as Cyprian speakes , feasted with miracles in ordinary , the Lord setting himselfe on purpose to ingage us firmely in his worke , by divers rare and astonishing providences , that all bridges might be cut off , and that we might never thinke to retire backe againe ; At that time , many that were not sound at the heart-roote , joyned with us , and who more resolute then they , but when the wheele of Providence seemed to turne , and many sad clouds began to gather and threaten a storme , now they tacked about , and set their sailes backe ; they were willing to follow us out of Egypt when they had seene the wonders and miracles of God at our departure thence ; but when they came into the wildernesse , and met with Scorpions and fiery Serpents , and great afflictions , then their hearts fainted , and they fell on murmuring as the unbeleeving Jewes , and that mixed multitude did , Numb. 11.4 . A man might as well never own the cause of God , as afterwards desert it ; whatsoever a man hath done and suffered for Religion , ( and there be many that have done and suffered much , ) It s al lost and forgotten , when once he begins to looke backe , Ezek. 18.24 . Judas , and Demas , and Hymaeneus , and Alexander the Copper-smith , with other such flinchers ; what were they the better for all their hopefull beginnings , when afterwards they declined , their zeale-being all spent , their violence tyred , and all their alacrity lost . It s not good beginnings , but perseverance in Religion , that takes this glorious prize , and wins the garland . Be faithfull unto the death and I will give thee a Crown of life . Revel. 2.10 . 7. I may not passe over another sort without a gentle touch , such I meane as are unfeinedly cordiall in the cause of God , and zealous for it , yet do not a little hurt to themselves and others , and the Cause it selfe too , through their indescreete and unwary managing of it : they desire nothing more then this , That Christ might raigne , and weild the Scepter of his Kingdom , according to his own hearts content , in all the parts of the Land ; they are active in endeavours for Reformation , and this deserves just praise , but they step out of their bounds sometimes , exceede the limits of their speciall calling in which the Will of God is , they should containe themselves . How happy were it for us , if all would keepe within their proper spheare , and wherein so ever they are called therein , to abide with God , 1 Cor. 7.24 . But there be some that do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} overstretch themselves beyond their line and Compasse , 2 Cor. 10.14 . They reach and straine after a perfect Reformation of the Church , and that is well , but they run before the Parliament , and do anticipate the worke , taking it out of those able and faithfull hands , unto which God hath committed it , and that deserves just censure . That have a great zeale of God , Oh that it were a little more according to knowledge ! We have all entred into the bonds of a Religious Conant with God , in which among other things we have vowed our utmost endeavours to reforme Religion , Worship , Government , according to the Word of God , and the example of the best Reformed Churches ; and withall , to draw the Churches of God in the three Kingdomes , to the nearest uniformity ; and to labour the extirpation of heresies , sects , and schismes , which how we can make good , if every one take liberty to reare up a modell and platforme , according to his owne principles , without respect unto publique , Authority I cannot see . How can it be avoyded , but there will be divisions in the worke , when those that should carry it on , act severall wayes without any regard to one another . I wish such would consider , that zeale in Religion , though it be exceeding good and necessary , yet it needes a sober guide : much wisedome is requisite to prescribe when and where , and how far , and in what manner and order to proceede in carrying on a worke of so great consequence , as a publique Church-Reformation is . Zeale , except it be ordered aright , in conflicting with corruptions and abuses , whether reall or pretended , useth the razor sometimes with such eagernesse , that Religion it selfe is thereby endangered , and through hatred of tares , the good corne in the field of God is pluckt up . That which Isocrates said of strength , is as true of zeale , that if it be tempered with sound wisedome , and a right Judgement , it doth much good , but without such a mixture it doth much mischiefe to our selves and others , like Granadoes and other fire Workes , which if they be not well looked to , and discreetly ordered , when they break , do more hurt to those that cast them , then to the enemy : no man can be ignorant of the ill effects of an indiscreet and ill governed zeale , which like unto a fire , when it burnes out of compasse , sets all the house and towne in a combustion : It may perhaps , justly be doubted , whether a too slack moderation , or an over-violent zeale , be worse ; seeing the one does no good , and the other does much hurt ; discretion , without zeale , is slow paced ; and zeale without discretion , heady ; take therefore St. Bernards counsell , let zeale spur on discretion , and discretion reine zeale , joyne them both together , and the conjunction will be lovely . I would not willingly drop one word to quench one sparke of any true Heaven-bred zeale , my errand is as our Saviours was , rather to kindle this fire , Luke 12.49 . which every Sacrifice must be salted with , Marke 9.4 . Let us all labour to blow up and to keepe alive this Sacred fire , upon the Altar of our hearts , that it may inflame our devotion towards God , kindle our love towards men , and burne out all our owne corruptions ; let it never coole with age , nor abate with opposition , nor be quenched with any floods of persecution whatsoever . 1. As the Apostle said of patience , so may I of zeale , we have all neede of it , especially Reformers . 1. Because of the glory of God , which we ought to have a tender resentment of , more then of our owne lives , or whatsoever is deare or precious unto us in this world . Our Saviour resented the injuries and reproaches offered unto God , as done unto himselfe , Rom. 15.2 Because of the honour and happinesse of the Church , which we ought to prefer before all our owne Interests , Psal. 137.6 . I have read of Ambrose , that he was so zealous for the Church , that he wished any storme might light upon himselfe , rather then the State of it should be endangered : Reverend Calvin would be content , to saile over ten Seas for an uniforme draught of Religion , amongst the Evangelicall Churches . Moses and Paul were so transcendent in this kinde of zeale , that they would have redeemed the Churches losses with their owne damnation . 3 Because of the great difficulties and obstructions which we must make account to encounter with . If you set your faces towards Sion , the Jebusites hold it , which you must remove , with an Host of Idolls to boote , even the blind and the lame , the abhorring of Davids soule , or else you shall never take the Fort , 2 Sam. 5 , 6 , 7. If you will endeavour with Elias to put down the Priests of Baal , Jezabel will send you a message of defiance , threatning to make the Land too hot for us : There are many Lyons that lye in our way ; it s onely a zealous violence that can Sampson-like get victory over them , and honey out of them . If we declare our for heaven , all the faction and power of hell will be up in Armes against us . Therefore we have neede of much violence . 2. This will stand us in much stead . 1. It will make us bold and daring , it will put us upon the uttermost adventures . Love and zeale will , if neede be , run upon the Cannons mouth , dare through deaths gauntlet , Cant. 8.7 . Esther knew not whether she should prevaile , yet she would venture , though to the apparent hazarding of her Crowne and life , Est . 4.16 . Zeale and love blush at the Name of difficulty . 2. It will quicken you up to mighty endeavours ; a bow full bent will violently deliver the Arrow , and carry it home to the marke with full strength ; a peece full charged will go off with great force . A zealous Christian is like a ship , saith Clemens , carried on with full sayles towards heaven . 3. It will make you constant and steady ; That 's no heaven-borne violence , which tract of time or opposition weares out . True zeal is like the Philosophers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a sparkling firy stone , no floods can quench it . 4. It will make us prevalent and successefull in our endeavours , if any thing in the world can . Love is a pleasing Tyrant , saith Chrysostome , the power of it is above all power , it raignes over all impediments in heaven and earth , prevailing both with God and man as Jacob did . This zeale then being so necessary and usefull , labour we to get our hearts stored with it , and see that it be of the right stampe , sincere and upright , ayming onely at the right end , Gods glory and the Churches good . Let there be no sonnes of Zebedee among us , to project for themselves places of honour at the right hand or the left , when Christ comes into his Kingdome ; away with all private designes , preserve we our intentions single and sincere , and we shall prosper the better . 2. Let our zeale flame out upon all occasions , let nothing smother the operation of it : Aristotle writes of the bathes in the Pythecusian Islands , that they are fiery hot , yet send out no flame ; I cannot commend such a zeale , which is smothered and pent up in the heart , and gets no vent , hath no externall operation ; a treasure concealed , and an hidden vertue are both alike . When that prophane King had burnt the Roll , the Prophet wrote it over againe with an addition of many other like words , Jer. 36.32 . The more Gods Worship , Ordinances , Servants , are opposed , the more will true-hearted Zealots appeare for them , to assist and vindicate them . They write of a fish that hath a sword , but no heart , but I hope better things of you . 3. Let your zeale be guided by the right Rule , which is the Word of God . In al your consultations and resolutions , let the Law and the Testimony be your Oracle . It s a Kingdome of heaven that you are bound for , and therefore your course must be like that of the Mariners , guided by the heavens . If you steere your course by any other line , sure you will never arive where you would be , at the faire havens . The Heathens themselves never undertooke any great worke about the affaires of state , till they had consulted the face of the Heavens : what they did out of blind superstition , do you from a principle of true Religion . 4. When you have taken your aimes right , and made choyce of fit meanes to compasse them , let God alone with the successe , he will make good the issue , and turne all to the best . As Quintillian said of a Pilot , so may I of you , whiles you hold the stearne and guide the compasse right , you cannot be blamed , although the great vessell of the State should be cast away , and wracked in the storme , which yet I hope it never will be . Furthermore it concernes us all in common , but you more especially , most worthy Patriots ; not onely to labour for our owne particulars , to take hold on this Kingdom with all violence , but also to prepare way for others , that they may come up to it , or rather indeede that it may come downe to them . As David therefore in a violent ravishment of desire , that the Temple might be built , cryed , Psal. 24.9 10. Lift up your heads oh ye gates , and be ye lift up ye everlasting doores , and the King of glory shall come in ; So let me addresse the like desire to you , that are the Heads of our Tribes , and have the keyes of the Kingdome of Great Brittaine , hanging at the doores of your Honourable Senate House . Oh , let all the gates and doores of the Kingdome , and of all the Counties ; Cities , Parishes in it , be set wide open , That the King of Glory may come in . The eyes of many thousands in the Land , and a great part of Christendome too , are now upon you ; you are in the hearts of all the Saints in all the Churches , especially those at home , who are ready to live and dye with you , and what is their expectation and desire other then this , That Christ may raigne as an All-Commanding King , over his owne house ; That Doctrin , Worship , Government , may be all exact , according to the Patterne in the Mount . Helpe on this much-desired Work . 1 : By setting a faithful , pious , and learned Ministery . Be not offended that I touch upon this string once more . How meane apprehensions soever any may have of this great Ordinance of God , Preaching of the Gospell , yet it is no other thing then the Scepter of Christs Kingdome , the Royall Mace that is lifted up and born before him , his triumphing chariot , in which he rides conquering and to conquer , Revel. 6.2 . God is wont to hang the greatest weights upon the smallest wires , The Salvation of the world depends upon this foolishnesse of preaching , 1 Cor. 1.21 . Blessed be God , he hath given us his Word , and if we could but adde what is next in the Psal. 68.11 . Great is the multitude of them that publish it , Sathan would soone fall downe like lightning , and we should have an heaven upon earth . We are zealous against Babylon , and it s well that we are so : I will shew you a way how to storme downe the proud walls and battlements of it without any Petards or Cannon shot or Engines of warre , not so much need of these ; The sound of Rammes hornes will serve the turne . Revel. 14.6 . When the Angell flyes in the midst of heaven , with an everlasting Gospell to Preach : the next Newes is , vers. 8. Babylon is fallen . This preaching , it will be the ruine of the man of sin : it will spring a Myne under his Thron , and beat down all his power and glory into the dust . 2. If you would have a learned consciencious ministry , do as Hezekiah , Command the people to give the Priests and Levites their portion , that they may be incouraged in the Law of the Lord , 2 Chron. 31.4 . Let there be due provision of oyle , for all the Lamps of the Sanctuary , and let there be worthy incouragements for all the severall professions of learning , especially the sacred . If learning should decay , as some ( I hope without ground ) feare it will , what can we looke for but an Inundation of Popery , Atheisme , prophanenesse , sects , heresies , with all manner of Barbarity . In the memory of our Fathers , when it pleased the Lord to raise up Luther , Melancton , Calvin , and many other choyce spirits ; it was unto the Churches , even like unto a resurrection from the dead : the Resurrection of learning brought with it a resurrection of Religion , and a fresh spring of the Gospell , which , blessed be God , continues still , and flourishes to this day . 3 But now that I have made mention of learning , I may not without piacular neglect passe over the two Seminaries and seed-plots of it , without a word or two . It was a sad complaint of Luther , against most of the Universities of Europe , that they were become chaires of Pestilence , and the very stewes and brothels of Antichrist . God forbid that any should harbour any such apprehension of ours . Blessed be God they have beene worthy Nurseries and schooles of the Prophets , both of them ; and I hope they will continue so still : Howsoever , it were good to cast a little more salt into these Springs , that the waters of life issuing from them may be more sweete and wholesome , and that there may be no death nor barrennesse , nor any thing causing miscarriage in them , 2 King. 29.10 . The common complaint is , That the two breasts , though they be not quite dryed up , yet they yeeld neither so much milke , nor so wholesome now of late , as in former times ; that it is now adulterated , and brewed with mixtures , its easie to know whence ; The way to heale all , were to plant more wholesome , heavenly , and powerfull preaching there : St. Basil tells , That when men were desirous , in his dayes , to store themselves with Doves in their houses , they tooke some of a milke white colour , and perfumed them with odours and sweete oyntments , and they flying abroad , allured home , with their sent , all they met withall : oh that we had a brood of such Doves richly perfum'd with Myrrhe , Aloes , and Cassia , men anoynted , I meane with the spirit and graces of Jesus Christ , which are more sweet and odoriferous then all the unctions else in the world . If there were some of these sent abroad into Country , City , Court , and University , how would multitudes flocke after them , like Doves into their windowes ? Esay 60.8 . 4. If you would have Christ raigne fully , freely , universally , all the Kingdome over , let the Reformation then which is intended , advance freely and fully , and let it be , first , thorow and exact ; that no Rome be left for a throne of Sathan in any corner : we would be loath that God should put us off with halfe a deliverance , why should we put him off with halfe a reformation . 2. Let it be swift and speedy , let it not alwaies thus sticke in the birth , but give it quicke expedition and dispatch ; our Saviours rule is , primum quaerite , Mat. 6.33 . Seeke first the Kingdome of God , before and above , all other things ; God takes it ill , and shewes himselfe angry with the Jewes , and chides them sore for neglect of this , Hag. 1.4 . Is it time for you to dwell in your cieled houses , whiles this house lyes waste ? God gives us as , he did them , leave to have a due regard of our owne houses , but his worke should alwayes in order preceede ours , as it doth in worth and dignity . Other causes may , and must waite , till that which is of greatest Importance be dispatched : it was a worthy resolution that of Nehemiah , when the enemies sent a Trumpeter , as it were to beate for a parlee ; I am , saith he , about a great worke , so that I cannot come down , why should the worke cease whiles I leave it , and come downe to you ? Nehem. 6.3 . A word to the wise is enough , I presse it no further . 5. Remove all the lets , Impediments , and stumbling blockes which hinder the propagation and spreading of Christs Kingdom among us , whether things or persons , whatsoever cannot shew its pedegree from heaven , out with it , what should it do amongst us ; That which never came from heaven , can never be a meanes to carry us thither : the Temple of God may not be built with the materialls of Babylon , we should not take a stone from thence for a corner , nor for a foundation , Jer. 51.16 . And those persons too that pretend so high for their divine originall , and cannot yet shew the Genealogy of it from the Scriptures , They should be as polluted , put from the Priesthood , Neh. 6.64 . But above all the other Impediments , that which gives sourse and life unto them , and is it selfe the greatest , the faction I meane of Rome , and Antichrist , let that be removed . If you be on the Lords side , cast down Jezebel out at the windows ; when that mother of whoredome and all her merchants , factors , and retainers , with all their Babilonish trash and trumpery , the wares which they traffique in , is sent packing away , and cast like a mil-stone into the bottome of the Sea ; then , and not before , begins that victorious and triumphant Song of the Elders , Revel. 19.6 . Hallelujah , the Lord God Omnipotent reigneth . This is your worke , oh ye worthies , and to quicken you to it , consider , 1. How necessary it is , if we let slip this opportunity , in which the Kingdome of heaven seemes to come neere unto us , and to knock at our doores for admission , we are an undone people , the Lord , if not admitted now , is like never to make us such another offer , he will take his Kingdome from us , and give it to some other Nation , that will bring forth the fruits thereof , Math. 21.43 . The uncleane spirit , which is in a good measure cast out , will returne againe , and bring along seven other worse ones with it , to take possession of the whole Kingdome , and so our condition will be worse then ever it was . 2. It s a glorious prize that we are called to be violent for , It is a Kingdome , and who would not straine hard for such a booty , which once obtained , will more then countervaile all our care and cost , our zeale and violence for it . The heathen man thought it great reason to offer violence even to Justice and Conscience , if it were for a Kingdome . In other things he would have respect to just and right , but if a kingdome lay at the stake , and might be won , he held it no discretion to be over conscientious , I commend not his resolution in this , our Rule is , Fiat Justitia & ruat caelum , let Justice be done , though the heavens fall ; we must be violent to keepe faith and a good conscience , not to put them from us , and this is the way to make us all Kings and Priests unto our God ; they are of the family of heaven , and of the blood Royall , that are thus affected , Revel. 19.26 . Christ at his last comming to destroy Antichrist , is said , to have his Name written , not onely upon his vesture , but upon his thigh too , King of Kings , and Lord of Lords : What 's this 〈◊〉 a name Written upon his thigh : somewhat an unproper s●ituation ; what should a man do with a name written upon his thigh ? But t is the place of generation ; Jacobs 70. soules are said to come out of his thigh , and those choyce violent spirits , that follow Christ , in his warres against Antichrist , as those Armies of heaven did , spoken of before vers. 14. They all came out of his thigh , were discended and propagated from him , by a divine worke of Regeneration , the Spirit of Jesus Christ refines the blood of the meanest persons , and creates them a Regall pedegree . 3 It s an honourable thing to be violent for the honour of our God and the good of a whole Kingdome ; to do good to one is honourable , said the Philosopher , but to do good to a City or Nation , this is heroicall , how much more , when the honour of God and the happinesse of three Kingdomes , that I may not say of Christendom too , is infolded in one another . Saint Paul saies , It s good to be alwayes zealously affected in a good thing , Gal. 4.16 . Alwayes good , It was intended no doubt as a marke of honour , that Name which our Saviour for this cause imposed upon one of the Apostles , when he called him Simon Zelotes , Luke 6.15 . The more zeale we have , the more honourable we are at all times , but to be zealous for God , as Elias was in evill times , to owne his cause in an adulterous and sinfull generation , this is honourable indeed ; yea , and I had almost said meritorious , but howsever t is thank-worthy to be sure , in an eminent degree , Luk. 22.28 , 29 Ye are they that have continued with me , in my temptations , and what then , I appoint unto you a Kingdom that ye may eate and drinke at my Table , and sit on thrones ; &c. You see how well our Saviour takes it , when his servants cleave close to him , and will stand for him in his temptations . If the right hand place in his Kingdome be reserved for any more then others , it shall be kept for such . 5 The contrary disposition is of it selfe base and unworthy , yea and of all other the most loathsome and abominable , Revel. 3.15 , 16. Better key cold then onely lukewarme , It s an argument we neither value God nor his Kingdome , when we are so dull and heartlesse in our desires and endeavours , as if the purchase we are about would not quit the cost , nor be worth the paines that is required for it . When Callidius a Roman Orator , pleaded a cause very faintly , and made no shew of affection , Tully told him that sure he was not in earnest , otherwise the tide of passion would have beene up : In like manner when men are so lazie and languishing , so cold and slack in dealing for a Kingdome , It s a shrew'd argument against them , that sure they are not in earnest , they do but play with Religion ; the precious treasures of heaven are set before them , and they resent them not at all , or but a very little , make no great haste , are not a whit sollicitous , take no paines about the matter , as if the things were of no great importance ; they are very moderate and delicate in making towards them , neither that high hand that holds th for t h , nor that blood that bought them , nor that worth that is in them , workes much ; but all is slighted : God comes waiting upon them with calls , and calls , and with gracious offers , and is not regarded ; hence no doubt is this black cloud risen , which darkens the heavens over us . The glory of God and the Salvation of our soules , we do nothing many of us but jest and dally with them . I have read of Anastatius the Emperor , that he was , by the hand of God , shot to death with a hot thunder-bolt , because he was luke-warme in the Catholique cause , and not zealous against the Arrian faction . 6. In other things where the least overture of gaine , honour , pleasure , appeares , how eager are we panting after the dust of the earth , as the Prophet speakes , and ready to run our selves out of breath for it : if a rich purchase may be made , a profitable bargaine driven , an honourable and wealthy match gotten , or any such other secular Commodity which we are affected with ; oh then we are all upon the spur , upon the wing , no haste , no alacrity , no labour , or diligence is thought too much , or but enough ; now there is violence upon violence , all oares and sailes , must now be plyed , and shall we be thus earnest , for frivolous , unconcerning , low things , which we may have , and be never the better ; want , and be never the worse ; and yet carry our selves in matters of eternity , as if we were all Stoicks , and had no passions about us ? Ferventissimi in terrenis , frigidissimi in caelestibus , shall we be red hot as fire for earth , and key cold as any Ice for heaven ? 7. If all this will not move , looke upon wicked men , how violent a bent have they to sinne , Their hearts are fully set to doe mischiefe , Eccles. 9.3 . They inflame themselves , with Idols , Esay 57.5 . They are as swift Dromedaries traversing their waies , Jer. 2.23 . Their whole force is evill , and their course not right , Jer. 23.10 . How violent were the Israelites for their Idolatry , when they offered their sonnes and daughters unto Devills , Deut. 32.17 . Had they so much devotion for Idols , and have we so little for the true God ? what care did they not take ? what cost did they not cast away , when they made haste , as David hath it , to poure out meate and drink offerings , to another God ? Psal. 16.4 . and shall we esteeme our true God and Religion at such a low under-hand rate , as if gold and silver were too deare and precious then to be offered up upon the sacrifice and service of them ? as if hell and lyes were pearles never over-bought , but truth and heaven meere trash and nothing worth ; since they would doe any thing , for the one , and we nothing for the other . 8. Looke upon your enemies , how more then Hyperbolically violent they are , in carrying on their designe of Rome and Hell ; how furious is their march ? how resolute are their spirits ? how quick their endeavours ? how do they compasse sea and land , to Spaine , France , Holland , Denmarke , whither do they not dispatch their Emissarie ? what vaste treasures do they not lay out , what expence of blood do they stick at , what stones do they not roll ? what conclusions do they not try ? what project have they not hammered ? what corner of the earth have they not searched , even till hell from beneath was moved to meete them ; and all to drive their desperate and pernicious designe , to cast downe , if it were possible , Jesus Christ out of his Throne , and to set up Belzebub in his roome ; hedging , fencing , planting , watering , what could they have done more for that wilde vine , that false Antichristian Religion and Church , which is the vine of the earth , and not of heaven , it having no rooting , growth , nor blessing thence ? Rev. 14.11 . If there be any to whom the Syrens voyce sounds sweete : Heark what Father Campian professeth of himselfe and his fellow Jesuites , Quamdiu vel vnus quispiam e nobis supererit , qui Tiburno vestro fruatur , fruatur , that is his word , whiles there was any of them left to enjoy a Tyburn tippet , as old Bishop Latimer was wont to speak , whiles any of them remained for the gallowes , torment , and imprisonment , they vowed never to desist nor let fall their weather-beaten cause : and what shall we be coole and moderate , when they are so extreame violent ? Acrius illi ad perniciem quam nos ad salutem , Shall they be more zealous to procure their owne and others destruction , temporall and eternall , then we for our owne and others Salvation ? 9 If we be resolute , we shall prevaile and carry away the prize which we are contending for : This should have been a doctrine entire of it felfe : I onely touch it , and but lightly too , as a motive to quicken us up . What will not men do upon uncertaine , and often , most unlikely hopes , to advantage themselves ; but we have this hope as an Anchor , sure and stedfast , That if we be violent for it , this Kingdome is ours ; none can hinder us of it , such as sell all , shall have the pearle , Mat. 13.44 . Those that shrinke not from Christ in his temptations for feare of the Crosse , when he comes in his glory , they shall sit upon thrones , and raigne with him , Luke 22.28 . and for the publique cause , now depending , whiles we continue faithfull with , and stout for God , feare not the issue ; let the oppositions be what they will , all those great Mountaines before Zerubbabel , shall become a plaine , Zach. 4.8 . The Lord reignes , though the earth be never so unquiet , he will bring about his designe , when men and devills have done their worst . What though the pillars of the Land tremble , and all the foundations of it shake , as in an earth quake ; what though we be in danger whiles we are so violent for heaven , to lose all we have on earth , as the Orator sometimes told the Athenians , yet we shall not have an haires harme , If we serve our God with reverence and godly feare , we shall receive a Kingdome , that cannot be shaken , Heb. 12.28 . Unto the which God of his infinite mercy bring us , through the Merits of Christ Jesus , who hath purchased it for us , To whom , &c. FINIS . Die Mercurii 29. Maii. 1644. IT is this day Ordered by the Commons Assembled in Parliament , That Mr Harman do from this House give thankes unto Master Hall , for the great paines he tooke in the Sermon he preached this day , at the intreaty of this House , at St Margarets Westminster , ( it being the day of publique Humiliation ) and to desire him to Print his Sermon . And it is Ordered that none shall presume to Print his Sermon , not being licenced under his hand writing . Hen. Elsynge , Cler. Parl. D. Com. I appoint Samuel Gellibrand to Print my Sermon . HEN. HALL . Notes, typically marginal, from the original text Notes for div A86730e-460 Paraeus in loc. Cor. a lapide in loc. & a●i Complares . J●st●n Ma● 〈…〉 〈…〉 c. 12. Luk ● 22. John 1.19 . and ● . 34 . & cap. 3.28 . * Minimus maximi est major maximo min●mi . Cam. praelect. in Mat. c. 18. v. 1. Regnum Caelovum unum & idem significat in scriptura nempe regnum Christi , quod & regnum Dei dicitur sive Statum & conditionem Ecclesiae quae proprie Christiana dicitur . vid. Iud. 8.23 . 1 Sam. 1.7 . &c. ●1 Sam. 12.12 . * Eusebius praep. Evan. lib. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Vid. Estium & Cor. a lapide in loc. * Drusius praet. in Luc. 15.18 . peccavi in caelum i.e. in deum nam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unum esse ex nominibus dei sciunt omnes qui illam lingnam callent . Lucae 20.4 . Baptismus Joh. dicitur esse e caelo . i. a Deo. sive divini tus . Scitum est illud apud Hebraeos sit Reverentia prae ceptoris tui sicut reverentia caeli : & illud qui venit ut se mundet , adiuvant cum de caelo . Sic apud Latinos caelo gratissimus omnis . * Non est via ad regnum sine primitiis regni . 1. Grandis est violentia in terra nos esse genitos & caelorum sedem quaerere Hieron. inloc . Qui homo natus est angelus esse desiderat & terr●num animall cael ste quaerit habitaculum Hier. ad Algasiam , Epist. 151. * Id dicitur violentum quod est contra fas & jus . Glossa sic exponit Regnum Dei Christi merito justitiaque ex pugna tum pecatoribus in praedam datur , adeo ut illi id occupent qui eo Indignissimi sunt sicut raptores alieno labore parta per libitum occupant . &c. Hi sunt qui per vim irrumpunt ac veluti Januam fracturi urgent . Adeo avidi sunt ut nulla vi ab strahi possunt sed potius moriuntur quam abstrahu●tur ab Evangelio . Luth. in loc. sic plerique alu . Regnum caelorum vi irrumpit , venit vi non quod Christus vi occupetimperia sicut Alexander sed potentia divina erumpit contra surores diabolorum & tyrannorum , &c. Melanc . in loc. Vid Septuagint in Gen. 19 3. & cap. 33.11 . & Judicum cap 19.7 . Sic Tert. vocat Johannem Limitem constitutum inter vetera & nova ad quem defineret Judaismus & a quo inciperet Christanismus . lib. 4 cont. Mar. vid. Ireneus lib. 4. c. 8. Omnia prius f●●geban● sub ministerto Scritarum & pharisae orum Musc. in loc. * Scitum est qoud Judaei na●rant de R. Simeon F. Jo●hai , cum ille vid●ret occ●●em aviculis insidias struente naudivit vocem caelitus delapsam i● haec verba . Sine Caelis ( i. e. sine deo ) ne una quidem avis capta est aucupio quanto minus tot & tot animae filiarum hominum . Lud. Capell . Spei leg ex Bere shith . Rabba . Sect. 7● . * Dan. 2.45 . 1 C●r . 15.47 . P●sc . in locum . Dan. 8.10 . 1 Chron. 28.12.19 . Heb. 8.5 . Vmbra in lege Jmago in Evangelío , vtritatus in caelo Ambros. Populus summe voluntarius fi● Pisc. inloc Mark . 9.1 . Sic interpritantur illum locum Cal. Beza Buzer . Toss . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Rom. 16.26 . Non vi no● armis nec carceribus sed solo gladio Spiritus quod est verbum dei tot victorius tot triumphos paravit Ecclesiae Christi Possidon . de August . in vitaejus . Zabar . phys . non ut so●us sed ut instrumentum animae . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Homer . de A. hill . Vid. Came● . in Ep●st . ad viram Doctum . In his locis 70. Interpretes utuntur hoc verbo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & aliis passim . Nolite cogitare invilum trahi trahitur animus & amore , Aug. tract. 26. in Joh. Gen. 19.26 . Nemose ab invito coeli vellet ne homo quidem Tert. Manifesta setum ●●i virtus contra odia humana porrex it cum tanto magis Christus praedicaretur quanto magis praedicari inhiberetur , Hilar. cont. Auxent . ● . Use for Instruction . Spirituallter significati sos Apostulos & ministros verbi qui servare dicuntur cos quibus Evangelium annuntiant . Dras . in loc. confer. 1 Tim. 4.16 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hero . dian . Mat. 26.18 . Deut. 33.13 . Qui possidet possidentem omnia nunquam pauper erit . Ber. 2. Vse for Consolation . Esay 40.9 . Rom. 10.15 . Brittanorum in accessa Romanis loca Christo tam●n sunt subdita Tert. De Brittanniis aeque ac Hierosol , mis aequaliter patet Aula caeleftis . Hier. Nostram doctrinam a prima ejus praedicatione prohibent reges duces & magistratus cum universes satellitibus illa tam●n non flaccescit ut doctrina humana sed magis f●oret . Clem. Alex. strom 7. Nil sentit erus in nervo cum animus est in caelo , Tert. Mr. Ball Mod. Tryall of the grounds tending to sep : 3. Vse for Humiliation . Hos. 9.3 . Dr. Stoughton . Nil pet●avit agnus tantum lupus esuriit . Merito quis ●irari possit quomodo in tam dissolluta consu●tudine omniumque rerum excepta prasulatus sug●illatione doctrina tum diu incorrupta perstitit Brightman in 3. cap. Apoc. Pudet haec appr●brianobis & dispotuisse & non potuiste refelli . Vid. Mollerum in Psal. 94 . 2● . Qui non impedit peccatum quum potest Jubet . Nunquam 〈◊〉 religio ni●i inter reverend●ssi●os , 〈◊〉 Ideo muitum est odium Dei videlicet in te●Drus . in● . Jer. 5.6 . Bishop Vsher in his Tract De Christianarum Ecclesi●●um saccessione & statut relates this out of Cedrenus . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. Spiritum prosundissini soporis . Propter p●etata populi principes & prelati excacantar . A Lapide in loc. Quos perdere ●●lt Jupiter dementat . Zach. 12.16 . 1 Kings 22.20 . Revel 9.1 , 2 , 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1. To all sorts . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Homer . Dicant nos praefractos dures pervicaces dum in eo sunt ut Christum enobis ripiant hic supervissum sumus & esse volumus , Luth. Col. 4.3 , 4. Nos in tanta rabie host●●a undique p●rsequentuum nihil al●ud ●●●amus ni●i ed●re gemitus c●●suspiria sed 〈◊〉 sunt bombardae nostrae & instrumenta bellica quibus di●● pavimus tot innotreanum Antichristi . Luth. Acts. 12.6 , 7 , 8 , &c. Tyrii ad Christum conversi divitias suas conserunt ad usus Sanctos , i. e. ad Cultum dei & sustentionem ministerii Evangelici , Pisc. 2. To Ministers . Oratio ejus Tonitraum vita sulgar . Nazian. de Basil . 3. To the Parliament . Hi sunt duo silli magnatum qui stant coram Domino totius terrae . Chal. Paraphrastes . Satius erat solem non lucere quam Johannem non docere sic populus de Chrys. in vita ejus . Esay 62.10 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sept. Luk 3.14 . Surgunt Indocti & caelum rapiunt & nos cum doctrinis nostris sinc corde ecce ubi volutamur in carne ac sanguine , Aug. Tae●am quisque pot●st in negotio religionis quantu ● optime vehementissim●que vult , Cam. Vehementissimum à siderium est elavis aurea totius prosectus in regno Dei Harph. Theol. m●st . Esto obsirmatus ad morem pardi ad faciendum voluntatem patris t●i qu● est in caelo , Drus . praer . ex libro Abeth . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. O●nis animae motus radix est amor . Paris . quodlibet agens propter amorem agit qoud cunque agit . Aqui. 1.2 . q. 28. art . 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Arist. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Arist. Eccles. 9.10 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Basil . Coimus in Caetum & congregationem ut deum quasi manufacta precationibus ambianus orantes haec vis deo grata est , Tert. Apol. 39. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Joseph . de Bell. Jud. Livy Hist. 2 In remo●ing of evills . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ex omni valde tue . Occidat , modo imperet , Suet. in vita Ner. 2 King. 11.14 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Chrys. in Mat. Homil. 8. Si aliqua amisistis vitae gaudia , negotiatio est aliquid amitteris ut majora lacreris , Ter. in lib. ad Mart. Si homo mille annis Deo serviret quam ferventissime , non mereretur dimidium diei in calo . Ansel . Pretio res nulla Dei constat . Tert. Esay 55.1 . Revel. 3.18 . Sapiens nummularius est Deus , nummum falsum , nec fractum recipiet , Bern. In respect of opposition ▪ from our selves . Qui diliberant , desciverunt , Tacit. Ecce adversarius in pectoretuo Christum conatur occidere , Hier. Epist. ad Heliod . 2. From Friends . Etiam si parunlus ex collo pendeat nepos , si flens passis crinibus ubera quib●●● te nutrieral mamater ostentet , per calcalum perge patrem — socum pretatis genutest hic esse crudelem : Hierom . 3. From Enemies . Infantiam Christi studiose persequantur & antequam sormetur Ch●istus in nobis in ipso viae conversationis iaitio ut extinguatur spiritus & sussocetur vita justitiae penisus elaborant , Cypr. Ser. de stella & magi● . ●st opinio quaedam & persuasio exitialis quae primum mundum & Jud. remp. . perdidit quae Noviquoque Testamenti caetu● vastat & sebolas destruit Novum dicitur Evangelium , dogma , vidꝪ . de miseri cordia Dei patris vimis . peccatorum & salute ●●rnat er exter●um dei cultum consequentda , Sixt. Amam . in Praef. ad Anti●●●● . Tull. de Orat. lib●o 2. Non est ad astra mollis a terris oi●Sen. Bonum est mel rum favo Sapor Scilicet devotionis cum modera mine discretionis , Gerson . Non legimus reprehensos qui nimium de sonte aquae vitae hauserint , Cal. praef. ad Institut . Quoditiana sornax nostra Maledicentium lingua , Aust. 2. For Reproof . * Nihil tam incultum tam horridum quod non splendeseat Oratione & tanquam excolatur , Cic. Majore formidine Caesarem observatis quam Jonem . Tert. Quid si faces in ferre jussisset in capitolium nunquid paruisses ? Respondit nunquam jussisset id quidem sed si jussisset utique paruissem Cic. de Amic. Bishop Andrew in Tort. Torti . Neque enim est ullus ulli locus mendius ut sit nisi cum diabolo qui non est cum Christo , Aug. Pone in pectore d●xtram , nil calet . Pers. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ign. Ille igitur nunquam dir●xit brachia contra Torrentem , nec civis erat qui libera posset verba animi profeire vitamque impendere vero . Juven. sat . 3. Tempus omne post consulatum obiecimus iis fluctibus , qui penos a communi peste depidsi in nosmetipsos redundarunt , Cic. de orat . lib. 1. Rom. 10.2 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Isoc . ad Dem. Fervor discretionem erigat , & discretio fervorem regat . Ber. Ser. in Cant. 3 Vse of Exhortation . 1. It s necessary . Ne decem quidem maria transcurrere pigeret . Cal. ad Prot. Ang. 2. It s Vsefull . Amorem erubescitad nomen difficultatis . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Clem. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Stella cadem non e●t stella cometa fuit . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Chrys. Balnea in Pythacusiis Insulis ferrent supra mod●um calore & ui ignea , nec tamen flammas emittunt . Arist. de mirab. . oscu . 〈…〉 Priusquam de caelo s●r●atum ess●t . Cic. de Arasp . Resp. Dummodo clavum rectum teneam . Sapientis est nil praestare praeter culpam . Signanter dici . tu● in oratione Dominica adueniat Regnum tuum i. e. ad nos veniat quia virtute nostra ad ipsum pervenire non possumus , Gerson . Maxima ex minimis suspendit . Pleraeque omnes Christiani orbis academia sunt cathedrae pestilentiae & lupanaria Antichristi , Luth. Minus soluit qui tardius soluit , Elem. Jurisp . Si praeterlit tempus , praeteriit sacrisicium . Drus . in prov. Non litat qui su● tempore non saecrificat . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ●u●ip . Vid. Riberam . Jesuitam in Com. ad hunc tocum . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Arist. Het . do●um pro●●ume ●eo um quireg●abunt etem . Christo , Aug. Martyres sunt Clariores & honoratiores in Ecclesia cives . Aug. de Civ. Dei . lib. 10. Tu M. Callidinisi fingeres sic ageres , Cic. Magdeburg . Cent. 5. Ad ●●ggillationem nostram haec dicta sint , se non praestet fides quod praestitit iafidelitas , Hier. Videte nedum caelum destudimus , terram amittamus , Dem. ● . ad Athan. 
A89591	----	A tvvo-edged svvord out of the mouth of babes, to execute vengeance upon the enemy and avenger. Presented in a sermon to the Right Honourable the House of Lords assembled in Parliament, in the Abbey-Church at Westminster, Octob. 28. 1646. the solemn day of their monthly fast. / By Stephen Marshall B.D. minister of Gods Word at Finchingfield in Essex. Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A89591 of text R201165 in the English Short Title Catalog (Thomason E359_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 89 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A89591 Wing M797 Thomason E359_3 ESTC R201165 99861713 99861713 113855 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89591) Transcribed from: (Early English Books Online ; image set 113855) Images scanned from microfilm: (Thomason Tracts ; 58:E359[3]) A tvvo-edged svvord out of the mouth of babes, to execute vengeance upon the enemy and avenger. Presented in a sermon to the Right Honourable the House of Lords assembled in Parliament, in the Abbey-Church at Westminster, Octob. 28. 1646. the solemn day of their monthly fast. / By Stephen Marshall B.D. minister of Gods Word at Finchingfield in Essex. Marshall, Stephen, 1594?-1655. [6], 34 p. Printed by R. Cotes for Stephen Bowtell, at the Bible in Popes-head-alley, London, : 1646. With an order to print on verso of first leaf. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Psalms VIII, 2 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A89591 R201165 (Thomason E359_3). civilwar no A tvvo-edged svvord out of the mouth of babes, to execute vengeance upon the enemy and avenger.: Presented in a sermon to the Right Honoura Marshall, Stephen 1646 16546 3 5 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Simon Charles Sampled and proofread 2007-08 Simon Charles Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Jovis 29 Octob. 1646. ORdered by the Lords in Parliament Assembled , That Mr. Marshall , one of the Assembly of Divines , is hereby Thanked for his great paines taken in his Sermon the last Fast , Preached before the Lords of Parliament , in the Abbey Church Westminster : And he is hereby desired to Print and Publish the same ; which is to bee Printed onely by Authority under his own Hand . Joh. Browne Cler. Parliamentorum . I doe hereby appoint Stephen Bowtell to Print my Sermon . Stephen Marshall . A Tvvo-edged Svvord OUT OF THE MOVTH OF BABES , TO Execute vengeance upon the Enemy and Avenger . Presented in a Sermon to the Right Honourable the House of Lords assembled in Parliament , in the Abbey-Church at Westminster , Octob. 28. 1646. the solemn day of their Monthly FAST . By STEPHEN MARSHALL B. D. Minister of Gods Word at Finchingfield in Essex . Esa ; 41. 14 , 15. Feare not thou Worme Jacob , thou shalt thresh the Mountaines , and beat them to dust . Jer 31. 22. The Lord hath created a new thing in the earth , a Woman shall compasse a Man . Revel. 11. 5. If any man will hurt them , fire proceedeth out of their mouth and devoureth their enemies . London , Printed by R. Cotes for Stephen Bowtell , at the Bible in Popes-head-alley , 1646. TO THE RIGHT HONOVRABLE THE LORDS Assembled in Parliament . Right Honorable , THis Sermon published by your Order , holds out an instance of what St. Paul preached 1 Cor. 1. 27 , 28. God hath chosen the foolish things of the world to confound the wise ; the weake things of the world to confound the things which are mighty ; and base things of the world , and things which are despised hath God chosen ; yea , and things which are not , to bring to nought things that are . What Creature so simple , weake , or base as a Worme , a creature which no man values , loves , or feares ? yet here 's a worme beats great Mountaines to dust , and makes the hills as chaffe . What so shiftlesse and unable to defend it selfe , or offend an Enemy , as a Babe or Suckling ? yet behold here are Babes and Sucklings quelling and destroying the strongest enemies , even the Enemy and Avenger . Your eares have not onely heard these things preached , but your eyes do see them fulfilled in this our day : O that these things might perswade your hearts of these Two things ; 1 That it is better , more excellent and honourable to be one of Christs Babes , one of his weake , simple , and despised ones , then to bee one of the Zanzummims , the Nimrods , or men of renowne of the world . 2 That the greatest support and strength to Families , Cities , or Kingdomes , proceeds out of the mouth of these Babes , that their hearts and tongues can doe more then an host of Men . The first would make you with Theodosius , rejoyce more in being the meanest Christian , then in being the greatest earthly Potentate . The latter would provoke you both to plant the Kingdome with faithful Ministers , who are Fathers to beget these Babes unto Christ ; and to encourage and cherish the godly party of this Kingdom , who with Mordecai will seek the wealth of the Kingdom , and as so many shields under God , defend this Nation against all its enemies , These Innocents will deliver the Iland , and it shal be delivered by the pureness of their hands ; Yea it would provoke you to get such about you , and with David , make your eyes set upon the faithfull of the Land , that they may dwel with you , and serve you , and conclude that you and your Family shall be blessed in them . My Lords , I beseech you let this bee your choice , it is the earnest prayer of Your Honours most obliged Servant , STEPHEN MARSHALL . A SERMON PREACHED Before the Right Honourable House of Lords at their Monethly FAST , October 28. 1646. PSALME 8. 2. Out of the mouth of Babes and Sucklings hast thau ordained strength , because of thine enemies , that thou mightest still the Enemy and the Avenger . THe 4th . Verse of this Psalme , is the key of the whole Psalme , What is man that thou art mindfull of him ? or the son of man , that thou visitest him ? And it fully manifests , that the whole scope of this Psalme is to glorifie God for the singular dignity that God hath put upon Man above all other Creatures ; and this dignity or glory of man is exemplified in Two particulars . First , That God hath chosen out this creature Man , whose originall is from being a Babe and a Suckling to bee his Champion , whereby he will quell and destroy all his enemies ; that is in this second Verse . The other Branch is , That God hath chosen this creature Man to be his Viceroy , his Deputy , to rule and govern all the workes of his hands : God hath trusted him so farre , as to put all that hee hath made under Mans feet ; and having done these two things for him , made him his Champion to conquer his enemies , and the Master of his house for the governing of his friends ; what remaines more to bee done for him , this is to bee a little inferiour to God himselfe ; Lord , what is man , that thou art thus mindfull of him ? or the sonne of man , that thou shouldest thus visit him ? The first of these two , Mans being chosen to bee Gods Champion , to still or quiet Gods enemies ; I have chosen to speake of this day : and in it there are these two things to bee handled . First , Who it is upon whom this great honour is conferred , described in these words , Babes and Sucklings . Secondly , The dignity or honour that is put upon them in the other words , Out of the mouth of these Babes and Sucklings thou hast ordained strength , because of thine enemies , to still the Enemy and the Avenger : And this second Branch hath two remarkable particulars . First , The dignity it selfe which is put upon him , or what the savour is , that hee hath received , and that is strength , and such strength as shall quell all Gods enemies , the enemy and the avenger . The way and manner how this strength is exercised , that is , by the mouth ; Out of the mouth of Babes and Sucklings hast thou ordained strength . For the interpretation of the words , all doe agree that Man is the subject here meant , but of what Man , is a great question . I finde the greatest part of Interpreters to agree , that it is meant of the first Adam , Adam in his Creation , who was lifted up above all the rest of the creatures , as Lord and King over them ; and so it is nothing , ( as they conceive ) but the praising of God for the excellency that Man was endued with in the day wherein God created him , or formed him out of the dust of the earth : but whosoever will seriously consult the New Testament , where this Psalme is three severall times quoted , shall evidently finde , that this is meant , not of Man in his creation , but of Man in his renovation , not of the first Adam , but of the second Adam , of the Lord Christ , primarily I say ; who grew up as a tender plant , and as a root out of a dry ground , a poore despicable beginning , made like the sonnes of Men , partaker of their nature ; and secondarily , of his brethren and seed with him , who though they have their originall from being Babes and Sucklings , as all other men have , yet they are the prime and the choice of all the sonnes of Men , and upon them hath the Lord bestowed this great honour , as to ordaine strength out of their mouth , to quell all his and their enemies . And that this is the meaning , I shall first demonstrate to you out of the Scripture ; Consider the 21 of Matthew , verse 15 , 16. there you will finde that when our Saviour Christ rode upon an Asse into Jerusalem , which was but a little before his passion , God did then inspire the multitude of all Christs Disciples to owne him for their Messiah ; and accordingly both by the way as hee came into the City , and in the Temple , after hee was come into the City , all the Disciples , yea , the very young ones , who had but newly learned to know him , did all sing , Hosanna to the sonne of David , which was an acclamation taken out of the 118 Psalme , verse 25 , 26. the words there are , Save now I beseech thee O Lord , O Lord I beseech thee send now prosperity ; blessed is bee that commeth in the Name of the Lord . This the Scribes and Pharisees did take to bee such an intolerable blasphemy , that they should ascribe unto Christ that Divine acclamation which was peculiar to God , that they come to Christ , and aske him , Hearest thou what these say ? canst thou being but a man endure this , that Hosanna should bee sung unto thee , that the praises and glory due to God , should bee attributed to thee who art a man ? Yes , ( saith Christ ) I doe heare it ; but have not you read , That out of the mouth of Babes and Sucklings thou hast ordained praise , &c. which I confesse some Interpreters doe conceive to bee meant onely thus , that now was fulfilled that of the Psalme , that Babes should acknowledge him , when Rulers rejected him ; but that cannot bee all the meaning , for it is cleare that the Scribes and Pharisees did intimate , that Christ ought not to permit them them thus to blaspheme ; it was blasphemy to ascribe that to him that was peculiar onely to God ; and Christ alledges this Text as an apology for himselfe , why he did receive that acclamation , which hee might not have done , if the Psalme had not acknowledged it to bee his due ; and had not this been a due acknowledgement of theirs , Christ could not thus have excused them , children may not be allowed to speak blasphemy : But the other Scriptures will yet make it plainer , Heb. 2. v. 6 , 7. this Psalme is brought to prove , that Jesus Christ as Man hath all things put under him . One in a certaine place testified , What is Man that thou art mindfull of him ? or the sonne of Man that thou visited'st him ? Thou madest him a little lower then the Angels , and crownedst him with honour , and didst set him over the workes of thy hands , thou hast put all things in subjection under him ; and then goes on , We see not all things yet put under Man , but wee see Jesus , who was made a little lower then the Angels for the suffering of death , crowned with honour and glory ; though this dignity of having all things put under his feet , is not made good to other men , we see it is made good of Christ . And as plaine you 'll finde this in 1 Cor. 15. ver. 25 , 27. there it is said of Jesus Christ , ver. 25. Hee must reigne untill bee hath put all his enemies under his feet , V. 26. Yea , the great enemy death it selfe , The last enemy which shall bee d●stroyed is death ; and the proofe of all this is in verse 27 , taken out of this Psalme , For hee hath put all things under his feet . And these two last Scriptures are so cleare , that I finde many Learned Interpreters agree that the latter part of this Psalme , from the 4 Verse to the end , is meant of Christ , and can bee meant of none but Christ ; but so must the whole Psalme also , for the Prophet speakes of the same Adam , or race of men , throughout the Psalme : besides , there is no word in all this Psalme , of subduing of enemies , but onely in this second verse . Now to this I might adde , that some other expressions in this Psalme doe further cleare it , as verse 5. Thou maedest him a little lower then the Angels , so wee translate it , but in the Hebrew it is , Thou madest him a little lower then God , the word is Elohim , which is parallel to that expression of the 2 of the Philippians , Though our Lord was in the forme of God , and thought it no robbery to bee equall with him , yet hee made himselfe of no reputation , and took upon him the form of a servant , & was made in the likenesse of men : And some Criticks conceive , ( though I build not upon it ) that there is a further proofe out of the very Title of the Psalme , it is a Psalme upon Gittith , the word from whence it is derived , signifies a Winepresse ; and they conceive that this Psalme , and the rest which beare this Title , were usually sung vindemiarum , or torcularium tempore , at the time of treading their Winepresses , which was about the feast of Tabernacles , the feast which typified the Incarnation of Jesus Christ . Yea , they note further , that the rest of the Psalmes upon Gittith , are Psalmes which relate to the Incarnation of our Saviour . This then I suppose wee may take as cleare , that by the Babes and Sucklings here meant , are our Lord Christ , and his seed ; the second Adam , the seed of the woman : The rest is easie , To these Babes and Sucklings the Lord hath ordained strength , that they shall quell Gods enemies , because of thine enemies , and the enemy and the avenger . If it bee demanded , who ? and what are these enemies ? the answer is ready , plainely , if by the Babes and Sucklings bee meant the seed of the Woman ; by enemies , and the enemy and the avenger , can bee understood none , but the seed of the Serpent ; the one is the Church militant , the other is the Church malignant , Satan and all his children , his . Instruments , and his followers , these are the opposite party ; and elsewhere is Satan called the enemy and the avenger , as Psalme 44. By reason of the enemy and the avenger all this is come upon us ; idest , through the malice and power of the Devill and his instruments . But that lie and his seed , are the known and onely enemies of God and his Christ , his Church , and his people , is so cleare , that it is altogether needlesse to adde any further proofe . To these babes and sucklings ( saith my Text ) the Lord hath given strength : Strength , what is that ? the Lxx. Interpreters render it , thou hast ordained praise , and so it is quoted in the 21 of Matthew , but the word plainly signifies strength ; and as the Learned doe observe , it is robur celebrandum , robur laude dignum , eminent strength , praise-worthy strength , glorious strength , such strength as shall still thy enemies ; still , that is the next word , That thou mightest still the enemy ; the word that is translated still , is sometimes render'd silentium imponere , to stop their mouthes , these Babes shall bee able in disputing , to stop the mouthes of the adversaries , that they shall cease to blaspheme ; but frequently it signifieth , removere , cessare facere , perdere , redigere in nihilum , to remove , destroy , wholly to take away , and because it is here used in reference to enemies , I conceive this latter here to bee intended , that these babes and sucklings have received strength to overcome , and wholly to destroy all Gods and their enemies . Lastly , for the meaning of this other word mouth , Out of the mouth of babes , &c. the cleare meaning is , as shall ( Godwilling ) sully appeare afterward , that all this strength whereby they thus overcome their enemies , proceeds out of their mouth . So then the summe of it all amounts to thus much , Out of the mouth of babes and sucklings hast thou ordained strength , because of thy enemies , that thou mightest quell the Enemy and the Avenger ; that when Satan the Devill had cast Man from that excellency that God had given him at his Creation , even the Lordship and dominion over the creatures , and brought him into spirituall slavery and bondage , and had himself become the Lord of the world , ruling and domineering in the hearts of all : God having a purpose to quell & destroy the power of this adversary , chuses out a Champion , raises up a generation to undertake him , and in his choice did not pitch upon the seed of Angels , who might seeme equall matches for the Devill and all his followers , but chuses out the Creature , Man , ( whose original is from being a babe suckling , an unlikely Creature to cope with such an enemy ) and sends his owne Sonne to bee borne , and to become even a babe and suckling , and so in all , other things like unto men , except their sinne , and culls out a certaine number of sinfull men to joyne with , and under him , and these hath hee endued with such valour and strength , that ( how unlikely soever it appeare to flesh and blood ) they shall tread under feet all the power of Gods and their enemies ; and the peculiar way and manner of their fighting and overcomming , is by a force proceeding out of their mouth . The words thus interpreted , doe afford two excellent Instructions . That though it bee very unlikely to flesh and blood , to sense and reason ; yet Christ and his seed have sufficient strength wholly to rout and destroy all their enemies . The second is , That all that power and strength which Christ and his followers are endued with , proceeds out of their mouth : Out of the mouth of babes and sucklings hast thou ordained strength to quell thy enemies . The first of these hath two Branches : That to sense and reason it is a most unlikely thing , that babes and sucklings should ever quell the enemy and the avenger ; that Christ and his followers should ever bee able to cope with the adversaries that are engaged against thems . That though it doe appeare most unlikely to sense and reason , yet so it is , they have sufficient strength to quell and subdue all their enemies ; That it is an unlikely thing to sense and reason , I ground it upon the expression which the holy Ghost hath chosen , Out of the mouth of Babes and Sucklings : Christ and his followers are here called babes and sucklings , not onely because their originall is from being babes , but principally because the Lord would shew the disproportion which to reason doth appeare between them and their enemies , they are babes , and the other are Gyants ; they are poore sucklings , the other are the enemies of God ; yea , the enemy , the great enemy and the avenger : so that little David with his sling did beare more proportion to the Gyant that was armed in brasse , then babes and sucklings can beare unto those whom God calls his professed enemies ; and you may observe in the Scripture , the Lord uses to set it out by the most unequall matches that can bee found ; First consider that expression , Jer. 31. 22. How long wilt thou goe about , thou backsliding daughter ; for the Lord bath created a new thing in the earth , a woman shall compasse a man . God had promised them deliverance , and now hee blames them for going about to seeke other helpes , and would not rest on his word , because they saw no hope or probability of its comming to passe ; hee tells them this should bee no barre to believing , for the Lord will create a new thing , a woman shall compasse a man , the church was a weake woman , destitute of armes , of strength , of skill , the enemy from whom they should be delivered , were as a man , yea , a strong man , ( so the word signifies ) and such was the Babylonian Empire at that time ; yet this woman shall compasse , i. e. besiege this man , so as to overcome and take him : Now how improbable this was to sense and reason , that a weake woman should bee able to doe this to an armed man , any man may judge . Consider also that comparison in the 41 of Isaiah , verse 14 , 15 , 16. when the Lord would set out the opposition betwixt the Church and the Enemies , the Church is called a worme , the enemy is called a mountaine , yea , mountaines , in the plurall number ; Fear not thou worme Jacob , I 'll make thee my threshing instrument to beate the mountaines to dust . Now what proportion is there betwixt a mountaine and a worme ? one bit of a mountaine would kill 10000 wormes ; but here is one worme to cope against a great many mountaines , a most unlikely thing ; Psal , 22. ver. 6. Christ compares himselfe and his people to a worm , I am a worme , and no man , a reproach of men , and despised of the people ; and his and their enemies hee compares to fat Bulls of Bashan , to ravening and roaring Lyons , to madde and fierce dogs : Thus also our Saviour told his Disciples , they were as sheepe among wolves , Behold I send you out as sheepe among wolves . A handfull of sheep goe to fight with a whole multitude of Wolves , is there any probability to sense or reason , that they should carry the victory ? But it will bee yet clearer in a few instances : First , take that of the Lord Christ himself , who is the head and Captain-generall of the Party , when hee came into the world to undertake this grand enemy , even the enemy , and the avenger ; marke how hee appear'd , the state of the world then stood thus , the Devill and his Angels in all places were worshipped as so many Gods , the Empires and Kingdomes of the world were all at the Devills dispose , hee was then the God of the world , and ruled in the hearts of all ; the Lords friends lived in one onely corner of the world , in the Land of Judea , and they were at that time brought into captivity to the great red Dragon , the Roman Empire , the professed enemy of the God of Heaven , and these were his vassalls ; Among them commeth Christ as a Champion to undertake this great adversary ; and thus he enters the Lists , borne in a stable , wrapped up in rags , bred a poor Carpenter , lives 30 yeares in the world almost untaken notice of , when hee did come to shew that hee was the Saviour who had undertaken the redemption of his people from their thraldome , they who should have owned him , and joyned with him , scorn'd him , rejected him ; none but a few women and children , and fishermen , would so much as acknowledge that hee was sent of God , yea , they never leave him till Jewes and Romans , ( following the counsell of the Devill ) had agreed together to destroy him , they tooke him , hung him upon a crosse , crucified him , and there let him remaine a shame and a reproach , and curse , and laughing-stock to all the world , and now was the time hee was to fight the field ; thus was hee accomplished for the warfare , and now was hell let loose upon him : who that should have looked upon Christ at that time , would ever have thought that deliverance should have come by him ? would not all have said of him , as some of the sonnes of Belial did of Saul , and with a great deale of more reason toe , How can this Man ever save us ? flesh and blood , I dare say , would have given up the Cause as lost . Secondly , take another instance in the first Champions whom Christ sends out in his Name , his Apostles , and the rest of his Disciples , taken out of Fisher-boates , and from other the like conditions , and hee sends them to reduce the world under his subjection : see what probability there was , that they should ever speed : they goe out a Company of weake men , without money in their purse , without a sword by their side , unto a prejudiced world , where all were engaged against them , and thus must they go to subdue the world , and how I pray ? by preaching such a Doctrine as was for the greatest part utterly above the capacity of man , ridiculous to mans reason , that they should beleeve in a crucified God , and appoint them a way of selfe-deniall , plucking out their right eye , and cutting off their right hand , and their right foot , and forsaking all , and taking up a crosse , and following a crucified God , and when they had done all , then they should looke for that which no man ever saw , a reward in a place where no man ever was that they had heard of , a reward of glory in another world , after they had undergone nothing but misery in this world , and with this Doctrine must they overcome the world . When Mabomet came out , hee had a Doctrine that suited Mans reason and his lusts . And when Antichrist came , hee had a way that would please whatsoever was in a carnall heart , but these must go out with that , against which every man hath as many principles as hee hath lusts in his heart . Would ever any man thinke , that all this project and undertaking would not have fallen presently into the dust ? I could goe on ( but that I have many things to handle ) and shew you that in all the Churches conflicts it hath been so . When God sent a shepheard to fetch 600000 men out of the land of Egypt , where they were in bondage , how ridiculous an attempt would it appeare to flesh and blood ? When they were to come out of the Captivity of Babylon ; when Athanasius was to undertake the Arrian world ; when Luther and a few company of Fryers and Monkes that came out of their Cells , undertooke to destroy the master-piece of policy that ever the Devill had , was there any likelyhood to flesh and reason they should carry it ? I adde further , every particular Saint who is brought home to Christ , is a sufficient proofe of this , when grace comes first into their heart , as a sparke of fire into a well of water , as a graine of mustardseed cast into a barren ground , a poore weake Creature , who hath onely learned to know the way to life , presently assaulted with all the power of the world and hell it selfe . No man that should looke upon it with the eyes of reason , but would conclude , it will never come to any thing . And there is this reason for it , because the principles of sense and reason can behold and view all the power that is against them , the temptations and allurements of the Devill , the world and the flesh , are all agreeable to our corrupt nature , and wee can discerne what strength is in them , the opposition which the wisdome , authority and power which all the Kingdomes and men of the world make against the Saints , appeare in its full strength , as clearly as the Army sent to take Elisha the Prophet , did unto his servant . But on the part of the Babes and Sucklings , sense and reason sees their weaknesse , but sees nothing , of their strength , that 's no more discerned then the fore mentioned servant saw the mountaines full of Chariots and Horses of fire , before the Lord opened his eyes , that is , a hidden , secret thing can be beheld and known only by the light of faith , and the revelation of God , which they have no understanding of ; there is the first . The second Branch is , How unlikely soever it appeare , yet so it is , they have a strength , whereby they shall and will quell all their enemies , even the enemy and the avenger , the victory is sure enough : For the proofe of this , nothing is more cleare in the Book of God . First , All the promises are for it , a thousand promises have declared it must bee so , The seed of the Woman must breake the Serpents head ; I will build my Church , the gates of hell shall not prevaile against it . No weapon that is formed against thee shall ever prosper ; Every tongue that rises up against thee , in judgement thou shalt condemne ; Feare not thou worme Jacob , thou shalt thresh the Mountaines , and beat them to dust : Arise and thresh O daughter of Zion , and I will make thy borne iron , and thy hoofes brasse , and thou fhalt breake in pieces many Nations : I will make Jerusalem a burdensome stone , for all people that burden themselves with it , shall bee cut in pieces , though all the people of the earth bee gathered together against it : God will tread Satan under your feet shortly : All that is borne of God overcomes the world : I write unto you little children , because yee have overcome that wicked one : who hath not read abundance of such promises as these are ? And experience hath found it thus , see it in a few examples : First , our Lord Jesus Christ himselfe at that time , when hee appeared so unlikely , as you have heard , then did hee breake all his enemies , and led captivity captive ; and hath hitherto so farre prevailed , that all the Empires which have risen against him , the Assyrian , Persian , Greeian , Roman , whether the Roman bee considered as Pagan , or Arrian , or Antichristian , Christ hath got the victory over them all , he hath broke them all , no power of Devill or world hath not been able to stand against him ; this stone cut out of the mountaine without hands , hath smitten and broken the great image of Gold and Silver , Brasse and Iron , and he must reigne till all his enemies are made his footstoole . And not onely Christ , but the Fishermen and the rest of their companions that have been spoken of , serve for a second experiment ; I will bee bold to say it , that Alexander and all the Caesars never conquered so many , as those simple men subdued to Christ in a very little time . In one age their line went into all the corners of the world , the Sunne did hardly shine upon a place , where they did not set up Trophees of their Victories , as unlikely a thing as it was . Yea , all the Saints of God that have lived hitherto , have all found , that whatsoever Tongues or Spirits have risen up against them have been condemned , the woman hath compassed the man , the worme hath destroyed the Mountaine , and they have at the long runne been able with Paul to triumph , not onely over poverty , and hunger , and nakednes , and persecution , and such outward troubles , but over Principalities and Powers , and all spirituall wickednesses too , the Devil himself hath bin trod under all their feet . And as there hath been experience of it hitherto , so whosoever reads the Scripture will finde , that the older the world growes , the more experience there will bee of it continually , because now begin the times of Christ and the Churches manifest conquest : hitherto they have carryed it , but not so visibly alwayes before the eyes of men ; but we expect the dayes to bee at hand , wherein the Saints shall take the Kingdome , and all the Kingdomes of the world shall bee the Lord Christs , and hee shall reigne over them ; and that Kingdome that will not serve Christ , shall bee destroyed , and they shall with joy and comfort bring all their glory , and conferre it upon the head of Christ , and put it into the hands of these Babes : So that the Babes and Sucklings must carry it ; and if you 'll have a ground or reason for it , 100 might bee added . First , It is Gods onely designe , the onely great project that the Lord hath laid from eternity , that the Babes and Sucklings should carry the day against all their enemies ; it is the master-piece of his contrivement , wherein hee will not indure to bee disappointed . And then secondly , His heart is with them , his love is set upon them , they are his children , the apple of his eye , they are written upon the palmes of his hands , they are continually in his sight , he loves them as hee loves himself . Thirdly , and his power is with them , his Almighty power , that power which can as easily make a World , as it can uphold a straws all that power is engaged , that no man shall ever bee able to prevaile against them . These , and many more such reasons as these are , have been so frequently set before this Honourable Assembly , in the times of your greatest extremities , to uphold your hearts , that I shall not need to say any more , neither in truth doe I know what to adde to that which hath been spoken by other men . I come therefore to a short application of both the branches , and among many excellent Uses wee might make of the first , That it is an unlikely thing to sense and reason , that Christ and his Church should bee able to conquer their enemies , I shall observe onely this one , To teach you all not to wonder , why the wisest men , and greatest men of the world , the most politique and wary men of the world , in all ages have , and doe most of them reject the cause of Christ and his Church , seldome willing to venture themselves for it : ●ou know Paul observed it in his dayes , 1 Cor. 1. 26. Brethren , you see your calling , not many noble , not many wise men after the flesh , not many learned , and all ages have proved it so . And when multitudes followed Christ himselfe , the Pharisees demanded , Doe any of the Rulers , or of the Pharisees beleeve on him ? John 7. 48. And Hierome observed in his dayes , that when one Paulinus a brave young noble man imbraced Christian Religion , there was more wondering at it , than if a Mule had cast a foale : now this lesson may fully instruct you in the reason of it , so farre as any of their principles are able to make up a judgement , the cause of the Church is a lost cause , Christ and his Saints are but like David against Goliah , they are but wormes against a Mountaine , and what wise man would ever engage himselfe in such a foolish and unlikely businesse ? who that hath understanding would put his fortune into a Ship that hee thinkes will sinke in the Sea , which will dash against the next rocke , or bee split with the next wave ? Indeed when the Church is smiled upon , and countenanced by Kings and Princes , it 's no marvaile though wise , rich , and great men doe joyne with it ; but when warres and persecutions are raised against it , which hath most-what been the Churches lot hitherto , wonder not though wise men withdraw from it , when they can see nothing but ruine attend them who take with this side ; and this is the very reason of their withdrawing , and this also abundantly satisfies mee in our present trouble , wherein we have had so many Lords , so many Gentlemen , so many Learned men , so many great and rich men to have deserted the Cause that the Parliament was engaged in . I solemnly professe , I rather wonder that any wise man , if not sanctified , hath stayed , that any Man not guided by the Spirit of God , should venture himselfe in a Cause that appeared so desperate as this Cause of Christ hath done to the eyes of flesh and blood . I justly call it the Cause of Christ and his Church , because it 's apparent that the Parliaments engaging themselves for reformation of Religion , as well as preserving civill Liberties , hath provoked most of these enemies against them . Therefore let this satisfie you abundantly , when the multitude of the world generally goe against the Cause of Christ , they thinke it folly to owne it , because they looke upon it as a lost Cause . But the other Branch affords many excellent Uses : One is , This may hold up and content the heart and spirit of every one that hath given up his name to Christ and his Cause , entered his name into Christs Muster-booke , is enrolled amongst the souldiers of the Lambe ; I know flesh and blood , sense and reason , thinkes wee have the worser end of the staffe , but let such know , what dayes soever may come , hee shall never have cause to repent that hee engaged himselfe on this side , the victory is sure enough : some men in these conflicts of ours , have solemnely protested , that their plot was onely to bee on the safest side , that they might bee sure to stand , whosoever fall . In the name of God , I promise it to every one that hath undertooke with Christ , in the Cause of his Church , they shall succeed well . They used to say in Rome , in Germanieus his dayes , Salvus Germanicus , salva Roma , salva omnia , Germanicus is well , and the City is well , and all is well : I say it with better confidence , Christ is well , his Church is well , their Cause is good , a succeeding Cause , a prosperous Cause , and all shall bee well , the worme must beat the mountaine to dust , the Woman must compasse the man . It may for a while seeme to goe very hard with the Church , but the end will bee comfortable ; it was of old said of the Romans , they were sometimes praelio victo nunquam bello , they lost many a battell , but in the conclusion they conquered every Nation which warred against them : This most undoubtedly is the fate of the Church , & might hold us up in all our present difficulties : I know many of you are yet at your wits end , and wonder what will bee the end and event of these things ; the pillars of the Earth , the pillars of the Land , the pillars of Truth as well as of Peace , are shaken , ready to fall ; wee are wofully divided into minutula srustula , and the young childe of Reformation in danger to bee swallowed up , a Hydra , a Dragon watcheth for it , a malignant party on the one hand , Blasphemies , heresies , and divisions on the other hand ; but there is a Spirit working wil subdue all , the zeal of the Lord wil bring all well to passe , therefore hold up your Spirits and fear nothing , I cannot but commend unto you that excellent speech of Luther to Melancthon , when the Protestants were in a very low estate , when Melancthon was affraid , Come ( saith Luther ) to him , let the Pholips , let the Bishops , let the Turks , and the Devill himselfe doe his worst against us , nos filii regni sumus , wee are the children of the Kingdome , Dominus prope adest , the Lord is at hand , wee are engaged with Christ , whom they have crucified and spit upon , wee must carry the day from them : So I say to thee , Feare thou nothing , the Barque wherein thou art may be tost , it will never be split , troubles may come , the present may continue , new ones may come , but nothing shall come , but such as that Christ contrives purposely , that things may appeare difficult to us , that his glory may bee the more in his carrying us through them all , and in the name of Christ , I promise you the event shall bee successefull . And as this is comfortable in reference to the whole Church , so it is wonderfully comfortable to every particular soule that feares the Lord Christ , and may uphold them in all their temptations and afflictions , crosses and desertions . I am perswaded many a soule who heares mee this day , wonder how they shall subsist one weeke longer , their spirituall pressures , temptations , desertions , are so strong , another findes their outward afflictions so intolerable , and their pressures more and more breaking in , so that they are ready every moment to sinke under their burthen , and know not what will become of them ; ready every day to conclude as David did in his haste and feare , I shall one day perish by the hand of Saul , I shall never hold out , I shall never be able to stand against these impetuous assaults ; but cheare up thy heart , if there bee any thing of Christ in thee , though it bee but as smoking flax , it shall never bee quenched , though but as a bruised reed , it shall never bee broken , though it bee but a babe and suckling , thou shall quell all thy enemies . I tell thee , I know it , that all the power of hell is engaged against thee , because thou art for Christ , whether there bee any power of hell in thy heart , in thy lust , or in thy family , in thy father , in thy husband , in thy mother , in thy brethren , or about thee , all will bee against thee ; but as this power is against thee , so I assure thee , all the power in Heaven is engaged for thee , all the power that the God of Heaven hath , all his Attributes are for thee , and therefore doe thou conclude , though thou art a worme , a woman , &c. the worm shall thresh the mountaine , the woman shall compasse the man , the lambe shall overcome the wolfe , and what is said in the 17 of the Revelations , of all the Kings of the earth , that they should set against the Virgin Company , who follow the Lamb , but the Lambe should overcome them , for hee is King of Kings , and Lord of Lords , and those that are with him , who are called , and chosen , and faithfull , the like is true of every soule who is a follower of the Lord Christ , they must overcome , and by the helpe of the Lord tread all their enemies under their feet . Secondly , because how unlikely soever the thing bee , the Babes and Sucklings must queil all their enemies ; let me teach you all this point of wisdome , never have any thing to doe against the Lord Christ , or any of his children ; beware how thou have thy hand in any contrivement against any of those that are the Lambes followers : I cannot give it you better , then in an expression of Solomons , in Proverbes 24. 15 , 16. to a wicked man ; Lay not maite , O thou wiched man , against the babitation of the righteous , spoile not his resting place ; For the righteous falls seven times a day , riseth agains ; but the wicked fall into mischiese : I take the plaine meaning to bee this , Solomon tells wicked men , hee knows they cannot but bee like themselves , plotting and contriving mischiese against those that feare God , and possibly it is , that through their contrivements they may cause the people of God oftentimes to fall , to fall into afflictions , under many crosses , but let them fall never so often , they will bee like the corke , thrust it under the water , you cannot keep it under the water , it will rise againe , so shall it bee with godly men , they will get out of their troubles : but when the wicked falls , hee falls to the purpose , hee will fall into mischief , and never rise againe , God will deale with them as hee did with Moab , in the 16 of Isaiah , Wee have heard of the pride of Moab , ( he is very proud ) even of his haughtinesse and his pride , and his wrath , but his lyes shall not bee so ; therefore shall Moab howle for Moab . Moab thought to make my children mourn and howle , but I 'll make Moab howle for himselfe : So thou maist thinke to carry on a plot or designe against Religion , against the servants of God , either their Cause in generall , or some particular person of them , but forbeare it , as Gamaliel said to them , Forbeare these men , middle not with them , lest yee bee found fighters against God ; they may fall into trouble , but God will bring them out . I conclude this with that speech of David , Psal. 37. The wicked plotteth against the just , and gnasheth upon him with his teeth , the Lord shall laugh at him , for hee seeth that his day is comming . This is the first Lesson , now I proceed to the second . Which is the manner how these Babes and Sucklings doe exercise this their great strength , Out of the mouth of Babes and Sucklings ; You know that every creature which God hath endued with any strength , hath a peculiar way of bringing out its strength ' ; the Lions strength lies in his jawes , the Beare in his pawes , the Eagle in her talons , a Man by his armes , the Bull by his hornes , the Scorpions have their power in their tayle ' ; thus every creature that hath any notable strength , hath some eminent way to exercise it : Now would you know which way doe these Babes and Sucklings , exercise their strength , it is out of their Mouth , Out of the mouth of Babes and Sucklings . The Lesson I propound to handle from it , is this , That the peculiar way , whereby Christ and all his seed doe overcome their enemies , is by a power that comes out of their mouth : That 's the peculiar way of fighting , power comes out of their mouth : For the truth of it , see it , First , in Christ himselfe , when it was prophesied of him in the 11 of Isaiah , v. 4. how hee should reigne and rule over all Nations , the Spirit of God layes it downe thus , He shall smite the Earth with the rod of his mouth , and with the breath of his lips hee shall slay the wicked . It was a rod of his mouth , and the breath of his lips , that 's the staffe of his power , that which is called in the 110 Psalme , the rod of his strength , is in this 11 of Isaiah called the rod of his mouth , so also in the 19 of the Revelations , v. 15. where hee is brought on horseback , fighting his battaile in the field , and destroying all his enemies ; it is said , Out of his mouth came a two edged sword , that with it hee should smite the Nations ; and if you read his story while hee was upon earth , you may observe that all in a manner which he did , came out of his mouth ; sometimes by a word of command , thus his miracles were wrought , be healed , be opened , be cleansed , &c. sometimes by preaching , converting some , convincing others ; sometimes by prayer , that is one reason , as some thinke , why he is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Word of God ; because all that hee did was by a word . Secondly , See it likewise in his servants , all the servants of Christ ; these Babes and Sucklings that are his brethren and his seed , they all overcome by a power that comes out of their mouth ; And to cleare this , consider first some passages of Psalme 68. a Psalm , which I confesse deserves to be more fully cleared , then a short Sermon will allow , being so full to this purpose , the whole Psalme being a full declaration of the way and manner how Christ and his followers doe overcome all their enemies ; The first verse of the Psalme is , Let God arise , and his enemies bee scattered ; and the close of the Psalme is , God hath given strength to his people , blessed bee God , that is the drift of it , to give glory to God for the strength hee hath given to his Sonne , and the followers of his Sonne to subdue all their enemies , and how is this performed ? to say nothing of Christ himselfe , you may see the way of his Saints overcomming , notably described , ver. 18. Thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for men ; even for the bellious also , that the Lord God may dwell amongst them : When Christ ascended , then hee gave such gifts to his children and servants , that by them they should bee so farre able to tame the most rebellious that the Lord God might dwell among them , set up his throne and habitation in the midst of them ; what these gifts were , the Apostle tells you expresly in the 4 of the Ephesians ; When hee ascended up on high , hee gave some to be Apostles , some Prophets , some Evangelists , some Pastors , and Teachers , these were the gifts which were powred out upon the day of Pent●cost , all which were represented by the similitude of cloven Tongues , whereby the Lord would teach you , that all the gifts which Christ hath powred out upon his Church , there is nothing so lively a resemblance of them all as the Tongue : out of the mouth by the tongue , comes all the power that the Saints have ; you 'll finde it as plain , if you look into the 11 of the Revelations , ver. 5 , 6. where the two Witnesses of Christ their manner of overcomming is described . These two Witnesses are by the best Interpreters judged to be the small number of true believers , who followed Christ all the time of the Antichristian Apostasie , against these all the world fights , for the space of twelve hundred and sixty yeares , these two Witnesses ever cartyed the victory , and there are they compared to Moses and Aaron , to Elias and Elisha , to Joshna and Zerubbabel , so that looke what Moses and Aaron did in their time of Israels comming out of Egypt , what Elias and Elisha in the time of that Apostasie , and Joshua and Zerubbabel in the time of that Reformation , these two VVitnesses should doe the same ; but how ? even as Moses , Aaron , Elias , and the rest overcame all enemies and difficulties , by a power proceeding out of their mouth , as appeares in their stories ; so doe these , these can smite the earth with plagues , these can turn waters into blood , these can shut and open heaven , these can destroy their enemies , who would hurt them ; but all this proceeds out of their mouth out of their mouth comes fire that destroyes their enemies , all is done by their mouth ; and in the 12 of the Revelations , verse 11. you may there read a great battail described , that is fought between the Saints , Christ and his Saints , and the great red Dragon , but Michael and his Angels overcome the Dragon and his Angels ; at the 11 Verse it 's said , They ( that is , the Saints ) overcame the Dragon by the blood of the Lambe ; that was the meritorious cause , but the instrumentall cause was the word of their testimony ; They overcame him by the blood of the Lambe , and the word of their testimony ; but you will bee better satisfied after I have opened unto you , Wherein lyes the power which proceeds out of their mouth , what is it ? or what doth their mouth ? Possibly I shall not bee able to name every particular branch , but there are five things that are most cleare , which all are the fruit of the mouth , and by them in all ages , these babes and sucklings have overcome the enemy and the avenger . First , 1. Preaching . 2. Confessing , or professing the Name , Truth , and Cause of God and his Christ . 3. Praising , singing out praise , and Psalmes , and hymnes to God . 4. Praying . And , 5. Covenanting . You shall see how by all these the Saints from time to time have carryed the victory , First , Preaching ; when Christ sent his Apostles out to goe conquer the world , what was their apparatus ? what was their furniture ? their instruments of warre ? it was onely thus , It s , praedicate , Goe out into the world and Preach : And when hee sent out the Lxx Disciples , Luke 10. as lambes among wolves , without sword , or money , or scrip , this was the great weapon hee furnished them withall , Preach unto them ; and by that time they had been a little trying the power of this weapon , they had led captivity captive , and returne with great spoiles ; and tell their Master , Lord , ( say they ) the very Devils are subject to us . True ( saith Christ ) I saw Satan falling like lightening downe from heaven , by preaching they could shoot the Starres downe from heaven , and fetch the Devill out of his Throne : It were an endlesse task for mee to recount unto you , what preaching hath done ; what strong Castles have been demolished by preaching ; how many thousand enemies have been made friends by preaching ; how many Kingdomes have been subdued by preaching ; how many thousands , and ten thousand times ten thousand , have been taken out of the roaring Lyons denne by preaching ; how before Pauls death the preaching of the Word had gone into all the earth , and unto the ends of the world , and rent in pieces the Kingdome of the Devil . This , this is Christs Arms , this is the power of God to salvation , a thousand tongues are not able to set forth the excellency and efficacy of it ; this is the great Monster queller , which is able to batter down all the strong bolds of Satan , 2 Cor. 10. 4 , 5. which can cast downe every high thing which exalts it selfe against the knowledge of God , and bring into captivity every thought to the obedience of Christ : In a word , preaching is that whereby Christ destroyes the very Kingdome of Antichrist , though it is the Devills master-piece laid the deepest in policy , and founded not onely in States but in mens consciences , yet Christ destroys it by the Word of his mouth , that is , the preaching of the Gospel in the mouthes of his Ministers . Preaching is one , and Secondly , Confessing is another ; Preaching , though it belong to the whole Church , as a gift given to them for their good , yet it is to bee exercised but by the Officers of it , it 's given to all , not to bee exercised by all ; but all the rest of these wayes of overcomming are to bee exercised by all these babes , whether in office or not , whether men or women , old or young , learned or simple , and confessing or professing the truth is one of them , one of the things which proceed out of the mouth , whereby the Saints overcome their enemies , I 'll give you but one text for it , the Lord Christ tells his Disciples , Luke 21. 12. what usage they should finde in the world , That they should be carryed before Kings and Princes for his sake , this might be looked upon as a terrible thing to them who had been brought up among rude and common people , to be brought before Kings and High Courts , whose splendor and majesty would dash them out of countenance and amase them , so that they would not bee able to speake , and whose wisdome , understanding and subtilty was like to bee such , as would quickly put them to silence ; but feare not this , saith Christ , why ? I will give you a mouth , I will give you a mouth ( that is his promise , ) that none of your adversaries shall bee able to stand before it ; that mouth is nothing but a bold confession of the truth and cause of God : a notable instance hereof wee have Acts 4. 13. the Councell or Synedrion had called the Apostles before them , and demanded by what authority , or by what Name they had done this ? they presently made a bold Confession of the Lord Jesus , and saith the Text , When they saw the boldnesse of Peter and John , and perceived they were unlearned and ignorant men , they marvailed , yea , they could say nothing ; and whosoever hath but read the stories of the Church may find that the Confessions which the Saints , yea sometimes women and children have made , have repressed the enraged adversaries , have sometimes wonne , the hearts of them , yea , have converted thousands : that is a second weapon out of the mouth . Thirdly , Singing of Psalmes , though this you would thinke the unlikelyest of all , yet the Scripture is plaine for it ; in the 149 Psalme , there you have a promise , vers. 4. God will beautisie them with salvation , yea , such salvation , that they shall execute vengeance upon the heathen , bind their Kings in chaines , and their Nobles with fetters ; this glory have all Gods Saints . How shall this bee done ? Let ( saith the Prophet ) them sing aloud , let the high praises of God bee in their mouth , and a two edged sword in their hand : whatever bee meant by a two edged sword , plain it is , that the high praises of God in their mouth is one of their weapons : And in Psalm . 68. the place before mentioned , about vers. 22 , 23. &c. you have a description of Gods terrible march before his people , the very fight whereof was dreadfull to his enemies ; They have seene thy goings , O God , even the goings of my God , my King in the Sanctuary ; and how was it ? you have it verse 25. The singers went before , the players on instruments followed after , among them were the Damosels playing with timbrels , all singing Hallelujah , blesse yee the Lord in the Congregations , even the Lord from the fountaine of Israel . And you have an instance of it in 2 Chron. 20. when the children of Edom and Moab , and Mount Seir came against Jehoshaphat , when he & his people went against them , they went singing of Psalmes ; and it 's said , vers. 22. When they began to lift up their voice , and to sing praise to God on High ; the Lord set ambushments against the children of Ammon , Moab , and Mount Seir , which were come out against Jehoshaphat , and they were smitten , and they destroyed one another . Many other instances there are in the Ecclesiasticall story , of the strength which Gods people have found in singing of Psalmes ; there is one famous one , of the Protestants in Mountaban in France , who when they ( being besieged ) were compelled to fight in their owne defence , alwayes went out to fight singing of Psalmes , and grew so terrible to the besiegers , that in the end , as soone as they heard their singing voice lifted up within the Towne , before the Portcullis was drawne up , or the gates were opened , their hearts would faile them , and they used to cry out , They come , they come , and even fled away for feare , This is a third weapon out of the mouth ; but then there is a fourth which is super-excellent in many respects beyond all , like Goliahs sword , there is none to that , that is , Prayer : The wonders which the Prayers of Gods people have wrought , no time is sufficient to tell : Prayer uses to fetch in all things they need , it removes all evills which lye upon them ; Prayer is the key of Heaven , the conqueror of God himselfe , the scourge of Satan , the out-gate from all distresses ; you finde , Psalme 107. five sorts of men in misery : 1 Wanderers out of their way . 2 Troubled and brought low with sicknesse . 3 Prisoners . 4 Tossed at sea with tempests . 5 Oppressed by enemies : but Prayer is a medieamentum eatholicum , a remedy for all these ; then They cry unto the Lord in their trouble , & he delivers them out of their distresse ; This Solomon begg'd , 1 Kings 8. When thy people go to war , when they are opprest with their enemies , &c. if they humble themselves and pray , heare thou in Heaven and deliver them ; and God promised Chap. 9. 3. that it should bee so ; and this innumerable multitudes of Gods people in all ages have found to bee so ; when Moses hands are lift up in prayer , Amalek is routed ; when Samuel prayes , the Philistims are disconifited ; when David prayes , his enemies flee , When I pray , my enemies are turned backe ; this I know , ( said hee ) for God is with mee . The time forbids me to tell of the thundering Bands of Gods servants , and what their prayers have done : but in a word I am assured , that what the Apostle saith , Heb. 11. 32 , 33. of the power of faith , The time would faile me to tell of Gedeon , of Barak , Samson , Jephthah , &c. who through faith subdued Kingdomes , wrought righteousnesse , obtained promises , stopped mouths of Lyons , quenched the violence of fire , escaped the edge of the sword , out of weaknesse were made strong , waxed valiant in fight , turned to flight Armies of aliens , &c. hath all beene made good of Prayer : Prayer hath done as much as all this ; yea , it hath made the Sunne stand still , the Rivers runne back , what is it that Prayer hath not been able to do ? Never did these Babes and Sucklings in the time of their distresse , seek God by Prayer in vaine . This is a fourth weapon out of the mouth . Fifthly , Covenanting , is another , and for that you have abundance of evidence in all the ages of the Church , from the days of Moses goe on to Joshua , and the Judges , and Asa , and Jehoshaphat , and Hezekiah , and Josiah , and Ezra , and Nehemiah , all these in their great extremities , ( when nothing did prosper , but all went contrary to them ) used to renew their Covenants with God , entred into Oath and Covenant with him , and God ever prospered them after it . The stories of these things are so fully knowne , that I shall not need to insist upon them . If now you aske the reason of all this , why should this power of the Mouth , Praying , and Preaching , and Confessing , and Covenanting , and Singing bee thus mighty in operation , whence grow these Samsons locks . I answer , many excellent Reasons might be given for every one of them , but I will goe no surther then my Text , which I know will satisfie you : My Text saith , Out of the Mouth of Babes and Sucklings thou hast ordained strength , or thou hast founded strength , so the Hebrew word signifies , constituted , made , appointed ; and that word when it is applyed to God , ordinarily signified one of these two things ; sometimes his Counsell , or what his Decree hath appointed , but most commonly it signifies his making or creating a thing . The Lord by wisdome founded the Earth , Prov. 3. 10. the same word that is in my Text ; so also Psal. 102. 25. Thou Lord from the beginning hast founded the earth ; and Psal. 104. 5. Thou hast founded the earth , or , laid the foundation of the earth ; so that this is Gods appointment and his creation , God hath decreed it shall bee so , and the Lord hath created it , and therefore it is so ; and truly you must resolve all other things into the same reason , Why hath the Lyon that strength in his jaw ? God hath founded it there ; why hath the Bull that strength in his horne ? why hath Man such strength in his armes ? why the Serpent in his sting ? God hath founded it : Philosophers will carry you on from reason to reason , and shew how these arise out of their compositions and natures ; but when all is done , it must be resolved into this , God hath appointed it , and made it so and so , God hath founded this strength in them , and thus to bee exercised by them . And now I should think this Lesson were very fit for application , did I not know it necessary to remove one great stumbling block out of the way , which when I have done in a few words , I shall endeavour to set it home in 2 or 3 Uses . All this which I have said of the Armes of Christians , is by some retorted upon our selves against our present warre , as if we held not our selves within the bounds of Christianity for say they , If these be all the weapons and strength whereby the Saints doe overcome , why doe you use any other meanes to overcome your enemies ? why rest you not contented with this ? either these are not all , or you are not Christians , not true to your own Principles ; Indeed ( say they ) the time hath been when such a Sermon as this was owned as Divinity , in the time of the Fathers , when preces & lachrymae , prayers and teares , were all the weapons which the Church did use ; but now when you have spoke all these things of the power of Preaching , and Praying , and Confessing , and Covenanting , you are glad to betake your selves to Armes , to see what they will doe , to helpe these out , whence it 's apparent you dare not rest in these as sufficient helpes ; and so they throw this as a stumbling block in our way ; but this is easily removed . I answer therefore , First , that many of those who object this against us , doe it onely , that thereby they might the better spoile us , as Julian the Apostate , when he would expose Christians to all manner of injuries , and discourage them from seeking or using any lawfull way to right themselves against any spoile or wrong , hee endeavoured to tye their hands by their owne Principles of Religion ; and would scoffingly tell them , that Christianity taught them , If any man struck them on one eare , they must turn the other ; and that if any man did take their coat , they must let him have their cloake also . Howsoever , I know this answers not the Objection I therefore answer , Secondly , Wee acknowledge , that as we are Christians ( in that capacity ) wee use no other weapons then these I have told you of , these onely are proper and peculiar to us as wee are Christians ; but the weapons which wee enjoy as wee are Christians , doe not deprive us of those that wee enjoy in the capacity of Men ; looke whatsoever belongs to us in the capacity of Men , or in the capacity of Subjects , or of Freemen , Christianity doth not take them away , but super-addes these unto them . I say therefore , that wee have all the same meanes of defence against unjust violence , that are common to us with other men , as we are Men , and wee have the same meanes of defence , as wee are Freemen , which other Freemen have ; and wee challenge in this no more then wee might lawfully use , if wee were Papists or Turks , if we were Pagans , Jews , or Indians : we challenge not this to belong to christianity , as peculiar to it , we have learned that by the law of Nature and Nations , men may defend themselves against unjust violence ; if the Turkes should invade a Countrey of Christians , they will tell him , that as they are Christians , their Praying , and Professing , and Singing , and Covenanting , these spirituall weapons out of their Mouth will quell them ; but as they are Men , they have a liberty to defend themselves against him , & vim vi repellere ; or if a Christian man were travailing upon the highway , & a Thief should demand of him , how as he is a Christian , hee defends himselfe from his enemies ; he would tell him by Faith , by Prayer , by the Word of God , by weapons out of his Mouth ; but if the Thiefe assault him , to take his life or his purse , as hee is a man , hee will use his sword , and his Christianity will sanctifie this use of his sword to him . The like instances might bee given in other things which concerne Christianity . If any man demand , how live you as a Christian ? I would answer , by faith , by every word that comes out of Gods mouth ; but yet as wee are Men , wee must eate our bread by the sweat of our browes , and as wee are Christians our Christianity sanctifies these other meanes of life unto us , it takes them not away from us : So when unjust violence is offered to us , contrary to the laws of the Land , looke what defence is lawfull by our Lawes , Christianity deprives us not of that , it sanctifies that , and wee have all these which I have spoken to boot : And so is it in our present businesse , when the Parliament ( the highest Court of Judicature , the Court where all controversies between the King and his Subjects receive their finall judgement and determination ) were proceeding to reform abules , and call some grand Delinquents and Incendiaries to a legall tryall , a force was raised to protect these Offenders , and consequently to compell the Parliament to desist from their work : ( and let once the authority of Parliaments bee overthrowne , wee are an inslaved and conquered people ; ) thereupon the Parliament , the representative body of the Kingdome , takes Armes to defend themselves , and to bring in these evill doers to condigne punishment ; this ( say wee ) wee doe according to the Fundamentall Lawes of the Kingdome , and were the Kingdome and Parliament Papists or Protestants , Christians or Heathens , the case is the same as to the matter of the warre , the Lawes of the Land warranting this just defence ; now our being Christians , and true beleevers , deprives us not of this defence which wee enjoy as Englishmen , but super-addes these five things which I have spoken of , to sanctifie our other lawfull meanes of defence , and to make them the more effectuall ; and blessed be the name of God , wee have found it by experience . Now I proceed to apply the Doctrine for our good . Is this the great power whereby Christians doe overcome their enemies , a power that comes out of their Mouth ? O how good is it for us to take notice , how God hath made all this good to us in our experience , in the great conflicts and deliverances which wee have lately had ? we must thankfully acknowledge , God hath raised us up Counsellors who have done their part , and Commanders and Souldiers that have done their part too ; the mouth of the Sword hath done its part , but ( I say ) the sword of the Mouth hath done more : Wee may say of the mouth of the Sword , as it is said of Saul , that hee had slaine his Thousands , but the sword of the Mouth hath slaine its ten Thousands . Wee in our extremities have sought God , Prayed to him , Covenanted with him , Humbled our selves before him , owned his Truth , and professed it ; and God hath carryed all our affaires so , that when oftentimes our wise Councellors have failed , and our Armies have failed , and all other helpes have come in , and have told us , that wee are like to bee ruin'd , the Babes and Sucklings never failed to carry it in the times of our extremities : And I have begged it from God , and said it in this place , and cannot but say it againe , I would thinke it a wonderfull glory to God , to have it truly Written and Recorded , how in all our extremities , the power that hath come out of the Mouth of Babes and Sucklings hath saved us from utter ruine : Our adversaries have laughed at these things , and esteemed all the weapons of our Mouth to bee but wind , but God hath made them such a wind as hath scattered them . And ( Right Honourable and Beloved ) it becomes us well to observe it , and to stand amazed , and say with the Psalmist here , Lord , what is Man , that thou shouldest be thus mindfull of him ? O Lord our God , how excellent is thy Name in all the world ? Secondly , because this is the great way of our conquering our enemies , I beseech you ( I principally speake to your Lordships , and to those that are interested in being the great Councell of the Kingdome ) take care that this Magazine of the Mouth , the powers that come out of the Mouth of Babes and Sucklings may bee preserved and recruited , and not any wayes disbanded ; It is now a great dispute among you that are wise Statesmen , what wee should doe with our Armies ? whether ( there being no visible enemy in the Field ) it would not bee fittest to disband our present Armies ? A dispute I have nothing to doe with ; but this I have to doe with , and make bold to tell you , whatsoever you doe with other Armies , you must not disband the Forces of the Babes and Sucklings , out of whose Mouth comes your strongest helpe . You are farre from having your worke done as yet , Ireland is in a sad condition , England is wofully unsetled , terrible divisions are found every where ; looke to it , that you have a force about you ; what other Forces are needfull , I leave to your wisdomes , but sure I am these Babes and Sucklings , are the Triarii , the Veterani , the old Souldiers , the Life-guard of England , disband them once and you are lost . Therefore for the Lords sake , see that this power that my Text drives at , may have all the encouragement that may bee : And to this end , your Lordships must be carefull of these Two things . First , To give all the assistance possible , that these Souldiers may bee encouraged and multiplyed in all parts of the Land , I meane , that the Gospel may spread , the Preaching of the Gospel , that Saints might bee wonne , and that the Church might bee inlarged , bee setled in peace , that there might be freedome to seek God , and to serve him according to his will ; and know you for certaine , that every soul which shall be wonne to Christ , be it the soule of a woman , or of an old man that stoops for age , or of a childe , yet every soule wonne to Christ , and so numbred among these Babes and Sucklings will bee as stout a souldier as ever you did employ , and will in your extremity doe more then all the experienced Captains that tread on English ground , because God is with these , and these must carry it ; the power of heaven is engaged with them , therefore for the Lords sake further Religion , the propagation and settling of it ; you are wise , and can think of the wayes which have been often set before you , God Almighty blesse you in it , and ever let these parties be deare in your eyes , who have such interest in Heaven , let them bee owned as the Souldiers who will never fail you , though others may and will . The other thing I humbly advise is this , That you would alwayes carry this in your wise thoughts , never to engage in any cause , wherin you should not be accompanyed with the power that comes out of the Mouthes of these Babes and Sucklings : you have found , ( though it may be carnall eyes see it not ) that the prayers and teares of Gods people , and their cleaving to God , and their interest in your Cause , hath been the greatest meanes under heaven to keepe your Lordships to be a Parliament House to this day ; and the Lord keep you , that whatsoever businesse you have , what contest or warre soever you may have , that your Cause bee such , that these Babes and Sucklings bee not constrained to withdraw from your assistance ; my meaning is , that the Cause bee ever good , and such a Cause as God will own , and as God cals you to ; hitherto your Cause hath been manifest , and your way hath been cleare ; the Lord keep you , that you and the Babes and Sucklings of my Text may live and dye together , and then wee are well enough ; but when ever you engage against them , or without them , you will be worsted . 2. To the rest ; who is there among you that belongs to this party who are of Christs number , I beseech you give us your help , come all of you and helpe the Lord against his enemies , helpe in the great worke that now is in hand ; doe not say you can contribute nothing , it may bee some of you have no Money or Lands , no wisdome or authority : I am sure thou hast that which Gods people may receive benefit by , Christ hath given thee a mouth , which is a quiver full of choice arrowes ; thou canst professe Christs truth , thou canst sing his praises , thou canst call him Abba father , thou canst be one of his remembrancers , thou canst pray for the peace of Zion , thou canst say , Our Father which art in heaven , let thy kingdome come ; and little doest thou know what great things thou maist doe , in thy Closet , in thy Chamber , in the Fields at thy work ; no tongue can utter what admirable helpe thou maist give ; thou maist reach Rome and Spaine , and Ireland , succour the one , and destroy the other : O for the Lords sake lay out your strength to the utmost ; come out ( I say ) and helpe the Lord all that are able ; Solomon saith , Hee that in a famine withholds Corne , the people will curse him ; what will thy condition be , if thou withholdest thy help in the needfull time of trouble ; you know Mordecai's speech to Hester , Who knowes but thou camest to the Kingdome for such a time as this ? I say to thee without any if or and , I know thou art indued with all this strength , for such a time as this , O therefore fill thy mouth with praises , with confessions , with prayers , and with whatever else may quell the Lords and thy enemies , even the enemy and the avenger . But take this in , thou must bee carefull so to use this power , that it may take and speed , thinke not that every one that pretends to pray , or pretends to Covenant , or professe Gods name can doe it : I could give you abundance of instances , where the Lord hath aborninated al these things , & they have bin curses to them who have used them , have you not often read of such speeches as these , What hast thou to do to take my Name into thy mouth ? when yee make many prayers , I will not heare you ; when they pray , I will destroy them with sword , famine , and pestilence ; and many other the like , know therefore it s not bare Preaching or Confessing , or Singing , or Praying , that will doe any thing , these must be used and done aright ; and there are excellent Rules for every one of these , to teach us how to use them , so as to make them effectuall , but a Sermon will not beare the handling of them , I shall at the present commend onely two directions which are common to them all : 1 See that that Mouth out of which all this strength must be exercised , bee a sanctified Mouth , a Mouth separated to , and engaged in Gods Cause onely ; let it not bee the Mouth that St. James speakes of , Out of the same Mouth comes cursing and blessing ; let it not be a Mouth that shall sing Hosanna to Christ in the Temple , and crucifie him in the Court ; that shall sing a Psalme to him in the Congregation , and a bawdy Catch in an Alehouse or Tavern ; that shall blesse his Name in the assembly of his people , and blespheme him in the company of prophane ones ; that shall talk of Heaven and holinesse in one company , and uncleannesse and luxury in another , this is a Mouth end a Mouth , a double Mouth , that the Lord takes no more pleasure in , then in a double heart : No , let the Mouth , that is such an excellent instrument as this , and the tongue in it , let it ( I say ) bee for the Lord , and for the Lord onely , let it bee a sanctified Mouth . And secondly , 2 That though all this power must be exercised out of the Mouth , yet it must come further then from the Mouth , the Mouth is the instrument , it is the gun if you will , or the sword , but the Mouth it is not the magazine , it is not the store-house ; though the tongue is the glory for execution , there must bee another thing that must be the fountaine : and therefore this sanctified Mouth must fetchall from another treasury , & there is a double store-house whence it must be furnished . 1 Christs merit , the meritorious cause of all the conquest , is the blood of the Limbe ; goe not thou out in the force of thy prayer , say not , I can pray , I can preach , I have a bold Spirit to confesse Christ , and I have taken the Covenant , and will stand to it : God forbid thou shouldest thinke this can contribute any thing because it is in thee ; no , but let the blood of the Lambe be the meritorious cause upon which thou relyest , faith in it will make the sling stones , able with David to kill these Goliahs ; take this away , and thou canst doe nothing . 2 See that all come out of the good Treasury within , from a sanctified heart ; when thy Mouth makes consession , see that it come out of a heart that beleeveth ; if thou sing to Gods glory with thy mouth and voice it must bee with grace in thy heart ; if thou wilt pray , see to it , that it be not lip-labour , or onely a company of words or sentences well composed , but let it bee the powring out of the heart , the crying with the heart , with an humble heart , with a beleeving heart ; and so let thy Covenanting bee , thou wilt sweare a Covenant , let thy heart stand to it , and hold it out , and maintaine it ; this is the way to use these Mouth-weapons aright . I should have inlarged my Discourse upon them , but I rather feare I have been burthen some already to your patience . Consider what I have said , and the Lord give you understanding in all things : And I shall end . FINIS . Notes, typically marginal, from the original text Notes for div A89591e-400 1 Cor. 1. 27 , 28. Job 22. 30. Psal. 101. 6. Notes for div A89591e-730 Introduction shewing the scope and parts of the Psalme . 2. Analysis of the Text . 1. 2. 1. 2. Interpretation of the Text , what is meant by Babes and Sucklings . Esay . 53. 3. Matth. 21. 9 15 , 16. opened and explained . Heb. 2 6 , 7 , 8. 1 Cor. 15. 25 , 26 , 27. Phil. 2. 6. 7. Psal. 81. Ps. 84. What is meant by enemies , and the enemy , and avenger . What is meant by strength . What by still or quell . What is meant by mouth Doct. 1. Doct. 2. Notes for div A89591e-1700 1 Doctrine in two branches . 2. 1 Branch . It 's an unlikely thing to sense and reason that Christ and his Church should be able to overcome their enemies . Jer. 31. 22 , 23. opened and explained : Proved by the comparison which sets out the unlikelihood of it . Psal. 22. 6. 13. 16. 202. Luke 10 3. Proved 2 by some instances The reason why it 's so unlikely to sense and reason . 2 Kings 6 15 2 Branch . Yet they have strength to doe it , and shall doe it . Proved first by many promises that it shall bee so . Gen. 3. 15. Matth. 16. 18. Esay 54. 17. Esay 41. 14. Micah 4. 13. Zach. 12. 3. Rom. 16. 10. 1 John 5 4 1 John 2. 13. 2 By experience it ever hath been so . Dan. 2. Psal. 110. Rom. 8. 35 , 38 And shal be so more & more . Dan. 7. 18. Revel. 11. 15. Reasons of it . 1. 2. 3. Vse of the first branch , not to wonder though so few wise men own the Churches cause . Uses of the second branch , Consolation to whom ; who joyne with the cause of Christ and his Church 2 Use of consolation to every particular Saint . 3 Vse , exhortation to all , to have nothing to doe against these Babes & Sucklings . Prov. 24. 15 , 16 Isay 16. 6 , 7. Act. 5. 38. Psal. 37. 12 , 13 Doct. 2. The strength whereby the Babes & Sucklings doe overcome their Enemies , proceeds out of their mouth . Thus Christ himselfe . Esay 11. 4. Psal. 110. 2. 2. Thus also all the Saints overcome . Psal. 68. 18. Ephes. 4. 7 , 8 , 9 , 10 , 11. Acts 2. 3. Rev. 11. 5 6. explained . Rev. 12. 11. explained . Qu. Resp. 5 Things proceeding our of these mouths of Babes and Sucklings whereby they overcome . 1. By Preaching . Mat. 28. 19 , 20. Rom. 10 18. Psal. 19. 2 Cor. 10. 4 , 5. 2. By confessing and professing the Truth . Luke 21. 15. Acts 4 13. 3. Singing of Psalmes . Ps. 149. 4 , 5 , 6 , &c. Psal. 68. 23 , 24 , 25. 2 Chron. 20. 22 4. Prayer . Psal. 107. 6 , 13 , 19 , 28. 1 Kings 8. per totum . 1 Kings 9. 3. Exod. 17. 10. 1 Sam. 7. 9. Psal. 56. 9 , 11. Heb. 11. 33. 5. Covenanting . Reason of all this , when they are made so , mighty in working . Ob. All this by some is used as an argument against our defensive Armes . Resp. 1. 2. Vse 1. Exhortation to take notice of the comfortable experience wee have had of this , in our present troubles . Vse 2. Exhortation to maintaine those Forces for time to come . To this end be carefull of two things . 1. 2. 3. Exhortation to all these Babes and Sucklings to use their power against Christand their enemies . 2 Rules how to use this power of the mouth , so as to make it effectuall . 1. James 3. 9. 10. 2. A double store-house , whence the Mouth must be supplyed with strength . 1 Christs Merits . 2 From a sanctified heart . 
A89586	----	The song of Moses the servant of God, and the song of the Lambe: opened in a sermon preached to the Honorable House of Commons, at their late solemne day of thanksgiving, Iune 15. 1643. for the discovery of a dangerous, desperate, and bloudy designe, tending to the utter subversion of the Parliament, and of the famous city of London. / By Stephen Marshall, B.D. and Pastor of Finchingfield in Essex. Published by order of that House. Marshall, Stephen, 1594?-1655. This text is an enriched version of the TCP digital transcription A89586 of text R16053 in the English Short Title Catalog (Thomason E56_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 100 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A89586 Wing M789 Thomason E56_5 ESTC R16053 99859959 99859959 112063 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89586) Transcribed from: (Early English Books Online ; image set 112063) Images scanned from microfilm: (Thomason Tracts ; 10:E56[5]) The song of Moses the servant of God, and the song of the Lambe: opened in a sermon preached to the Honorable House of Commons, at their late solemne day of thanksgiving, Iune 15. 1643. for the discovery of a dangerous, desperate, and bloudy designe, tending to the utter subversion of the Parliament, and of the famous city of London. / By Stephen Marshall, B.D. and Pastor of Finchingfield in Essex. Published by order of that House. Marshall, Stephen, 1594?-1655. [4], 48 p. Printed for Sam: Man and Sam: Gellibrand in Pauls Church-yard, London : 1643. Running title reads: A sermon preached at the late Thanksgiving before the honorable House of Commons. Annotation on Thomason copy: "June 29th". Reproduction of the original in the British Library. eng Bible. -- N.T. -- Revelation XV, 2-4 -- Sermons. Fast-day sermons -- 17th century. Sermons, English -- 17th century. Great Britain -- Politics and government -- 1642-1649 -- Sermons -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Sermons -- Early works to 1800. A89586 R16053 (Thomason E56_5). civilwar no The song of Moses the servant of God, and the song of the Lambe:: opened in a sermon preached to the Honorable House of Commons, at their l Marshall, Stephen 1643 17708 6 10 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 John Latta Sampled and proofread 2008-05 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE SONG OF MOSES THE SERVANT OF GOD , AND THE SONG OF THE LAMBE : Opened In a Sermon preached to the Honorable House of COMMONS , At their late solemne day of Thanksgiving , Iune 15. 1643. for the discovery of a dangerous , desperate , and bloudy Designe , tending to the utter subversion of the Parliament , and of the famous City of London . By STEPHEN MARSHALL , B. D. and Pastor of Finchingfield in Essex . Published by order of that House . REVEL. 17. 4. Come hither , and I will shew thee the judgment of the great whore . LONDON , Printed for SAM: MAN and SAM: GELLIBRAND in Pauls Church-yard . 1643. TO THE HONORABLE House of COMMONS , now assembled in PARLIAMENT . Honorable , and Beloved , THe holy King and Prophet David , required that the prayses of God should be sung upon well tuned Instruments ; and some Psalmes which himself composed to that purpose , he styled Michtam , golden Psalms ; as being full of precious and choise treasure . Such could I have wished might the Instrument have been , and such the Song of Praise and Thanksgiving , to have celebrated the goodnesse of God , for this late wonderfull preservation of your Honorable Assembly , and the famous , and worthy City ; both whose ruine was plotted and designed by wicked and unreasonable men . But you were pleased , not onely to designe to this service , a weak and untuned Instrument , ( though not Crackt , as Malice , and Slander hath bruted it abroad ) but also to injoyn the publishing of this song of Thanksgiving , which is full of weak and imperfect Notes . And to this latter task , I was ( I confesse ) farre more unwilling then to the former ; as being conscious unto my self , how few conceptions could be brought by me to any such maturity , as might render them meet to become the standing Monument of so great a Mercy , and so happy a Day , which is worthy to be ingraven on Marble , rather then to be written on Paper , and with letters of gold , rather then with ink : But in the pursuance of your Commands I have done it , and added some few things , which time nor strength would permit me to deliver in publike ; Being resolved to deny my self , and to do nothing that may hinder me from being what I am , and shall always desire to remain , Yours wholly in the service of Christ and his Church , STEPHEN MARSHALL . A SERMON PREACHED BEFORE the Honorable House of COMMONS , on the 15. of Iune 1643. being the day of their publique THANKS GIVING . HOnorable and Beloved , were the strength of my body , and my furniture of wisdome , learning , and grace , in any degree answerable to the service of this Day , I could not but exceedingly rejoyce , in being called to this work , in this place , at this time . For having been lately restored from the gates of death , what greater mercy could I wish , then to praise God in the great Congregation ? and having been reported over the whole Kingdom , to have altered my former judgement , concerning this just cause of the Parliaments Defensive Arms : yea that the horrour of my guilt , in adhering to this Cause , had distracted me , and made me mad , can I look upon it otherwise then as a great and publike taking off this reproach , by being called to exercise my poor talent , in that Assembly which is the whole Kingdom by Representation , and at this time , to be a furtherer of your joy and thankfulnesse , for Almightie Gods watchfull eye and powerfull hand thus wonderfully manifested against the desperate and bloody Designes of those that would destroy you ? But I fear , lest this which is so many wayes a favour to me , should prove your losse through my weaknesse , which would not permit me to study much in private , and I fear will disable me in the publike delivering that little which God hath brought to my hand ; yet this doth encourage me , I have abundant experience of your Candor , and I know that both with God and man , where there is first a willing mind , ( especially in a day & service of Thanksgiving ) it is accepted according to what a man hath , and not according to that he hath not . Yea , I have one encouragement more , that Gods providence hath directed me to such a Text , which is not onely sutable to our meeting , and service , but so really intended by the Spirit of God , for your time and work , that the very reading of it , ( though an hour together ) might exceedingly affect you , if once you have the true meaning of it ; which Text you shall finde written in REVEL. 15. 3 , 4. read also ver. 2. Verse 2. And I saw as it were a sea of glasse mingled with fire , and them that had gotten the victory over the Beast , and over his Image , and over his Mark , and over the number of his Name , stand on the sea of glasse , having the harps of God . 3. And they sung the song of Moses , the servant of God , and the song of the Lambe , saying , Great and marvellous are thy works , Lord God Almighty : just and true are thy wayes , thou King of Saints . 4. Who shall not fear thee , O Lord , and glorifie thy Name ? for thou onely art holy , for all Nations shall come and worship before thee , for thy judgements are made manifest . THis Text , though it be a part of the Apocalyps , the darkest , and most mysticall Book in all the Scriptures , and therefore thought generally hard to be understood , yet time ( one of the best Interpreters of Prophecies ) hath produced the events answering the types so full and clear , that we have the whole Army of Protestant Interpreters agreeing in the generall scope and meaning of it , which in a few words be pleased to take thus : A great part of this Book , is a setting out the conflicting state of the Church ( under the great Apostasie ) with the Antichrist , the heaviest and forest enemy which ever the Church had ; and this Antichristian power and dominion is set forth ( as other Kingdoms elsewhere are ) by a systeme of the world , wherein are earth , water , air , sunne , moon , starres , a King , a Metropoliticall City , Provinces , People , &c. an Antichristian Empire , an Antichristian World ; and this great Monarchy of Antichrist hath the time of its rising , its triumphant reigning , its declining , and ruine , and the state of the Church of Christ under all these , clearly foretold in this Book . And ( to say nothing of his rising , and reigne ) his ruine is described in this fifteenth , and sixteenth Chapter , under the Type of seven Angels , pouring out seven vials full of the wrath of God : the seven vialls being so many degrees of the Beasts , or Antichrists ruine : which story of the vialls , the Holy Ghost sets down two wayes , first generally , in the fifteenth Chapter , secondly more particularly , in the sixteenth Chapter . In the generall description of them in this fifteenth Chapter , we have first the circumstance of the place , where this Vision was seen , whence these Angels came , that is , heaven : I saw another signe in heaven , verse 1. that is , the true Church , whereof Christ is King , opposed to the world , wherein Antichrist reigns , as beyond all doubt , may be cleared out of the fourth Chapter of this Book , which is the Stage of all the Apocalypticall visions . Secondly , we have the things themselves , or the marvellous signes which were seen in this place , and they are three . First , The behaviour of the true Church of Christ , during this time of the pouring out of the vialls , ver. 2 , 3 , 4. Secondly , The description of the seven Angels , the instruments who were to pour out these vialls , their apparatus , qualifications , and furniture , they come out of the temple , clothed in pure and white linnen , and having their breasts girded with golden girdles ; Habitu & cluctu sacerdotali ornati , like the Priests of God , Ezek. 44. 17 , 18. pure worshippers . Thirdly , A description of the Church , in reference to Christs presence with it , his owning , and protecting it , though after a more dark manner , vers. 8. The Temple was filled with smoak , from the glory of God , and from his power , &c. alluding to Gods taking possession of the Tabernacle ; Exod. 40. 34. and of Solomons Temple , 1 King. 8. 10 , 11. The first of these I am to deal with at this time , viz. The behaviour of the Church during the time of the pouring out the vialls . Wherein observe two things , first , their state , verse 2. secondly , their work , verse 3 , 4. Their state ; I saw as it were a sea of glasse mingled with fire , and them that had gotten the victory over the Beast , &c. stand on the sea of glasse , having the harps of God . This sea of glasse , or crystall , is described Chap. 4. 6. placed before the Throne , alluding to the great Laver , or Sea in Solomons Temple , wherein the Priests were to wash themselves from their uncleannesses , whenever they approached nigh to the Altar of God to offer sacrifice ; onely that was made of brasse , this of a more pure and transparent metall : In this Laver the Reformed Churches had lately been washed from the foulnesse , and pollutions of Antichristianity , out of which they had newly escaped , having gotten the victory over the Beast , and over his Image , and over his Mark , and over the number of his Name ; and being cleansed in this Laver , ( though mingled with fire , whether of contention , or other affliction , I dispute not ) they stand up on the brim of it , with the harps of God in their hands , with instruments of praise , as the Israelites did upon the banks of the Red-sea , ( thorow which they had lately passed , and in it been baptized unto God ) singing a song of praise for their great deliverance from Pharaoh and his Hoast , who perished in the pursuing of them ; This was their condition , and their posture , a delivered , cleansed condition , a praisefull posture . Secondly , their work , during the time of the pouring out the vialls , they sang an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a triumphant song , Canticum gratulatorium & eucharisticum , a song of praise and thanksgiving : wherein observe two things ; first , the Title of the Song , The Song of Moses , the servant of God , and the song of the Lamb : Secondly , the subject matter of the Song , Great and marvellous are thy works , Lord God Almighty , &c. The title : First , the song of Moses the servant of God , i. e. such a Song , and upon such an occasion as Moses and Miriam and the rest of the Israelites sang unto God when they had passed through the Red sea : 2ly . and the song of the Lamb : we have many songs of the Lamb recorded in this Booke ; cap. 4. 11. Thou art worthy O Lord to receive glory , and honour , and power , &c. is the constant song of the whole Church of Christ ; cap. 5. 9. the same quire sings a new song to the Lamb when hee had taken the booke to unloose the Seales thereof ; cap. 11. 17. the same Church sings another song of prayse upon the resurrection of the two witnesses , and the fall of the tenth part of the great City , We give thee thankes O Lord God Almighty , &c. cap. 12. 10. upon Michaels victorie over the dragon , there is another Song of praise , Now is come salvation , and the Kingdome of our God , and the power of his Christ , &c. cap. 14. 3. there's a New Song sung before the throne which no man could learne , but the hundred forty and foure thousand which were redeemed from the earth : Now whether this Song of the Lamb be the Song which those harpers sang , or whether , and how farre it is composed out of the rest of the songs recorded in this Book , is needlesse ( as some Interpreters doe ) to enquire , because we have the matter of the Song layed downe in so many words ; it is sufficient that it 's therefore called the Song of the Lamb , because it was indited by the Spirit of the Lamb , and tends to advance the glory of the Lamb their Saviour and Deliverer . 2. The matter of the Song : which divides in selfe into two parts . 1. The Churches confession of the nature of those workes which Christ doth in the pouring out the seven vialls , ver. 3. viz. Great and marvellous are thy workes , Lord God Almighty , just and true are thy ways thou King of Saints , i. e. They are great and wonderfull , fit onely to bee done by him who is the Lord God Almghty , just and true , well becomming him who is the King of Saints . 2. The use which the Church makes of these works , which is threefold . 1. They record , celebrate , and publish them . 2. They engage and binde themselves faster and closer to him , in his worship and service , Who shall not feare thee O Lord , and glorify thy Name ? for thou onely art holy . 3. They prophetically foretell the use which shall be made of these workes by such as yet were strangers , viz. As Christ proceedes to manifest these wonderfull and righteous plagues and judgments upon the Antichristian world , the people of Italy , Germany , France , England , Scotland , Denmarke , Sweden , Polonia , Hungaria , and the rest of the elect shall shake off the Yoke of Antichrist , and submit to the Scepter of Iesus Christ ; for all Nations shall come and worship before thee , for thy judgments are made manifest . Thus you have a plaine view of the Text together with the interpretation , out of which many excellent and usefull truths might be observed . As first , that all which is done in the pouring out of the seven vialls , is the wrath of God upon the Antichristian faction ; so that however in the pouring out of every viall there is something which is grievous to the reformed Churches , to humble , purge , and quicken them , yet there is no wrath upon anywhere ever it is poured , but onely as there is something of Antichrist among them , which Christ will search for , find , and destroy , where-ever he finds it : Consider the whole work of the vialls , and you shall finde noysome and grievous sores upon them onely that have the mark of the Beast , the drinking of bloud , the scorching with heat , the gnawing of their tongues for paine , the being destroyed with hailstones , &c. All these light onely upon the followers of the Beast , the worshipers of the Beast , the kingdome of the Beast , & therefore let none feare any hurt frōthese judgments which Christ is now inflicting , but such as either secretly or openly harbour any of Antichrists acursed stuff which must be destroyed ; & let it be I beseech you , your speedy care to cast out of this Nation and Church all those reliques , which are the oyl and fuel that feed the flame which burnes amongst us : God calls you now to this work , and will be with you while you set your hearts and hands to doe it ; and doe it speedily , it may be it is one Cause , why so many breaches are made upon you , because you have no more vigorously attempted it in the first place ; and fear not that ye should therby lose a party , or strengthen a party against you , beleeve it , that party that hath drunk of the whores cup , and is in love with her abominations , will never be assistant , nor wil Christ suffer them to overthrow the worke committed to your hands ; they may and shall destroy themselves , bringing the curses written in this book upon themselves , and their posteritie , as Achan did by hiding the Babylonish garment and wedg of gold in his tent , but the Lord will be with you , therefore go on and prosper . 2. Observe : That how ever in the pouring out of these vialls , in the destroying of the Antichristian faction , Christ useth the ministery of Angels , of instrumēts comming out of the Temple and fitted for that work , yet the work is ascribed to Christ alone , Great and marvellous are thy workes , just and true are thy wayes , thy judgments are made manifest : Many worthy and excellent instruments hath Christ stirred up and employed in this Service , many famous and learned Divines , many excellent Nobles , many illustrious Kings , Queenes , and Princes , many grave Senates , and Parliaments , ( amongst whom I doubt not Yourselves will one day be recorded ) have put their hands to this worke , to make this harlot desolate , and naked , to eat her flesh and burne her with fire ; for God hath put it in their hearts to fulfill his will : but they conferre nothing of their own to the work , they are but his instruments , his bow and his battle-axe , meer dead tooles , who receive all their efficacy and operation from his hand who useth them ; their presence addes no strength to him , their absence makes the work no more difficult to him . And therefore let not our faith & comfort ebbe and flow with the increase & wane of humane helps . Let us not therefore thinke the work will sooner be done , because strong is our hand and arme of flesh , nor that we are therefore like to lose the cause , because our helpes prove either weake or treacherous ; the viall now pouring out is the Lords work , and he will see it done , doubt ye not . 3. observ. That all the time of Christs pouring out the vialls of his wrath upon Antichrist , should be a joyful time to the Church of Christ , al those daies should be days of Purim , days of thāksgiving ; though they stand upon a sea mingled with fire , they should have the harpes of God in their hands , and Hallelujahs in their mouths , because Christ is judging the great whore , and avenging the bloud of his servants at her hand . Although it be so disposed by Christ , that during the time of the vialls , his Churches have much bitternesse , and the hayle of every storme in some degree lights upon them , yet must they overlook their own sufferings , and be filled with joy for the judgments executed upon Christ's , and their enemies ; and not deferre their prayses till their deliverances be compleat , but upon every new deliverance to them , and upon every new judgment upon the enemies , have their mouths filled with new and renewed songs of prayse and thanksgivings to God , as we doe this day . These & many such like general observations from the words are obvious to every eye , & very seasonable and suitable to the mercies celebrated this day , I desire that they may not lightly be passed over in your thoughts , though I shall say no more of thē , purposing to confine my speech to one only observation , which indeed is the very {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the Text , the burden of the song , and to apply it for the same ends and uses for which it is here recorded by the Holy Ghost : viz. The workes of Christ in the pouring out the vialls of his wrath , in taking vengeance of the Antichrist and his followers , are great and wonderfull , fit to be wrought by him onely who is the Lord God Almighty , just and true , well becoming the King of Saints . First , they are [ great ] works , whether of Mercy , or Judgment ; or are great , when they are the effects either of great wisedome in their contrivance , or of great power in their production . Secondly , [ marvellous , or wonderfull ; ] and that in a threefold respect : First , such as are rare and unusuall , which seldome happen ; these draw mens eyes after them , and make men wonder at them . Secondly , such as are unexpected , which come praeter spem , things which no body would think to come to passe . Thirdly and chiefly , things are wonderfull , which are beyond our comprehension , whereof we cannot see the causes , whose height and depth cannot be measured , such as nothing but the power of an infinite and Almighty God can bring to passe . Thirdly , [ Iust : ] Wayes are just , when they are according to a right rule ; and wayes of judgement , ( of which my Text ) are then just , when they are according to the nature , kinde , and degree of the sinnes against which they are executed . Thou art righteous , O Lord , because thou hast judged thus ; for they have shed the bloud of thy Saints , and Prophets , and thou hast given them bloud to drink , for they are worthy : Even so Lord God Almighty , true and righteous are thy judgements . Fourthly , [ True : ] Wayes are then true , when according to Covenant , when done according to what was foretold ; and these wayes become a King of Saints : other Kings often deal unjustly , bearing the sword , to execute wrath upon them that do well , strengthening the hands of them that do evill , condemning the righteous , and acquitting the wicked , and often untruly breaking their Oaths , falsifying their Covenants ; but this King of Saints doth so manifest his righteous judgements , that his people shall be able to say , According to their deeds , and according to his Word , hath he repayed fury to his adversaries , recompense to his enemies ; and his enemies ( though with gnashing of teeth ) shall acknowledge with Adonibezek , As we have done , so hath God done unto us . Now that Christs judgements , hitherto manifested in the pouring out the vialls of his wrath , in thus farre destroying this great Antichristian enemy , are thus great , and wonderfull , thus just and true , may easily appear to every carefull Observer of the Church-story in these parts of Christendome , this last Century of years , since this work hath been in hand : The particular instances are too many to be related in a Sermon , I shall mention onely some few things , which as so many continued threads , have run through this whole peece of his workmanship ; first , in the greatnesse , and wonderfulnesse ; secondly , in the truth , and righteousnesse of them . First , these works have been great and wonderfull for the kinde : When the Antichristian Empire which at first was contrived with that wisedome , and underpropped with that strength , ruling even the souls and consciences of men , and had prevailed so farre , that all the Kings and States of the World were so drunken with the Whores Cup , that they not onely kissed her well-favoured face , but as so many brute beasts lay at her foot-stooll , prostituting all their power and strength unto the Beast , and under her command , making warre even against the Lamb himself , and helping to drink the bloud of his Saints , none daring to question the truth , or rather divinity of her Commands , so that she could glorifie her self , and say in her heart , I sit as a Queen , and shall see no sorrow ; now that suddenly , it should be put into the hearts of most of the Europaean States , to hate this Whore , to endeavour to make her desolate and naked , to eat her flesh , and burn her with fire , how great and marvellous doth this speak the work for the kinde of it ? Who but the Lord God Almighty could do this ? It is certainly the Lords doing , and must be marvellous in our eyes . Secondly , if we consider the time , which our Lord Christ was pleased to make choyce of , for the effecting these great works , they will appear yet more wonderfull ; even when his Church was at the lowest , when he saw that their power was gone , and there was none shut up or left , when the enemy was come in like a flood , and no man to lift up a standard against him , when he saw that there was no helper , even then put he on righteousnesse as a breast-plate , and an helmet of salvation upon his head , and the garments of vengeance for his cloathing . Who can be ignorant of these things ? who knows not the low condition of Germany , when Luther first appeared , though onely against the notorious abuse of the Popes Indulgences , and other luxuriant branches of his Tyrannicall usurpation ? insomuch that a Bishop wishing him well , yet despairing of successe , counselled him ( as the Story reports ) after this manner ; Frater , frater , abi in Cellam & dic , Miserere mei Deus . To thy beads Frier , thou wilt do no good in this work : For the people of Germany were at that time so bewitched with the sorceries of the Whore , and so enthralled to her power , that ( as that proud Cardinall too confidently boasted ) they were ready at the Popes command , for the redemption of their souls , to have eaten grasse and hay , more pecudum , after the manner of brute Beasts . And was not the Church in other Countries as low ? namely , at the first appearing of Zuinglins , and Oecolampadius , in Helvetia ; of Calvin , Viret , and Farell , in France ; Cranmer , Latimer , Ridley , ( especially ) Bilney , and Tyndall , in England ; Hamilton , Wischart , Knox , and others , in Scotland ? at that time , when in a word , the whole Church might have taken up that complaint , Ezek. 37. 11. Our bones are dried , our hope is lost , we are cut off for our parts , then did our Lord Christ open their graves , and cause them to come up out of their graves , and made them live , and stand up upon their feet , an exceeding great army ; this also must needs be acknowledged , to be the work of the Lord God Almighty , who is wonderfull in counsell , and excellent in working . And as the kinde , and time , so thirdly , the consideration of the meanes , and instruments , renders them yet more wonderfull ; to effect great things by weak meanes , is an argument of great power and strength ; That the walls of Iericho should fall at the blast of trumpets of rams horns ; that a Cake of barley bread , tumbling into the hoast of Midian , should come unto a tent , and smite it , and overturn it , that the tent should lie along ; that Gideon and three hundred men , with lamps and empty pitchers , should overthrow the whole hoast of Midian , who came as grashoppers for multitude , they and their Camels being without number ; that a woman should compasse a man , a weak woman subdue a mighty man ; these are New things , as the phrase there is : Behold , the Lord hath created a new thing in the earth , a woman shall compasse a man , &c. And yet this you shall see , was no new , but Gods usuall , and constant course , which he takes in this work , pouring out these Vialls of his wrath , upon this potent enemy , by the ministery of most weak , and contemptible instruments , pulling his Church out of the dungeon of Superstition , by old cast clouts , and rotten rags , as once Ebedmelech the Ethiopian did the Prophet Ieremie . Was not Luther a poor Monk , and other priests , and shavelins , newly crept out of their superstitious Cells , the first Engineers that battered the walls of this great Babylon ? who were they but the poorer , & meaner sort of people , that at the first joyned with the Ministers , to raise the building of Reformation ? few of the Princes , and Nobles , putting their necks to the work of the Lord ; or if any did , yet the Divine Providence so ordered it , that either they were suddenly taken off , as the Duke of Saxony , and Landgrave of Hessen , by imprisonment ; or immaturely taken away , as Edward the sixth , by death ; or more miraculously preserved , as Queen Elizabeth , a woman , in England , and King Iames , a childe , in the beginning of Reformation in Scotland ; and although in the progresse of the work , many Kings and Princes have stood up as nursing Fathers , yet still we may observe , that the greatest things have been done by them , from whom least could be expected ; as ( not to trouble you with more instances ) the almost incredible , and strange proceedings of the late victorious King of Sweden will abundantly testifie , who as a contemptible Prince , crossing the Baltick-sea , entred Germany , with not above five , or six thousand men , and a very small sum of Mony , and yet in as little time , had before his death , almost brought to nothing that mighty House of Austria , thought by many , to be the Sun giving light and influence to the Antichristian world , upon which the fourth Viall was to be poured out . I might , I say , give you many other instances , this may suffice : God will ( you may be confident ) in time make all the world know , that this great Image , this great Antichristian Oppressour , shall be broken in pieces , by a Stone cut out of the Mountains without hands , without humane help . Fourthly , and lastly , and above all , the manner of his working proves them most wonderfull : For if we observe but the goings of this King of Saints , if we trace him in his footsteps , in this great work of execution upon his enemies , marching before his people , travelling in the greatnesse of his strength , we finde him leading them in uncouth wayes , which they knew not , and wayes which to them seemed unpassable . His way hath been in the sea , and his pathes in the great waters , and his footsteps were not known , yet still leading his people like a flock ; sometimes removing mountains our of their way , making them flow down at his presence ; sometimes skipping over them ; sometimes his way hath been in the whirl-winde , and in the great storm , yet always working in such wayes , and in such a manner , as that first , his own people have thought he could intend nothing but their ruin , as Ionah did , when cast into the Sea , and swallowed up by the Whale , ( an unlikely way of deliverance ; ) and in such wayes , secondly , as to the enemy have ever seemed most advantagious to their own purposes , and destructive to the Church ; God suffering them to lay the Plot for their own ruin , to dig a pit for their own destruction , and making the ways by them intended for the Churches ruin , to be the greatest meanes of their deliverance , as fully and clearly , as Hamans Plot proved the exaltation of the Iews , and Mordecai , and the ruine and destruction of himself and family ; a Volume might be filled with instances of this kinde : The device of Charles the fifth , to disinherit the Duke of Saxony , & to keep the Landgrave of Hessen in perpetuall imprisonment , thereby intending utter ruine to the Protestant party in Germany , was the very occasion of the confederacy of Smalcald , which almost drove Charles out of Germany , and established the Protestant party in the liberty of their religion . The Massacre in France , in which were destroyed within the space of thirty dayes , ( as the Historian reports it ) above seventy thousand Protestant souls , proved ( ye know ) a means , within a short space , to double and treble , if not quadruple their numbers in that Kingdom ; and procured them publike Edicts , and Cautionary Towns , for the liberty , and security of their Religion , which before they had not : The cruelty and tyranny of the Spaniards in the Netherlands , ( one of whose Deputies , Duke D'Alva , boasted that he put to death , six and thirty thousand Hugenots , and Protestants ) hath been the greatest meanes to prevent the swelling of his intended Monarchy , and increase the freedom and strength of the Protestant party , not onely in the five United Provinces , but in all these parts of Europe . Who that hath read the Scottish Story , is ignorant that the Archbishop of St. Andrews cruell burning of Mr. George Wischart , conferred much to the Reformation of that whole Kingdom ? The time would fail me , to tell you of the desperate Conspiracies of the Priests , and Jesuits in England , all the time of Queen Elizabeth , of the Powder-treason , and their unwearied Machinations in other States and Churches , and how constantly the Lord hath turned them all to the advantage of his Church , and to bring ruine and destruction upon the contrivers of them . And if any of you have not had time , or means , to observe these things in Story , your eyes cannot but see them all fulfilled in Christs late , and present dealings with our selves , and our brethren of Scotland . For them , what great things hath the Lord lately done , and by what very weak means ? hardly the fifth part of the Nobility , ( as I have heard ) appearing for them , the greater part openly opposing them , scarse one fourth part of the Kingdom owning the Cause , how often were they at their wits end , when some unexpected door was opened to them ? And were not all their works wrought for them , by the rage , cruelty , and cunning of their enemies ? Were not the book of Service , and the book of Canons , sent , and obtruded upon them from England , the occasion of their late mercies ? was not the tyrannie of a few of their Prelats , a means to unburden them of their whole Prelacy ? and when they were as much shut up in straits , as the Israelites at the Red-sea , and knew not over-night , what would become of them the next morning , then constantly some absurd , desperate Plot or other , of their enemies , brake out , which gave them an out-gate to escape : And even so hath God dealt with England , his work amongst us is of the very same warp , and woof . The great mercies which we enjoy , the great deliverances we have lately received , from what a high hand have they come ? to what a very dead low ebbe were we brought ? Our liberty almost swallowed up , and turned into slavery ; our Religion into Popery , and Arminianisme ? and even then God remembred us in our low estate : and by what instruments , becommeth me not to speak much in your own presence ; Your selves know how sinfull , and all the Kingdom how mean and contemptible in the eyes of your adversaries ; they looking upon you as Sanballat and his company did upon Nehemiah and his builders , and with like scorn uttering the same reproaches ; What do these feeble Iews , will they fortifie themselves , will they make an end in a day , will they revive the stones out of the heaps of rubbish ? even that which they build , if a fox go up , he shall even break down their stone wall . And well may you take up the builders complaint ; Hear O our God , for we are despised ; and yet by such despised broken vessells hath the Lord hitherto delivered us : And which is still more wonderfull , ( to the glory of God be it spoken ) our greatest deliverances have been more promoted by the cunning , treachery , and violence of the enemy , then by the foresight , vigilancy , and strength of our best friends : The Prelates late Canons and Oath , purposely contrived for the perpetuating of their Hierarchy , and their other treacherous and malicious endeavours against the State , joyning with the Papists , and with them labouring to turn all into confusion , rather then suffering the least abatement of their former pride and tyranny , have helped thus farre towards the taking them away both root and branch ; The multitudes of calumnies , and reproaches , cast upon the Parliaments just proceedings , slighting their Authority , slandering their intentions , misinterpreting their actions , have they not ( through the goodnesse of Him who preserveth them from the strife of tongi ) been an occasion of making their Authority , Priviledges , intentions , actions , clear as the Sun at noon day ? And to instance no further , this late bloudy , and mischievous Design , in which this Honorable Senate , this famous Citie , and with them our lives , religion , laws , and liberties , had undoubtedly been made a prey to their mercilesse rage , and fury , the Lord hath not onely brought to light , without any foresight , or watchfulnesse of yours , but made those that were the contrivers , to be the discoverers , their own evidence , and confession being the thread which lets you into the depths , and labyrinths of those counsels , which they had digged deep to hide , if possible , even from the eyes of God himself , and thereby giving you a great opportunity ( the Lord in mercy teach you to improve it ) to advance the glory of his Name , ( for the present , putting a new song of praise into your mouthes ) A prop for your faith to stay upon , for time to come , ( the Lord hath delivered , and will deliver ) A further advantage , to break the power of the malicious , and ungodlymen ; and a warning to you , to beware of neuters , and secret false friends , who though they take sweet counsell together with you , and speak you fair , beleeve them not , for there are seven abominations in their hearts . And by all this ye are ( I suppose ) fully satisfied that these works of our Lord God Almighty are as marvellous for their manner , as before you have heard they were for their time , kinde , and instruments , working light out of darknesse , causing even the experience of the Church , in these later ages , clearly to interpret Sampsons riddle , Out of the eater came forth meat , and out of the strong came forth sweetnesse ; and making all the bloudy and cruell entendments of the Antichristian enemie , in the effect no more hurtfull and dangerous to the Church , then his was to Phereus Iason , when he run at him with his sword , and in stead of killing him , opened an incurable imposthume , and saved his life . Secondly , as they are great and wonderfull , so as evident is it , that they are just , and true : the [ justice ] of them is celebrated , chap. 16. 5. Thou art righteous , O Lord , because thou hast judged thus : and chap. 18. 6. we finde the Angel calling upon the Church , Reward her as she hath rewarded you , double unto her double , according unto her work ; in the cup which she hath filled , fill to her double : how much she hath glorified her self , and lived deliciously , so much torment , and sorrow give her . O in what exact ballances hath Christ proportioned , and weighed out , gall and wormwood , reproach and shame , bloud and ruin to these enemies , making them to drink of the same cup which they had before reached to his servants ! They had grievously afflicted the bodies of the Saints of Christ , and now behold upon them , noysome and grievous sores : They had drunk the bloud of the Saints and Prophets , and now behold rivers and fountains of bloud given them to drink . They had their Edicts , to kill heretikes and Lollards , ( as they called them ) and now in England , and among the Netherlands , it 's made capitall for the Iesuits and other Incendiaries , and Factors for the Whore , to be found amongst them . They had burnt the worshippers of Christ , and now behold , themselves scorched with fire and great heat . They had before deprived the Saints of the light of the Scriptures , and now behold , the Beasts Kingdom overspread with darknesse , so that they gnaw their tongues for pain . Thus you see the King of Saints , rendring according to that rule of justice ; Eye for eye , breach for breach , tooth for tooth ; full measure , shaken together and running over . Ecclesiasticall historie is full of instances , which speak home to our purpose in this particular of Emperours , Kings , Nobles , Popes , Bishops , Priests , men , women , of all ranks and degrees , upon whom these righteous judgements of God have been made manifest ; you have a whole Catalogue of them digested to your hands , in Mr. Foxes book of Acts and Monuments . I shall let passe this particular , onely with this one observation ; That whereas this great enemy , this Abaddon , this Apollyon , is made up of all the hatefull qualities of all those Kingdoms , which heretofore have oppressed the Church of God , and is therefore called , Aegypt , Sodom , Babylon ; so the wrath of these vialls poured out upon him , is the mixture and quintessence of those plagues and judgements , whereby all those Kingdoms formerly were destroyed : for here you have noysome and grievous sores , waters turned into bloud , palpable darknesse , thunder and lightning , and great hailestones , the plagues of Aegypt ; here you have the drying up of the river Euphrates , the means of the destruction of Babylon ; fire and brimstone , the judgement of Sodom . Even so Lord God Almighty , true and righteous are all thy judgements . And they are as clearly celebrated for their truth : Even so Lord God Almighty , [ True ] are all thy judgements , was the voyce of the Angel out of the Altar , at the pouring out the viall upon the Rivers and Fountains of waters , turning them into bloud : and after they were all poured out , Iohn heard the voyce of much people in heaven , saying , Hallelujah , salvation , and glory , and honour , and power , unto the Lord our God , for [ True ] and righteous are his judgements , for he hath judged the great whore ; which to understand , you must know , that these vialls were put up long ago by Christ , and laid up in store with him , and sealed up among his treasures , and written in a book ; and not onely so , but the Counterpart of this book was sent , and signified by his Angel , unto his servant Iohn , and the epoche , or time of their beginning , and the whole series of their accomplishment , for time , and place , matter , manner , and measure , exactly represented to him , whereof many things are already come to our knowledge , being fulfilled just ad amussim apocalypseôs , according to the standard of the Revelation ; and although some things concerning the interpretation of these plagues , and curses , remain yet dark unto us , being not fully accomplished , yet when all these vialls shall once be poured out , the whole Church shall be able to say of them , as Ioshuah did , in another case , of the blessings : You know that not one thing hath failed of all the good things which the Lord your God spake concerning you , all are come to passe , and not one thing hath failed ; So not one drop of all these vialls hath fallen to the ground in vain , not a plague failed , but all have accomplished the things for which they were sent ; write them down , These are the true sayings of God . If you would know some reason , why Christ delights to proceed after this manner , in the destruction of this enemy , I answer , First , because this enemy is the master-piece of all the Devils workmanship , the Dragons darling , to whom he hath delivered over his power and his State , his throne and dignity ; whatever Beelzebub , prince of the Devils , and the whole Conclave of hell could invent , all hath been infused into this grand Adversary ; there was never yet State framed in the world by the wit and art of man , more wisely contrived , and plotted , more powerfull , and forcible , to subdue the whole world unto it self , by claiming a Ius divinum , laying a foundation for firm obedience in mens consciences , and having in it sufficient to nourish all mens affections , and to fit every mans humour , that each fancie may be satisfied , and each appetite finde what to feed on ; yea what ever may prevail with any man , is there to be found ; wealth for the covetous , honour for the ambitious , learning for the studious , great employment for metald spirits , multitudes of ceremonies for the superstitious , gorgeousnesse of shows for the vulgar and simple , miracles for the credulous , prayers for the devout , works of piety for the charitable , voluptuousnesse for the dissolute , pardons for the faulty , dispensing with all rules for men of lawlesse conditions , with what ever else might allure the Nations to drink of the Whores intoxicating cup . Neither hath the Devils cunning , and power more appeared in the first contriving of it , then after , in the upholding of it , in all ages stirring up men of excellent and rare perfections , constantly and diligently to put in execution all his counsels , and devices , to hold in those who are already caught in their snares , to allure others , and to weaken and undermine all opposers , how great and potent soever ; It is therefore well becomming the wisedom and power of this King of Saints , to grapple with this Beast , after this manner , that in the things whereof he is most proud , He might shew himself to be above him . Secondly , this enemy hath been the sorest and heaviest Adversary that ever the Church of Christ had in the world : Nebuchadnezzar of old , and the rest of the Assyrian Monarchs did break their bones like a Lyon , the Aegyptian Pharaoh like a Dragon devoured them , Antiochus Epiphanes cast down the Saints , and stamped upon them , and did weare them out ; the Romane Ethnick Emperours the three first hundred yeares wasted them in ten severall Persecutions : but these and all these were as nothing in comparison of this Destroyer , all their loines lay not so heavy upon the Churches back as the little finger of Antichrist . Whether we respect the cruelty exercised upon the body , or tyranny over their soules and consciences , or the extent and length of time in both ; I say , in respect of cruelty , first , upon the body , I beleeve that upon a due survey , there would be found upon his score more blood of Saints and Martyrs then was shed from the blood of righteous Abel to the beginning of his reigne : A hundred thousand within the limits of one Kingdome put to death in a few weeks , thirty or fourty thousand boasted to have fallen by the hands of one of his emissaries in the space of a few yeers ; and if so , what hath been done in the rest of the Nations , where all who once tasting of the whores cup delight to drink and to be drunken with the blood of Saints ? In her is found the blood of Prophets , and of Saints , and of all that were slaine upon the earth . Secondly , in respect of tyranny upon the soule , we read not that Pharaoh , or seldome any of the rest , ( though they all oppressed the people of God in their outward liberties ) did much endeavour to force their consciences , or if they did ( as sometimes Nebuchadnezzar and Antiochus ) the case was so cleare that they needed not take time to answer about it ; but this tyrant causeth all , both small and great , rich and poore , free and bond , to receive the marke of their spirituall slavery , in their right hand and in their foreheads , so that none must buy or sell save he that hath the mark or name of the beast , and that with such deceivablenesse of unrighteousness , with such power & signs , and lying wonders , that he deceives those that dwell on the earth by means of those miracles which he hath power to do : So that even many of the Lambs own followers have in part been deceived by him , and if it were possible they would finally deceive the very elect of God . Or if thirdly , we respect the continuance and length of his bloody reigne , in this also he exceeds the rest . In Aegypt they were evil intreated about two hundred yeers ; The Babylonish yoke oppressed them threescore and ten years ; Antiochus sorely wasted them , but it was but for a very little season ; The Heathen Empire of Rome proved more cruell and bloudy then any of the rest , for the space of three or four hundred yeers ▪ but this Antichrist makes incessant , desperate , and bloudy war upon them , no lesse then twelve hundred and threescore years together . And if you put all this together , you shall finde just cause why the King of Saints should proceed thus severely and strangely , in ruining this great enemy of Himselfe and people , making him as wonderfull in his terrible fall , as he had been in his bloudy reigne . Thus you have the truth of the doctrine , fully and clearely demonstrated , it remains now that I make some application of it to You , wherein I shall confine my selfe to those three uses which we finde the Church makes of these workes in this place . First , they wonder at these wonderfull workes , they observe them , they have them digested into a song , and sing this song of Moses and of the Lamb , having as well their hearts filled with admiration of them , as their mouths with praise . And this ( Honourable and beloved ) let me commend to your practice in the first place : Come and see the works of the Lord , even the great and marvellous works of the Lord God Almighty , how terrible he is in his doings towards the children of men : All his works are great , his works of Creation , even of the least atomes , the works of common providence governing even the wayes of the pismire are great and worthy to be sought out of all them that take pleasure in them ; but the works of the Lord towards his Church , the goings of our Lord and King in his Sanctuary , ruling his Saints in the middest of their enemies , and after this manner breaking in peeces the Powers which doe oppose them , is now the wonder of Angels , and shall be the wonder of Saints to eternity ; and fit therfore that now it should be ours . Mans disposition is naturally taken with thoughts and discourses of things great and wonderfull , and is not satisfied but in something that raises the mind to a high pitch of admiration ; here you may behold an object fit , ( if any ) to beget wonderment , and indeed our spirits never are right till we stand at gaze here , for this discovers a plaine difference between the spirits of godly and carnall men , these latter are more taken with vaine and empty things . A Poet or a well-penn'd Romancy how it takes some , wasting upon it dayes , weeks , and moneths , admiring the wit , invention , style or elegancy ; others wonder at the raising of this or that poore man to a great estate of wealth , at another out of the dust advanced to the height of honour : these things fill their hearts with thoughts when alone , their mouthes with discourse when in company , yet in the mean time the wonders of Christ are not taken notice of : Christ's person , offices , administrations are too base things for them to busie their thoughts about , they can see nothing but triviall matters , and not worth their notice in them all , yea they wonder at them who can spend their time in the Study of the Scriptures , and the meditation of these works of Christ . But these men ( whatever they think of themselves ) are sottish beasts , carnall and brutish persons , and I may say of the things they are so takē with , as Christ to the Disciples who were so affected with the stones & goodly building of the Temple , Are these the things ye wonder at ? I tell you , there shall not be left here one stone upon another : So these riches , these buildings , this power and authority , this great man in his countrey , these things I say , by too much regarding whereof many lose their soules , what shall they all be ere long ? Heaven and earth shall be on fire , and what shall these things be then ? and I may further say of the men who admire these things , that they are greater vanities then the things they wonder at ; Who having immortall soules , fit to be partakers of the divine nature , understandings capable of the knowledge of God , meditations worthy only of God , should yet thus basely prostitute and abase themselves , to advance a thing of nothing , whereas on the contrary a holy heart is so taken with Christ and his wayes , that all other things appear to them to be but toyes and folly , as men got up on high neer the Heavens , behold the earth but as a little spot . Augustine observed this difference in himselfe , that so long as he was a stranger from the wayes of holinesse , he thought the study of the Scriptures to be a dull businesse , infinitely preferring Tully before the Bible ; but after his conversion he took no pleasure in that Author where he found not the Name of Iesus . Oh therefore that you would poure out your hearts in the study of these things , that the wonderfull way of Christ's governing in his Church might take up not the least part of your thoughts . How he hath kept this bush burning , and yet not consumed ; how strange it was that a few Fishermen should by preaching and suffering , like some conquering Alexander , subdue the Nations ; Think of his strange course , permitting an Antichrist to Lord it above a thousand years , in the world , so as to subdue the world wholly to his yoake , suffering the Kings to give up their Crowns & Scepters to him , prostituting their power at his feet ; and when Satan thought himselfe so strong as to continue the Church in this condition for ever , that then a silly Monke should set himself against the world , and in a short time rescue a great part of it frō under his yoak . Another time , come neerer into England , & think what he did by King Edward , a Child , by Queen Elizabeth , a Woman ; the great deliverances , from the Spanish Armado , from the hellish Powder-treason ; come neerer yet , and behold the wonders of these two or three last years , in England and Scotland ; ponder them seriously , they are the Lords doings , and ought to be wonderfull in your eyes : Think yet further , how wonderfull he will be , when he comes to be admired in his Saints at the last day ; feed your hearts and raise them sometimes with some of these thoughts , sometimes with others , untill they burne within you . Oh but we cannot meditate ! we love indeed to reade these things , and delight to heare them , but we cannot meditate on them ! Say not so lest you prove your selves persons without grace ; Psalme 78. it is made the note of a wretch , and of one whose dayes God will consume in sorrow , to forget the works of God ; and of a brutish person , Psal. 92. not to consider them : and if you cannot finde a heart to wonder at Him , and his wayes , as an occasion of praise , take heed he shew not himselfe wonderfull in your confusion . Wherfore have we our reason and tongues , but to observe , and speak of these things ? think we to live with the Saints , and glorify Christ in Heaven , and not have dispositions fram'd to give him all the glory we can , while we live here on earth ? which we cannot doe , if we observe not these things . I know that there is a dulnesse and auknesse in the spirits of the best , yet godly hearts will endeavour to overcome it : He that is wise , will ponder these things , will fet his heart to taske in these studies ; and that not as to an unpleasing drudgery , but as to an employment , Divine and Angelicall , most pleasing and delightfull : My meditation of Him shall be sweet . And for your better quickning to this duty , consider ; First , that this is the only way to make us Heavenly and spirituall , by feeding on such matters of wonderment ; The object about which we are conversant , gives a tincture to our spirit , naturally such as our spirits are , such are our studies , pueri crepundia gestant , children play with rattles , and morally our spirits are moulded into the studies we are accustomed to . Secondly , this will make us ever fit for Gods service : This our Lord will be served with reverence and feare , and what begets that , but a knowledge of out distance ; upon the consideration of His greatnesse , from his wonderfull workes ? all base and low conceits will then vanish : all society and communion among men is maintain'd by a knowledge of inequality , when we see more eminency in men for their gifts , and graces and places , it strikes a reverence , and strengthens the bands of love and respect , much more strongly doth the serious and deep beholding of the unparallel'd perfections and excellencies of God , shining in his wonderfull works , captivate the soule and lay it low before him : but of this more in the second use . Thirdly , this is the way to make us profit and grow up in grace ; when God sees us humble admirers of his greatnesse , and diligent searchers into his goodnesse , he will reveale himselfe yet more and more to us , as Christ said to Nathaniel , Because I said this unto thee , beleevest thou ? thou shalt see greater things then these : or the Lord to the Prophet , I will shew thee great and mighty things which thou knowest not . Fourthly , as a further motive and help , be thoroughly acquainted with thine own condition , really sensible of thine own vilenesse , wants , and basenesse of all kindes ; take the dimensions of thy corruptions , the height , length , and depth of them , consider that thou art in thy self a vassall of Satan , a vessel of wrath , dead in nature and disposition to good , dead in Sin , posting to eternall destruction , and then every thing of Christ thy Saviour will be wonderful unto thee . Fifthly , and lastly , consider thy relations to Christ , He is thy head , thy King , thy Lord , thy Husband , thy brother , & withall thy interest in all his works , they are all done for thee , thou hast a part in every deliverance , ( they are thy enemies that fall , upon the pouring out of every viall ) a share in every mercy ; and our interest in any thing , sets it off the better to our affections , & makes us with unwearied diligence to search out , whatsoever is scibile in it ; much more should it here , where the more we shall study , the more we shall wonder , and the more we wonder , the more shall we honour God , and better our selves ; the more we chew these cordialls , the more sweetness shall we draw from them . O therefore , that Christ would open our eyes , that we might see his wonders in their just dimensions , in the wisdome , power , faithfulnesse , greatnesse , justice , and truth , shining in them , that those things might be glorious , and excellent in our eyes , which are mean and common in the eyes of others , that wee might be able to answer such as see no such thing in them , ( with the Painter , who being much taken with a piece , though seeming plain , yet of excellent workmanship , to one ignorantly asking him , what worth he saw in that poor peece ) O friend , couldst thou see with my eyes , thou wouldst be ravished with it . And that our mouths might be filled with praises all the day long , especially upon this day , purposely set apart by us , thankfully to record the great and wonderfull works , the true and righteous judgements , of our King of Saints ; In delivering us from the hurtfull sword , in being on our side , when men rose up against us , in causing our soul to escape , as a bird out of the snare of the fowler , making their mischief to return upon their own head , causing them to sink down in the pit which they made ; in the net which they hid , is their own foot taken . And so much for the first Use , the Use of Admiration . The second use the Church makes here of the works of Christ , is to provoke and quicken themselves up to fear him , and glorifie him ; Who would not fear thee , and glorifie thy Name ? for thou onely art holy : Lord , who can understand these works of thine , thus great and marvellous , thus just and true , and not acknowledge thee to be the onely holy One ? Let me presse it , by way of exhortation , to provoke you to the same duty : Where first , I must open what is meant by fearing , and glorifying his Name , and that which is made the ground of this fear , and glory , because thou onely art holy ; and first , of his holinesse . Holinesse , whatever it is predicated of , is nothing but a separation of the thing from common uses ; and to sanctifie , is to respect it according to such separation , or as becomes its holinesse : and holinesse in God , is nothing but the incommunicable Eminency of the Divine Majesty , exalted above all other eminences whatsoever . So that to be holy alone , or to be the holy one , ( in Scripture signification ) and to be God , is all one ; Hab. 1. 12. Art not thou from everlasting , my Lord , my God , my holy One ? Isai. 17. 7. At that day , a man shall look to his Maker , and his eye shall have respect to the holy One of Israel , that is unto God . Psal. 89. 18. The holy One of Israel is our King , that is , Iehovah is our King . Amos 4. 2. The Lord hath sworn by his holinesse , that is , the Lord hath sworn by himself . So then , for thou onely art holy , is as much as to say , Thou onely art God ; these works of thine , thus great and marvellous , thus just and true , sufficiently speak , or prove thee , O King of Saints , to be the Lord God Almighty . Secondly , [ fear : ] who would not fear thee ? To fear in this sense , and in this place , is to give that awfull respect unto Christ , as becommeth his Excellency ; to serve him with a singular , separate , incommunicable service , and is so commonly in the Scripture taken for the whole duty , which we owe unto him ; thus to fear God , and to take him for our God alone , is all one , Gen. 31. 53. Iacob sware by the fear of his father Isaac , that is , by the God of his father Isaac . Isai. 8. 12 , 13. Neither fear ye their fear , that is , serve not their gods , sanctifie the Lord of Hoasts , and let him be your fear , that is , let him be your God alone . [ And glorifie thy Name , ] thy Name , that is , thy self , thy Divine Majesty ; and to glorifie this holy One , is not meant by making him glorious , or by adding lustre , or excellency to him , which before he had not , for who ever hath given unto him ? But to glorifie him is , to acknowledge his excellency , and glory , to do unto him , what may become his glorie , to set up and exalt his glory . To fear him ( then ) and glorifie his Name , as the holy One , is to acknowledge his Divinity , to own him as their onely Lord and King , and ( renouncing all other false Christs , and Mediatours ) to devote themselves to serve him alone , and worship him with a singular , separate , incommunicated worship , ( his jealousie admitting no Corrivall , there is none holy as the Lord , neither shall any partake with him in his glory ) absolutely , eminently , to do to him themselves , and to provoke others to do , as becommeth his Excellency . This is the duty which the Church here engageth her self unto , and is in truth , the whole of Christianity , the summe of that everlasting Gospel , which the Angel flying thorow the midst of heaven , was to preach to them that dwell on the earth , and to every nation , and kindred , and tongue , and people , saying with a loud voyce , Fear God , and give glory to him , and worship him that made heaven and earth , that is , Iesus Christ alone , by whom all things were created , and by whom all things consist . And this is the duty ( Honoured and Beloved ) which I desire to presse upon your selves , even that you would be good Christians in your hearts , and in your lives , in your private places , and in your publike standings , to engage your selves with all your might , with all your authority , to advance the glory of Christ , as the redeemed of the Lord , as true Subjects to this King of Saints , to offer up as a living sacrifice what ever you have , or are , to his service , in advancing his Cause , his Worship , his Church , doing it your selves , and promoting it in others : To this end , I shall , first , give you a few quickning Motives , to stir you up , to make you ready and willing to your duty ; and secondly , tell you what the Lord expects at your hands . First , consider what great and wonderfull things Our Lord hath already done for you , and how little you have feared , and glorified his Name to this day : Who of you can count the great and righteous dealings of the Lord towards you , not onely as you are men , great , or rich , learned , or noble ; nor onely as you are Christians , redeemed , called , justified , sanctified , by this King of Saints , though all , and every of these mercies , call loud upon you for this duty ; but I mean , as you are a Parliament , what great things he hath done for you , in reference to this service , wherein he hath lately employed you . Hath he not carryed you in his bosome ? hath he not kept you as the apple of his eye ? as an Eagle fluttereth over her young , spreadeth abroad her wings , taketh them , beareth them on her wings , so the Lord alone hath preserved you . How constantly hath he discovered , and hitherto frustrated , all the attempts of your enemies , suffering no weapon of war to prosper , that hath been forged against you , condemning every tongue that hath risen up against you in judgement ? I need not name the particulars , I am perswaded , your selves beleeve , that no former Parliament can parallell Gods dealing towards you , and all this while ( let me speak freely ) how little have you done for his honour , and glory ? I know your distractions have unavoidably hindered much of what might ( and I hope else would ) have been done . But say ( in this day of your thanksgiving ) if you be not infinitely behinde hand with this Lord God Almighty , with this King of Saints ; if you have not ordinarily forgot his mercies , as fast as he hath wrought them : Hath he not often filled your hearts with joy , and your purses with money , and you like unthrifty children , have played away all at a cast ? Have you not checked his providences , not improved his deliverances , and the advantages which God hath put into your hands ? or if your hearts , at any time , have been raised a little , have they not presently been at a dead low ebb again ? have you not gone about to kill his goodnesse with your unkindnesses , by provoking him at the sea , even at the red sea ? even when , and where he hath delivered you ? Especially , have not many of you dishonoured his Name , and grieved his Spirit by your sinfull lives , by breaking out into things extreamly scandalous , doing the devills work , while you professe your selves to be the Lords servants ? Let me tell you , the Lord will not alwayes strive in one way , in the way of mercy and deliverance : when he hath many a time delivered a people , and they goe on to provoke him with their counsells , he knowes how to say I w 〈◊〉 ll deliver them no more , he knowes how to bring them low for their iniquity , and to give them up into the hands of their enemy : he that for a long time hath seemed unweariable in watching over an unthankfull people , will prove weary of repenting , and in stead of saying , I have seene their wayes , and will heale them , will in the end sweare , I will overturn them , overturn them , overturn them , as a man wipeth a platter turning it upside down . Secondly , consider your own place , and standing , the calling , office , and work , wherewith God and his people have trusted you at this time , doe with a wide and loud voyce call upon you to feare the Lord , and glorifie his Name : More then the salvation of your own soules depends upon you ; the glory of Christ ; the establishment of this Church and Kingdome ; yea the welfare of all Christendome , in great measure , are all imbarked in that vessell , the steering whereof , is in great part committed unto you . You are in part , one of the Angels , who are to poure out the viall of the wrath of God , who should therefore come out of the temple cloathed in pure and white linnen , having your breasts girded with golden girdles , adorned like the Priests of God , holy and pure . Be you cleane , yee that beare the vessels of the Lord . Honourable and beloved , how a bominable a thing were it , to see the Angels of God live like the instruments of Satan ? how uncomfortable a thing would it be to the people of God , who have chosen you to this worke , and beare you in their hearts , and present you every day at the throne of grace , who are willing to sinke and swimme with you , to live and dye with you , that they should hear that such and such a Parliament man will be drunke ? that such an one dare blaspheme , and swear , and abuse Religion ? that Reformers of Religion , should hate religion ? that such as are called to save the Kingdome , should betray the Kingdome ? that in the grief of their spirits , they should be compelled to say , O Lord ! can these men save us ? tell it not in Gath , publish it not in the streets of Askelon . How dishonourable would it be , not only to you , but to the King of Saints , who useth you , that they who hate the worke you are about , should hate it the more , in regard of your wicked lives , who are intrusted with it ? That they should have occasion to say of you , as Amurath the great Turke said of the Christians , who brake their league and Covenant with him , ( and therefore sped accordingly ) O Iesus ! are these thy Christians ? if thou beest a God , as they professe thee to be , revenge this impiety upon them : So when Papists and Atheists , and such as hate religion and reformation , when they shall see the deformity of your lives , shall say , O Iesus ! are these thy Reformers ? are these the Angels that must pour out the vials of thy wrath ? Oh beloved ! do not with Elies sonnes , occasion men to abhorre the work of the Lord ; far be it from you : But let the office you are called unto , the place you are set in , the worke , and the dignity of the work , ingage you to glorifie the name of Christ , that both his work may prosper in your hands , and your selves be established before the Lord for ever . But if you will not hearken to me , let me sadly speak it to you , you are as a City set upon an hill , you and your wayes are looked upon by all men ; and if you hinder the worke by your lives , which your office calls you to further , it were better you had never been born into the world . Them that honour Christ , he will honour , and them that despise him , shall be lightly esteemed ; yea he knowes how to make use of you , and your gifts , to promote his cause , and to destroy you for the iniquity of your lives , as many of those who forwarded the building of the arke , yet perished in the waters . Thirdly , consider how loud this dayes deliverance cries in your eares to ingage your selves to feare him , and glorifie his name , who hath wrought this great salvation for you . It were a wastefull expence of time to insist upō the particulars of this late bloudy design in this Assembly ; ( though in others usefull ) All the light we have about it , comes from you . The many great and high hands which were ingaged in it , the subtilty of the contrivance , the neernesse of the execution , the woefull consequences , and the bloudy fruits which must needs have issued from it ; The good hand of God in crushing this cockatrices egge , before it brake out to be a fiery flying serpent , are fit things to be published and to be spread abroad in other Congregations ; But to you I shall only be a remembrancer of thus much : That you knew not your neer approaching danger , and that had this treacherous and bloudy contrivance took effect , many of you had been at your long home , ere this time , and the rest of this Honourable Assembly , hitherto the great preservers of our liberty , had beene made as a Parliament of Paris , the greatest instruments of the Kingdomes slavery and vassallage for time to come . But the Lord was awake when we slept , and hath took the enemies in the pit which they digged , and hath filled your hearts with joy , and given you another day to praise him . Can you upon this day of thanksgiving doe lesse then enquire , What shall we render unto the Lord ? I will tell you what he calls for , and expects from you , and I beseech you by these mercies of God that you render it unto him : That you present your bodies and your soules a living sacrifice , holy , acceptable unto God , which is your reasonable service , that you feare him and glorifie his name , for he only is holy . Fourthly , and principally , consider the late sacred Covenant and vow which you have all entred into ; you have not only entred into it your own selves , but intend to draw the whole Kingdome with you , into the Oath of God ; let me minde you what you have done ; you saw we were designed to destruction , and that Gods meer mercy hath hitherto prevented it ; You see there are still destructive and trayterous designes in hand , in severall parts of the Kingdome ; you acknowledge your own sins with others , have deserved all these judgements which either lye upon us , or are threatned against us , and as a means to prevent our utter ruine , you think it necessary to enter into this Covenant with almighty God , and you have done it , wherein you acknowledge the desert of your own sins , and you confess your hearty sorrow for them , and your reall intentions to amend your own lives , and what you will further doe to save and preserve Religion ; and all this you have done in Humility and reverence to the Divine Majesty , calling the God of Heaven , the searcher of all hearts to witnesse your integrity , as you will answer it at that Day , when the secrets of all hearts shal be disclosed . Think now how deeply you are engaged , and brought under the curse of God , if you perform not this solemn Covenant ; Think how horrid a thing it will prove , for any of you to stand as perjured men before God , in marters of such Consequence ; Shall he break his Oath ( said God of a King ) and be delivered ? Shall he escape that doth these things ? O Beloved , It is a fearfull thing ( in such cases especially ) to fall into the hands of the living God , to whom you have appealed , and whose vengeance , if you wilfully fail , you have invocated upon your own heads . Lay therefore your hands upon your heart , and think what your purposes and Resolutions are in these few things , which I shall mention to you . First , for what is past ; what reall sorrow have ye in your hearts , for those sins which you call God to witnesse you are thus sorry for ? How grievous is the remembrance of them , how intolerable do you feel the burthen of them ? or do you take Gods Name in vain , calling him to witnesse of the sorrow for those things which he knows you take pleasure in ? Think what answer you will make to this . Secondly ? What are your Resolutions for time to come . You know what blasphemies , what prophanenesses , what uncleannesses , you have hitherto lived in ; what irreligion and libertinisme your selves and families , have hitherto been guilty of , else you would never have acknowledged , your sins to have deserved these judgements ; Now I demand , what you resolve to do for time to come : Do you purpose to go on in your old ways ; He that was unjust , to be unjust still ; he that was filthy , to be filthy still , and had no other purpose , but to lead the Kingdom a dance , to go before them in the formality of a service , without changing your Leopards spots , or your Blackmoors skins ; or in truth , be you resolved , being changed by the renewing of your minde , to become new creatures , to serve Christ in newnesse of spirit , that Christ alone may reign as Lord and King hereafter , both in your hearts , and lives , and families , as Ioshuah did , when he bid the Israelites choose whom they would serve ; for himself , he was resolved , though he went all alone , He and his family would serve the Lord . Thirdly , as you are Parliament men , what are your purposes concerning your faithfulnesse to Christ , and the Cause of Christ , and his Church committed to your hands ? If you should altogether fail , deliverance will come another way , the Gates of Hell shall never prevail against the Church of Christ ; But are ye really resolved , to save the Church and Kingdom , though your selves should perish in the attempt ? or do you intend under pretence of being factors for Christ , to drive a trade for Satan and Antichrist , to betray Religion and Liberty ? or to trade in both the Indies , to have a stock going on both sides , that you may save your own stake , which side soever win or lose , to save your own skin , whatever become of the Kingdom ? Like a certain Despot of Servia , ( of whom I have read in the Turkish History ) who lived among the Christians , and kept correspondence with the Turk ; who was a publike worshipper of Christ , but a secret circumcised Turk , that that Turkish mark might save him , if need were : Have any of you such cunning devices , to procure externall safety with the certain ruin of your souls ? Honoured , and Beloved , I hope better things of you all , though I thus speak , I hope you purpose according to your Covenant , and what God requires and expects at your hands , to stick close to Christ and his Cause , to sink and swim with the Church , and Cause of Christ , with singlenesse of heart , and unwearied resolutions , to carry on the work of God , to value your selves onely as his Instruments , and let him do by you , and with you , what is good in his own eyes . And for your Encouragement , let me speak a little of the third Use , which the Church here makes of these great and marvellous , these just , and true wayes , and judgements of this King of Saints , which is a Propheticall Prognostication , and foretelling of what shall further happen upon the pouring out of every viall ; and that is , more and more people , and nations shall come in , and submit to Jesus Christ ; the Nations shall come and worship before thee , for thy judgements are made manifest : And this inables me for your comfort , to help you to an answer of the most difficult question , and most perplexing thought , that I am perswaded is in the heart of most men living at this day , viz. God hath cast our Lot in very perplexed times , all the banks are broken down , all Gods judgments seem to invade us at once , and Gods administration to the Kingdom is such , that the wisest man cannot guesse , by Gods dealing to day , what he intends to do with us to morrow ; Sometimes the Lord enables a handfull of ours , to chase thousands of the enemies ; Sometimes multitudes of ours flee , as at the shaking of a leaf , when none pursues them ; Sometimes we have rare Instruments unexpectedly raised up ; by and by very usefull men are taken off , and hopefull men prove treacherous ; Sometimes the Lord seems to intimate ( as in a Cock-pit ) that one fight shall end the businesse , one way or other ; otherwhiles , all things are set as if there would be a lengthening out of these unnaturall wars , untill the Cities and Countries are utterly spoiled , and the Land wasted without inhabitant : Now in these calamitous times , every mans thoughts run , as Nebuchadnezzars , with desire to know what should come to passe hereafter , and to demand with that Saint , How long it shall be to the end of these troubles , and all complain , that there is no Prophet to tell us how long ; neither can I blame them as curious , who are modestly solicitous to know what will be the event of these things , for even the Prophets and holy men of God heretofore , searched diligently to know what , and what manner of times the Holy Ghost intended , when he spake of the sufferings of Christ , whether in his Person , or in his members . Now my Text gives ( I say ) a satisfactory answer , to this difficult Question , and I undertake ( without fear of being censured , to be wise above what is written ) to tell you what will be the issue and event of all these troubles . All Protestant Writers do agree , that we are under the pouring out of some one or more of these seven vialls ; Some think the fourth viall is now powring out upon the Sun of the Antichristian world ; Others the fifth , upon the throne of the Beast ; there are , that think we are come as farre as the sixt viall , and the river Euphrates is drying up ; I will not determine which of them it is , it is sufficient , ( which of them soever it be ) my Text assures me the event shall be this , which is the event of every viall , Antichrists part shall be weakned , and the Church of Christ shall be strengthened ; Something in every viall may afflict the Church , but incurably wounds the Beast . As the seven Trumpets were so many degrees of the destruction of the Heathen Empire , so the seven vialls are so many degrees of the destruction and ruin of the Antichristian Empire ; and it is worth your observing , that all the time , the whole twelve hundred and threescore years of Antichrists reign , Christ always had an army of Saints , to warre against the Beast , a competent number of witnesses , who loved not their lives unto the death ; But all the while of Antichrists rising , and triumphant reigning , the event of every conflict , or scuffle was , that the Beast grew higher , and the Church fell lower , the Papacy prevailed over all that rose up against it , so that the Church in the end was hardly to be found visible upon the face of the earth ; But it is far otherwise in his declining time , the time when the vials are pouring out , every one of thē plucks part of his fleece ; one of them strips him of this Kingdom , another of that ; one of them weakens his Temporall , another his Spirituall Jurisdiction ; He is under the vials , as Haman before Mordecai , having once begun to fall , he can never more prevail against them , untill in the end ( the seventh viall being poured out upon the whole power of darknesse ) the whole Church triumphantly shouts with a loud voice , It is done , there is an utter end of this enemy . So that I dare speak it as confidently as I beleeve the Revelation to be divine Scripture , and the meaning of it thus farre made known to the Churches , that what viall soever is now powring out , the issue will be , That Antichrist shall lose , and Christ shall gain : And there is but one objection against it , which I confesse to be a great one , and that which troubles many , viz. Whether the two witnesses be yet slain : their story ye shall read in the eleventh of the Revelation . These two witnesses , are the small , yet competent number of pure worshippers , who follow the Lamb , and conflict against the Beast all the time of his reign ; now it is there said , that during this whole space of time , they prophecy in sackcloth and ashes , in a low and mournfull condition , and the Beast makes warre against them , and prevails against them ; but quando finituri sunt testimonium , a little before the end of their mournfull prophesie , which is a little before the Beasts finall destruction ; the Beast shall not onely keep them low , in sackcloth and ashes , and prevail by degrees against them as heretofore , but shall kill them , and their dead bodies shall lie unburied in the streets of that great City , that is , in all the Territories of spirituall Babylon , and the Beast and his followers shall be more jolly , and glorious , then ever they have been : Now many learned Divines suspect this killing of the Witnesses is not yet past , and if it be not , the Church must go lower then ever it hath been , and how then is the Antichristian State weakned by every viall ? To all this I answer , that although I am not able to say , This bitter Cup is yet past , ( Father , if it be possible , let this Cup passe away ) yet I can say , this is true I have delivered , that every viall shall weaken the Beast , and strengthen the Church , and whether they be killed , or not killed , when ever their killing comes , it lasts but three propheticall dayes and a half , that is , but three years and a half , and then presently come in the glorious times , which Christ hath promised , and the Church long lookt for ; so that what that Father said of the Arian persecution , Nubecula est , cito transibit , it is but a short , though terrible storm , and will quickly have an end , and that end will be comfortable to the witnesses , who shall after three dayes and a half , arise from their death , and ascend up to heaven in a cloud , their enemies beholding it , and the great City immediately destroyed with a terrible earthquake : And is not this comfortable ? You see , I go not about to determine what the event of these troubles will be to England , as England is a Civill , or Politicall State , or Common-wealth ; Christ breaks and moulds Common-wealths at his pleasure ; He hath not spoke much in his word , how long they shall last , or what he intends to do with them ; onely this , that all Kings and Kingdoms , that make warre against the Church , shall be broken a pieces , and that in the end , all the Kingdoms of the World shall be the Kingdoms of our Lord , and his Saints , and they shall reign over them : But it is the cause of the Church , the blessed event of these things to the Church of Christ , which I speak of , the welfare and good successe of Religion , in which Cause you are properly engaged and interessed , and which I hope is dearer to you , then ten thousand Englands . Therefore Beloved , Be ye stedfast and unmoveable , alwayes abounding in the work of the Lord ; fear not your enemies , because they are blasphemous and wicked , because they are set on fire , with the rage , cruelty , and treachery of Hell , fear them the lesse for that ; Let my enemy be as the wicked , and he that riseth up against me , be as the ungodly : Their wickednesse is your advantage , it is their weaknesse , and makes you strong ; Let not the huge stature of the Anakims , and Zamzummims terrifie you ; Our state for the present is low , it may be we shall be lower , but lower we cannot be then Iob was upon the dunghill , from whence God raised him up ; not lower then Ionah , in the Whales belly , from whence the Lord delivered him ; not lower then the Israelites at the Red-sea , thorow which the Lord made a way for them : Go on with your work , and fear nothing , this King of Saints hath depths answerable to all our depths ; depths of mercy , answerable to our depths of misery ; depths of power , answerable to our depths of weaknesse ; He can give a comfortable Outgate out of all our straits , and my Text sayes , he will do it , and with my Text I conclude , Great and wonderfull are the works of our God : And he delights to work wonders , both in ruining his adversaries , to uphold , comfort , and deliver his people engaged in his Cause , and to bring others in subjection to him , who yet are strangers from him . The Nations shall come and worship before thee , because thy judgments are made manifest . FINIS . Notes, typically marginal, from the original text Notes for div A89586e-210 Some few instances , clearing the main Doctrin , and some in largement of the first Use . Notes for div A89586e-500 2 Cor 8. 12. The Text . 1. 2. 3. Exod. 15. Josh. 7. The main Doctrine of the Text Explained . Revel. 16. 5 ▪ 6. Isaiah 59. 18. Judg. 1. 7. 〈◊〉 Doctr. 〈…〉 instances . Deut. 32. 36. Isa. 59. 16 , &c. Albertus Crancius . Cajetanus Cardinalis . Judg. 7. 13 , 14. Jer. 31. 22. Jer. 38. 11. Neh 3. 5. Revel. 16. 8. Psal. 77 9. Isai. 64. 1. Cant. 2 8. Nahum 1. 3. Sleidan . Veramundus de suroribus Gallicis . Knox Hist. of Scot . Thuanus . Psal. 136. 23. Nehem. 4. 3. Prov. 26. 25. Judg. 14. 14. Revel. 16. 2. Ver. 5. Ver. 9. Ver. 10. Levit. 24. 10. Luke 6. 38. Vol 3. 954. &c Vol. 2. 185. 187. Revel. 17. 5. Chap. 11 8 , 9. Chap. 16. 2. 3. 10. 21. Chap. 16. 12. Chap. 19. 20. Revel. 16. 7. Chap. 19. 1 , 2. Deut. 32. 34. Revel. 1. 1. Revel. 19. 9. Reason 1. Revel. 13. 2. Sands West . relig. fect . 13. Exod. 18. 11. Dan. Revel. 18. 24. Dan. 3. 16. Rev. 13. 16 , 17. 2 Thess. 2. 9. 10. Revel. 13. 14. Revel. 18. 4. Matth. 24. 24. Revel. 11. 2 3. Application . 1. For admiration . Mat. 24 2. Psal. 107. 43. Psal. 104. ult Motives . 1. 2. 3. John 1. 50. Jer. 33. 3. 4. 5. 2. Vse of Exhortation . Revel. 14. 6. Col. 1. 16 , 17. Motives . 1. 〈…〉 . 10 , 11. Psal. ●●6 . 71. Psal 106. Esay 57. 16. Ezek. 2 Kings 2. Revel. 15 ● . Isay 1 Sam. 2. 30. Ezck. 17. 15. 1. 2. 3. 3. Vse of Encouragement . Dan. 2. 29. Dan. 8. 13. Psal. 74. 9. 1 Pet. 1. 10 , 11. Ester 6. 13. Dan. 2. 24. Dan. 7. 22. Revel. 11. 15. 
A90290	----	A sermon preached to the Parliament, Octob. 13. 1652. A day of solemne humiliation. Concerning the kingdome of Christ, and the power of the civile magistrate about the things of the worship of God. / By John Owen. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90290 of text R203106 in the English Short Title Catalog (Thomason E678_28). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 92 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90290 Wing O806 Thomason E678_28 ESTC R203106 99863183 99863183 115368 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90290) Transcribed from: (Early English Books Online ; image set 115368) Images scanned from microfilm: (Thomason Tracts ; 104:E678[28]) A sermon preached to the Parliament, Octob. 13. 1652. A day of solemne humiliation. Concerning the kingdome of Christ, and the power of the civile magistrate about the things of the worship of God. / By John Owen. Owen, John, 1616-1683. [2], 54 p. Printed by Leonard Lichfield printer to the University, for Thomas Robinson, Oxford : Anno Dom. 1652. Annotation on Thomason copy: "Octob. 30". Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Fast-day sermons -- 17th century. A90290 R203106 (Thomason E678_28). civilwar no A sermon preached to the Parliament, Octob. 13. 1652. A day of solemne humiliation.: Concerning the kingdome of Christ, and the power of th Owen, John 1652 16932 5 5 0 0 0 0 6 B The rate of 6 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-07 Emma (Leeson) Huber Sampled and proofread 2007-07 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A SERMON PREACHED TO The Parliament , Octob. 13. 1652. A DAY Of Solemne Humiliation . Concerning the Kingdome of Christ , AND The Power of the Civile Magistrate about the things of the Worship of God . By JOHN OWEN . OXFORD , Printed by Leonard Lichfield Printer to the Vniversity , for Thomas Robinson . Anno Dom. 1652. DAN. 7. 15. 16. I Daniel was grieved in my Spirit , in the middest of my body , and the Visions of my head troubled me . I came neere to one of them that stood by , and asked him the Truth of all this : so he told me , and made me know the interpretation of the things . WHAT there is of concernment for the right understanding of these words , in that part of the Chapter which goes before , may be considered in the opening of the words themselves , and therefore I shall immediately attend thereunto . There are in them 4 things considerable . 1. The State & condition which Daniel the pen-man of this Prophecy , expresseth himselfe to be in , wherein he hath companions in the dayes wherein we live : He was griev'd in his spirit in the middest of his body . 2. The cause and means whereby he was brought into this perplexed frame of spirit : The Visions of his head troubled him . 3. The Remedy he used for his delivery from that intangled condition of spirit wherein he was : He went nigh to one of them that stood by , and asked him the truth of all this . 4. The Issue of that application , he made to that one that stood by for redresse : He told him , and made him know the interpretation of the things . All these I shall breifly open unto you , that I may lay a foundation for the truth which the Lord hath furnished me with , to hold out unto you this day . In the first , the person spoken of is Daniel himselfe . I Daniel ; he beares this Testimony concerning himselfe , and his condition was , that he was greived in his spirit . The person himselfe was a man highly favoured of God , above all in his Generation : so richly furnished with Gifts and Graces , that he is once and againe brought forth as an Example , and instanced in by God himselfe , upon the account of eminence in Wisdome and Piety . Yet all this preserves him not , from falling into this perplexed condition . Dan. 1. 17. 20. Ez. 9. 24. Ch. 28. 3. Now as the principall worke of all the holy Prophets , which have been since the world began . ( Luk. 1. 70. 1. Pet. 1. 10 , 11 , 12. ) was to Preach , set forth and declare the Lord Jesus Christ , the Messias , who was for to come , so some especiall concernments of his Person , Righteousnesse and Kingdome , were in especiall manner committed unto them respectively . His Passion and Righteousnesse to Isaiah , the Covenant of Grace in him to Jeremiah , & to this Daniel most eminently the great works of the Providence of God , in the shaking and overturning of Kingdomes and Nations , in a subserviency to his Kingdome ; with the Revelation hereof for the consolation of the Church in all ages , did the Lord honour him of whom we speak . For the present he describes himselfe in somewhat a perplexed condition . His spirit , ( minde and soule ) was greived , sick , troubled , or disquieted in the middest of his body ; that is , deeply , neerely , closely : it sets out the greatnesse of his Trouble , the anxiety of his Thoughts within him : like David when he expostulated with his soule about it . Ps. 43. 5. why art thou so sad my soule , and why art thou so disquieted within me : he knew not what to say , what to doe , nor wherewith to releive himselfe . He was filled with sad thoughts , sad Apprehensions of what was to come to passe , and what might be the Issue of the things that had been discovered unto him . This I say is the frame and temper he describes himselfe to be in : a man under sad Apprehensions of the Issues and events of things , and the dispensations of God , as many are at this day : and upon that account closly , and neerly perplexed . 2. The cause of this perturbation of minde , and spirit was from the visions of his head : The visions of his head troubled him . He cals them visions of the head , because that is the seat of the internall senses , and phantasie whereby visions are received . So he cals them a dream , v. 1. and visions of his head upon his Bed : yet such visions , such a dreame it was , as being immediately from God , and containing a no lesse certaine discovery of his Will , and minde , then if the things mentioned in them , had been spoken face to face , he writes them by the inspiration of the Holy Ghost , v. 2. for the use of the Church . I shall not take the advantage of going forth unto any discourse , of dreames , visions , Oracles , and those other diverse wayes and manners ( Heb. 1. 1. ) of revealing his minde and will , which God was pleased to use with his Prophets of old : ( Numb. 12. 6 , 7 , 8. ) My aime lies another way : it sufficeth only to take notice , that God gave him in his sleep a representation of the things here expressed , which he was to give over , for the use of the Church in following Ages . The matter of these visions which did so much trouble him , falls more directly under our consideration . Now the subject of these perplexing visions , is a representation of the foure great Empires of the World , which had , and were to have Dominion , in and over the places of the Churches greatest concernments , and were all to receive their period , and destruction by the Lord Christ , and his revenging hand : And these three things he mentions of them therein . 1. Rise . 2. Nature . 3. Destruction . 1. V. 2. he describes their Rise and Originall : it was from the strivings of the foure Winds of the Heavens , upon the great Sea ; he compares them to the most violent , uncontroleable , and tumultuating things in the whole Creation : Winds and Seas ! what waves , what horrible stormes , what mixing of heaven and earth , what confusion , and destruction must needs ensue the fierce contest of all contrary Winds upon the great sea ? Such are the Springs of Empires , and Governments for the most part amongst men , such their Entrances and Advancements . In particular , such were the beginnings of the foure Empires here spoken of . Warrs , Tumults , Confusions , Bloud , Destruction , Desolation , were the seeds of their greatnesse ( vastitiem ubi-fecerunt , pacem vocant Galgac . apud Tacit. ) Seas and great Waters doe in the Scripture represent people , and nations . Rev. 17. 15. The waters which thou sawest , where the Whoore sitteth , are people , and multitudes , and nations , and tongues ; as Waters , they are unstable , fierce , restlesse , tumultuating , and when God mingleth his judgments amongst them , they are as a sea of glasse mingled with fire ; britle , uncertaine , devouring and implacable . It is a demonstration of the soveraignty of God , that he is above them : Psal. 93. 3 , 4. The floods have lifted up ô Lord , the floods have lifted up their voyce , the floods lift up their waves . The Lord on high is mightier then the noyse of many waters , yea then the mighty waves of the Sea . Now from these , tossed with the windes of Commotions , Seditions , Oppressions , Passions , doe flow the Governments of the World , the spirit of God moving upon the face of those Waters , to bring forth those formes and frames of Rule , which he will make use of . 2. Unto v. 9. he describes them in order , as to their nature and kind : one of them being then ready to be destroyed , and the other to succeed , untill the utter desolation of them all , and all power rising in their spirit and principle . I shall not passe through their particular description , nor stay to prove that the fourth Beast , without name or speciall forme , is the Roman Empire , which I have elsewhere demonstrated ; and it is something else which at this time I aime at . This is that which troubles and grieves the spirit of Daniel in the midst of his body . He saw what worldly powers should arise , by what horrible tumults , shakings , confusions , and violence they should spring up , with what fiercenesse , cruelty , and persecution , they should rule in the World , and stamp all under their feet . 3. Their end and destruction is revealed unto him , from v. 10. unto 12 , 13. And this by the appearance of the Antient of daies , the eternall God in judgement against them : which he sets out with that solemnity and glory , as if it were the great judgement of the last day : God indeed thereby giving a pledge unto the World , of that universall judgement he will one day exercise towards all , by the man whom he hath ordained . ( Act. 17. 31. ) And this encreaseth the terror of the vision , to have such a representation of the glory of God , as no creature is able to beare : God also manifests hereby his immediate actings , in the setting up , and pulling down the powers of this World , which he doth as fully and effectually , as if he sate upon a Throne of judgement , calling them all by name to appeare in his presence , and upon the evidence of their waies , cruelties and oppression , pronouncing sentence against them : Be wise therefore O yee Kings , be instructed yee Iudges of the earth : serve the Lord with feare and rejoyce with trembling ; He changeth the times and seasons : Dan. 2. 21. He ruleth in the Kingdome of men , and setteth over it whom he pleaseth . cap. 5. 21. And this is the first thing in this vision , at which the Prophet was perplexed . 2. There is the approach of the Lord Christ unto the Father , with his entrance into his Kingdome , and Dominion which is everlasting , and passeth not away . v. 14. This being the end of the vision , I must a little insist upon it ; not that I intend purposely to handle the Kingdome of Christ as Mediator , but only a little to consider it , as it lies here in the vision , and is needfull for the right bottoming of the Truth in our intendment . Various have been the thoughts of men about the Kingdome of Christ in all Ages . That the Messiah was to be a King , a Prince , a Ruler , that he was to have a Kingdome , and that the Government was to be on his shoulders , is evident from the Old Testament . That all this was , and is accomplished in Iesus of Nazareth , whom God exalted , made a Prince and a Saviour , is no lesse evident in the New . But about the nature of this Kingdome , its Rise , and manner of Government , have been and are the contests of men . The Iewes to this very day expect it , as a thing carnall , and temporall , visible , outwardly glorious , wherein , in all manner of pleasure , they shall beare rule over the nations , at their will ; such another thing of all the world , as the Popedome , which the Gentile or Idolatrous worshippers of Christ set up for his Kingdome : And of some such thing it may be supposed , the Apostles themselves were not without thoughts , untill they had conversed with the Lord after the resurrection . ( Luk. 9. 46. Act. 2. 6. ) Neither are all amongst us free from them at this day . Those who with any simplicity professe the name of Christ , doe generally agree , that there are three parts of it . First and Principally ; in that which is internall and spirituall , in and over the soules of men , over spirits both good and bad , in reference unto the ends which he hath to accomplish upon them : of that which is direct and immediate upon the hearts and soules of men , there are two parts . 1. That which he exerciseth towards his Elect , who are given unto him of his Father , converting , ruling , preserving them , under and through great variety of dispensations internall and externall , untill he brings them unto himself : he stands and feeds them in the strength of the Lord , in the Majesty of the name of the Lord his God . Mich. 5. 4. Even he who is the ruler of Israel . v. 2. He is exalted and made a Prince , and a Saviour to give repentance to Israel , for the forgivenesse of sinnes , Act. 5. 31. He makes his people a willing people in the day of his power , Psal. 110. 3. Sending out his holy spirit to lead them into all truth , and making his word , and Ordinances mighty through God , to the pulling down of strong holds in their hearts , casting down imaginations , and every high thing that exalts it selfe against the knowledge of God ; and bringing into captivity every thought to the obedience of himselfe . 2 Cor. 10. 4 , 5. He takes possession of their hearts by his power , dwelling in them by his spirit , making them Kings in his Kingdome , and bringing them infallibly into glory : Oh that this Rule , this Kingdome of his , might be carried on in our hearts ! we busy our selves about many things , we shall find at length , this one thing necessary : this is that part of the Kingdome of Christ , which we are principally to aime at in the Preaching of the Gospell : We Preach Christ Iesus the Lord , 1 Cor. 4. 5. Him to be Lord and King , though others have had Dominion over us : They are the graines of Israel which the Lord seeks for in his sifting the Nations by his word , as well as by his providence , and we are in the work of the Gospell to endure all things for the Elects sake : 2 Cor. 2. 10. 2. In the power which he exerciseth towards others , to whom the word of the Gospell doth come , calling , convincing , enlightning , hardning many , who yet being not his sheepe , nor of his fold , he will never take to him selfe : but leaves to themselves , under aggravations of condemnation , which they pull upon themselves by the contempt of the Gospell , 2 Cor. 2. 16. Heb. 10. 29. He sends his spirit to convince even the perishing world of sinne , righteousnesse , and judgement , Ioh. 16. 8. He sendeth sharp Arrowes into the very hearts of his enemies , Psal. 45. 5. making them stoop , bow , and fall under him : so bounding their rage , overbearing their lusts , leaving them without excuse in themselves , and his people , oftentimes not without profit from them : with some dealing even in this life more severely , causing the witnesses of the Gospell , to torment them by the Preaching of the word , Revel. 11. 10. Yet giving them up to strong delusions , rhat they may believe lyes , and be damned . 2 Thess. 2. 11 , 12. &c. 3. In carrying on of this work towards the one and the other , he puts forth the Power , Rule , and Dominion , which he hath of his Father over Spirits , both good and bad : being made head of Principalities , and Powers , and exalted farre above every name in Heaven or Earth , being made the first borne of every creature , and all the Angells of God , being commanded to worship him , Heb. 1. 6. and put in subjection under his feet ; he sends them forth , and uses them as ministring spirits for them who shall be heires of salvation , v. 14. appoynting them to behold the face of his Father , ready for his command on their behalfe , Math. 18. 10. Attending in their Assemblies , 1 Cor. 11. 10. And to give them their assistance in the time of danger and trouble , Act. 12. 9. Destroying their adversaries , v. 23. With innumerable other advantagious Administrations , which he hath not thought good to acquaint us withall in particular , that our dependance might be on our King himselfe , and not on any of our fellow servants , though never so glorious and excellent . Rev. 22. 9. 2. For Satan as he came to bind the strong man armed , and to spoyle his goods , Mat. 12. 29. To destroy him that had the power of death , Heb. 2. 14. And being made manifest to this end , that he might destroy his works , 1 Ioh. 3. 8. In the soules of men in this World , 2 Cor. 10. 4 , 5. So having in his own person conquered these Principalities and Powers of darknesse , making an open shew of them in his crosse , and triumphing over them , Col. 2. 15. He continues overruleing and judging him and them , in their opposition to his Church , and will doe so untill he bring them to a full conquest and subjection , that they shall be judged and sentenced by the poore creatures , whom in this world they continually pursue with all manner of enmity : 1 Cor. 6. 3. And this looketh to the inward substance of the Kingdome of Christ , which is given him of his Father , and is not of this world , though he exercise it in the World to the last day : a Kingdome , which can never be shaken , nor removed : the Government of it is upon his shoulders , and of the increase of it , there shall be no end . 2. That Rule or Government , which in his word he hath appoynted and ordained , for all his Saints and chosen ones to walk in , to testify their inward subjection to him , and to be fitted for usefulnesse one to another . Now of this part the Administration is wrapt up in the Lawes , Ordinances , Institutions , and appoyntments of the Gospell , and it is frequently called the Kingdome of God . That Jesus Christ doth not rule in these things , and is not to be obeyed as a King in them , is but a late darknesse , which though it should spread as a cloud over the face of the heavens , and powre forth some showres and tempests , yet it would be as a cloud still , which will speedily scatter and vanish into nothing . And this is that , whose propagation , as the means of carrying on the former spirituall ends of Christ , which you desire strength and direction for , this day , &c. Men may gather together unto Christ and say , with heads full of hopes poore soule , and eyes fixed on right hand and left , Lord wilt thou at this time restore the Kingdome to Israel ? Take you his answer and be contented with it ; It is not for you to know the times and seasons , which the Father hath put in his own power , but doe you ask work faithfully . I know in this thing , it is farre easier to complaine of you for not doing , then to direct you what to doe ; the Lord be your guide , and give you straw where ever Bricks are required of you . 3. In the universall judgement , which the Father hath committed to him over all : which he will most eminently exercise at the last day ; rewarding , crowning , receiving some to himselfe , judging , condemning , casting others into utter-darknesse : ( Ioh. 5. 22 , 27. Act. 2. 36. Rom. 14. 9. Act. 17. 31. ) And of this universall righteous judgement , he giveth many warnings unto the world , by powring forth sundry vialls of his wrath , upon great Nimrods and oppressors . ( Psal. 110. 6. Mich. 4. 3. Rev. 19. 11 , 12 , 13. And in the holding forth these three parts of the Kingdome of the Lord Jesus , doth the Scripture abound . But now whether over and beyond all these , the Lord Christ shall not beare an outward , visible , glorious rule ? Setting up a Kingdome like those of the World , to be ruled by strength and power ? and if so ; When , or how it shall be brought in , into whose hands the Administration of it shall be comitted , & upon what account , whether he will personally walk therein or no , whether it shall be clearely distinct from the Rule he now bears in the world , or only differenced by more glorious degrees and manifestations of his power ? Endlesse and irreconcileable , are the contests of those that professe his name : This we find by wofull experience , that all who from the spirituality of the Rule of Christ , and delight therein , have degenerated into carnall apprehensions of the beauty and glory of it , have for the most part , been given up to carnall actings , suited to such apprehensions , and have been so dazeled , with gazing after temporall glory , that the Kingdome which comes not by observation , hath been vile in their eyes . Now because it is here fallen in my way , and is part of the vision , at which the Prophet was so much troubled , I shall give you some briefe observations , of what is cleare and certain from Scripture relating hereunto , and so passe on : It is then certain ; 1. That the Interest of particular men as to this Kingdome of Christ , is to look where the universall concernment of all Saints , in all ages doth lye : This undoubtedly they may attaine , and it doth belong to them : now certainly this is in that part of it , which comes not by observation , Luk. 17. 20. But is within us , which is Righteousnesse , Peace , and joy in the Holy ▪ Ghost , Rom. 14. 17. This may be possessed in a dungeon , as well as on a Throne . What outward glory soever may be brought in , it is but a shadow of this : this is the Kingdome that cannot be moved , which requires grace in us to serve God acceptably , with reverence and Godly feare , Heb. 12. 28. Many have failed in gasping after outward appearances : never any failed of blessednesse , who made this their portion : Oh that this were more pursued and followed after ! Let not any think to set up the Kingdome of Christ in the World , while they pull it down in their own hearts , by sinne and folly : in this let the lines fall to me , and let my Inheritance be among those that are sanctified : yet , 2. This is certain , that all Nations whatever , which in their present state and Government , have given their power to the Dragon and the Beast to oppose the Lord Christ withall , shall be shaken , broken , translated , and turned off their old foundations , and constitutions , into which the Antichristian interest hath been woven for a long season . God will shake the Heavens and the Earth of the Nations round about , untill all the Babylonish rubbish , all their originall ingagements to the man of sinne be taken away . This I have fully demonstrated elsewhere . All those great Warres which you have foretold , wherein the Saints of God shall be eminently ingaged , are upon this account . 3. That the civill powers of the World after fearfull shakings and desolations shall be disposed of , into an usefull subserviency to the Interest , Power , and Kingdome of Iesus Christ : hence they are said to be his Kingdoms . Rev. 11. 15. That is , to be disposed of , for the behoofe of his interest , rule , and Dominion : of this you have plentifull promises Isai 60. and elsewhere ; when the nations are broken in opposition to Syon , their gain must be consecrated to the Lord , and their substance to the Lord of the whole earth , Mich. 4. 15. Even Iudges and Rulers , ( as such ) must Kisse the Sonne , and own his Scepter , and advance his waies : some think , if you were well setled , you ought not in any thing , as Rulers of the Nations , to put forth your power , for the interest of Christ : the good Lord keep your hearts from that apprehension . Have you ever in your Affaires , received any encouragement from the promises of God , have you in times of greatest distresse been refreshed with the testimony of a good conscience , that in Godly simplicity , you have sought the advancement of the Lord Christ ; doe you believe that he ever owned the cause as the head of his Church ? Doe not now professe you have nothing to doe with him : had he so professed of you and your affaires , what had been your portion long since ! 4. Look what Kingdome soever , the Lord Christ will advance in the World , and exercise amongst his holy Ones , the beginning of it must be with the Iewes ; they are to be caput Imperii , the head and seat of this Empire must be amongst them ; these are the Saints of the most High , mentioned by Daniell : and therefore in that part of his Prophesy , which he wrote in the Chaldean Tongue , then commonly known and spoken in the East , being the language of the Babylonish Empire , he speaketh of them obscurely , and under borrowed expressions ; but coming to those visions which he wrote in Hebrew , for the sole use of the Church , he is much more expresse , concerning the people of whom he spake . The Rod of Christs strength goes out of Syon , and thence he proceeds to rule those that were his enemies , Psal. 110. 2. All the promises of the glorious Kingdome of Christ , are to be accomplished in the gathering of the Gentiles , with the glory of the Jewes . The Redeemer comes to Syon , and to them that turne from transgression ( that great transgression of unbeliefe ) in Iacob : Isai. 59. 20. Then shall the Lord rise upon them , and his glory shall be seen upon them , the Gentiles shall come to their light , and Kings to the brightnesse of their rising : Isai : 60. 2 , 3. I dare say there is not any promise anywhere of raising up a Kingdome unto the Lord Christ in this World , but it is either expressed or clearely intimated , that the beginning of it must be with the Iews , and that in contradistinction to the Nations : so eminently in that glorious description of it , Mich. 4. 7 , 8. I will make her that halted a remnant , and her that was cast a farre off a strong Nation , and the Lord shall reigne over them in Mount Syon , from hence forth even for ever : and thou O Tower of the flock , the strong hold of the Daughter of Syon , unto thee shall it come even the first Dominion , the Kingdome shall come to the Daughter of Ierusalem . When the great hunter Nimrod set up a Kingdome , the beginning of it was Babell . Gen. 10. 10. & when the great Shepheard sets up his Kingdome , the beginning of it shall be Syon : so farther it is at large expressed , Mich. 5. 7 , 8. Nothing is more cleare to any , who , being not carryed away with weake , carnall apprehensions of things present , have once seriously weighed the promises of God to this purpose : what the Lord Christ will doe with them , and by them , is not so cleare , this is certain , that their returne shall be marvelous , glorious , as life from the dead . When then Euphrates shall be dryed up , Turkish power , and Popish Idolatry be taken out of the world , and these Kings of the East are come , when the seed of Abraham , being multiplied like the starres of Heaven , and the sands of the Sea shore , shall possesse the gates of their enemies , and shall have peace in their borders , we may lift up our heads towards the fulnesse of our redemption : but whilest these things are or may be , ( for any thing we know , ) a farre off , to dream of setting up an outward , glorious , visible kingdome of Christ , which he must beare rule in , and over the world , be it in Germany , or in England , is but an ungrounded presumption . The Jewes not called , Antichrist not destroyed , the Nations of the World generally wrapt up in Idolatry and false-worship , little dreaming of their deliverance : wil the Lord Christ leave the world in this state , & set up his Kingdome here on a mole-hil ? 5. This is a perpetuall Antithesis , and opposition that is put between the Kingdoms of the World , and the Kingdome of Christ ; that they rise out of the strivings of the winds upon the Sea , he comes with the clouds of Heaven : They are brought in by commotions , tumults , warres , desolations , and so shall all the shakings of the Nations be , to punish them for their old opposition , and to translate them into a subserviency to his interest : The comming in of the kingdome of Christ , shall not be by the Arme of flesh , nor shall it be the product of the strifes and contests of men which are in the world : it is not to be done by might or power , but by the spirit of the Lord of Hosts : 2. Zech. 4. 6. great Warres , desolations , alterations , shall precede it : but it is not the sonnes of men that by outward force , shall build the new Jerusalem : that comes down from heaven adorned as a Bride from Christ , fitted and prepared by himselfe : certainly the strivings of men about this businesse shall have no influence into it . It shall be by the glorious manifestation of his own power , and that by his spirit subduing the soules of men unto it ; not by the sword of man setting up a few to rule over others . Hence it is every where called a creating of a new heaven and a new earth : Isa : 65. 17. a work doublesse to difficult for the wormes of the earth to undertake . There is nothing more opposite to the spirit of the Gospell , then to suppose that Jesus Christ will take to himselfe a kingdome by the carnall sword and bow of the sonnes of men . The raising of the Tabernacle of David which is fallen down , and the setting up the decayed places of it , Act : 15. 16. is done by his visiting the people with his spirit and word , v. 14. It is by the powring out of his Spirit in a covenant of mercy : Isai : 59. 21. Thus the Lord sets up one Shepheard of his people , and he shall feed them , even ( saith he ) my servant David , he shall feed them , and he shall be their shepheard , and the Lord will be their God , and my servant David a Prince among them : Ezek : 34. 24 , 25. he brings in the kingdome of his son , by making the children of Israel seek the Lord their God , and David their King , and to feare the Lord and his goodnesse . Hos : 3. 5. Who now can fathome the counsails of the Almighty , who hath searched his bosome , and can by computation tell us , when he shall power out his spirit for the accomplishment of these things ? This then is the last thing in this vision , whose consideration brought the Prophet , into so great perplexity and distresse of spirit . 3. There is the means that Daniel used for redresse , in that sad condition where unto he was brought by the consideration of this vision : He drew neere to one of them that stood by , and asked him the truth of all this . This also was done in vision : There is no mention of his waking before his making this addresse : but the vision continuing , he drawes nigh in the same manner to one of them that stood by ; one of those Angels or holy ones , that stood ministring before the throne of God , who was commissionated to acquaint him with the mind and will of God in the things represented to him . This then is the remedy he applies himselfe unto : He labours to know the mind and will of God , in the things that were to be done : this it seems he pitched on , as the only way for quieting his greived and troubled spirit ; and hereupon , 4. He is told and made to know the interpretation of the things ; so farre at least as might quiet his spirit in the will of God : not that he is clearly instructed in every particular , for he tels them in the close of the chapter , that he had troublesome thoughts about the whole ; his cogitations troubled him , and his countenance changed , v. 28. but having received what light God was willing to communicate to him , he enquires no farther , but addresses himselfe to his own duty . Take then from the words thus opened these propositions , some whereof I shall doe little more then name unto you . Observe 1. In the consideration of Gods marvellous actings in the world , in order to the carrying on of the Gospell , and interest of the Lord Jesus Christ , the hearts of his Saints are oftentimes filled with perplexity and trouhle . They know not what will be the Issue , nor some times what well to doe . Daniel receives a vision of the things which in part we live under : and if they fill his heart with Astonishment , is it any wonder if they come close to us , and fill us with anxious perplexing thoughts , upon whom the things themselves are fallen ? 2. Observe : the only way to deliver and extricate our spirits from under such perplexities , and entanglements , is to draw nigh to God in Christ , for discovery of his will ; so did Daniel here : he went to one of them that ministred before the Lord to be acquainted with his will , otherwise thoughts & contrivances will but farther perplex you ; like men in the mire , whilest they pluck one legge out , the other sticketh faster in : whilest you relieve your selves in one thing , you will be more hampered in another . Yea he that increaseth wisdome , increaseth sorrow , the larger the visions are , the greater will be their troubles ; untill being consumed in your own feares , cares and contrivances , you grow uselesse in your Generation : those who see only the outside of your affaires , sleep securely : those who come neigher to look into the spirits of men , Rest is taken from them : and many are not quiet , because they will not : the great healing of all is in God . Observe 3. When God makes known the interpretations of things , it will quiet your spirits in your walking before him , and actings with him . This was that which brought the spirit of Daniel into a settlement . How God reveales his mind in these things , by what means , how it may be known by individuall persons , for their quiet and settlement , how all Gods Revelations are quieting , and tend to the calming of mens spirits , not making them foame like the waves of the Sea , should be handled on this observation , but I begin with the first . When John received his book of visions in reference to the great things that were to be done , & the alterations that were to be brought about , though it were sweet in his mouth , and he rejoyced in his imployment , yet it made his belly bitter : Rev. 10. 9 , 10. it filled him with perplexity , as our Prophet speaks , in the middest of his body ; he saw blood and confusion , strife and violence ; it made his very belly bitter . Poore Jeremiah , upon the same account , is so oppressed , that it makes him break out of all bounds of faith and patience , to curse the day of his birth , to waxe quite weary of his imployment ; chap. 15. Our Saviour describing such a season Luk. 21. 26. tels us , that mens hearts shall faile them for feare , and for looking after those things that are comming upon the earth : they will be thinking what will become of them , and what will be the Issue of Gods dispensations ; fearing that the whole frame of things will be wrapt up in darknesse , and confusion . Hence our Saviour bids his Disciples not be troubled when they heare of these things , Math. 24. 6. intimating that they will be very apt , so to be . Now the Causes and occasions ( which are the Reasons of the point ) arise , First , from the greatnesse and astonishablenesse of the things themselves which God will doe : even great and terrible things which men looked not for . Isai. 64. 2 , 3. when he coms to make his name knowne to the nations , that his Aduersaries may tremble at his presence , & doth terrible things quite above & beyond the expectatiō of mē , which they never once looked for ; no wonder if their hearts be surprized with amazement . It hath of late been so with this Nation : all professors at the beginning of these dayes , joyned earnestly in that prayer Isai. 63. 17 , 18 , 19. Chap. 64. 1. God in answere hereunto , comes down and rents the heaven , and the mountaines flow downe at his presence , according to the desire of their soules : yet withall he doth terrible things , things that we looked not for ; How mapoor creatures are turned back with Astonishment , and know not how to abide with him ? When our Saviour Christ came in the flesh , who had been the desire of all Nations , for 4000 years , & most importunately sought after by the men of that generation , where in he came , yet doing great and unexpected things at his comming , who who was able to abide it ? This , sayes Simeon , will be the Issue of it . Luk. 2. 34 , 35. He shall be for the fall and rise of many ; and the thoughts of many hearts shall be revealed . Hence is that exclamation . Mal. 3. 2. Who may abide the day of his comming , and who shall stand when he appeareth : his comming is desired indeed , but few can beare it : his day will burne as an oven , as a furnace , ch. 4. 1. some are over heated by it , some consume in it , blessed are they that abide : this is one cause of the perplexing of the spirits of men : The consideration of the things themselves that are done , being above and beyond their expectations ; and this even many of the Saints of God are born down under , at this day : They little looked for the blood and banishment of Kings , change of Government , Alteration of Nations , such shakings of Heaven and Earth , as have insued ; not considering that he who doth these things , weighs all the nations in a ballance , and the Rulers of them are as the dust thereof before him . 2. From the manner whereby God will doe these things : many perplexing , killing circumstances attend his dispensations : I shall instance only in one : and that is darknesse and obscurity , whereby he holds the minds of men in uncertainty , and suspence , for his own glorious ends : such he tels us shall his day , & the workes thereof , be . Zech. 14. 6 , 7. And it shall come to passe in that day , that the light shall not be cleare , nor dark . But it shall be one day which shall be known to the Lord , not day , nor night : but it shall come to passe that at evening-time it shall be light . Men shall not know what to make of it , nor what to judge : he brings not forth his work all at once , but by degrees , and sometimes sets it backward , and leads it up and down , as he did his people of old in the wildernesse , that none might know where they should fall or settle : and he that beleeveth will not make hast . When God is doing great things , he delights to wrap them up in the clouds , to keep the minds of men in uncertainties , that he may set on work all that is in them ▪ and try them to the utmost , whether they can live upon his care and wisdome , when they see their own care and wisdome will doe no good . Men would faine come to some certainty , and commonly by the thoughts and wayes whereby they presse unto it , they put all things into more uncertainty then ever , and so promote the designe of God , which they so studiously endeavour to decline : Hence is that description of the presence of the Lord in his mighty works , Psal : 18. 9 , 11. darknesse was under his feet ; men could not see his pathes , &c. He hath Ends of surprisall , hardning , and destruction towards some , for which they must be left unto their owne spirits , and led into many snares and by-pathes , for their Triall , and the Exercise of others , which could not be accomplished , did he not come in the clouds , and were not darknesse his Pavilion , and his secret place : on this Account , is that cry of men of prophane and hardned spirits : Isai : 5. 19. Let him make speed and hasten his work that we may see it , and let the counsell of the holy one of Israel draw nigh that we may know it . They know not what to make , of what they see ; of all that as is yet done or accomplished , they would have the whole work out , that they might once see the end of it , and so know what to judge : they would be at a point with him , and not alwayes kept at those perplexing uncertainties : and this is another cause of the trouble of mens spirits , in consideration of the dispensations of God : God still keeps a cloud hanging over , and they know not when it will fall , nor what will be done in the issue of things ; this makes some weary of waiting on him , and with the profane King of Israel to cry , this evill is of the Lord , there is no end , confusion will be the issue of all , why should I abide any longer . 3. The Lusts of men , doe commonly under such dispensations , fearfully and desperately tumultuate , to the disturbance of the most setled and weighed spirits : Satan takes advantage to draw them out in such a season to the utmost , both in spiritualls and Civills . What will be the constant deportment of men of corrupt minds in such a time , our Saviour sets forth , Math. 24. 8. They shall come in the name of Christ to deceive , and shall deceive many , and cause iniquity to abound . In such a day Edom will appeare an enemy , and Ephraim with the sonne of Remeliah will joyne with Syriah for the vexing of Iudah : hence are perplexities , and swords piercing through the very soules of men . Take an instance in the daies wherein we live . From the beginning of the contests in this Nation , when God had caused your spirits to resolve , that the Liberties , Priviledges , and Rights of this Nation wherewith you were intrusted , should not ( by his assistance ) be wrested out of your hands by violence , oppression and injustice ; this he also put upon your hearts , to vindicate and assert the Gospell of Jesus Christ , his waies and his Ordinances , against all opposition , though you were but inquiring the way to Syon , with your faces thitherward : God secretly entwining the Interest of Christ with yours , wrapt up with you the whole Generation of thē that seek his face , & prospered your affairs on that accoūt : so that whereas causes of as clear a righteousnes among the sonnes of men as yours , have come to nothing , yet your undertaking hath bin like the sheaf of Ioseph , in the midst of the Nations , which hath stood up , when all the others have bowed to the ground : being then convinced , that your affaires have fallen under his promises , and have come up to an acceptance before him , solely upon the account of their subserviency to the Interest of Christ ; God hath put it into your hearts , to seek the propagation of his Gospel . What now by the lusts of men is the state of things ? Say some , there is no Gospell at all : say others , if there be , you have nothing to doe with it : some say , loe here is Christ ; others loe there : some make Religion a colour for one thing ; some for another : say some , the Magistrate must not support the Gospell ; say others , the Gospell must subvert the Magistrate : say some , your rule is only for men , as men , you have nothing to doe with the interest of Christ and the Church : say others you have nothing to doe to rule men , but upon the account of being Saints . If you will have the Gospell , say some , down with the Ministers of it , Chemarims , Locusts , &c. and if you will have light , take care that you may have ignorance and darknesse : things being carried on as if it were the care of men , that there might be no trouble in the World , but what the name of Religion might lye in the bottome of . Now those that ponder these things , their spirits are grieved in the midst of their bodies ; the visions of their heads trouble them , they looked for other things from them that professed Christ ; but the summer is ended , and the harvest is past , and we are not refreshed . Again ; God had so stated your affaires , that you were the mark of the Antichristian World to shoot at , in the beginning ; and their terror in the close : and when you thought only to have pursued Sheba the sonne of Bichri , the man of your first warfare , behold one Abel after another , undertakes the quarrell against you : yea such Abels as Scotland and Holland ; of whom we said in old times , we will enquire of them , and so ended the matter : and there is not a wise man or woman among them , that can disswade them : Strange ! that Ephraim should joyne with Syria to vexe Iudah their brother : that the Netherlands , whose being is founded meerely upon the Interest you have undertaken , should joyne with the great Anti-Christian interest , which cannot possible be set up again , without their inevitable ruine . Hence also are deep thoughts of heart , men are perplexed , disquieted , and know not what to doe . I could mention other lusts , and tumultuatings of the spirits of men , that have an influence into the disturbance of the hearts of the most pretious in this Nation , but I forbeare . 4. Mens own Lusts disquiet their spirits in such a season as this : I could instance in many , I shall name only foure . 1. Vnstablenesse of mind . 2. Carnall feares . 3. Love of the World . 4. Desire of preheminence . 1. Unstablenesse of mind , which makes men like the Waves of the Sea that cannot rest : the scripture calls it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , tumultuatingnesse of spirit : there is something of that which Iude speaks of , in better persons then those he describes , raging like waves of the Sea , and foaming out their own shame , v. 13. If God give men up to a restlesse spirit , no condition imaginable can quiet them , still they think they see something beyond it , that is desireable . Annibal said of Marcellus , that he could never be quiet Conqueror nor Conquered ; Some mens desires are so enlarged , that nothing can satiate them . Wise men that look upon sundry Godly persons in this Nation , and beholding how every yoake of the oppressor is broken from off their necks , that no man makes them afraid , that they are looked on as the head , not as the taile , enjoying the Ordinances of God according to the light of their minds , and desires of their hearts , no man forbidding them , are ready to wonder , ( I speak of private persons ) what they can find to doe in their severall places and callings , but to serve the Lord in righteousnesse and holinesse , being without feare all the daies of their lives . But alasse when poore creatures are given up , to the power of an unquiet , and unstable mind , they think scarce any thing vile , but being wise unto sobriety : nothing desirable , but what is without their proper bounds , and what leads to that confusion , which themselves in the issue are least able of many to undergoe . It is impossible but that mens hearts should be pierced with disquietnesse and trouble , that are given up to this frame . 2. Carnall feares : these even devour and eat up the hearts of men : what shall we doe , what shall become of us ; Ephraim is confederate with Syria , and the hearts of men are shaken , as the trees of the wood , that are moved with the wind : what new troubles still , new unsetlements ? This storme will not be avoided , this will be worse then all , that hath befallen us from the youth of our undertakings . God hath not yet wonne upon mens spirits to trust him in shakings , perplexities , alterations : they remember not the manifestations of his wisdome , power , and goodnesse in former daies ; and how tender hitherto he hath been of the interest of Christ , that their hearts might be established . Could we but doe our duty , and trust the Lord , with the performance of his promises , what quietnesse , what sweetnesse might we have ? I shall not instance in the other particulars : it is too manifest , that many of our piercing and perplexing thoughts , are from the tumultuating and disorder of our own lusts . So that what remains of the time allotted to me , I shall spend only in the use of this poynt , and proceed no farther . Vse 1. Of Instruction ; to direct you into waies and means of quietnesse , in reference unto all these causes and occasions of piercing , dividing thoughts , in such a season as this . The good Lord seale up instruction to your souls , that you may know the things that belong to your Peace , and what Israel ought to doe at this , even at this time : for my brethrens and companions sake , I wish you prosperity : though my own portion should be in the dust , for the true spirituall , not imaginary , carnall Interest of the Church of God in this Nation , and the Nations about , I wish you prosperity . 1. First then , in reference to the Things that God is doing , both as to their Greatnesse , and their Manner of doing ; whose consideration fills men with thoughts , that grieve their spirits in the middest of their bodies ! Would you have your hearts quieted in this respect ? Take my second observation for your direction ; The only way to exstricate and deliver our spirits from under such perplexities , and intanglements , is to draw nigh to God in Christ , for the discovery of his will . So did Daniel here in my Text , I feare this is too much neglected . You take counsell with your own hearts , you advise with one another , hearken unto men under a repute of wisdome ; and all this doth but increase your trouble , you doe but more and more intangle and disquiet your own spirits . God stands by and saies , I am wise also ; and little notice is taken of him : we think we are grown wise our selves , and doe not remember , that we never prospered , but only when we went unto God , and told him plainly we knew not what to doe . Publique fastings are neglected , despised , spoken against ; and when appoynted , practised according as mens hearts are principled to such a duty , coldly , deadly , unacceptably : Life , heat , warmth is gone ; and shall not blood and all goe after ? the Lord prevent it : private meetings are used , to shew our selves wise in the debate of things , with a forme of Godly words ; sometimes for strife , tumult , division , disorder ; and shall we think there is much closet inquiring after God , when all other actings of that principle , which should carry us out thereunto , are opposed and slighted ? when we doe sometimes wait upon God , Doe not many seeme to aske amisse , to spend it on their lusts ; not waiting on him , poor , hungry , empty , to know his will , to receive direction from him : but rather going full , fixed , resolved , setled on thoughts , perhaps prejudices of our own , almost taking upon us to prescribe unto the Almighty , and to impose our poor , low , carnall thoughts upon his wisdome and care of his Church ? Oh where is that holy , and that humble frame , wherewith at first , we followed our God into the Wildernesse , where we have been fed , and cloathed , preserved and protected for so many years . Hence is it that the works of God are become strange , and terrible , & darke unto us : and of necessity , some of us , many of us , must shut up all with disappoyntment and sorrow : We fill our soules boldly , confidently , with crosse and contrary apprehensions , of the Intendments of God , and of the mediums whereby he will accomplish his ends ; and doe not consider , that this is not a frame of men , who had given up themselves to the Alsufficiency of God . Some perhaps will say , this belongs not unto them , they have waited upon God , and they doe know his mind , and what are the things he will doe , and are not blind also , nor in the dark as other men . But if it be so , what means this bleating of Sheep and Oxen in mine eares ? yea ; what means that roaring and foaming of unquiet Waves which we heare and see : hard speeches , passionate reproaches , sharp revilings of their brethren , in boundlesse confidence , endlesse enmity , causing evill surmises , biteing , taring , devouring termes , and expressions , casting out the names of men upright in their Generations , saying , the Lord be praised . When the Lord discovers his mind , and will , it setleth the heart , composeth the mind , fills the soule with reverence and Godly feare , conformes the heart unto it selfe , fills it with Peace , Love , Meeknesse , Gentlenesse , &c. and shall we be thought to have received the mind , the will of God , when our hearts , words , wayes , are full of contrary qualities ? Let it be called what it will , I shall not desire to share in that , which would bring my heart into such a frame ; well then , beloved , take this for your first direction : Be more abundant with God in Faith and Prayer : deale with him in publick , and private , take counsell of him , bend your hearts through his grace , to your old frame , when it was your joy to meet in this place , which now I feare to many is their burthen : seek the Lord and his Face , seek him while he may be found : and hereby ; 1. You will empty your hearts , of many perplexing contrivances of your own , and you will find faith in this communion with God , by little and little working out , killing , slaying , these prejudices , & presumptions which you may be strong in , that are not according to the will of God ; so you be sure to come not to have your own Lusts , and carnall conceptions answered , but to have the will of God fulfilled . When men come unto the Lord to have their owne visions fulfilled , it is Righteous with God to answer them according to those visions , and confirme them in them , to their own disturbance , and the disturbance of others . 2. You shall certainly have peace in your owne hearts in the Alsufficiency of God : this he will give in upon your spirits , that what ere he doth , all his wayes shall be to you , mercy , truth , faithfulnesse , and peace , yea the discoveries which you shall have of his own fulnesse , sweetnesse , suitablenesse , and the excelleny of things which are not seen , will worke your hearts to such a frame , that you shall attend to the things here below , meerly upon the account of duty , with the greatest calmnesse , and quietnesse of mind imaginable . 3. You shall surely know your own particular pathes , wherein you ought to walke , in serving God in your Generation , those that waite upon him he will guide in judgment : he will not leave them in the darke , nor to distracted , divided , piercing thoughts : but what ere others doe , you shall be guided into wayes of peace : this you shall have when the lusts of men will let neither thēselves , nor others be at quiet . Oh , then returne to your rest , looke to him from whom you have gone astray : take no more disturbing Counsell with your selves , or others ; renew your old frame of humble dependance on God , and earnest seeking his face ; you have certainly backsliden in this thing . Is not the Lord the God of Counsell and Wisdome , as well as the God of force and power , that you run to him when in a streight in your Actions , but when your counsells seem sometimes to be mixt with a spirit of difficulty and trouble , he is neglected : only come with humble depending hearts , not every one to bring the Devises , Imaginations , Opinions , Prejudices , and Lust of their own hearts before him : 2. For the troubles that arise from the Lusts of other men : and that first , about the Gospell and the propagation thereof : the tumultuating of the Lusts of men in reference hereunto , I gave you an account of formerly : there are many peircing thoughts of heart . What Extreames , I had almost said extravigancies , men have in this matter run out into , I shall now not insist upon : only I shall give you a few directions , for your own practise . 1. If it once it comes to that , that you shall say , you have nothing to doe with Religion as Rulers of the Nation , God will quickly manifest that he hath nothing to doe with you as Rulers of the Nation : the great promise of Christ is , that in these latter dayes of the world , he will lay the nations in a subserviency to him , the kingdoms of the world shall become his ; that is , act as kingdomes and Governments no longer against him , but for him : Surely those promises will scarsly be accomplished in bringing Common-wealths , of men professing his name , to be of Gallio's frame , to care for none of those things : Or as the Turke , in an absolute indifferency what any professe : I mean that are not his own , for in respect of them he changes not his God : not that I would you should goe and set up formes of Government , to compell men to come under the line of them , or to thrust in your sword to cutt the lesser differences of brethren ; not that I think Truth ever the more the Truth , or to have any thing the more of Authority upon the conscience , for having the stamp of your Authority annexed to it , for its allowance to passe in these Nations . Nor doe I speak a word of what is , may , or may not be incumbent on you , in respect of the most profligate opposers of the Truths of the Gospell : but only this , that , not being such as are alwayes learning , never comming to the knowledge of the truth , but being fully perswaded in your own minds , certainly it is incumbent on you , to take care that the faith , which you have received , which was once delivered to the Saints , in all the necessary concernments of it , may be protected , preserved , propagated to and among the people which God hath set you over . If a father as a father is bound to doe what answers this in his family , unto his children ; a master as a master to his servants ; if you will justifie your selves as Fathers , or Rulers of your Country , you 'll find in your account this to be incumbent on you . 2 Take heed , of thē that would temper clay & iron , things that will not mingle , that would compound carnall and fleshly things , with heavenly things and spirituall , that they may not intangle your Spirits : the great disigne of grasping temporall power , upon a spirituall account , will prove at last to be the greatest badge of Antichrist : hitherto God hath appeared against it , and will no doubt to the end ; if either you , by the Authority God hath given you in the world , shall take upon you to rule the house of God , as formally such , as his house , though you rule the persons , whereof is it made up , or those who are , or pretend to be of that house , to rule the world on that account , your day & theirs will be nigh at hand . 4. Now because you wait on God for direction in reference to the propagation of the Gospell , and the preventing that which is contrary to sound doctrine and godlynesse , I shall very briefly give you to this end , some Principles whereon you may rest in your actings ; and some rules , for your diectiron , and so draw to a close . 1. Take in the first place what God hath promised concerning Magistrates , Kings , Rulers , Judges , and Nations , and their subserviency to the Church ; what God hath promised they shall doe , that is their duty to doe : he hath not measured out an Inheritance for his people , out of the sins of other men : let us a little view some of these promises , and then consider their application to the truth we have in hand , and what is cleared out unto us by them : they are many ; I shall instance in some of the most obvious and eminent . Esai . 1. 26. I will restore their Judges and Priests and Councellours as at the beginning : it is to Syon redeemed , purged , washed in the blood of Christ , that this promise is made . Esai . 49. 7. Kings shall see and arise , and Princes shall bow down themselves . The Jewes being for the greatest part of them rejected upon the comming of Christ , this promise is made unto him upon his powring out of the spirit , for the bringing in of the Gentiles : as it is farther enlarged : v. 22 , 23. Kings shall be thy nursing Fathers , and their Queenes thy nursing Mothers . Isai : 60. looks wholy this way : taste of the nature and intendment of the whole ; And the Gentiles shall come to thy light , and kings to the brightnesse of thy rising . Therefore thy gates shall be open continually , they shall not be shut day nor night , that mē may bring unto thee the forces of the Gentiles , and that their kings may be brought . Thou shalt also suck the milke of the Gentiles , and shalt suck the brest of kings , and thou shalt know that I the Lord am thy saviour & thy redeemer , the mighone of Jacob . For brasse I will bring gold , and for iron I will bring silver , and for wood brasse , and for stones iron : I will also make thy officers peace , and thine exactours righteousnesse . v. 3. and the 11. and the 16. 17. to which adde the accomplishment of all those promises mentioned Revel. 11 15. and 21. 24. You see here are glorious promises , in the literall Expression looking directly to what we assert concerning the subserviency of Rulers to the Gospell , and the duty of Magistrates in supporting the interest of the Church : let us concerning them observe these three things as 1. to whom they are made : 2. on what occasion they are given : 3. what is the subject or matter of them in generall . 1. Then they are all given and made to the Church of Christ after his comming in the flesh , and his putting an end to all ceremoniall typicall carnall Institutions ; for , 1 , They are every where attended with the circumstances of calling the Gentiles , and their flowing in to the Church ; which were not accomplished till after the destruction of the Iewish Church : &c. So is the case in that which you have Isai : 49 : v , 20. The children which thou shalt have , after thou hast lost the other , shall say againe in thine eares The place is too straight for me : give place to me that I may dwell . It shall be when the Church shall have received the new Children of the Gentiles , having lost the other of the Iewes : which he expresseth mgre at larg , v , 22. Thus saith the Lord God , Behold , I will lift up mine hand to the Gentiles , and set up my standard to the people : and they shall bring thy sonnes in their armes and thy daughters shall be carried upon their shoulders . So also are the rest . When God gives the Nations to be the inheritance of Christ , the Holy Ghost cautions Rulers , and Judges to kisse the son , & pay the homage due to him in his Kingdome : Psal : 2 : 10 : 11 : 2 : Because these promises are pointed unto , as accomplished to the Christian Church in that place in the Revelation , before mentioned , And the seaventh angell sounded , and there were great voices in heaven , saying , The Kingdomes of this world are become the Kingdomes of our Lord ▪ and of his Christ , and he shall reigne for ever and ever . Chap : 11 : 15 : And the nations of them which are saved , shall walk in the light of it : and the Kings of the earth doe bring their glory and honour into it : Chap : 21 : 24 : So that there are plainly promises of Kings and Princes , Iudges , and Rulers to be given to the Church , and to be made usefull thereunto , and Kingdomes and Nations , people in their Rules and Governments to be instrumentall to the good thereof : so that these promises belong directly to us , and our Rulers , if under any notion , we belong to the Church of Christ . 2. Fot the Occasion of these promises ; it is well knowne what a trust by Gods own appointment there was invested in the Rulers , Judges , Kings , and Magistrates of the judaicall State and Church under the old Testament , in reference unto the wayes and worship of God : the prosecution and execution of the Laws of God , concerning his house and service being committed to them ; further when they faithfully discharg'd their trust , promoting the worship of God according to his Institutions , incouraging , supporting , directing , reproving others , to whom the immediate and peculiar administration of things sacred were committed , destroying , removing what ever was an abomination unto the Lord , it was well with the whole people and Church , they florished in Peace , and the Lord delighted in them , and rejoyced over them to doe them good : and on the other side , their neglect in the discharg of their duty , was then commonly attended with the Apostacy of the Church , and great breakings forth of the Indignation of the Lord : this the Church found in those dayes and bewailed . To hold out therefore the happy state of his people , that he would bring in , he promises them such Rulers , and Judges as he gave at first , who faithfully discharged the trust committed to them ▪ not that I suppose them bound to the Mosaicall rules of penalties in reference to transgressions and offences against Gospell institutions , but only that a duty in generall is incumbent on them in reference to the Church and truth of God , which they should faithfully discharge ; of which afterward . This then being the occasion of those promises , and their accomplishment being as before , in a peculiar manner poynted at , upon the shaking , calling , and new moulding of the Kingdomes and Nations of the World , which had given their power to the Beast , and thereupon framed a new into a due subserviency to the interest of Christ , here is not the least shadow or colour left , for the turning off , and rejecting the sweetnesse of all these promises , upon an account of their being meerely metaphoricall , and shadowing out spirituall glories : neither their beginning nor ending , neither their rise , or fall , will beare any such glosse or corrupting interpretation . 3. As to the matter of these promises , I shall only assert this in generall : that the Lord ingageth , that Judges , Rulers , Magistrates ; and such like , shall put forth their power , and act clearly for the good , welfare , and prosperity of the Church ; This is plainly held out in every one of them : hence the Kingdoms are said to serve the Church ; that is all Kingdoms , they must doe so , or be broken in pieces , and cease to be Kingdoms : and how can a Kingdome as a Kingdome , ( for it is taken formally , and not materially , meerely for the individualls of it , as appears by the threatning of its being broken in pieces , ) serve the Church , but by putting forth its power and strength in her behalfe , Isai 60. 12. and therefore upon the accomplishment of that promise , they are said to become the Kingdoms of the Lord Christ , Rev. 11. 15. because , as Kingdoms , they serve him with their Power and Authority ; having before , as such , and by their power , opposed him to the utmost . They must nurse the Church not with dry breasts , nor feed it with stones and Scorpions , but with the good things committed to them . Their Power and substance in protection and supportment , are to be ingaged in the behalfe thereof : hence God is said to give these Judges , Rulers , Princes , Kings , Queenes to the Church , not setting them in the Church , as Officers thereof , but ordering their state in the world , ( Rev : 11. 15. ) to its behoofe . In summe , there is not any one of the promises recited , but holds forth the utmost of what I intend to assert from them all ; viz. that the Lord hath promised , That the Magistrates whom he will give , own and blesse , shall put forth their power , and act in that capacity , wherein he hath placed them in the World , for the good , furtherance , and prosperity of the truth and Church of Christ : they shall protect them with their Power , feed them with their substance , adorne them with their favour , & the priviledges wherewith they are intrusted : they shall break their forcibly oppressing adversaries , and take care , that those who walk in the truth of the Lord , may lead a peaceable life in all Godlinesse and honesty . If then you are such Magistrates as God hath promised , ( as , woe be unto you if you are not ) know that he hath undertaken for you , that you shall performe this part of your duty , and I pray that you may rule with him therein , and be found faithfull . 2. The Second ground that I would poynt unto , as a bottome of your actings in this thing ariseth from sundry undoubted principles , which I shall briefly mention : and the First is : That the Gospell of Jesus Christ hath a right to be Preached and propagated in every Nation , and to every creature under Heaven . Jesus Christ is the Lord of Lords , and King of Kings : Rev. 17. 14. The Nations are given to be his inheritance , and the utmost parts of the Earth to be his possession Ps. 2. 8 , 9. He is appoynted the Heir of all things , Heb. 1. 2. God hath set him over the works of his hands , and put all things in subjection under his feet : Ps. 8. 7. And upon this account he gives commission to his messengers , to Preach the Gospell to all Nations , Math. 28. 19. Or , to every creature under Heaven : Mark . 16. 17. The Nations of the World , being of the Father given to him , he may deale with them as he pleaseth , and either , bruise them with a rod of Iron , and breake them in pieces as a Potters vessell , Ps. 2. 9. He may fill the places of the Earth with their dead bodies , and strike in pieces the heads of the Countries . Ps. 110. 6. Or he may make them his own , and bring them in subjection unto himselfe ; which towards some of them he will effect . Rev. 11. 19. Now the Gospell being the rod of his power , and the Scepter of his Kingdome , the grand instrument whereby he accomplisheth all his designes in the world , whether they be for life or for death , 2 Cor. 2. 16. he hath given that a right to take possession in his name , and authority , of all that he will own in any Nation under Heaven . ( And indeed , he hath in all of them , some that are his peculiar purchase . Rev. 5. 9. Whom in despight of all the World , he will bring in unto himselfe . ) To have free passage into all Nations , is the undoubted right of the Gospell ; and the Persons of Christs goodwill , have such a right to it , & interest in it , that look from whomsoever they may claim protection in reference unto any other of their most undoubted concernments amongst men , of them may they claime protection in respect of their quiet injoyment , and possession of the Gospell . 2. That where ever the Gospell is by any Nation owned , received , embraced , it is the blessing , benefit , prosperity and advantage of that Nation : They that love Syon shall prosper , Psal. 122. 6. Godlinesse hath the promise of this life , and is profitable unto all : 1 Tim. 4. 8. The reception of the word of truth , and subjection to Christ therein , causing a people to become willing in the day of his power , entitleth that people to all the promises , that ever God made to his Church : they shall be established in righteousnesse , they shall be farre from oppression , and for feare and terrour , they shall not draw nigh unto them ; whosoever contends against such a people , shall fall thereby : no weapon that is formed against them shall prosper , every tongue that shall rise against them in judgement , they shall condemne , for this is the inheritance of the servants of the Lord : Isai. 14. 14 , 15 , 17. To the prosperity of a Nation , two things are required . 1. That they be freed from oppression , injustice , cruelty , disorder , confusion in themselves , from their rulers , or others . 2. That they be protected from the sword and violence , of them that seek their ruine from without . And both these doe a people receive , by receiving the Gospell . 1. For the first , they have the promise of God , that they shall have Judges as at the first : Isa : 1. 26. Such as in justice and judgement shall beare rule over them and among them ▪ as the first Judges whom he stirred up , and gave to his ancient people : Their Officers shall be Peace , and their Exactors righteousnesse : Isai. 60. 17. even the very Gospell which they doe receive , is only able to instruct them to be just , ruling in the feare of the Lord , for that only effectually teacheth the sonnes of men , to live righteously , soberly , and Godly in this present World : Tit : 2. 12. 2. And for the second , innumerable are the promises , that are given to such a people ; whence the Psalmist concludes upon the consideration of the mercies , they doe and shall enjoy , happy is the People whose God is the Lord : Psal : 144. 15. The glorious God will be to them a place of rivers and broad waters , in which no Gally with oares , nor gallant Ship shall passe by , the Lord will be their redeemer , Law-giver , King , and Saviour : Isai : 33. 21. It will interest any people in all the promises , that are made for the using of the Church , to thresh , break , destroy , burthen , fire , consume , and slay the enemies thereof : so farre shall a people be from suffering under the hands of oppressors , that the Lord will use them for the breaking and destruction of the Nimrods of the Earth , and this blessing of the Nations doe they receive by the faith of Abraham . 3. The rejection of the Gospell by any people or Nation to whom it is tendred , is alwaies attended with the certain and inevitable destruction of that people or Nation , which sooner or later , shall without any help or deliverance be brought upon them , by the revenging hand of Christ . When the word of Grace was rejected and despised by the Jewes , the messengers of it professedly turning to the Gentiles : Act : 13. 46. and chap. 28. v. 28. God removing it from them , unto a Nation that would bring forth fruit : Math. 21. 43. As it did in all the World , or among all Nations , for a season : Col : 1. 6 , With what a fearfull and tremendous desolation he quickly wasted that people , is known to all : he quickly slew , and destroyed those Husbandmen , that spoyled his vineyard , and let it forth unto others , that might bring him his fruit in due season . Hence , when Christ is tendred in the Gospell , the Judges and Rulers of the Nations , are exhorted to obedience to him , upon paine of being destroyed upon the refusall thereof : Psal : 2. 12. And we have the experience of all Ages , ever since the day , that the Gospell began to be propagated in the World : The quarrell of it was revenged on the Jewes by the Romans , upon the Romans by the Goths , Vandalls , and innumerable barbarous Nations ; and the vengeance due to the Antichristian World is at hand , even at the doore . The Lord will certainly make good his promise to the utmost , that the Kingdoms and Nations , which will not serve the Church , even that Kingdome and those Nations shall utterly perish : Isai. 60. 12. 4. That it is the duty of Magistrates to seeke the good , peace , and prosperity of the people committed to their charge , and to prevent , obviate , remove , take away every thing , that will bring confusion , destruction , desolation upon them : as Mordecai procured good things for his people , and prosperity to his kindred : Esther . 10. 4. And David describes himselfe with all earnestnesse , pursuing the same designe , Ps : 101. Magistrates are the Ministers of God for the good , ( universall good ) of them to whom they are given , Rom. 13. 14. and they are to watch and apply themselves to this very thing : v. 6. And the reason the Apostle gives to stirre up the Saints of God to pray amongst all sorts of men , in speciall for Kings , and those that are in Authority , to wit , that they may in generall , come to the knowledge of the faith , and be saved , and in particular discharge the duty and trust committed to them ( for on that account are they to pray for them , as Kings and men in Authority ) is , that we may lead a quiet and peaceable life in all Godlinesse & honesty : 1 Tim: 2. 1 , 2 , 3 , 4. It being incumbent on them , to act even as Kings and men in Authority , that we may so doe : they are to feed the people committed to their charge with all their might , unto universall peace , and welfare : now the things that are opposite to the good of any Nation or people , are of two sorts . First ; such as are really , directly , and immediatly opposed to that state and condition , wherein they close together , and find prosperity . In generall , seditions , tumults , disorders ; In particular , violent , or fraudulent breakings in upon the respective designed bounds , priviledges , and enjoyments of singular persons , without any consideration of him who ruleth all things , are of this kind : If Nations and rulers might be supposed to be Atheists , yet such evills as these , tending to their dissolution , and not being , they would with all their strength labour to prevent , either by watching against their commission , or inflicting vengeance on them that commit them , that others may heare , and feare , and doe so no more . 2. Such as are morally and meritoriously opposed to their good and wellfare ; in that they will certainly pluck down the judgements and wrath of God upon that Nation or people , where they are practised , and allowed : there are sinnes for which the wrath of God will be assuredly revealed from heaven , against the children of disobedience : Sodom and Gomorrah are set forth as examples of his righteous judgement in this kind . And shall he be thought a Magistrate , to beare out the name , authority , and presence of God to men , that so he , and his people , have present peace , like a heard of Swine , cares not , though such things as will certainly , first eat and devoure their strength , and then utterly consume them , doe passe for currant : seeing that they that rule over men , must be just , ruling in the feare of the Lord , the sole reason why they sheath the sword of justice in the bowells of Theeves , Murtherers , Adulterers , is not because their outward peace is actually disturbed by them , and therefore they must give example of terrour to others , who being like minded , yet are not yet actually given up to the practice of the like abomination , but also , yea principally , because he in whose stead they stand and minister to the World , is provoked by such wickednesse to destroy both the one and the other : And if there be the same reason to be evidenced concerning other things , they also call for the same procedure . To gather up now what hath been spoken : considering the Gospells right and title , to be propagated with all its concernments , in every Nation under heaven , the blessing , peace , prosperity , and protection wherewith it is attended , when , and where received , and the certain destruction , and desolation , which accompanies the rejection and contempt thereof , considering the duty that by Gods appoyntment , is incumbent on them that rule over men , that in the feare of the Lord they ought to seek the good , peace , and wellfare , and prosperity of them committed to their charge ; to prevent , obviate , remove , revenge that which tends to their hurt , perturbation , dissolution , destruction , immediate from heaven , or from the hand of men , and in the whole administration to take care , that the worshippers of God in Christ , may lead a quiet and peaceable life in all godlinesse and honesty , let any one , who hath the least sense upon his spirit , of the account which he must one day make to the great King and Judge of all the World , of the Authority and power wherewith he was intrusted , determine , whether it be not incumbent on him by all the protection , he can afford , by all the priviledges he can indulge , the supportment that he can grant , by all that incouragement , which upon the highest account imaginable , he is required or allowed to give to any person whatsoever , to further the propagation of the Gospell , which upon the matter is the only thing of concernment , as well unto this life , as that which is to come . And if any thing be allowed in a Nation , which in Gods esteeme may amount to a contempt and despising thereof , men may be taught by sad experience , what will be the issue of such allowance . 3. I shall only propose one thing more to your consideration . Although the Institutions and Examples of the old Testament , of the duty of Magistrates , in the things and about the worship of God , are not in their whole latitude and extent to be drawn into rules , that should be obligatory to all Magistrates now under the administration of the Gospell ; and that because the Magistrate then was custos , vindex , & administrator legis judicialis , & politiae Mosaicae , from which as most think we are freed ; yet doubtlesse there is something morall in those Institutions , which being uncloathed of their judaicall forme , is still binding to all in the like kind , as to some Analogie and proportion : subduct from those Administrations , what was proper to , and lyes upon the account of the Church and Nation of the Jewes , and what remains , upon the generall notion of a Church and Nation , must be everlastingly binding : and this amounts thus farre at least , that Judges , Rulers , and Magistrates , which are promised under the New Testament , to be given in mercy , and to be of singular usefulnesse , as the Judges were under the Old , are to take care that the Gospell Church , may in its concernment as such , be supported and promoted , & the truth propagated , wherewith they are intrusted ; as the others took care , that it might be well with the Judaicall Church , as such . And on these and such like principles as these are , may you safely bottome your selves in that undertaking , wherein you seek for direction from God this day . For the rules which I intimated I shall but name them , having some years since delivered my thoughts to the World at large in this subject ; and I see no cause as yet to recede from any thing then so delivered . Take only then for the present , these briefe directions following . 1. Labour to be fully perswaded in your own minds , that you be not carried up and down with every wind of Doctrine , and be tempted to harken after every spirit , as though you had received no truth , as it is in Jesus . It is a sad condition , when men have no zeale for truth , nor against that which is opposite to it , what ever they seem to professe ; because indeed having not taken in any truth in the power and principle of it , they are upon sad thoughts , wholly at a losse , whether there be any truth or no : this is an unhappy frame indeed , the proper condition of them whom God will spew out of his mouth . 2. Know that error and falshood have no Right or Title , either from God , or man , unto any priviledge , protection , advantage , liberty , or any good thing , you are intrusted withall : to dispose that unto a lye , which is the right of & due to truth , is to deale treacherously with him by whom you are employed : all the tendernesse , and forbearance unto such persons as are infected with such abominations , is soly upon a civill account , and that plea which they have for tranquillity , whilest neither directly nor morally they are a disturbance unto others . 3. Know that in things of practice , so of perswasiō , that are impious and wicked , either in themselves or in their naturall & unconstrained consequences , the plea of Conscience is an Aggravation of the crime : if mens consciences are seared , and themselves given up to a reprobate mind , to doe those things that are not convenient , there is no doubt but they ought to suffer such things , as to such practises are assigned and appoynted . Should I now descend unto particulars , in all the things mentioned , and insist on them , time would wholly faile me , neither is it a work for a single Sermon : and therefore in one word I shall wind up the whole matter and end . Know them then , that are faithfull and quiet in the Land , regard the truth of the Gospell : remember the daies of old , what hath done you good , quieted your hearts in distresse , crown'd your undertakings with sweetnesse : loose not your first love : draw not out your own thoughts for the counsell of God : seek not great things for your selves : be not moved at the lusts of men , keep Peace what in you lyeth , with all that feare the Lord : let the glory of Christ , be the end of all your undertakings . &c. FINIS . Notes, typically marginal, from the original text Notes for div A90290e-140 Sermon on Heb : 12. 27 , 28. Psal. 2. 11 , 12. Acts 1. 6 , 7. Serm. on Heb. 12. 28 Obad. 12. 13. Isa. 6. Disc. of Toleration . 
A90291	----	The stedfastness of promises, and the sinfulness of staggering: opened in a sermon preached at Margarets in Westminster before the Parliament Febr. 28. 1649. Being a day set apart for solemn humiliation throughout the nation. By John Owen minister of the Gospel. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90291 of text R203108 in the English Short Title Catalog (Thomason E599_9 E618_7). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 102 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90291 Wing O808 Thomason E599_9 Thomason E618_7 ESTC R203108 99863185 99863185 165610 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90291) Transcribed from: (Early English Books Online ; image set 165610) Images scanned from microfilm: (Thomason Tracts ; 92:E599[9], 95:E618[7]) The stedfastness of promises, and the sinfulness of staggering: opened in a sermon preached at Margarets in Westminster before the Parliament Febr. 28. 1649. Being a day set apart for solemn humiliation throughout the nation. By John Owen minister of the Gospel. Owen, John, 1616-1683. [4], 54, [2] p. Printed by Peter Cole, and are to be sold at his shop at the sign of the Printing-Press in Cornhil, neer the Royal Exchange, London : 1650. The final leaf bears an order to print. Annotation on Thomason copy E.599[9]: "Aprill 30"; annotation on E.618[7]: "[illegible] 1650". Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Fast-day sermons -- 17th century. A90291 R203108 (Thomason E599_9 E618_7). civilwar no The stedfastness of promises, and the sinfulness of staggering:: opened in a sermon preached at Margarets in Westminster before the Parliam Owen, John 1650 18899 4 40 0 0 0 0 23 C The rate of 23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-07 Emma (Leeson) Huber Sampled and proofread 2007-07 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Stedfastness of PROMISES , And the Sinfulness of STAGGERING : Opened in a SERMON Preached at Margarets in Westminster before the PARLIAMENT Febr. 28. 1649. Being a day set apart for solemn Humiliation throughout the NATION . By John Owen Minister of the Gospel . LONDON : Printed by Peter Cole , and are to be sold at his Shop at the sign of the Printing-Press in Cornhil , neer the Royal Exchange . 1650. TO THE COMMONS OF ENGLAND IN PARLIAMENT ASSEMBLED . SIRS , THAT God in whose hand your breath is , and whose are all your wayes , having caused various Seasons to pass over you , and in them all manifested , That his VVorks are Truth , and his VVayes Judgment , calls earnestly by them for that walking before him , which is required from them , who with other distinguishing mercies , are interested in the specialty of his protecting Providence . As in a view of present Enjoyments , to Sacrifice to your Net , and burn Incense to your Drag ; as though by them , your Portion were Fat and Plenteous , is an exceeding provocation to the Eyes of his Glory , so to press to the residue of your Desires and Expectations , by an Arm of Flesh , the Designings and Contrivances of Carnal Reason , with outwardly appearing Medium's of their Accomplishment , is no less an Abomination to him . Though there may be a present sweetness to them that finde the life of the hand , yet their latter End will be , to lie down in sorrow . That you might be prevailed on to give Glory to God by stedfastness in believing , committing all your wayes to him with Patience in wel-doing ; to the Contempt of the most varnished Appearance of Carnal Policy , was my peculiar aim , in this ensuing Sermon . That which added ready willingness to my Obedience unto your Commands for the Preaching and Publishing hereof , being a serious Proposal for the Advancement and Propagation of the Gospel in another Nation , is here again recommended to your Thoughts , by Your most humble Servant , in our Common Master , J. O. March 8th 1649. The stedfastness of PROMISES , AND , The sinfulness of STAGGERING : Opened in a SERMON Preached at Margarets in Westminster , before the Parliament , Febr. 28. 1649. Rom. 4. 20. He staggered not at the Promise of God through unbelief . IN the first Chapters of this Epistle , the Apostle from Scripture , and the constant practice of all sorts of men , of all Ages , Jews and Gentiles , Wise and Barbarians , proves all the world , and every individual therein , to have sinned and come short of the glory of God : And not only so , but that it was utterly impossible , that by their own strength , or by virtue of any assistance communicated , or priviledges enjoyed , they should ever attain to a righteousness of their own , that might be acceptable unto God . Hereupon he concludes that Discourse with these two positive Assertions : 1 That for what is past , every mouth must be stopped , and all the world become guilty before God . Chap. 3. v. 19. 2 For the future , though they should labour to amend their wayes , and improve their Assistances and Priviledges to a better advantage then formerly , yet by the deeds of the Law , shall no flesh be justified in the sight of God . v. 20. Now it being the main drift of the Apostle , in this Epistle , and in his whole Employment , to manifest that God hath not shut up all the Sons of men , hopeless and remediless under this Condition ; he immediatly , discovers and opens the rich Supply , which God in Free-grace hath made and provided , for the delivery of his Own from this calamitous estate , even by the Righteousness of Faith in Christ , which he unfoldeth , asserteth , proves , and vindicates from Objections to the end of the 3d Chapter . This being a matter of so great weight , as , comprizing in it self the summe of the Gospel wherewith he was entrusted ; the honor and exaltation of Christ , which above all he desired ; the great design of God to be glorious in his Saints , and in a word , the chief subject of the Ambassage from Christ , to him committed , ( to wit , That they who neither have , nor by any means can attain a Righteousness of their own , by the utmost of their workings , may yet have that which is compleat and unrefusable in Christ , by beleiving ) he therefore strongly confirms it in the fourth Chapter , by testimony and example of the Scripture , with the Saints that were of old : Thereby also declaring , That though the manifestation of this Mystery , were now more fully opened by Christ from the bosome of the Father , yet indeed this was the only way for any to appear in the presence of God , ever since Sin entred into the world . To make his Demonstrations the more evident , he singleth out one for an example , who was eminently known , and confessed by all to have been the friend of God , to have been righteous and justified before him , and thereon to have held sweet Communion with him all his dayes ; to wit , Abraham , the father according to the flesh , of all those , who put in the strongest of all men for a share in Righteousness , by the Priviledges they did enjoy , and the works they did perform . Now concerning him , the Apostle proves abundantly in the beginning of the fourth Chapter , That the Justification which he found , and the Righteousness he attained , was purely that , and no other , which he before described ; to wit , a Righteousness in the forgiveness of Sins , through Faith in the blood of Christ . Yea , and that all the priviledges and exaltations of this Abraham , which made him so signal and eminent among the Saints of God , as to be called the Father of the faithful , were meerly from hence , That this Righteousnesse of Grace , was freely discovered , and fully established unto him : an Enjoyment being granted him in a peculiar manner , by Faith , of that promise , wherin the Lord Christ with the whole spring of the Righteousnes mentioned , was enwrapped . This the Apostle pursues with sundry and various Inferences , and Conclusions , to the end of Vers . 17. Chap. 4 Having laid down this , in the next place he gives us a Description of that Faith of Abraham , whereby he became Inheritor of those excellent things , from the Adjuncts of it . That as his Justification was proposed as an Example of Gods dealing with us by his Grace , so his Faith might be laid down as a pattern for us , in the receiving that Grace . Now this he doth , from 1 The foundation of it , whereon it rested . 2 The matter of it , what he believed . 3 The manner of it , or how he believed . 1 , From the bottome and foundation on which it rested , viz. The Omnipotency or Al-sufficiency of God , whereby he was able to fulfil whatever he had engaged himself unto by promise , and which he called him to believe , vers. 14. He believed him who quickneth the dead , and calleth those things which be not , as though they were . Two great Testimonies are here of the power of God : 1 That he quickneth the dead , able he is to raise up those that are dead to life again . 2 He calleth things that are not , as though they were : by his very call or word , gives being to those things which before were not : as when he said , Let there be light , there was light , Gen. 1. 3. by that very word , commanding light to shine out of darkness , 2 Cor. 4. 6. These Demonstrations of Gods Al-sufficiency he considereth in peculiar reference to what he was to believe ; to wit , That he might be the Father of many Nations , vers. 11. of the Jews according to the flesh , of Jews and Gentiles , according to the Faith whereof we speak . 1 For the first , his Body being now dead , and Sarahs wombe dead , vers. 19. he rests on God as quickening the dead , in believing that he shall be the father of many Nations . 2 For the other , that he should be a Father of the Gentiles by Faith , the holy Ghost witnesseth that they were not a people , Hos. 2. 23. the implanting of them in his stock , must be by a power , that calleth things that are not , as though they were : giving a new nature , and being unto them , which before they had not . To bottome our selves upon the Al-sufficiency of God , for the accomplishment of such things , as are altogether impossible to any thing , but that Alsufficiency , is faith indeed , and worthy our immitation : It is also the wisdome of Faith , to pitch peculiarly on that in God , which is accommodated to the difficulties wherewith it is to wrestle : Is Abraham to believe , That from his dead body , must springe a whole Nation ? he rests on God , as he that quickeneth the dead . 2 , His Faith is commended from the matter of it , or what he did believe : which is said in general to be the promise of God : verse 20. He staggered not at the promise of God through unbelief . And particularly the matter of that promise is pointed at , vers. 11. 18. that he should be the father of many Nations ; that was his being a father of many nations , of having all nations blessed in his seed . A matter entangled with a world of difficulties , considering the natural inability of his Body , and the Body of Sarah , to be Parents of Children When God calls for believing , his Truth and Alsufficiency being ingaged , no difficulty nor seeming impossibilities , that the thing to be believed is , or may be attended withal , ought to be of any weight with us : he who hath promised , is able . 3 , From the manner of his believing , which is expressed Four wayes . 1 Against Hope , he believed in Hope : verse 18. Here is a twofold Hope mentioned , one that was against him , the other , that was for him . 1 He believed against Hope , that is , when all Arguments that might beget Hope in him , were against him . against Hope , is against all motives unto Hope whatever . All Reasons of natural hope were against him : What Hope could arise , in , or by Reason , that two dead Bodies , should be the Source and Fountain of many Nations ? so that against all inducements of a natural Hope he believed . 2 He believed in Hope : That is such Hope as arose as his Faith did from the consideration of Gods Alsufficiency ; this is an Adjunct of his Faith , it was such a Faith as had Hope adjoyned with it : And this believing in Hope , when all Reasons of Hope were away , is the first thing that is set down , of the manner of his Faith . In a decay of all Natural helps , the deadness of all meanes , an appearance of an utter Impossibility , that ever the promise should be accomplished , then to believe with unfeigned Hope , is a commendable Faith . 2 He was not weak in faith : vers. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not weak , is the 2d thing . Minime debilis : Beza . He was by no means weak . A negation , that by a figure ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) doth strongly assert the contrary , to that which is denied . He was no way weak ; that is , He was very strong in Faith , as is afterwards expressed , vers. 20. He was strong in Faith giving glory to God . And the Apostle tells you , wherein this his , not weakness did appear : saith he , He considered not his own body being now dead , when he was about an hundred yeers old , neither yet the deadness of Sara's wombe : verse 19. It was seen in this , that his Faith carried him above the consideration of all impediments , that might lie in the way to the accomplishment of the promise . It is meer weakness of Faith , that makes a man lye poering on the difficulties and seeming impossibilities that lye upon the promise . We think it our wisdome , and our strength , to consider , weigh and look into the bottome of oppositions , and temptations , that arise against the Promise . Perhaps it may be the strength of our fleshly , carnal Reason ; but certainly , it is the weakness of our Faith : He that is strong in Faith , will not so much as debate or consider the things , that cast the greatest seeming improbability , yea impossibility , on the fulfilling of the promise . It will not afford them a Debate or Dispute of the Cause , nor any consideration , being not weak in Faith , he considered not . 3 He was fully perswaded , verse 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he was persuasionis plenus , fully perswaded : this is the 3d thing that is observed in the manner of his believing . He fully , quietly , resolvedly cast himself on this , That he who had promised was able to performe it . As a Ship at Sea , ( for so the word imports ) looking about , and seeing storms and winds arising , sets up all her Sayles , and with all speed , makes to the Harbour . Abraham seeing the storms of doubts and temptations , likely to rise against the Promise made unto him , with full sayl breaks through all , to lie down quietly in Gods Al-sufficiency . And this is the 3d . 4 The 4th is , That he staggered not , verse 20. This is that which I have chosen to insist on unto you , as a choice part of the commendation of Abraham's faith , which is proposed for our imitation : He staggered not at the promise of God through unbelief . The words may be briefly resolved into this Doctrinal Proposition : All staggering at the promises of God is from unbelief . What is of any difficulty in the Text , will be cleered in opening the parts of the Observation . Men are apt to pretend sundry other Reasons and Causes of their staggering . The Promises do not belong unto them , God intends not their souls in them , they are not such , and such , and this makes them stagger : when the Truth is , it is their unbelief , and that alone , that puts them into this staggering condition . As in other things , so in this , we are apt to have many fair pretences for foul faults . To lay the Burden on the right shoulders , I shall demonstrate by Gods assistance , that it is not this , or that , but unbelief alone , that makes us stagger at the Promises . To make this the more plain , I must open these two things : 1 What is the Promise here intended ? 2 What it is , to stagger at the Promise ? The promise here mentioned is principally that which Abraham believing , it was said eminently , That it was accounted to him for Righteousness : So the Apostle tells us , verse 5. of this Chaper : when this was , you may see Gen. 15. vers. 6. there it is affirmed , That he believed the Lord , and it was accounted to him for Righteousness . That which God had there spoken to him of , was about the multiplying of his seed as the stars of heaven , whereas he was yet childless . The last verse of Chapter 14 , leaves Abraham full of earthly Glory . He had newly conquered five Kings with all their host : honoured by the King of Sodom , and blessed by the King of Salem ; and yet in the first verse of Chap. 15. God appearing to him in a vision , in the very entrance bids him FEAR NOT : plainly intimating , That notwithstanding all his outward successe and glory , he had still many perplexities upon his Spirit , and had need of great Consolation and establishment : Abraham was not cleer in the accomplishment of former Promises about the blessed seed , and so though he have all outward advancements , yet he cannot rest in them . Until a child of God be cleer in the main , in the matter of the great Promise , the business of Christ , the greatest outward Successes and Advantages , will be so far from quieting and settling his mind , that they rather increase his perplexities . They do but occasion him to cry , Here is this , and that ; here is victory , and success ; here is wealth , and peace ; but here is not Christ . That this was Abraham's condition , appears from vers . 2. of that Chapter , where God having told him , That he was his sheild , and his exceeding great reward . He replyes , Lord God , what wilt thou give me , seeing I go childless ? As if he should have said , Lord God , thou toldest me when I was in Haran , now 19. years ago , That in me and my seed , all the families of the Earth should be blessed , Gen. 12. 3. That the blessed , blessing seed , should be of me : but now I wax old , all appearances grow up against the direct accomplishment of that word , and it was that , which above all in following thee , I aimed at ; if I am disappointed therein , what shall I do ? and what will all these things avail me ? what will it benefit me , to have a multitude of earthly enjoyments , and leave them in the close to my Servant ? I cannot but observe , That this sighing mournful complaint of Abraham , hath much infirmity , and something of diffidence , mixed with it . He shakes in the very bottom of his soul , that improbabilities were growing up as he thought to impossibilities , against him , in the way of the Promise : Yet hence also mark these two things : 1 That he doth not repine in himself , and keep up his burning thoughts in his brest , but sweetly breaths out the burden of his Soul , into the bosome of his God : Lord God , ( saith he ) what wilt thou give me seeing I go childless ? It is of sincere Faith , to unlade our unbeleif , in the bosome of our God . 2 That God takes not his Servant at the Advantage of his complaining and diffidence : but le ts that pass , until having renewed the Promise to him , and settled his Faith , then he gives in his Testimony , That he beleived God . The Lord overlooks the weakness , and causless wailings of his , takes them at the best , and then gives his witnesse to them . This I say was the Promise whereof we spake , That he should have a seed of his own , like the stars that cannot be numbered , Gen. 15. v. 4 , 5. And herein are contained Three things . 1 The purely spiritual part of it , that concerned his own soul in Christ . God ingaging about his seed , minds him of his own Interest , in the blessing bringing seed . Jesus Christ , with his whol Mediation , and his whole work of Redemption is in this Promise , with the enjoyment of God in Covenant , as a sheild , and as an exceeding great Reward . 2 The kingdom of Christ in respect of the Propagation and Establishment of it , with the multitude of his subjects , that also is in this Promise . 3 The temporal part of it , multitudes of Children to a Childless man : and an Heir from his own bowels . Now this Promise in these 3 Branches , takes up your whole Interest , comprizes all you are to beleive for : be you considered , either as Beleivers , or as Rulers . 1 As Beleivers : So your Interest lies in these Two things : 1 That your own souls have a share and portion in the Lord Christ : 2 That the kingdom of the Lord Jesus be exalted and established . 2 As Rulers : That peace and prosperity may be the inheritance of the Nation , is in your desires : look upon this in subordination to the kingdom of Christ , and so all there are in this Promise . To make this more plain , these being the Three main things that you ayme at ; I shall lay before you Three Promises , suted to these several things , which or the like , you are too view in all your actings , all staggering at them , being from unbelief . 1 , The first thing you are to beleive for , is the Interest of your own souls in the Covenant of Grace , by Christ : as to this I shall only point unto that Promise of the Covenant , Heb. 8. 12. I will be merciful to their unrigbteousness , and their sins , and their iniquities , I will remember no more . 2 , The second is the establishment of the Kingdom of Christ , in despite of all opposition : and for this amongst innumerable , take that of Isa. 60. 11. Therefore thy Gates shall be open continually , they shall not be shut day nor night , that men may bring unto thee the forces of the Gentiles , and that their Kings may be brought ; for the Nation and Kingdom that will not serve thee , shall perish . 3 , The quiet and peace of the Nation , which ye regard as Rulers , as it stands in subordination to the kingdom of Christ , comes also under the Promise , for which take that of Jeremiah 30. 20 , 21. These being your three main ayms , let your eye be fixed on these three , or the like Promises ; for in the Demonstration and the Use of the Point , I shall carry along all Three together : desiring that what is instanced in any one , may be alwayes extended to both the other . 2 What is it to stagger at the Promise : He staggered not . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he disputed not ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is properly to make use of our own Judgement and Reason , in discerning of things , of what sort they be . It is sometime rendred , to doubt ; Matth. 21. 21. If you have faith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and doubt not ; that is , not use arguings and reasonings in your selves concerning the Promise and things promised . Sometimes it simply denotes to discern a thing as it is : so the word is used 1 Cor. 11. 29. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} discerning the body . In the sense wherein it is here used , as also Matth. 21. 21. it holds out , as I said , a self-consultation and dispute , concerning those contrary things that are proposed to us . So also Acts 10. 20. Peter is commanded to obey the Vision , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nothing doubting : What is that ? Why , a not continuing to do , what he is said to have done , verse 17. He doubted in himself , what the Vision he had seen should mean : He rolled , and disputed it in his own thoughts , he staggered at it . To stagger then at the Promise , is to take into Consideration the Promise it self , and withal , all the difficulties that lie in the way for the accomplishment of it , as to a mans own particular , and there so to dispute it in his thoughts , as not fully to cast it off , nor fully to close with it . For Instance , The Soul considers the Promise of Free-grace in the bloud of Jesus , looks upon it , weighs as well as it is able , the Truth of God , who makes the Promise , with those other considerations , which might lead the heart to rest firmly upon it ; but withal , takes into his thoughts , his own unworthiness , sinfulness , unbelief , hypocrisie , and the like ; which as he supposes , powerfully stave off the Efficacy of the Promise from him . Hence he knows not what to conclude : if he ad a grain of faith , the scale turns on the side of the Promise ; the like quantity of unbelief , makes it turn upon him : & what to do he knows not : let go the Promise he cannot , take fast hold he dares not ; but here he staggers and wavers to and fro . Thus the Soul becomes to be like Paul , in another case , Phil. 1. 23. He considered his own Advantage on the one side by his dissolution , and the profit of the Churches by his abiding in the flesh , on the other ; and taking in these various thoughts , he cryes out , He is in a straight , he staggered , he was betwixt two , and knew not which to chuse : or as David , 2 Sam. 24. 14. when he had a tender of several Corrections made to him , sayes , I am in a great straight ; he sees evil in every one , and knows not which to chuse . A poor creature looking upon the Promise sees , as he supposes , in a stedfast closing with the Promise , that there lyes presumption ; on the other hand , certain destruction , if he beleives not : and now he staggers , he is in a great straight : Arguments arise on both sides , he knows not how to determine them , and so hanging in suspense , he staggereth . Like a man travailing a Journey , and meeting with two several paths , that promise both fairly , and he knows not which is his proper way ; he ghesses , and ghesses , and at length cryes , Well , I know not which of these wayes I should go , but this is certain , if I mistake , I am undone , I 'le go in neither , but here I 'le sit down , and not move one step in either of them , until some one come , that can give me direction . The Sonl very frequently sits down in this haesitation , and refuses to step one step forwards , till God come mightily and lead out the Spirit to the Promise , or the Devil turn it aside to unbeleif . It is , as a thing of small weight in the Air : the weight that it hath , carries it downwards ; and the Air , with some breath of wind , bears it up again : so that it waves to and fro : sometimes it seems as though it would fall , by it's own weight , and sometimes again , as though it would mount quite out of sight , but poyzed between both , it tosseth up and down , without any great gaining either way . The Promise , that draws the Soul upward , and the weight of its unbelief , that sinks it downward : sometime the Promise attracts so powerfully , you would think the heart quite drawn up into it : and sometime again , unbelief presses down , that you would think it gon for ever ; but neither prevails utterly , the poor Creatures swaggs between both , this it is to stagger : like the two Disciples going to Emaus , Luke 24. v. 14. They talked together of the things that were happned : debated the businesse : and verse 22. they gave up the result of their thoughts ; They trusted it had been he that should have redemed Israel . They trusted once , but now seeing him slain and crucified , they know not what to say to it : What then ? do they quite give over all trusting in him ? No , they cannot do so , verse 23 , 24 , 25. Certain Women had astonished them , and affirmed that he was risen : yea , and others also going to his grave found it so : hereupon they have communication within themselves , and are sad , verse 17. that is , they staggered ; they were in a staggering condition : much appears for them , something against them , they know not what to do . A poor soul that hath been long perplext in trouble and anxiety of mind , finds a sweet promise , Christ in a promise suted to all his wants , coming with Mercy to pardon him , with Love to embrace him , with Bloud to purge him , and is raised up to roll himself in some measure upon this Promise : On a suddain , Terrors arise , Temptations grow strong , new Corruptions break out , Christ in the Promise dies to him , Christ in the Promise is slain , is in the grave as to him ; so that he can only sigh and say , I trusted for deliverance by Christ , but now all is gone again , I have little or no hope , Christ in the Promise is slain to me : What then ? shall he give over , never more enquire after this buried Christ , but sit down in darknesse and sorrow ? No , he cannot do so : This morning , some new Arguments of Christs appearance again upon the Soul , are made out : it may be , Christ is not for ever lost to him . What does he then ? stedfastly believe he cannot ; totally give over he will not : He staggers : he is full of self-communications and is sad . This it is , to stagger at the promise of God . I come now to prove , That notwithstanding any pretences whatever , All this staggering is from unbelief . The two Disciples whom we now mentioned that staggered and disputed between themselves in their Journey to Emaus , thought they had a goodly Reason , and a sufficient appearing Cause of all their doubtings : We hoped ( say they ) that it was he , that should have delivered Israel . What do they now stand at ? Alass ! the chief Priests and Rulers have condemned him to death , and Crucified him , Luke 24. 20. And is it possible that deliverance should arise from a Crucified man ? This makes them stagger . But when our Saviour himself draws nigh to them , and gives them the ground of all this , he tells them it is all from hence ; they are foolish and slow of heart to believe , verse 25. Here is the rise of all their doubtings , even their unbelief . Whilst you are slow of heart to believe , do not once think of establishment . Peter venturing upon the waves at the command of Christ , Matth. 14. seing the winde to grow boystrous , v. 29. he also hath a storm within , and crys out , Oh save me : What was now the Cause of Peter's fear , and crying out ? why the Wind and Sea grew boysterous , and he was ready to sink : no such thing ; but meerly unbelief , want of Faith : verse 31. O thou of little Faith ( saith our Saviour ) wherefore diddest thou doubt ? it was not the great winds , but thy little Faith that made thee stagger . And in three or four other places , upon several occasions , doth our Saviour lay all the wavering and staggering of his followers , as to any promised mercy , upon this score , as Matth. 6. 30. and 8. 26. Isa. 7. Ahaz being afraid of the Combination of Syria and Ephraim against him , received a promise of deliverance by Isaiah , verse 7. whereupon the Prophet tells him and all Judah , That if they will not believe , surely they shall not be established , verse 9. He doth not say , If Damascus and Ephraim be not broken , you shall not be established ; no , the stick is not there : The fear that you will not be established , ariseth meerly from your unbelief , that keeps you off from closing with the Promise , which would certainly bring you establishment . And this is the sole Reason the Apostle gives , why the word of Promise being Preached , becomes unprofitable ; even because of unbelief : It was not mixed with faith , Heb. 4. 2. But these things will be more cleer under the Demonstrations of the Point ; which are Two : When a man doubts , haesitates and disputes any thing in himself , his Reasonings must have their Rise , either from something within himself , or from something , in the things concerning which he staggereth : Either Certitudo mentis , the assurance of his mind , or Certitudo entis , the certainty of the thing it self , is wanting . He that doubteth whether his friend in a far country be alive or no , his staggering ariseth from the uncertainty of the thing it self : when that is made out , he is resolved , as it was with Jacob in the Case of Joseph . But he that doubteth , whether the Needl in the Compass , being touched with the Loadstone , will turn Northward ; all the uncertainty is in his own mind . When men stagger at the Promises , this must arise either from within themselves , or some occasion must be administred hereunto , from the Promise . If from within themselves , that can be nothing but unbelief ; an in-bred obstacle to closing with , and resting on the Promise , that is unbelief . If then we demonstrate , that there is nothing in the Promise , either as to the matter , or manner , or any attendency of it , that should occasion any such staggering , then we lay the burden and blame on the right shoulders , the sin of staggering on unbelief . Now that any Occasion is not administred , nor Cause given , of this staggering , from the Promise , will appear , if we consider seriously whence any such Occasion or Cause should arise . All the stability of a Promise , depends upon the Qualifications of the Promiser , to the ends and purposes of the promise . If a man make me a Promise to do such and such things for me , and I question , whether ever it will be so , or no ; it must be from a doubt of the want of one of these things in him that makes the Promise : either 1 of Truth , or 2d of Ability to make good his word , because of the difficulty of the thing it self ; or 3d of Sincerity to intend me really , what he speaks of ; or 4th of constant Memory to take the Opportunity of doing the thing intended ; or 5th of stableness to be still of the same mind . Now if there be no want of any of these , in him whose Promises we speak of , there is then certainly no ground of our staggering , but only from our Own unbelief . Let us now see whether any of these things , be wanting to the Promises of God : and begin we with the First : 1 Is there Truth in these Promises ? If there be the least Occasion in the world , to suspect the Truth of the promises , or the Veracity of the Promiser , then may our staggering at them , arise from thence , and not from our unbelief . On this ground it is , That all humane Faith , that is bottomed meerly on the Testimony of man , is at best but a probable Opinion : for every man is a lyar , and possibly may lye , in that very thing , he is ingaged to us in . Though a Good man will not do so , to save his life , yet it is possible , he may be tempted , he may do so : But now the Author of the Promises whereof we speak , is Truth it self . The God of Truth . Who hath taken this as his special Attribute , to distinguish him , from all other . He is the very God of Truth ; and holds out this very Attribute in a special manner , in this very thing , in making of his Promise . He is faithful to forgive us our sins , 1 Joh. 1. 9. whence his Word is said , not only to be true , but Truth , Joh. 17. 19. Truth it self : All flesh is as grass , but his Word abideth for ever , Isa 44. 1. But yet further , that it may be evident , that from hence there can be no Occasion of staggering . This God of Truth , whose Word is Truth , hath in his infinite Wisdom , condescended to our weakness , and used all possible means , to Cause us to apprehend the Truth of his Promises . The Lord might have left us in the dark , to have gathered out his Mind and Will towards us , from obscure Expressions : and knowing of what value his Kindness is , it might justly be expected that we should do so . Men in misery , are glad to lay hold of the least word , that drops from him , that can Relieve them , and to take Courage and Advantage upon it : As the Servants of Benhadad , watched diligently , what would fall from the mouth of Ahab , concerning their Master , then in fear of death : and when he had occasionally called him his Brother , they presently laid hold of it , and cry , Thy Brother Benhadad : 1 King. 20. 35. God might have left us , and yet have manifested much Free-grace , to have gathered up falling Crums , or occasional droppings of Mercy , and supply : that we should have rejoyced to have found out one word looking that way : But to shut up all Objections , and to stop for ever the mouth of unbelief ; he hath not only spoken plainly , but hath condescended to use all the ways of confirming the Truth of what he sayes and speaks , that ever were in use , among the sons of men . There be Four wayes , whereby men seek to obtain credit to what they speak , as an undoubted Truth , that there may be no Occasion of staggering . 1 , By often avering and affirming of the same thing . When a man sayes the same thing again and again , it is a sign that he speaks the Truth , or at least that he would be thought so to do . Yea , if an honest man , do cleerly , fully , plainly , often ingage himself to us in the same thing , we count it a vile jealousie not to believe the real Truth of his Intentions . Now the Lord in his Promises often speaks the same things , He speaks once and twice . There is not any thing , that he hath Promised us , but he hath done it , again , and again . For instance ; as if he should say , I will be merciful to your sins , I pray believe me , for , I will pardon your iniquities , yea it shall be so , I will blot cut your Transgressions as a cloud . There is not any want , whereunto we are liable , but thus he hath dealt concerning it . As his Command is line upon line , so is his Promise . And this is one way , whereby God causeth the Truth of his Promises to appear . To take away all colour of staggering , he speaks once , yea twice , if we will hear . 2 , The Second way of Confirming any Truth , is by an Oath . Though we fear the Truth of some men in their Assertions , yet when once they come to Swear any thing in Justice and Judgement , there are very few so knownly profligate , and past all sense of God , but that their Asseverations do gain Credit , and passe for Truth . Hence the Apostle tells us , Heb. 6. 16. That an Oath for Confirmation , is to men an end of all strife . Though the Truth be before , ambiguous and doubtful , yet when any interposes with an Oath , there is no more Contest amongst men . That nothing may be wanting to win our Belief to the Promises of God , he hath taken this Course also , he hath sworn to their Truth , Heb. 6 13. When God made Promises to Abraham , because he could swear by no greater , he sware by himself . He confirms his Promise by an Oath . O faelices nos , quorum causa Deus jurat , ô infaelices , si nec juranti Deo credimus ! When Christ came , in whom all the Promises of God , are , Yea and Amen , to make sure work of the Truth of them , he is confirmed in his Administrations , by an Oath : Heb. 7. 21. He was made a Priest by an Oath , by him that said , The Lord sware , and will not repent , thou art a Priest for ever : Now I pray , what is the cause of this great Condescention in the God of Heaven , to confirm that word , which in it self , is Truth , by an Oath ? The Apostle satisfies us as to the End aimed at , Heb. 6. 17 , 18. This was ( saith he ) the Aim of God herein , That his People seeing him ingaged , by two such immutable things , as his Promise and his Oath , may be assured that there is an utter impossibility , That any one word of his should come short of it's Truth ; or that they firmly resting upon it , should be deceived thereby . And this is a Second way . 3 , Another Course wherby men Confirm the Truth of what they speak , is , by entring into Covenant , to accomplish what they have spoken . A Covenant gives strength to the Truth of any ingagement . When a man hath but told you he will do such and such things for you , you are full of doubts and fears , that he may break with you : but when he hath indented in a Covenant , and you can shew it under his Hand and Seal , you look upon that , consider that , and are very secure . Even this way also hath the Lord taken to confirm and establish his Truths and Promises , that all doubtings and staggerings may be excluded , he hath wrapped them all up in a Covenant , and brought himself into a faederal Ingagement , that upon every Occasion , and at every Temptation , we may draw out his Hand and Seal , and say to Satan and our own false hearts ; see here , behold God ingaged in Covenant , to make good the word , wherein he hath caused me to put my Trust : and this is his property , That he is a God keeping Covenant : So that having his Promise redoubled , and that confirmed by an Oath , all Sealed and made sure by an unchangeable Covenant , what can we require more , to assure us of the Truth of these things : But yet further . 4 , In things of very great weight , and Concernment , such as whereon Lives , and the Peace of Nations does depend , men use to give Hostages , for the securing each other of the Faith and Truth of all their Ingagements ; that they may be mutual Pledges of their Truth and Fidelity . Neither hath the Lord left this way unused to confirm his Promise . He hath given us an Hostage to secure us of his Truth : one exceedingly dear to him ; one alwayes in his bosome ; of whose Honor , he is as Careful , as of his Own . Jesus Christ , is the great Hostage of his Fathers Truth : the Pledge of his Fidelity in his Promises . God hath set him forth , and given him to us , for this end . Behold the Lord himself shall give you a sign , ( a sign that he will fulfil his word ) A virgin shall conceive and bare a Son , and shall call his name Immanuel , Isa , 7. 14. That you may be assured of my Truth , the Virgins Son shall be a Hostage of it . In him are all the Promises of God , Yea and Amen . Thus also to his Saints , he gives the further Hostage of his Spirit , and the first fruits of Glory ; that the full accomplishment of all his Promises , may be contracted in a little , and presented to their view : As the Israelites had the pleasures of Canaan in the Clusters of Grapes , brought from thence . Now from all this it is apparent , not only that there is Truth in all the Promises of God , but also that Truth so confirmed , so made out , established , that not the least Occasion imaginable , is thence administred to staggering or doubting . He that disputes the Promise , and knows not how to close with them , must find out another Cause of his so doing : as to the Truth of the Promise , there is no doubt at all , nor place for any . 2 But Secondly , though there be Truth in the Promise , yet there may want Ability in the Promiser to accomplish the thing Promised , because of it's manifold difficulties . This may be a Second Cause of staggering , if the thing it self ingaged for , be not compassable , by the Ability of the Ingager . As if a skilful Physitian , should Promise a sick man a Recovery from his Disease , though he could rely upon the Truth and Sincerity of his Friend , yet he cannot but question his Ability as to this , knowing that to cure the least Distemper , is not absolutly in his power : but when he Promises , who is able to performe , then all doubting in this kind , is removed . See then whether it be so , in respect of these Promises whereof we speak . When God comes to Abraham , to ingage himself in that Covenant of Grace , from whence flow all the Promises whereof we Treat : He laies this down as the Bottom of all , I am ( saith he ) God Almighty , Gen. 17. 1. or , God Alsufficient , very well able to go through with what ever I Promise . When Difficulties , Temptations , and Troubles arise , remember who it is that hath Promised ; not only he that is true and faithful , but he that is God Almighty , before whom nothing can stand , when he will accomplish his Word . And that this was a bottom of great Confidence to Abraham , the Apostle tells you , Rom. 4. 21. Being fully perswaded that he who had Promised , was able also to performe . When God is ingaged by his VVord , his Ability is especially to be eyed . The Soul is apt to ask how can this be ? it is impossible it should be so to me : but , he is able that hath Promised . And this , Rom. 11. 23. the same Apostle holds out to us , to fix our Faith upon , in reference to that great Promise of Re-calling the Jews , and Re-implanting them into the Vine . God ( saith he ) is able to graft them in : though now they seem as dead bones , yet the Lord knows they may live , for he is able to breath upon them , and make them terrible as an Army with Banners : Yea so excellent is this Alsufficiency , this Ability of God to accomplish his whole VVord , that the Apostle cautions us , That we do not bound it , as though it could go so far only , or so far : Nay saith he , Ephes. 3. 20. He is able to do exceeding abundantly , above all that we can ask or think . VVhen men come to close with the Promise indeed , to make a life upon it , they are very ready to question and enquire , whither it be possible that ever the VVord of it , should be made good to them . He that sees a little Boat swimming at Sea , observes no great difficulty in it , looks upon it without any solicitousness of mind at all , beholds how it tosses up and down , without any fears of it 's sinking : but now , let this man commit his own life to Sea in that Bottome , what inquiries will he make ? what a search into the Vessel ? Is it possible ( saith he ) this little Thing should safe-gaurd my Life in the Ocean ? It is so with us , in our view of the Promises : whilst we consider them at large , as they lye in the Word , alass ! they are all true , all Yea and Amen , shall be all accomplished : but when we go to venture our Souls upon a Promise , in an Ocean of Wrath and Temptations , then every blast we think will over-turn it : it will not bear us above all these Waves ; Is it possible we should swim safely upon the Plank of a Pinnace in the middest of the Ocean ? Now here we are apt to deceive our selves , and mistake the whole thing in Question , Which is the Bottom of many corrupted Reasonings and perplexed Thoughts . We enquire whether it can be so to us , as the Word holds out ; when the Truth is , The Question is not about the Nature of the Thing ; but about the Power of God . Place the Doubt aright , and it is this , Is God able to accomplish what he hath spoken ? Can he heal my Back-slidings ? Can he pardon my Sins ? Can he save my Soul ? Now that there may be no Occasion , nor Colour of Staggering upon this Point , you see God reveals himself as an Alsufficient God : as one that is able to go through with all his Engagements . If you will stagger , you may so do ; this is certain , you have no Cause to do so from hence ; there is not any Promise that ever God entred into , but he is able to perform it . But you will say , Though God be thus able , thus Alsufficient , yet may there not be Defects in the Means whereby he worketh ? As a man may have a strong Arm able to strike his Enemies to the ground , but yet if he strike with a Feather , or a Straw , it will not be done ; not for want of strength in his Arm , but of fitness and sutableness in the Instrument , whereby he acteth . But , 1 , God using Instruments , they do not Act according to their own Vertue , but according to the Influence of Vertue by him to them Communicated . Look to what End soever God is pleased to use any Means , his chusing of them , fills them with Efficacy to that purpose . Let the Way and Means of Accomplishing what thou expectest by the Promise , be in themselves never so weak , yet know , that from God's chusing of them , to that End , they shall be filled with Vertue and Efficacy to the Accomplishment of it . 2 , It is expresly affirmed of the great Medium's of the Promise , that they also are Able , that there is no want of Power in them , for the Accomplishment of the Thing Promised . 1 There is the Means procuring it , and that is Jesus Christ : the Promises , as to the good Things contained in them , are all purchased by him : And of him , the Apostle affirms expresly , That he is ABLE to save to the uttermost , them that come to God by him : Heb. 5. 27. No Want here ; no Defect : He is able to do it to the uttermost ; able to save them that are tempted : Hebrews . 2. 18. 2 There is the great Means of Manifestation , and that is the Word of God : and of this also it is affirmed that it is able . It hath an Alsufficiency in it 's kind . Paul tells the Elders of Ephesus , That the Word of Grace is able to build them up , and to give them an Inheritance among them that are Sanctified , Act. 20. 32. 3 There is the great Means of Operation , and that is the Spirit of Grace : He works the Mercy of the Promise upon the Soul : He also is able , exceeding powerful , to effect the End appointed . It hath no bounds , nor measure of Operation , but only it's own Will : 1 Cor. 12. 11. Hence then it is apparent in the Second Place , That there is no Occasion for Doubting ; yea , that all staggering is excluded , from the Consideration of the Ability of the Promiser , and the means whereby he worketh : If thou continuest to stagger , thou must get a better Plea then this , it cannot be , it is impossible : I tell thee nay , but God is able to accomplish the whole Word of his Promise . But , 3 , There may be want of Sincerity in Promises and Engagements , which whilest we do but suspect , we cannot chuse but stagger at them . If a man make a Promise to me , and I can suppose that he intends not as he sayes , but hath Reserves to himself of another purpose , I must needs doubt , as to the Accomplishment of what he hath spoken . If the Soul may surmise , that the Lord intends not him sincerely in his Promises , but Reserves some other Thing in his Mind , or that it shall be so to others and not to him , he must needs dispute in himself , stagger , and keep off from Believing . This , then must be Demonstrated in the Third Place , That the Promises of God ; and God in all his Promises , are full of sincerity , so that none need fear to cast himself on them , they shall be real unto him . Now concerning this , Observe , 1 That God's Promises are not Declarative of his secret Purposes and Intentions . When God holds out to any a Promise of the pardon of Sin , this doth not signifie to any singular man , That it is the Purpose of God , that his Sin shall be pardoned . For if so , Then either all men must be pardoned to whom the Word of Promise comes , which is not : or else God fails of his Purposes , and comes short of his Intendments ; which would render him , either Impotent , that he could not ; or Mutable , that he would not establish them : but , who hath resisted his Will ? Rom. 9. He is the Lord , and he changeth not : Mal. 1. So that though every one , to whom the Promise is held out , hath not the fruit of the Promise ; yet this derogates not at all , from the sincerity of God in his Promises ; for , he doth not hold them forth to any such End and Purpose , as to declare his Intentions , concerning particular persons . 2 There are some absolute Promises , comprehensive of the Covenant of Grace , which as to all those that belong to that Covenant , do hold out thus much of the Mind of God , That they shall certainly be Accomplished , in , and towards them all . The Soul may freely be invited to venture on these Promises , with Assurance of their Efficacy towards him . 3 This God principally declares in all his Promises , of his Mind and Purpose , That every Soul , to whom they shall come , may freely rest on ; to wit , That Faith in the Promises , and the Accomplishment of the Promises , are inseparable . He that believeth , shall enjoy ; This is most certain , this God declares of his Mind , his heart towards us , That as for all the good Things , he hath spoken of to us , it shall be to us , according to our Faith . This I say the Promises of God do signifie of his Purpose , That the Believer of them , shall be the Enjoyer of them : In them , the Righteousness of God is revealed from Faith to Faith , Rom. 1. 17. From the Faith of God Revealing , to the Faith of Man Receiving : So that upon the making out of any Promise , you may safely Conclude , That upon Believing , the Mercy , the Christ , the Deliverance of this Promise , is mine . It is true , if a man stand disputing and staggering , whether he have any share in a Promise , and close not with it by Faith , he may come short of it ; and yet without the least Impeachment of the Truth of the Promise , or sincerity of the Promiser : for God hath not signified by them , That men shall enjoy the good Things of them , whether they believe , or not . Thus far the Promises of Grace are General , and carry a Truth to all , that there is an inviolable Connexion between Believing , and the Enjoyment of the Things in them contained . And in this Truth , is the Sincerity of the Promiser , which can never be questioned , without Sin and Folly . And this wholly shuts up the Spirit from any occasion of staggering . O ye of little Faith ! wherefore do ye doubt ? Ah! lest our share be not in this Promise ; lest we are not intended in it : Poor Creatures ! there is but this one way of keeping you off from it , that is , Disputing it in your selves by Unbelief . Here lyes the Sincerity of God towards thee , That Believing , thou shalt not come short of what thou aimest at . Here then is no Room for staggering . If Proclamation be made , granting Pardon to all such Rebels , as shall come in by such a season , do men use to stand questioning whether the STATE bear them any good will , or no ? No , saith the poor Creature , I will cast my self upon Their Faith & Truth engaged in Their Proclamation whatever I have deserved in particular , I know They will be Faithful in Their Promises . The Gospel-Proclamation is of Pardon to all Comers in , to all Believers : it is not for thee , poor staggerer , to question , what is the Intendment towards thee in particular , but roll thy self on this , There is an absolute Sincerity in the ENGAGEMENT , which thou mayest freely rest upon . But , 4 , Though all be present , Truth , Power , Sincerity ; yet if he that makes the Promise should Forget , this were a ground of staggering . Pharaoh's Butler , without doubt , made large Promises to Joseph , and probably spake the Truth according to his present Intention : afterwards standing in the presence of Pharaoh , restored to Favour , he had doubtless Power enough to have procured the liberty of a poor Innocent Prisoner : but yet this would not do , it did not profit Joseph ; because , as the Text sayes , he did not remember Joseph , but forgat him : Gen. 39. 23. This forgetting made all other things useless . But neither hath this , the least Colour in Divine Promises . It was Syons infirmity to say , The Lord hath forsaken me , and my God hath forgotten me : Isa. 49. 14. For , saith the Lord , Can a woman forget her sucking Child , that she should not have compassion on the Son of her womb ? yea , they may forget , but I will not forget thee : behold , I have graven thee upon the palmes of my hands , and thy walls are continually before me : vers. 15 , 16. The Causes of forgetfulnes are , 1 Want of Love . The things that men Love not , they care not for : the matters of their Love are continually in their thoughts . Now says God to Syon , Why sayest thou , I have forgotten thee ? Is it for want of Love ? Alass ! the Love of a most tender Mother to her sucking Child , comes infinitly short of my Love to thee : My Love to thee , is more fixed than so , and how shouldest thou be out of my mind ? How shouldest thou be forgotten ? Infinite Love will have infinite Thoughtfulness and Remembrance . 2 Multiplicity of business : This with men is a Cause of forgetting . I had done sayes one , as I Promised , but multiplicity of Occasions thrust it out of my mind , I pray excuse me : Alass ! though I Rule all the World , yet , thou art graven upon the palms of my hands , and therefore thy walls are continually before me . See also Psal. 77. 9. Neither then is there as to this , the least colour given us , to stagger at the Promise of God . 5 , But lastly , Where all other things concur , yet if the person Promising be changable , if he may alter his Resolution , a man may justly doubt and debate in himself , the Accomplishment of any Promise made to him : It is true , may he say , He now speaks his heart and mind , but who can say he will be of this mind to morrow ? May he not be turned , and then what becomes of the Golden Mountains , that I Promised my self upon his Engagement ? Wherefore in the last place , the Lord carefully rejects all sinful surmises concerning the least change or alteration in him or any of his Engagements . He is the Father of Lights , with whom is no variableness , nor shadow of turning ; Jam. 1. 18. no shadow , no appearance of any such thing . I am the Lord ( saith he ) I change not ; therefore ye Sons of Jacob are not consumed . Mal 3. 6. The Lord knows , that if any thing in us , might prevail with him to alter the Word that is gone out of his mouth , we should surely perish . We are poor provoking Creatures , therefore he laies our , not being consumed , only on this , even his Own unchangableness : This we may rest upon , he is of one mind , and who can turn him ? And in these Observations , have I given you the first Demonstration of the Point : All staggering is from our own unbelief . The Experience which we have of the mighty Workings of God , for the Accomplishment of all his Promises , gives light unto this thing . We have found it true , That where he is once engaged , he will certainly go through unto the appointed Issue , though it stand him in the laying out of his Power and Wisdom to the uttermost . Hab. 3. 9. Thy Bow was made quite naked according to the Oath 's of the Tribes , thy Word . If Gods Oath be passed , and his Word engaged ; he will surely accomplish it , though it cost him the making of his bow quite naked , the manifestation of his power to the utmost . It is true : Never did any wait upon God for the Accomplishment and fulfilling of a Promise , but he found many difficulties fall out between the Word and the Thing . So was it with Abraham in the business of a Son : and so with David in the matter of a Kingdom . God will have his Promised Mercies to fall , as the Dews upon the parched gasping Earth ; or as the shadow of a great Rock in a weary Land , Isa. 32. 2. very welcom unto the Traveller , who hath had the Sun beat upon his head in his travel all the day . Zion is a Crown of Glory in the hand of the Lord , as a royal Diadem in the hand of her God : Isa. 62. 3. The precious Stones of a Diadem , must be cut and pollished , before they be set in Beauty and Glory . God will have oftimes the precious living stones of Zion , to have many a sharp cutting , before they come to be fully fixed in his Diadem : but yet in the close , whatever Obstacles stand in the way , the Promise hath still wrought out it's passage : As a River , all the while it is stopped with a Damme , is still working higher and higher , still getting more and more strength , until it bear down all before it , and obtain a free course to it's appointed place : Every time Opposition lyes against the fulfilling of the Promise , and so seems to impede it for a season , it gets more and more Power , until the appointed hour be come , and then it bears down all before it . Were there any thing imaginable , whereof we had not Experience , that it hath been conquered to open a door for the fulfilling of every Word of God , we might possibly , as to the Apprehension of that thing , stagger from some other Principle , then that of Vnbelief . What is there in Heaven or Earth , but God and his ministring Spirits , that hath not at one time or other , stood up to it's utmost Opposition , for the frustrating of the Word , wherein some or other of the Saints of God have put their trust ? Divels in their Temptations , Baits , Subtilties , Accusations , and Oppositions : Men in their Counsels , Reasonings , Contrivances , Interests , Dominions , Combinations , Armies , Multitudes , and the utmost of their Endeavours : the whole frame of Nature , in it 's Primitive Instituted Course , Fire , Water , Day , Night , Age , Sickness , Death ; all in their Courses have fought against the Accomplishment of the Promises : And what have they obtained by all their Contendings ? All disappointed , frustrated , turned back , changed , and served only to make the Mercy of the Promise , more amiable and glorious . I would willingly Illustrate this Demonstration with an Instance , that the Almighty , al conquering Power that is in the Promise , settling all staggering upon it's own Basis of VNBELIEF , might be the more evident . I might here mention Abraham , with all the difficulties and appearing impossibilities , which the Promise unto him did pass through , and cast to the ground , the Mercy of it at length , arising out of the grave ; for he received his Son from the dead in a Figure : Heb. 11. 19. Or I might speak of Joseph , Moses , or David : but I shall rather chuse a President from among the Works of God , in the Dayes wherein we live : and that in a business , concerning which , we may set up our Eben-Ezer , and say , Thus far God hath been a helper . Look upon the Affaire of Ireland . The Engagement of the great God of Revenges against Murder and Treachery , the Interest of the Lord Christ and his kingdom , against the man of Sin , furnished the undertakers with manifold Promises to carry them out to a desired , a blessed Issue . Take now a brief view , of some Mountains of Opposition , that lay in the way against any Success in that Place ; and hear the Lord saying to every one of them , Who art thou , O great Mountain ? before my People thou shalt be made a Plain : Zech. 4. 7. Not to mention the strivings and struglings of two manner of People , in the womb of this Nation , totally obstructing for a long time the bringing forth of any Deliverance for Ireland : nor yet , That mighty Mountain , ( which some mis-named a Level ) that thought at once to have locked an everlasting Door upon that Expedition : I shall Propose some few ( of many ) that have attended it . 1 The silence that hath been in Heaven for half an hour as to this Business : The great Cessation of Prayers in the Heavens , of many Churches , hath been no small Mountain in the way of the Promise . When God will do good for Zion , he requires that his Remembrancers give him no rest , until he do it . Isa. 62. 7. and yet sometimes in the close of their Supplications , gives them an Answer , by terrible things , Psal. 65. 5. He is sometimes Silent to the Prayers of his People , Psal. 28. 1. Is not then a grant rare , when his People are silent as to Prayers ? Of how many Congregations in this Nation , may the Prayers , Tears , and Supplications for the carrying on of the Work of God in IRELAND , be written with the lines of emptiness ? What a Silence hath been in the Heaven of many Churches , for this last half hour ? How many that began with the Lord in that Work , did never Sacrifice at the Altar of Jehova nissi : nor considered that the Lord hath sworn to have War with such Amalekites as are there , from Generation to Generation ? Exod. 17. 15 , 16. They have forgotten , That Ireland was the first of the Nations that laid waite for the bloud of Gods People desiring to enter into his rest ; and therefore their latter end shall be , to perish for ever : Numb. 24. 20. Many are as angry as Jonah , not that Babylon is spared , but that it is not spared . Hath not this been held out as a Mountain ? what will you now do , when such or such , these and those men , of this or that Party , look upon you as the grass upon the house tops , which withereth afore it groweth up : wherewith the Mower filleth not his hand , nor he that bindeth sheaves his bosome , That will not so much as say , The blessing of the Lord be upon you , we bless you in the name of the Lord ? But now ! shall the faithlesness of men , make the Faith of God of none effect ? Shall the kingdom of Christ suffer because some of those that are his , what through Carnal Wisdom , what through Spiritual Folly , refuse to come forth to his help , against the mighty ? no doubtless ! The Lordsees it , and it displeases him ; he sees that there is no man , and wonders that there is no Intercessour : ( even marvels that there are no more Supplications on this behalf ) therefore his own Arm brought Salvation to him , and his own Righteousness it sustained him : He put on Righteousness as a brestplate , and an helmet of Salvation upon his head : and he put on the garments of Vengeance for cloathing , and was clad with Zeal as a Cloak : according to their deeds , accordingly he will repay , fury to his adversaries , recompence to his enemies , to the Island he will repay recompence : Isa. 59. 15 , 16 , 17 , 18. Some men's not Praying , shall not hinder the Promises accomplishing . They may sooner discover an Idol in themselves , then disappoint the living God . This was a Mountain . 2 Our own Advises and Counsels have often stood in the way of the Promises bringing forth : This is not a Time nor Place for Narrations : so I shall only say to this in general ; That if the choycest and most rational Advises of the Army , had not been overswayed by the Providence of God , in all probabilities , your Affairs had been more then ten degrees backward , to the Condition wherein they are . 3 The visible Opposition of the combined Enemy in that Nation , seemed as to our strength , unconquerable . The wiseman tells us , That a Threefold Cord is not easily broken : Ireland had a Fivefold Cord to make strong bands for Zion , twisted together : Never ( I think ) did such different Interests bear with one another , for the compassing of one common End . He that met the Lyon , the Fox , and the Asse traveling together , wondered quo unâ iter facerent : whither these ill-matched Associates did bend their Course ! neither did his marvelling cease , when he heard they were going a Pilgrimage , in a business of Devotion . He that should meet Protestants , Covenanted Protestants , that had sworn in the Presence of the great God , to extirpate Popery and Prelacy , as the Scots in Vlster ; Others , that counted themselves under no less sacred bond , for the maintainance of Prelats , Service-Book , and the like ; as the whole Party of Ormonds adherents : joyned with a mighty number , that had for Eight yeers together , sealed their Vows to the Romish Religion , with our bloud and their own ; adding to them those that were profound to revolt up and down , as suted their own Interest , as some in Munster ; All closing with that Party , which themselves had laboured to render most odious and execrable , as most defiled with Innocent Blood : He , I say , that should see all these , after seven yeers mutual conflicting , and embruing their hands in each others blood , to march all one way together , cannot but marvel , quo unà iter facerent , whither they should journey so friendly together : Neither surely , would his Admiration be lessened , when he should hear , That the first thing they intended and agreed upon , was , To cover the innocent Bloud of 41 ; contrary to that Promise : Behold the Lord commeth out of his place , to punish the Inhabitants of the earth , for their iniquity : the earth also shall disclose her Bloud , and shall no more cover her slain : Isa. 26. 21. And Nextly , To Establish Catholick Religion , or the Kingdom of Babel , in the whole Nation , in Opposition to the Ingaged Truth , and in our dayes visibly manifested Power of the Lord Jesus : with sundry such like things , contrary to their Science and Conscience , their Covenant and Light , yea the Trust and Honesty , of most of the chief Leaders of them . Now how can the Promise stand in the way of this Hydra ? What sayes it to this combined Opposition ? Why First , saith the Lord , Though hand joyn in hand , the wicked shall not be unpunished : Prov. 11. 21. Their Covering shall be too short , and narrow , to hide the blood which God will have disclosed . And Nextly , Though they will give their Power to the Beast , and fight against the Lamb , consenting in this , who agree in nothing else in the World ; yet they shall be broken in pieces ; though they Associate themselves , they shall be broken in pieces : If Rezin , and the Son of Remaliah , Syria and Ephraim , old Adversaries , combine together for a new Enmity against Judah ; If Covenant and Prelacy , Popery and Treachery , Bloud and ( as to that ) Innocency , joyn hand in hand , to stand in the way of the Promise ; yet I will not in this joyn with them sayes the Lord Though they were preserved all distinctly in their several Interests for seven yeers , in their mutual conflicts , That they might be scourges to one another ; yet if they close , to keep off the Engagement of God in the Word of his Promise , not much more then the 4th part of one yeer , shall consume some of them to nothing , and fill the Residue with indignation and anguish . By what Means God hath mightily and effectually wrought , by mixing Folly with their Counsels , putting Fear , Terror , and Amazedness upon all their Undertakings , to carry on his own Purpose , I could easily give considerable Instances . That which hath been spoken in General , may suffice to bottome us on this , That whilest we are in the way of God , all staggering at the Issue , is from unbelief ; for he can , he will do more such things as these . Vse 1 My First Vse shall be as unto Temporals ; for they also ( as I told you ) come under the Promise , not to be staggered at , with the limitations before mentioned . Learn hence then to live more by Faith in all your Actings : Believe , and you shall be established : I have in the dayes of my Pilgrimage seen this evil under the Sun : Many Professors of the Gospel , called out to Publick Actings , have made it their great Design to manage all their Affairs with Wisdom and Policy , like the men of the residue of the Nations . Living by Faith , upon the Promises , hath appeared to them , as too low a thing , for the Condition and Employment wherein they now are : Now they must Plot , and Contrive , and Design , lay down Principles of Carnal Fleshly Wisdome , to be pursued to the uttermost : And what I pray hath been the Issue of such Undertakings ? 1 First , The Power of Religion hath totally been devoured , by that lean , hungry , never to be satisfied Beast of Carnal Policy : No signs left that it was ever in their bosoms . Conformity unto Christ in Gospel Graces , is looked on as a mean Contemptible Thing : Some of them have faln to down-right Athiesme , most of them to wretched Formality in the Things of God . And then , 2 Secondly , Their Plots and Undertakings , have generally proved Tympanous and Birthless : Vexation and Disappointment hath been the Protion of the Residue of their dayes . The ceasing to lean upon the Lord , and striving to be Wise in our Actings , like the men of the World , hath made more Rehoboams , than any one Thing in this Generation . What now lyes at the Bottom of all this ? meerly staggering at the Promise , through Vnbelief . What building is that like to be , which hath a staggering Foundation ? When God Answers not Saul , he goes to the Devil . When the Promise will not support us , we go to Carnal Policy : neither can it otherwise be . Engagedmen , finding one way to disappoint them , presently betake themselves to another . If men begin once to Stagger at the Promise , and to conclude in their fears , That it will not receive accomplishment , That the Fountain will be dry , they cannot but think it high time , to digge Cisterns for themselves . When David sayes , He shall one day perish by the hand of Saul , ( whatever God had said to the contrary ) His next advise is , Let me go to the Philistins : and what succes he had in that Undertaking , you know . Political diversions , from pure dependance on the Promise , do alwayes draw after them , a long time of entanglements . Give me leave to give a VVord of Caution , against One or Two Things , which men staggering at the Promises through Unbelief , do usually in their Carnal VVisdome run into , for the Compassing of the Thing aimed at , That they may not be found in your Honorable Assembly . 1 Take heed of a various management of Religion , of the Things of God , to the advantage of the present Posture and Condition of your Affairs . The Things of Christ should be as Joseph's Sheaf , to which all others should bow . VVhen they are made to cringe , and bend , and put on a flattering countenance , to allure any sort of men into their Interest , they are no more the Things of Christ . I would it had not been too evident formerly , That men entangled in their Affairs , enjoying Authority , have with all industry and diligence , pursued such and such an appearance of Religion ; not that themselves were so passionately affected with it , but meerly for the satisfaction of some in that , whose Assistance and Complyance they needed for other things . Oh let not the Things of God , be immixed any more with Carnal Reasonings . His Truths are all eternal and unchangeable . Give them at once the Soveraignty of your Souls , and have not the least thought of making them bend , to serve your own Ends , though good and Righteous . Think not to get the Promise like Jacob , by representing your selves in the Things of God , for other then you are . 2 Hide no Truth of God , as to that way of manifestation which to you is committed , for fear it should prove prejudicial to your Affairs . That Influence and Signature of your Power , which is due to any Truth of God , let it not be with-held by Carnal Reasonings . I might further draw out these , and such like things as these ; the warning is , To live upon the Faith of that Promise , which shall surely be established , without turning aside to needless crooked paths of your own . Vse 2 2 Secondly , Be faithful in doing all the work of God whereunto you are engaged , as he is faithful in working all your works whereunto he is engaged . Your work whereunto ( whilest you are in his wayes ) God is engaged , is your safety and protection . Gods work whereunto you are engaged is the Propagating of the Kingdom of Christ , and the setting up of the Standard of the Gospel . So far as you find God going on with your work , go you on with his . How is it that Jesus Christ , is in Ireland only as a Lyon stayning all his garments with the bloud of his Enemies ? and none to hold him out as a Lamb sprinkled with his own bloud to his friends ? Is it the Soveraignty and Interest of England that is alone to be there transacted ? For my part , I see no further into the MYSTERY of these things , but that I could heartily rejoyce , That Innocent blood being expiated , the Irish might enjoy Ireland so long as the Moon endureth , so that Jesus Christ might possesse the Irish . But God having suffered those sworn Vassals of the man of Sin , to break out into such wayes of Villany , as render them obnoxious unto Vengeance , upon such rules of Government amongst men , as he hath appointed : Is there therefore nothing to be done , but to give a Cup of Blood into their hands ? Doubtless the way whereby God will bring the followers after the Beast to Condign Destruction , for all their Enmity to the Lord Jesus , will be , By suffering them to run into such practises against men , as shall righteously expose them to vengeance , according to acknowledged Principles among the Sons of Men . But is this all ? Hath he no further Aime ? Is not all this to make way for the Lord Jesus to take Possession of his long since Promised Inheritance ? And shall we stop at the first Part ? Is this to deal fairly with the Lord Jesus ? Call him out to the Battel , and then keep away his Crown ? God hath been faithful in doing great things for you , be faithful in this one , Do your utmost for the Preaching of the Gospel in Ireland . Give me leave to adde a few Motives to this Duty . 1 They want it : No want like theirs who want the Gospel . I would there were for the present , one Gospel Preacher , for every Walled Town in the English Possession in IRELAND . The Land mourneth , and the People perish for want of knowledge : Many run to and fro , but it is upon other designs ; knowledge is not increased . 2 They are sensible of their Wants , and cry out for Supply . The Tears and Cryes of the Inhabitants of Dublin , after the Manifestations of Christ , are ever in my view . If they were in the dark , and lived to have it so , it might something close a door upon the bowels of our Compassion : but they cry out of their darkness , and are ready to follow every one whosoever , to have a Candle . If their being Gospelless , move not our hearts , it is hoped , Their importunate Cryes will disquiet our Rest : and wrest help , as a Beggar doth an Alms. 3 Seducers and Blasphemers will not be wanting to sow their Tares , which those Fallowed Fields will receive , if there be none to cast in the Seed of the Word . Some are come over thither already without Call , without Employments , to no other end , but only to vaunt themselves to be God ; as they have done in the open streets , with detestable Pride , Athiesme and Folly : So that as IRELAND was heretofore termed by some in Civil things , A Frippery of Bankrupts , for the great number of Persons of broken Estates that went thither : So doubtless in Religion , it will prove A Frippery of Monstrous , Enormous Contradictious Opinions , if the Work of Preaching the Word of Truth , and soberness , be not carried on . And if this be the Issue of your present Undertakings , Will it be acceptable , think you , to the LORD JESUS , That you have used his POWER and MIGHT , to make way for such THINGS , as his Soul abhors ? 1 Will it be for his Honour , That the People whom he hath sought to himself with so high a hand , should at the very entrance of his taking Possession , be leavened with those high and heavenly Notions , which have an open , and experimented tendency to Earthly , Fleshly , Dunghill Practises ? Or , 2 Will it be for the Credit and Honour of your Profession of the GOSPEL , That such a breach should be under your hand ? That it should be ( as it were ) by your means ? Will it not be a Sword , and an Arrow , and a Maul in the hands of your Observers ? Who can bear the just Scandal that would accrew ? Scandal to the Magistrates , Scandal to the Ministers of this Generation , in neglecting such an Opportunity of advancing the GOSPEL ; sleeping all the day , whilest others sow Tares . 3 Where will be the hoped , the expected Consolation of this great Affaire , when the Testimony and Pledge of the peculiar Presence of CHRIST amongst us , upon such an ISSUE , shall be wanting ? What then shall we do ? This Thing is often spoken of , seldom driven to any close ! 1 Pray ; Pray the Lord of the Harvest , That he would send out , That he would thrust forth Labourers into his Harvest . The Labourers are ready to say , There is a Lyon in the way : Difficulties to be Contended withal : And to some men it is hard seeing a Call of GOD , through Difficulties : When if it would but cloath it self with a few Carnal Advantages , how apparent is it to them ? They can see it through a little Cranny . Be earnest then with the Master of these Labourers , in whose hand is their life and breath , and all their wayes ; That he would powerfully Constrain them , to be willing to enter into the Fields , that are White for the Harvest . 2 Make such Provision , That those who will go , may be fenced from outward Straights and Fears , so far as the uncertainty of humane Affairs in General , and the present tumultuating perturbations will admit . And let not I beseech you , this be the business of an unpursued Order . But , 3 Let some be appointed ( Generals dye and sink by themselves ) to Consider this thing , and to hear what sober PROPOSALS may be made by any , whose Hearts God shall stir up to so good a Work . This I say is a Work wherein God expecteth Faithfulness from you : Stagger not at his Promises , nor your own Duty . However by all means possible , in this Business , I have strived to deliver my own Soul . Once more , to this of Faith , let me stir you up to another Work of Love : and that in the behalf of many poor perishing Creatures , that want all Things needful for the sustentation of Life . Poor Parentless Children , that lye Begging , Starving , Rotting in the Streets , and find no Relief : Yea , Persons of Quality , that have lost their dearest Relations in your Service , seeking for Bread , and finding none . Oh that some thoughts of this also , might be seriously Committed to them , that shall take care for the Gospel . Vse 3 I desire now to make more particular Application of the Doctrine , as to things purely Spiritual : Until you know how to Believe for your own Souls , You will scarcely know how to Believe for a Nation . Let this then teach us , To lay the burden and trouble of our Lives upon the right shoulder . In our STAGGERINGS , our Doubtings , our Disputes , we are apt to assign this and that Reason of them ; when the sole Reason indeed is our Unbelief . Were it not for such a Cause , or such a Cause , I could Believe ; that is , Were there no need of Faith . That is Faith must remove the Mountains that lye in the way , and then all will be plain . It is not the greatness of Sin , nor continuance in Sin , nor backsliding into Sin , that is the true Cause of thy Staggering , whatever thou pretendest : The removal of all these is from that Promise , whose Stability and Certainty , I before laid forth : but solely from thy Unbelief , That root of bitterness which springs up and troubles thee . It is not the distance of the Earth from the Sun , nor the Sun's withdrawing it self , that makes a dark and gloomy day , but the Interposition of Clouds and vaparous Exhalations . Neither is thy Soul beyond the reach of the Promise ; nor doth God with-draw himself , but the vapours of thy Carnal Unbelieving Heart , do Cloud thee . It is said of one place , Christ could do no great Work there : Why so ? For want of Power in him ? not at all : but meerly for want of Faith in them ; it was because of their Vnbelief . The Promise can do no great Work upon thy heart , to humble thee , to pardon to quiet thee ; Is it for want of Fulness and Truth therein ? not at all : but meerly for want of Faith in thee , that keeps it off . Men complain , That were it not for such things , and such things , they could Believe ; when it is their Uubelief that casts those rubs in the way . As if a man should cast Nails and sharp Stones in his own way , and say , Verily I could run , were it not for those Nails and Stones ; when he continues himself to cast them there . You could believe , were it not for these Doubts , and Difficulties , these staggering perplexities , when alass ! they are all from your Unbelief . Vse 4 See the sinfulness of all those staggering doubts and perplexities , wherewith many poor souls have almost all their thoughts taken up : Such as is the Root , such is the Fruit . If the Tree be evil , so will the fruit be also . Men do not gather Grapes from brambles . What is the Root that bears this Fruit of Staggering ? Is it not the evil Root of Vnbelief ? And can any good come from thence ? Are not all the Streams of the same Nature with the Fountain ? If that be bitter , can they be sweet ? If the Body be full of Poyson , will not the Branches have their Venome also ? Surely if the Mother ( Unbelief ) be the Mouth of Hell , the Daughters ( Staggerings ) are not the Gates of Heaven . Of the Sin of Vnbelief , I shall not now speak at large : It is in Sum , The Vniversal Opposition of the Soul unto God : All other Sins arise against some thing or other of his revealed Will : Only Vnbelief sets up it self in a direct Contradiction , to all of him that is known . Hence the weight of Condemnation in the Gospel , is constantly laid on this Sin . He that believeth not , on him the wrath of God abideth : he shall be damned . Now as every drop of Sea-water retains the brackishness and saltnesse of the whole , so every staggering Doubt that is an issue of this Unbelief , hath in it the unsavouriness and distastefulness unto God , that is in the whole . Further to give you a little light into what acceptance our staggering thoughts find with the Lord , according to which , must be our Esteem of all that is in us . Observe , that 1 They grieve him . 2 They provoke him . 3 They dishonor him . 1 Such a frame grieves the Lord . Nothing more presses true Love , then to have any Appearance of Suspition . Christ comes to Peter and asks him , Simon , Son of Jonas , lovest thou me ? Joh. 21. 15. Peter seems glad of an opportunity to confess him , and his love to him , whom not long since he had denyed ; and Answers readily , Yea , Lord , thou knowest that I love thee . But when Christ comes with the same Question again and again , the holy Ghost tells us , Peter was grieved because he said unto him the 3d time , Lovest thou me ? It exceedingly troubled Peter , That his Love should come under so many Questionings , which he knew to be sincere . The Love of Christ to his , is infinitely beyond the Love of his , to him . All our Doubtings are nothing but so many Questionings of his Love . We cry , Lord Jesus , Lovest thou us ? and agai●●Lord Jesus , Lovest thou us ? and that with distrustf●● 〈…〉 thoughts , That it is not , it cannot be . 〈…〉 the Vnbelieving Jews , the holy Ghost tells us , Jesus was grieved for the hardness of their hearts : Mark 3. 5. And as it is bitter to him in the Root , so also in the Fruit . Our Staggerings and Debates when we have a Word of Promise ; is a Grief to his holy Spirit , as the unkindest return we can make unto his Love . 2 It provoks him . How can this be , ( sayes Zechariah ) that I should have a Son ? This shall be , ( saith the Lord ) and thou thy self for thy questioning shalt be a sign of it , Thou shalt be dumb and not speak : Luke 1. His Doubting was a Provocation : And our Saviour expresses no less in that bitter reproof to his Disciples upon their wavering , Matth. 17. 17. O faithless and perverse Generation , how long shall I be with you ? How long shall I suffer you ? How long shall I suffer you ? That is , in this Unbelieving frame . Poor Souls are apt to admire the patience of God in other matters ; That he spared them in such and such sins , at such and such times of Danger , but his exceeding patience towards them in their carnal Reasonings , and fleshly Objections against Believing ; this they admire not . Nay , generally they think it should be so : God would not have them one step further . Nay , they could be more stedfast in Believing as they suppose , might it stand with the good Will of God : when all this while , this fram of all others , is the greatest provocation to the Lord ; he never exercises more forbearance , then about this kind of Unbelief . When the Spyes had gone into Canaan , had seen the Land , and brought of the good Fruit of it , then to repine , then to question whither God would bring them into it or no : This caused the Lord to swear in his wrath , that they should not enter into his rest . When God hath brought men to the Borders of Heaven , discovered to them the Riches and Excellency of his Grace , admitted them to enter as Spyes into the Kingdom of Glory , then to fall a staggering , whether he intends them an Entrance or no ; is that which lyes heavie on him . The like may be said of all Promised Mercies , and deliverances whatsoever . That this is a Provocation , The Lord hath abundantly testified , in as much , as for it , he hath oftentimes snatched sweet morsels from the mouths of men , and turned aside the stream of Mercies , when it was ready to flow in upon them . If ( saith he ) you will not believe , you shall not be established : Isa. 7. 9. The very Mercy but now Promised , concerning your deliverance , shall be with-held . Oh stop not Success from Ireland , by Unbelief . 3 It dishonors God . In the close of this Verse , it is said , Abraham was strong in Faith ( or staggered not ) giving glory to God . To be established in Believing , is to give God the greatest glory possible . Every staggering Thought that ariseth from this Root of Unbelief , robs God of his Glory . 1 It robs him of the Glory of his Truth . He that believeth not , hath made him a Liar , because he believeth not his Record : 1 Joh. 5. 10. Let men pretend what they please , ( as most an end , we give in specious pretences for our Unbelief ) the bottom of all is , The questioning of the Truth of God , in our false hearts . 2 It robs him of the glory of his Fidelity or Faithfulness in the discharge of his Promises : If we confess our sins , he is faithful to forgive us our sins : 1 Joh. 1. 9. He hath engaged his faithfulness in this business of the forgiveness of Iniquities : He whose Right it is , calling that in Question , calls the faithfulness of God in Question . 3 It robs him of the Glory of his Grace : In a word , If a man should chuse to set himself in an universal opposition unto God , he can think of no more compendious way then this . This then is the fruit , this the advantage of all our staggering , we rob God of Glory , and our own Souls of Mercy . Vse 5 Be ashamed of , and humbled for , all your staggerings at the Promises of God , with all your fleshly Reasonings , & carnal Contrivances issuing therefrom . For the most part , we live upon Successes , not Promises : unless we see and feel the print of Victories , we will not Believe . The engagement of God , is almost quite forgotten in our Affairs . We travel on without Christ , like his Mother , and suppose him only to be in the croud : but we must return to seek him where we left him , or our journying on , will be to no purpose . When Job , after all his complaining had seen the End of the Lord , he cryes out , Now I abhor my self in dust and ashes . You have seen the End of the Lord in many of his Promises : Oh that it might prevaile to make you abhor your selves in dust and ashes , for all your Carnal Fears and Corrupt Reasonings , upon your staggerings . When David enjoyed his Promised Mercy , he especially shames himself , for every thought of Unbelief , that he had whilest he waited for it : I said ( saith he ) in my haste , That all men were Liars . And now he is humbled for it . Is this to be thankful , to forget our provoking Thoughts of Unbelief , when the Mercy is enjoyed ? The Lord set it home upon your Spirits , and give it to receive it 's due manifestation . 1 If there be any Counsels , Designs , Contrivances on foot amongst us , that are bottomed on our Staggering at the Promise under which we are , Oh let them be instantly cast down to the ground . Let not any be so foolish , as to suppose that Unbelief will be a foundation for quiet Habitations . You are careful to avoid all wayes that might dishonor you , as the Rulers of so great a Nation : Oh be much more careful about such things as will dishonor you as Believers : That 's your greatest Title , That 's your chiefest Priviledge . Search your own Thoughts , and if any Contrivance , any Complyance be found springing up , whose seed was sown by staggering at the Promise ; root them up , and cast them out , before it be too late . 2 Engage your hearts against all such wayes for the future : Say unto God , How faithful art thou in all thy wayes ! How able to perform all thy Promises ! How hast thou established thy Word in Heaven and Earth ! Who would not put their Trust in thee ? We desire to be ashamed , That ever we should admit in our hearts , the least staggering at the stability of thy Word . 3 Act as men bottomed upon unshaken things : that are not at all moved by the greatest appearing Oppositions : He that believeth , will not make haste : be not hasty in your Resolves , in any distress . Waite for the Accomplishment of the Vision , for it will come . So long as you are in the way of God , and do the Work of God , let not so much as your Desires be too hasty , after appearing Strengthnings , and Assistance . Whence is it that there is amongst us , such bleating after the Complyance of this or that Party of the Sons of men , perhaps priding themselves in our Actings upon Unbelief ; as though we proclaimed , That without such and such , we cannot be protected in the Things of God . Let us ( I beseech you ) live above those things , that are unworthy of the great Name , that is called upon us . Oh that by these , and the like wayes , we might manifest our self-Condemnation , and Abhorrency , for all that Distrust and Staggering at the Word of God , which arising from Unbelief , hath had such deplorable Issues upon all our Counsels and Undertakings . FINIS . 
A91855	----	A broken spirit, God's sacrifices. Or, The gratefulnesse of a broken spirit unto God. Represented in a sermon, before the right Honourable House of Peeres, in K. Henry the Seventh's chappell in the Abbey Westminster, upon Wednesday Decemb. 9. 1646. Being a day of publike humiliation for removing of the great judgment of rain and waters then upon the kingdome, &c. / By Fran. Roberts M. A. Minister of Christ, at Austins, London. Roberts, Francis, 1609-1675. This text is an enriched version of the TCP digital transcription A91855 of text R201252 in the English Short Title Catalog (Thomason E365_14). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 125 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91855 Wing R1580 Thomason E365_14 ESTC R201252 99861782 99861782 113927 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91855) Transcribed from: (Early English Books Online ; image set 113927) Images scanned from microfilm: (Thomason Tracts ; 58:E365[14]) A broken spirit, God's sacrifices. Or, The gratefulnesse of a broken spirit unto God. Represented in a sermon, before the right Honourable House of Peeres, in K. Henry the Seventh's chappell in the Abbey Westminster, upon Wednesday Decemb. 9. 1646. Being a day of publike humiliation for removing of the great judgment of rain and waters then upon the kingdome, &c. / By Fran. Roberts M. A. Minister of Christ, at Austins, London. Roberts, Francis, 1609-1675. [10], 38 p. Printed for George Calvert, of Austins parish, in the Old-Change, at the signe of the Golden Fleece., London, : 1647 [i.e. 1646] Thomason received his copy in 1646. Annotation on Thomason copy: "1646"; the 7 in imprint date crossed out; Wing has 1647. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Psalms LI, 17 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. A91855 R201252 (Thomason E365_14). civilwar no A broken spirit, God's sacrifices. Or, The gratefulnesse of a broken spirit unto God.: Represented in a sermon, before the right Honourable Roberts, Francis 1646 22096 208 115 0 0 0 0 146 F The rate of 146 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 John Latta Sampled and proofread 2007-05 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A broken Spirit , GOD's Sacrifices . OR , THE GRATE FULNESSE OF A Broken Spirit unto GOD . Represented in A SERMON , BEFORE The right Honourable House of Peeres , IN K. HENRY the Seventh's Chappell in the Abbey Westminster , upon Wednesday Decemb. 9. 1646. Being a Day of publike Humiliation for removing of the great judgment of Rain and Waters then upon the KINGDOME , &c. By FRAN. ROBERTS M. A. Minister of Christ , at Austins , London . Ioel 2. 12 , 13. Turn yeeven to me with all your heart , and with sasting , and with weeping , and with mourning . And rend your heart , and not your garments ; and turn to the Lord your God : For he is gracious and mercifull , slow to anger , and of great kindnesse and repenteth him of the evill . Psal. 147. 3. He healeth the broken in heart , and bindeth up their wounds . August . in Soliloq . Inanis est poenitentia , quam sequens culpa coinquin at : nihil prosunt lamenta , si replicentur peccata : nihil valet à malis veniam poscere , & mala de novo iterare . LONDON , Printed for George Calvert , of Austins Parish , in the Old-Change , at the signe of the Golden Fleece . 1647. Die Jovis 10. Decembris , 1646. ORdered by the LORDS in Parliament assembled , That this House gives thankes to Mr. Roberts for his great pains taken in his Sermon preached yesterday before their Lordships in King Henry the Seventh's Chappell in the Abby Westminster , ( it being a day of publique Humiliation for the removing of the great Judgement of Rayne and Waters now upon the Kingdome , and for the preventing the sad Consequences thereupon . ) And he is hereby desired to print and publish the same ; which is to be printed onely by Authority under his own Hand . Jo : Browne Cler. Parliamentorum . I appoint George Calvert of Austins Parish , to print my Sermon , Preached Decemb. 9. 1646. Fran : Roberts . TO THE Right Honourable THE HOUSE OF PEERS Assembled in PARLIAMENT . Right Honourable , THe wrath of God so variously and dreadfully revealed from heaven of late against this Nation ; and all the ungodlinesse and unrighttousnesse of men therein , for which Gods wrath hath been so revealed , do call and cry aloud to all the Kingdom for mature and true Repentance . To the making up of true Repentance ( that holy change of the sinners person and conversation ) these Four necessary and eminent ingredients seem principally required : viz. 1. Conviction of sin , Joh. 16. 8 , 9 ▪ 2. Contrition for sin , Psal. 51. 17. Acts 2. 36 , 37. 2 Cor. 710. 〈◊〉 . Avorsion , or turning away from sin , both in inward Principles , and outward Practices , Isai. 1. 16. and 55. 7. Ezek. 18 ▪ 30 , 31 32 ▪ And 4. Conversion to God in Christ , both in hear● and life , Isai. 557. and 1. 17. Hos. 14. 12. Jerem. 4 ▪ 1. Joel 2. 12 , 13. For till the Conscience be convinced of sin , how shall the heart be contrite for sin ? till the heart be contrite and kindly broken for sin , how shall it forsake and turn away from sin ? Till the bea rt truely turn away from sin , how should it acceptably convert or return to God ? And till the sinner do return even unto God , how can he be said compleatly and truely to repent ? 1. In Conviction of sin , these things seem specially implied : viz. 1. A sin-guiltinesse wherewith the sinner may be charged . All have sinned , Rom. 5. 12. and Christ alone was holy , harmlesse , undefiled , separate from sinners , Heb. 7. 26. and none could convince him of sin , Joh. 8. 46. 2. Clear and evident Manifestation of that sin-guiltinesse to the soul , by the divine light of the Word and Spirit of God , Psal. 50. 21. Joh. 3. 1920. Ephes. 5. 13. 3. Reflection , and the turning in of the soul upon it self , to take a deliberate view of sin manifested . If they shall bethink themselves : † Heb. If they shall return unto their heart : or , If they shall bring back unto their bea rt , 1 Kings 8. 47. 4. And finally , a self-sentencing , upon this self-reflection , as clearly guilty of such sin , or sinfulnesse ; as 2 Sam. 12. 13. with Psal. 51. 4. 2. In Contrition for sin , these things seem peculiarly to be contained : viz. 1. The souls deep apprehensivenesse of the hatefulnesse , abominablenesse , and sinfulnesse of sin wherewith it is convinced , seriously laying it to heart , as being most lively and clearly sensible thereof . Psal. 51. 3. My sin is ever before me . 2. The hearts hating , detesting and abominating of these iniquities with indignation , so deeply apprehended , as the greatest burdens , diseases , deformities , evils or enemies in the world , 2 Cor. 7. 11. 3. The spirits inward relenting , melting , and mourning bitterly for sin thus detested and abhorred , Zech. 12 , 10 , 11 , 12. 2 Cor. 7. 10. 2 Chron. 34 27. 4. The sinners deep debasing humbling , loathing and abhorring themselves for their iniquities so abominated and lamented . 2 Chron. 33. 12. Ezek. 6. 9 , and 20 43. and 36. 31. Job 42. 6 ▪ Now these inward acts of Contrition oft-times have been of old represented by * outward discoveries and expressions of 1. Fasting , as counting themselves unworthy of all food , Joel 1. 14. 2. Rending of garments , denoting the renting of the heart , Joel 2. 13. 3. Tears , which are as the blood of a wounded spirit , Matth. 26. ult. Luke 7. 38. 4. Lying on the ground , in self-debasement , 2 Sam. 12. 16. 5. Covering their ●eads with ashes , as counting themselves more vile then dust and ashes , Nehem. 9. 1. Job 42. 6. Luke 10. 13. 6. Sackcloth , coursest garments , Esth. 43. Jonah 34. 7. Smiting upon the thigh , through inward anguish and anxiety , * as a travelling woman in extremity of pangs , Jer. 31. 19. 8. Beating of the brests , as deeply discontented at themselves . So the prodigal smote his brest — Luke 18. 13. Sometimes these external expressions are without the inward acts of Contrition , and then they are but as Crocodiles tears , but meer hypocritical paintings . When outward expressions and inward Contrition go together , they are melody delectable even to heaven it self . 3. In Aversion from sin , are remarkable , 1. A new and secret antipathy in the soul against sin , from an oppsite principle of grace infused , Gal. 517. These two are contrary one to another . 2. Ceasing to do evil both in the elicite and imperate acts of heart and life , Isai. 1. 16. called denying ungodlinesse and worldly lusts , Tit. 2. 11. putting away all filthinesse and superfluity of naughtinesse , Jam. 1. 21. putting off of the old man , Col. 3. 9. casting away of abominations as a menstruous cloth , saying to it , Get thee hence , Isai. 30. 22. &c. 3. Breaking off the occasions , inlets , inducements and temptations to evil for time to come , Psal. 119. 115. as Peter fled from the high-priests hall where he was tempted , Matth. 26. ult. 4. Maintaining a constant intestine combat against sin , that it may be mortified , killed , extirpated at last out of the soul . Gal. 5. 17. the spirit lusteth against the flesh . See Rom. 8. 13. 4. Finally , in conversion or turning to God in Christ , are considerable , 1. The Motives inclining and alluring the sinner unto God ; viz. extreme want and misery in himself , but compleat fulnesse and felicity in God : How many hired servants of my fathers have bread enough , and to spare , and I perish with hunger ? Luke 15. 17. 2. Resolution upon those incitements to turn unto God . I will arise , and go to my Father , Luke 15. 18 , 20. 3. Self-denying groans , desires , cries , for admittance and acceptance . Father , I have sinned against heaven , and before thee , and am no more worthy to be called thy son : make me as one of thine hired servants , Luk. 15 18 , 19. 4 Sweet closing with God as his God in Covenant ; s●t out in these pathetick expressions : And when he was yet a great way off , his father saw him , and had compassion , and ran , and fell on his neck , and kissed him . — said , Bring forth the best robe , and put it on him , and put a ring on his hand , and shoes on his f●…t : And bring hither the fatted calf , and kill it , and let us eat and be merry , Luke 15. 20. 22 , 23. O when Repentance thus leads the poor soul into the presence of God as a Father , with what unspeakable contentment do they embrace and enjoy one another ! Thus you have ( Right Honourable ) a dim portraiture of some li●eaments of that ami●ble grace of Repentance : The Lord draw a perfect character of un●eigned Repentance upon every one of your souls , both for your own and Englands sins . Touching the Second of these ; viz. CONTRITION , or br●…sse of bears , and the peculiar gratefulnesse thereof to God , some plain and familiar meditations ( as the narrow scantling of time allotted for preparing them would permit ) have been represented in your Honours hearing , and now ate ( with some small and necessary amplification about the opposite hardnesse of heart infected ) again hurr●ly tendred to Your , and the publike view . May any hard heart be softned , or any soft heart supported thereby , how should my spirit be refreshed ▪ God hath brought Two of his Four so●e Judgements upon the Land ; viz. ●word , and Pestilence ; and a Third of Famine may overtake us ere we be aware . How highly doth it concern us all , to present God daily for Englands sins , with broken hearts , his well pleasing Sacrifices ▪ who knows how God may repent him of the evil ? To engage more fully your hearts and others in such Contrition for the sins procuring these publike Judgements , give me leave to lay before your eyes , out of the Scriptures , a Li●t of such sins as God hath been wont of old to Threaten or Punish with SVVORD , PESTILENCE , or FAMINE ; or with all at once : That the wo of former ages may be our warning : For All these things happened unto them for ensamples : and they are written for our admonition , upon whom the ends of the world are come , 1 Cor. 10. 11. I. The SVVORD hath been threatned or inflicted on people for these sins ensuing , viz. 1. Sottish ignorance of God and of his wayes , Jerem. 4. 19 , 20 , 21 , 22. 2. Disobedience to Gods commands , Deut. 28. 15 , — 22 , 23 , 24. Job 36. 11. 3. Backsliding from God , forsaking of God , Jerem. 15. 1 , 2 , 6. 4. Idolatry , Deut. 28. 21. to 26. Judg. 5 8. Psal. 78. 58. to 63. Isa. 65. 11 , 12. Jer. 9. 13. to 17. & 16. 4 , 11 , 12. & 32. 28 , 29 30. &c. & 44 25 , 27. 5. Breach of Covenant , Jerem. ●4 18. to the end of the Chapter . 6. Distrusting the Lord , and relying on the arm of fl●sh ; as Asa on the King of Syria , 2 Chro. 16. 7 , 8 9. 7. Prophesying lies in the name of the Lord , and entertaining them , Jer. 14. 13. to 17. 8. Mocking and mi●-using the messengers of God , and despising Gods word by them , 2 Chro. 36. 15 , 16 , 17. 9. The sins and provocations of a pro●ane and wic●ed King , as of Manasses , Jer. 15. 24. 2 King. 24. 23 , 41. 10. Warring against the Church and people of God , as did Amaleck , Exod. 17. 8 , 16. 11. Insulting over Gods afflicted Church and people , as Tyre did over Jerusalem , Ezek. 26 1. to 15. 12. Murther , Blood , Cruelty , &c. 2 Sam. 2. 9 , 10. 13. Pride , H●ughtiness● , &c. Isa. 3. 16 , 25. 14. Oppression , Isa. 3. 12 , 13 , 14 , 〈…〉 25. Jer. 6. 4. to 9 Job 27. 13 14. 15. Incorrigiblenesse under Gods Judgements , Levit. 26. ●6 . to 36. II. The Plague of PESTILENCE hath been threatned or inflicted on people for these offences , viz. 1 Confidence in the creature , diffidence in God , Ezek. 33. 26 , 27. 2 Sam. 24. 2 , 13 , 15. Num. 14. 11 , 1● . 2 Ingratefull murmuring against Gods Providence and proceedings , Num. 11. 38. & 16. 41 , 49. 3 Idolatry , Superstition , &c. Jer. 14. 10 12. Ezek. 5. 11 , 12. & 6. 9 11 12. Num. 25 2 , 9. Josh. 22. 17. 4 Contemning , opposing , or abusing Gods Prophets , Messengers with their Messages , Jer. 29. 17. to 20. & 42. 21 , 22. 5 Opressing and misusing Gods Church and people , Exod. 12. 29. with Psal. 78. 50. Amos 4. 10. 6 Murther and Crueltie , Ezek. 33 , 25 , 27. 7 Adultery and wantonnesse , Ezek. 33. 26 , 27. Numb. 25. 19. Of that plague there fell 24000. III. FAMINE hath been threatned or inflicted upon a people for these iniquities , viz. 1 When there 's no knowledge or consideration of God and his wayes , Isa. 5. 12 , 13. 2 When a Land sins against God by trespassing grievously , Ezek. 14. 13 , 14. 3 Carnall confidence and pride of a King in the Arm of flesh , 2 Sam. 24. 2 , 13. with 1 Chro. 21. 12. 4 Idolatry , 2 King. 18. 2. with 18. Jer. 13. 27. with 14. 1. to 7. & 16. 4 , 11 , 12. & 44 25 , 27. Thus Babylons spirituall fornications shall be rewarded , Rev. 18. 3 , 8. 5 Breach of Covenant : As Israels breach of covenant with the Gibeonites was plagued with divers yeers of Famine ; though 1. This Covenant was subtilly and craftily obtained . 2. It was almost 400 yeers after this Covenant was made that the Famine was inflicted . And 3. That breach was especially made by King Saul and his bloody house . Compare 2 Sa● . 21. 1 , 2. with Josh. 9. 3 , to 17. 6 Opposing , prohibiting , threatning , &c. of Gods Messengers for their Messages , Jer. 11 , 21 , 22. 7 Obstinacie and incurablenesse in great iniquity , &c. Jerem. 13 , 22 , 27. with 14 1 , to 7 , 13 , 14 , 15 , 16. IIII. Yea , all these three sore judgements , SVVORD , PESTILENCE , and FAMINE , are together threatned or inflicted upon people for these provocations following , viz. 1 Disobedience to God , Jer. 42. 13 , to 18. Deut. 28. 15 , 21 , to 27. 2 Carnall confidence of Governours in the Arm of flesh , 2 Sam. 24. 2 , 13. with 1 Chron. 21. 12. 3 Wandring from God , Jer. 14. 10 , 11 , 12. 4 Idolatrous abominations and wickednesse , Ezek. 5. 6 , 7 , &c. 12 , 16 , 17. & 7. 4 15. Jer. 32. 32 , to 37. Eze. 6. 11 , 12. 13. 5 Not harkening to Gods word by his Prophets and Ministers , Jer. 29. 17 , 18 , 19. 6 Oppression , Jer. 34. 17. 7 Not being humble and contrite for sins of fore-fathers , Jer. 44. 9 , 10 , 11 , 12 , 13. 8 Incorrigiblenesse ; when men will not be reformed , no not by the severest judgements of God , Lev. 26. 24 , 25 , 26. Thus have I briefly indigitated out of the word of God some of those sins and abominations in these several Catalogues , for which the Lord hath heretofore threatned and plagued his people with SVVORD , PESTILENCE , and FAMINE , ( two of which this Kingdome of late hath ●adly f●lt , and the third is greatly feared ; ) That your Honours may cleerly see the equity of Gods severest proceedings with us in all this that is come upon us : and the necessity of our breaking our hearts , and humbling our soules greatly in this Land for all those Sins and Rebellions wherewith we have already pulled so much , and are like to pull down more and more vengeance upon our selves and our Posteritie . For , which of all those Abominations fore-mentioned is not England deeply guilty of ? And shall England think to commit the same sins , and yet escape the judgements of God ? Wherefore I most humbly and earnestly beseech your Honours , that as you tender the glory of God ; the true happinesse of this Church and State ; the removing of present , and preventing of future judgements ; the treasuring up of blessings for the present generation and for posterity ; and the re-imbarquing of England again in the bosome of Gods favour ; you would be pleased in your great zeal and wisdome , to think of some way , how with the advice of the Assembly of Divines , a more full and impartiall Catalogue ( then hitherto hath been made ) of the Publick sins and provocations of England may be drawn up , and published by Authority of Parliament ; and that a most solemn Day of Humiliation for the whole Kingdome may be peculiarly set apart for afflicting of our souls deeply for those sins , from Dan to Beersheba : And let the Lord accept us . Now the Father of mercies and God of all consolation , lift up your hearts in the wayes of God , and make you strong for all the work of God that remains upon your hand . So prayeth Your Honours faithfull servant in the Lord , FRAN. ROBERTS . A Broken Spirit , Gods Sacrifices : OR The gratefulness of a broken SPIRIT unto GOD . PSAL. 51. 17. The Sacrifices of God , are a broken Spirit . THis day we are come together to afflict our souls and mourn before the Lord , because the heavens have now for divers moneths together so sadly mourned upon the Land in extraordinary dearth-threatning shours : These excessive shou●s and judgement of rain , were first gendred and occasioned by the poysonfull vapours of our sins , and the sins of the Land , that have ascended and been multiplyed before the Lo●d : One successfull and approved remedy against both sin and judgement● is , To lay our selves low before the Lord with penitentiall brokennesse of spirit : and this brokennesse is the peculiar subject of this Text , Oh that our God would break our hearts like Davids heart in the consideration of it . The Psalm may be justly stiled Davids Recantation : How doth he bleed and melt for his bloody sins ? This sweet singer of Israel ( as he is stiled ) never prayed and sung more melodiously and pathetically , then when his heart was broken most penitentially : as the birds in the spring tune most sweetly , when it rains most sadly ; or as some faces appear most oriently beautiful , when they are most instampt with sorrow . In this Psalm are Principally considerable , the Title and the substance of the Psalm . 1. The Title prefixed ( which is here as the Contents of a book , as the Key of the Psalm ) contains , 1. The inscription of it , To the chief Musician , or to the master of the musick . 2. The Primary , or instrumental Cause of it . Viz. DAVID ; He ingenuously takes the shame of his sin upon his own face . 3. The Occasion of the Psalm , which is twofold : viz. 1. DAVIDS Iniquity , and 2. NATHANS Ministry waking his secure conscience out of it . When Nathan the Prophet came unto him after he had gone in to Bath●heba . The story is fully laid down in 2 Sam. 11. & 12. Chapters . 2. The Substance of the Psalm it self ; wherein consider , 1. The nature or kind of it ; so it is a Psalmus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Praying Psalm . 2. The scope or end of it , principally to implore Gods free grace and favor in the pardoning and purging of his sin , and the more plenary sanctifying and comforting of his sin-afflicted heart , as is evident in the Current of the Psalm : Whence its very clear . 1. That the best of Saints may foully fa●l . 2. That the Saints foully falling shall yet penitentially rise again . 3. That when they rise after their relapses , they are embittered against their own sins most impartially , they deal with God in their Repentance most ingenuously and sincerely . 3. The branches or parts of this Prayer , which are chiefly two , viz. Petition for himself who by Murder and Adultery had off●…ed , Verse 1. to 18. And Supplication for the Church of God , which by his fal might be scandalized and endangered , V●●se 18 , 19. For himself he beggs Restauration , by Arguments drawn ▪ 1. From himself , most seriously and sincerely repenting , Ver. 3. to 13. 2. From others who might be involved in like offences , whom upon such his experience of divine favor , he should be enabled feelingly to instruct in the ways of God and mysteries of Conversion ; Then will I teach transgressors thy wayes , and sinners shall be converted unto the , Verse 13. Then I that have been a Pati●nt , shal become a Phisitian to other sin-bruised souls : Then I that have had my bones thus broken by my fall , shal help to bind up the broken bones of others . 3. From Gods own glory , which upon such beams and discoveries of grace would be rendred most illustrious , 1 Partly in his thankeful publishing of Gods praises for mercies received , Verse 14 , 15. 2 Partly in his dutiful sacrificing and rendering unto God , not so much the carnal typical sacrifices of the Law , which were not the things wherein God did rest , Verse 15 , 16. But the spiritual and true sacrifices of a broken and contrite spirit , which were the sacrifices of Gods delight , in the words of the Text , ver. 17. The Sacrifices of God are a broken Spirit , &c. Having thus led you to the Words , lets-view the treasure comprized in them , they set forth , The singular gratefulnesse of true broken-heartednesse . Here are two Propositions Emphatically discovering this ; 1. Affirmatively , shewing in what high account a broken spirit is with God , The sacrifices of God are a broken spirit . 2. Negatively , discovering what dis-respect or unkindnesse a broken heart shall never finde with God , A broken and contrite heart O God thou wilt not despise . Both Propositions are for substance one and the same , but doubled ( like Pharaohs Dreams ) more infallibly to assure us of the certainty thereof : and therefore in the handling of the first proposition we shal in effect have the sense of both . In the Affirmative proposition you have first the subj●ct , A broken Spirit . Secondly the Predicate affirmed of this subject , that it is the sacrifices of God . The copula knitting both together is not expressed in the Hebrew text , but must necessarily be supplyed to make up the sense perfect [ is , or , are ] therefore here the word [ are ] is put in a different character . Now for clearing the sense of this Proposition these things are a litle to be opened : Viz. 1. What is here meant by the word Spirit ? 2. What is intended by a broken spirit ? 3. In what sense we are to understand that such a broken spirit is the sacrifices of God . First , By the word [ spirit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] the Scripture is wont to poin● out to us many s●veral things : If any word in the Old or New Testament be of multifarious signification , certainly this word spirit is one . But as to this place , by Spirit here understand . First , Not the regenerate part in a child of GOD , in whom spirit stands opposed to flesh , Grace to sin . The spirit lusteth against the flesh and the flesh lusteth against the spirit Gal. 5. 17. See also Ioh. 3. 6. For in this place brokennesse and contrition is rather a spark of that Regenerate part , and part of the new man , subj●ctively inherent and seated in the spirit here spoken of , as the Receptacle of it . Secondly , Nor the intellective part , as distinct from the sensitive , and from the corporeal part of man ; as the Apostle makes the distribution ; — that your whole spirit , and soul , and body be preserved blamelesse — 1 Thes. 5. 23. As Calvin b Beza and others observe . Which spirit is elsewhere stiled the spirit of the mind . For though the Intellective part , as some of the c schoolmen think , be the more special subject of this brokennesse , yet cannot the sensitive appetite besecluded , yea the body it self cannot but sympathize and become broken when the heart and spirit are broken . Thirdly , But here understand the heart or soul of man principally , which is the most proper receptive subj●ct of this penitential brok●nnesse . Secondly , By {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A Broken spirit ] thus conceive in general ; d It is a metaphor from ●orporal things , as from an Earthen vessel , a tree , the bones or body of a man , or the like , which are properly liable to be broken , and ( that I may here allude to the Hebrew word here used ) shivered-topieces : The spirit cannot be s●…d to be Broken properly , but allusively , metaphorically , when for sin &c. it is humbled , as in Manasses , 2 Chron. 33. 12. It is pricked and wounded , as in Peters hearers , Act. 2. 37. it is softned and melted , as in Josiah , 2 Chron. 34. 27. it is in bitternesse , as in those intended in Zech. 12. 10 , 11. &c. More particularly here understand by brokennesse of spirit , 1. Not a meer natural brokennesse and tendernesse , which ariseth from the tender temper and constitution of the heart and eyes by Nature , which is in some more , some lesse ; whence they are ready to receive impressions of griefe , and to make Expressions in tears , upon occasion of any pathetical objects : This being but a fruit of Nature , cannot be the spiritual sacrifices of God , acceptable unto him . 2. Not a meer worldly Brokennesse and grief of Heart , arising from some worldly ground or occasion , &c. Such as Jacobs grief for Joseph supposed to be torn in peeces , GEN. 37. 33 ▪ 34 , 35. Of David for Absalom , 〈◊〉 SAM. 18. 33. Of Rachel for her children , MAT. 2. 18. As streams of water wil not ascend higher then the fountain head whence they first tooke their rise : so these streams of worldly contrition , arising meerly from a worldly Principle , can never ascend higher then the world ; and in fine the sorrow of the world worketh death , 2 Cor. 7. 10. 3. Not any formal fained e hypocritical brokenness for sin , wch comes neerest to true Penitential brokenness , and is the livelyest sh●dow or picture of it , but no more : whereby a man may be first Convinced mightily of his sin committed : Secondly , Wounded and afflicted in Conscience deeply upon such conviction : Thirdly , Even forced voluntarily to confess the sin publickly before others for which he is perplexed : Fourthly , Brought to make some outward Satisfaction by Restitution of dishonest gain : Fifthly , And at last through extremity of anguish and horror of conscience be so swallowed up of utter despair , as to make away himself . All these were found in Iudas , who yet never found a true Brokennesse of spirit , Mat. 27. 3 , 4 , 5. But the God of Truth delights only in Truth and sincerity , abhorrs Hypocrisy . 4. But here understand only a true , gracious , p●nitential brokennesse of heart for sin , when the heart is kindly pricked , melted , humbled , and in bitternesse for sin , and finding no rest nor remedy in it self , nor in any created comfort , makes out only to Gods favor in Jesus Christ for support and ease : This is a proper fruit of that sweet Spirit of grace promised Zech. 12. 10 , 11 , 12. This is that godly sorrow that worketh repentance not to be repented of , 2 Cor. 7. 10. This is for substance , that Repentance unto life , Act. 11. 18. or an eminent branch thereof : And this was that Brokennesse of spirit which was upon David in p●…ning this Psalm , which he declares to be the acceptable sacrifices of God , Verse 17. This brokennesse of spirit in a child of God , may be considered either as it is ▪ 1. Habitual : viz. That habit of brokenness , tenderness &c. which is infused into the heart of the Regenerate at first conversion , which is called in the New Covenant an heart of flesh , Ezek. 11. 19. & 36. 26. The heart of stone noting that habitual hardness that is in carnal men : The heart of flesh , that habitual softness and brokenness that is in spiritual men . 2. As it is Actual ; viz. That exercise of brokenness and tenderness of heart for sin upon just occasions , as David reduced his brokenness into act upon his fall , &c. That is a brokenness impressed on us , this a brokennesse expressed by us . 3. In what sense is such a broken spirit here stiled The S●crifices of God ? Ans. This phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The sacrifices of God ] may bear a double interpretation ; viz. either first As denoting the singular excellency of this sacrifice of a broken heart : For its usual in the Hebrew tongue to add the name of [ God ] to a thing , to set out the excellency thereof ; as , the Mountains of God , i. e. exceeding high Mountains , Psa. 36. 6. Cedars of God , i. e. most tall Cedars , Psa. 80. 11. Rivers of God , Psa. 65. 10. Wrastlings of God , i. e. Great Wrastlings , Gen. 30. 8. Harps of God , Rev. 15. 2. &c. so here Sacrifices of God , i. e. most choyce , excellent Sacrifices . Or secondly As signifying the peculiar gratefulnesse and singular acceptablenesse of this sacrifice to God , above all the typical sacrifices of the Law , none of them all please God so wel as the broken and contrite spirit , this to God is the Sacrifice of sacrifices . Now this latter seems to be most clearly here intended . 1. Partly because a broken heart is here opposed to all Ceremonial sacrifices Verse 16 , 17. These God neither desires nor delights in , in comparison of a broken heart and Spirit . 2. Partly because this broken heart is here c●lled emphatically not only the sacrifice of God in the singular number ; but the sacrifices of God in the plural , to note that this f one Sacrifice of a truly broken heart hath in it the gratefulnesse of all sacrifices : with this one , God is better pleased , then with all others forementioned . 3. Partly because it is said by way of exegetical amplification in the latter part of this 17. Verse , A broken and contrite heart , O God , thou wilt not despise , which seemes to bee a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} less being spoken then was intended ; thou wilt not despise i. e. thou wilt highly esteem and account of it , it wil be most acceptable with thee . The words thus explaned , this Doctrinal Proposition is evident in them . Viz. A truly broken spirit is a most pleasing and acceptable sacrifice unto God . A broken spirit is not only grateful to the Saints themselves , refreshing both their souls and the souls of others , as a seasonable April shower doth the grass ; nor only delightful unto the very Angels of heaven , There is joy in the presence of the Angels of God , over one sinner that repenteth , more then over ninety and nine just persons that need no repentance , Luke 15. 7. 10. Upon which saith BERNARD , Delicia Angelorum sunt lachrymae poenitentium , The tears of Penitents are the delights of Angels ▪ But ( which is most of all ) a broken spirit is the delight of God himself , his most grateful sacrifices . This may be evidenced chiefly two ways . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That it is so . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Why it is so . 1. For the first , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That this is so : viz. That a truly broken spirit , is a most pleasing sacrifice unto God , may be cleared upon many Considerations . 1. A broken spirit is so pleasing to God , that he prefers this one alone to all Ceremonial sacrifices , and external Rites under the Old Testament whatsoever ; g For thou desirest not sacrifice , else would I give it : thou delightest not in burnt-offering : The Sacrifices of God are a broken spirit — Psa. 51. 6 , 17. There were many sacrifices under the Old Testament , The Burnt-offering , the Sin-offering , the Meat-offering , the Drink-offering , the Dayly Sacrifice &c. And these sacrifices were not only prescribed of God , but also in their kind and season accepted also of him , as 2 Sam. 24. 25. 1 Kings 18. 36 , 37 , 38. Notwithstanding God looked more at a penitential broken heart , then at all those . Therefore he saith elswhere , Rent your hearts and not your garments , Joel 2. 13. And no wonder : For 1. These were but outward Sacrifices , This of a broken spirit is inward . 2. Those were of dead creatures , dead beasts , &c. this of living men . 3. Those Typicall , this Reall . 4. Those would be of acceptance with God , but for a Season , till the incarnation of Christ , Heb. 10. 5 , 6 , 7 , 8 , 9. this will be gratefull to God , for ever , both under Old and New Testament . 2. A broken spirit is so pleasing to God , that God highly preferres it before all meer morall performances , or Pharisaicall perfections whatsoever : This is conspicuous in that eminent Parable of the Pharisee and Publican , Luk. 18. 10. to 15. where are remarkable , 1. The Devotion they performed , they both went into the Temple to pray . 2. The manner of their performance , The Pharisy was upon tiptoes with God , Negatively disclayming a manifold guiltinesse , God I thank thee that I am not as other men are , extortioners , &c. he borrowes Gods name , pretending to thank him , intending to praise and appla●d himself . Affirmatively , assuming to himself a manifold vertuousnesse , I fast twice in the weeke , &c. But the poor Publican performeth his Devotion in a farre other manner , he stood a farre off , as afraid to draw neere into the presence of God : he would not so much as lift up his eyes to heaven , as unworthy to look towards Gods glorious habitation : he smote upon his brest , as sore broken and displeased at himself for his own o●●ences ; and said , God be mercifull to me a sinner , as apprehending no sufficient remedy , against his deep sinfull misery , but only divine Mercy . Thus the Pharisy wholly exalted himself , the Publican wholly debased himself : The Pharisy only praised himself , the Publican only dispraised himself : The Pharisy only justified himself , the Publican only condemned himself , 4. But in the close , see the testimony of Christ touching their acceptance , I tell you this man went down to his house justified rather then the other h i. e. justified and not the other . Oh how happy are they that partake of Gods justification , Psal. 32. 1. 2. To be justified of God is a fruit of his highest acceptation . This acceptation was the Priviledge of the broken-hearted Publican , when the cracking Pharisee with all his morall and legall perfections , without true Contrition , was rejected . 3. A broken spirit is so pleasing to God , that God hath a peculiar and especiall respect therunto . Thus saith the Lord , The heaven is my Throne , and the earth is my foot-stoole , where is the house that ye build unto mee ? and where is the place of my rest ? For , all those things hath mine hand made , and all those things have been saith the Lord : but to this man will I looke , even to him that is poore and of a contrite Spirit , Isai. 66. 1 , 2. God lookes upon him that is of a poore and contrire spirit , not only with a look of bare intuition , for so he lookes upon both the evill and the good : but with a look of smiling favour and acceptation , called the lifting up of the light of his countenance , Psal. 4. 6. now where God thus lookes , he likes , he notably loves . So it s said , God had respect to Abel and to his offring , Gen. 4. 4. i. e. God approoved it , accepted it , was well-pleased with it . Thus God respects and accepts a broken-heart . How great respect had God to Josiah and his brokennesse of heart , saying , Because thine heart was tender , and thou didst humble thy self before God , when thou heardest his words against this place , and against the inhabitants thereof , and humbledst thy selfe before me , and didst rend thy clothes , and weep before me , I have even heard thee also saith the Lord , 2 Chron. 34. 27 , 28. How great respect had God to King Manasses , ( that Monster of wickednesse , ) & to the brokennesse of his spirit , for when he was in affliction , he besought the Lord his God , t and humbled himself greatly before the God of his fathers : And prayed unto him , and he was intreated of him , and heard his supplication , and brought him again to Jerusalem into his Kingdome , 2 Chron. 33. 12. 13. In a word what respect had Christ to the penitent womans brokennesse of spirit , when he so commends her entertainment of himself with Tears , washing of his feet with them , wiping them with the haires of her head , &c. before the Pharisies entertaining of him with all his dainties and Complements , Luk. 7. 36. to the end . Now all this respect which God so peculiarly manifests to brokennesse of spirit , makes it cleare that a broken spirit , is Gods most gratefull Sacrifice and delight . 4. A broken Spirit is so pleasing to God , That he rankes a broken spirit , a tender fleshy heart , a spirit of mourning , &c. among the rarest expressions of his speciall grace and favour promised to his Church : Therefore where God promiseth , To be to his people a little Sanctuary in the Countries where they shall come — Their gathering again , — The Reformation of the Land — Onenesse of heart — Newnesse of spirit , &c. he addeth , And I will take the stony heart out of their flesh , and will give them an heart of flesh — Ezek. 11. 16. to 21. And elsewhere , after other promises God saith , Then will I sprinkle cleane water upon you , and ye shall be clean , from all your filthinesse and from all your idols will I cleanse you . A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and I will give you an heart of flesh , Ezek. 36. 24 , 25 , 26. &c. yea when those Evangelicall blessings are promised to the House of David and inhabitants of Jerusalem , The spirit of Grace and of Supplication ; it is added , And they shall look upon me whom they have pierced , and they shall mourne for him , as one mourneth for his only son , and shal be in bitternesse for him as one that is in bitternesse for his first borne , &c. Zech. 12. 10. &c. Where , brokennesse of Spirit for the sins that broke and pierced Christ , is expressed under the notions , of Mourning as for an only son , of being in bitternesse as for a first borne ; of great mourning as of Hadadrimmon in the valley of Megiddo , where good Josiah was slain . — Now why should this brokennesse of spirit be thus ranked among Gods choice promised blessings , if the Lord had not choyce thoughts and account thereof ? 5. A Broken spirit is so gratefull to God , That himselfe undertakes it to be the peculiar Physitian to heale , bind up , revive , and comfort poore broken hearts and bleeding soules . He healeth the broken in heart , and bindeth up their wounds , Psal. 147. 3. He bottles up their teares , and their sighing is not hid from him . He dwels in the high and holy place , with him also that is of a contrite and humble spirit ; but to what end ? To revive the spirit of the humble , and to revive the heart of the contrite ones , Isai. 57. 15. Griefe and sorrow kills , joy and comfort revives . It s true God sometimes sets off the beauty of his own sweet Comforts , by the darksome shadow of trouble of spirit and broken bones inflicted upon us ; he casts down , that he may lift us up : he crusheth , that he may consolate us : yea he kills us , that he may more gratefully revive us ; as one said . Dejicit , ut relevet : premit , ut solatia praestet : Enecat , ut possit vivificare Deus . Still the scope and intendment of God is the swathing up of broken bones , the sweetning of the embittered spirits of his people . This the very office of Jesus Christ himselfe , The Lord hath annointed me to preach good tidings unto the meek , he hath sent me to bind up the broken-hearted , — to comfort all that mourn . To appoint unto them that mourn in Sion , to give unto them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heavinesse , Isai. 〈◊〉 . 1 , 2 , 3. Compared with Luk. 4. 18. k Happy teares which Christs hand shall wipe oft : happy wounds , which Christs blood shall close again ; happy brokennesse of heart , which Christ shall bind up , &c. behold how God , how Christ loves a broken heart . 6. Finally a truly broken spirit is so acceptable to God , That he is pleased to select and single out the broken heart , the poore and contrite spirit , for his peculiar habitation , and for the place of his rest . Where is the place of my rest ? saith God . Himself answereth , To this man will I looke , even to him that is poore and of a contrite spirit , as if he should say , here is my rest , here will I place mine eye and heart , here will I repose my self and dwell , Isa. 66. 1. 2. But more clearly , elsewhere ; Thus saith the high and lofty-one that inhabiteth eternity , whose nam● is holy , I dwell in the high and holy place , with him also that is of a contrite and humble spirit , Isai. 57. 15. God will not dwell with the proud , hard , impenitent , unbelieving heart , yet will dwell with the contrite and humble spirit : What ? God dwell there ? how deare is such a heart to God ? It is not said Saints or Angels shall dwell with such , though they are sweet companions : Not Peace , Joy , Comfort , Life , Grace , Holinesse , Happinesse , &c. shall dwell there , though these are deare delights , able to change the blackest midnight into a smiling morning , a very Prison into a Pallace , and the vale of the shadow of death , into a mountain of life and joy : But i●s said , that the High and Lofty One that inhabits eternity , will dwell with him that 's of an humble and contrite spirit . Oh how doth the highest God descend , how doth the lowest heart ascend in such an inhabitation ! The broken heart saith with the Centurion , Lord I am not worthy thou shouldst come under my roofe ; much lesse that thou shouldst dwell there . 11. Thus much of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , That a broken spirit is a most pleasing Sacrifice to God . Now passe we to the second particular , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Why a truly broken spirit should be so gratefull Sacrifices to God ? This may be opened both Negatively and Affirmatively . Negatively , this gratefulnesse of a broken spirit , ariseth not from any merit , or any degree or shadow of merit that may be imagined to be l in a broken spirit , ( as the Popish merit-mongers do commonly suggest when they treat of this Theame of brokennesse of heart . ) For though ou●heads were waters , and our eyes fountains of tears , Jer. 9. 1. Though wee should eat ashes as bread , and mingle our drinke with weeping , Psal. 102. 9. though all the night long we should make our bed to swim , and water our couch with tears , Psal. 6. that our eyes were dim with griefe , our cheeks furrowed with sorrow , and our very moysture turned into the droughts of Summer , Psal. 32. 4. yet when all 's done , we are but unprofitable Servants , what have we done more then duty ? nay for ground , manner , and end of all our penitentiall mournings for sinne , doe we not come short of duty ? alas for us , ipsae Lachrymae sunt Lachrymabiles &c. we had need to weeep over our teares , sigh over our sobs , mourne over our griefes , be broken for our brokennnsse , and to repent over our very repentance ; not that these duties are performed by us , but that they are performed no better , when we doe our best , so much flesh adheres to all . We read of Davids broken bones , but we read not of his merit : m we read of Peters bitter teares for his sin , but we read not a word of their satisfaction , that must be left for ever to the blood of Christ . Affirmatively , a broken spirit is a most gratefull sacrifice to God , because , 1. A broken spirit is a spirituall sacrifice . Herein not the bodies or blood of dead bruit-beasts , but the spirit i● selfe of ●…g and reasonable man , even his very heart and soule is sacrificed to God ; ( and the spirit of one man is better then all the beasts and earthly creatures in the whole world : ) And the spirit of man offered , is not his spirit as stony and carna●… , but as broken and spiritualized with godly sorrow and repentance ? The spirit is the best of man , a broken spirit is the best of spirits . Now God insists much upon the spiritualnesse of his sacrifices and services , he specially calls for the heart , My son give me thine heart , Pro. 23. 26. all the Gospell-sacrifices , which are acceptable to God in Christ , they are spirituall Sacrifices , 1 Pet. 2. 5. living sacrifices , I beseech you therefore brethren , by the mercies of God , that ye present your bodies a living sacrifice , holy , acceptable to God , which is your reasonable service , or , your service according-to-the-Word , Rom. 12. 1. God himselfe is a spirit , and will be worshipped in spirit , Joh. 4. 24. and the more the spirit of man is spiritualized , the more it becomes both like God , and liked of God . 2. A broken spirit is a true and sincere spirit . It doth not hypocritically cover its sin like Adam , Job . 31 , 33. or spare any iniquity as Saul did Agag , &c. But like a broken vessell , le ts all runne out , ingenuously spreads open all its own vilenesses before the Lord , takes the shame of all upon its own face , le ts all lye loose ; As water , myre , stones , heterogeneals which were inseperably congealed in a hard bound frost , yet they all lye loose when there comes a kindly thaw : so the heart that was once congealed in the mire and dregs of sin , when with penitentiall brokennesse it is kindly thawed and dissolved , sins that stuck fastest in the soule lie loose , the spirit longs to be rid of them all , as here broken-spirited David lamented both originalls and actualls , he spares not even his foulest and shamefullest miscarriages , would be thoroughly purged from all , Psal. 51. 2. 7. Thus Paul after he became a man of a broken spirit , freely rips up his foulest enormities , confesseth he was a blasphemer , and a persecutor , and injurious 1. Tim. 1. 13. elsewhere he saith , I verily thought with my self , that I ought to do many things contrary to the name of Jesus of Nazareth . Which thing I also did in Jerusalem , and many of the Saints did I shut up in prison , having received Authority from the chiefe Priests , and when they were put to death I gave my voice against them , and I punished them oft in every Synagogue , and compelled them to blaspheame , and being exceedingly mad against them , I persecuted them even unto strange Cities , Act. 26. 9. 10. 11. And it is observeable how Gods promise of an heart of flesh , is coupledwith the promise of sprinkling clean water upon his people , of cleansing them from all their filthinesse and from all their uncleannesses , Ezek. 36. 25. 26. 29. An heart of flesh , and uncleannesses , cannot peaceably lodge together ; it would sincerely abandon all : n is in bitternesse for all , and taketh pleasure in that bitternesse : Counterfeits not trouble for sin like the Pharisies with their sower disfigured faces , Math. 6. Squeezes not out a few crocodiles tears , &c. but his very soule bleeds , and his eye trickles down with teares in secret , powring out complaints into the bosome of God , when no eye but his sees . Ille dolet verè , qui sine teste dolet . Now God calls for uprightnesse , walk before me and be thou upright , Gen. 17. 1. he loves sincerity and Truth in the inward parts , Psal. 51. 6. and Nathaniel is prized and commended of Christ for a True Israelite indeed , because in him there was no guile , Joh. 1. 27. 3. A broken spirit is a gracious spirit . It s part of the Grace promised in the Current of the New Covenant , Ezek. 11. 19. &c. and 36. 26 , 27. &c. its one fruit , and that a Principall one of the spirit of grace promised , Zech. 12. 10. &c. Consequently its part of that precious image of God consisting in true holinesse , Eph. 4. 24. and a rich linke of that admirable chain of o grace about the Churches neck , Cant. 4. 9. And therefore God is much taken with a truly broken heart , he cannot chuse but accept and prize his own Graces in us , love his own image , and the reflexive rayes of his own beauty upon us . Christ pathetically professeth to his Church as much ; Thou hast ravisht my heart , my sister my spouse ; thou hast ravisht my heart with one of thine eyes , with one chain of thy neck . The smell of thine oyntments is better then all spices , — the smell of thy Garments is like the smell of Lebanon , Cant. 4. 9. 10. 11. 4. A truly broken spirit is also a believing spirit . Faith and repentance are inseparable twins , bred together in one and the same sanctified womb of the converted Soule . Faith first is in us in order of nature at least , but actuall Repentance is apt first to appear : as sap and life are first in the root , yet buds leaves and fruit first discover themselves in the branches . They shall look upon me whom they have pierced : ther'e 's faith , for with what other eye can they behold Christ crucifyed ? And they shall monrn for him , &c. ther 's brokennesse of spirit resulting from it , Zech. 12. 10. There is an hard Question in Divinity , whether Faith be not part of Repentance ? p Thus some Resolve , If Repentance be considered largely for the whole worke of Conversion , so faith is comprized in it : if strictly , so it is the cause thereof . however they are neerly allyed , Sister-graces . Now faith wonderfully pleaseth God , Heb. 11. 5 , 6. hence that we read of such a Catalogue of Faiths Triumphs , and glorious atchievments in that Chap. Faith most highly honours God , and God highly honours faith . Faith clasps fast hold of Jesus Christ , as its peculiar object , and comes into the presence of God with Christ crucified in its Armes , urges his person and passion , as sinnes propitiation ; Counts all self-righteousnesse losse and dung , in comparison of Christs righteousnesse , Phil. 3. 7 , 8. this , this is that which so singularly pleaseth God ; in as much as the person of Christ is most deare to God , his beloved son , Math. 3. 17. the son of his love , Col. 1. 13. his only bogotten son , Joh. 3. 16. in whom he is well pleased , Math. 3. 17. yea in whom his soule delighteth , Isai. 42. 1. and the passion of Christ , is an odour of a sweet smell to God , Eph. 5. 2. 3. no pillar of most fragrant incense or perfume , is any way comparable thereunto . Thus brokennesse of spirit intwisted with faith , and faith fast linking it selfe to Christ , become most gratefull unto God . 5. Finally , a broken spirit is a self-debasing spirit . Can lay it self low before God , is vile in its own eyes . See this in severall persons ; The Pharisy and the Publican , both of them went up into the Temple to pray , but they went about the same work with farre different hearts ; The Pharisies was stony and unbroken , therefore he only exalts himself , cracks and brags of himselfe , justifies himself before all others : But the Publicans heart was fleshy and broken , and therefore vilifies himself , dejects , debases , and abhorres himself , Luk. 18. 10. to 15. See this in the selfe-same persons , comparing them with themselves being found in severall states and conditions . Paul before he was broken in heart , he was alive , Rom. 7. 9. stood much upon his native or acquired Priviledges , Phil. 3. 2 , 3. &c. but when once he was kindly broken , confesses all these things to be losse , yea losse and dung : and counts himselfe unworthy to be called an Apostle , 1. Cor. 15. 9. lesse then the least of all Saints , Eph. 3. 8. chiefe of Sinners , 1 Tim. 1. 15. now he vailes all his topsayles , sits down in the dust . Thus the Prodigall , when his spirit became broken , debases himself exceedingly , Father I have sinned against heaven and before thee , and am no more worthy to be called thy son , make me as one of thine hired servants , as if he had said , any , even the meanest of all relations to thee , is farr too good for me , Luk. 15. 18. 19. Thus the sinfull woman , when her heart was penitentially broken for sin , how she debases her self ; she addresses her selfe not to Christs head , but to his very feet , and there she fals a weeping , and with her tears she washes , with the hair of her head she wipes , with her mouth she kisses , and with her costly oyntment she annoynts his very feet , thought it honour enough for her , and her self exceeding happy , that she might have liberty to performe the very meanest and lowest services unto Christ , Luk. 7. 38. Oh an heart thoroughly broken for sin , is greatly out of conceit with its selfe , can lye downe in the dust at the foot of God , can be as any thing , can be as nothing that God in Christ may be all . Now the Lord greatly prizeth a q self-despising spirit , hath respect to such , Isai. 66. 1 , 2. will dwell with such to revive them , Isa. 57. 15. And how was the selfe-debasing Publican justified before the Pharisy ? Luk. 18. how was the selfe-debasing Prodigall entertained of his father , Luk. 15. 14. yea how was the self-debasing penitentiary commended and comforted by Christ ? Luk. 7. 44 , 45 , 46. who from this principle of broken-heartednesse were so mean and vile in their own apprehensions . Hitherto of the Doctrinall handling of this Observation , Now to the Practicall Application . Is a truly broken spirit , such gratefull Sacrifices of God ? Then how usefull is this Doctrine , both to Teach , To Try , To Exhort , and to Comfort us about this mystery of a broken heart . This may Teach and inform us , chiefly about these two things , 1. That there is a vast odds and disparity betwixt that account which God , and that which the world hath of a broken spirit . With God a broken and a contrite spirit ( as hath been shewed ) is most acceptable , beyond all Typicall Sacrifices , before all meer morall performances and Pharisaicall perfections , peculiarly respected of God , ranked among the choice and flower of promised blessings , the speciall cure of God , and the very Home and habitation of the Lord himself most high and holy : But on the contrary this brokennesse of heart is with the world , and the men of the world most unacceptable , is looked upon as a sad , mopish , melancholy disconsolate distemper ; alwaies contrary to their genius , who resolve to crown themselves with rose-buds , before they be withered , and to let no flower of the spring over-passe them ; who say with the rich foole , Soule thou hast much goods laid up for many years , eate , drink and be merry , Luc. 12. 19. &c. However the Saints know the world is grossely mistaken in this matter of brokennesse of spirit for sin , and while God himself counts it his Sacrifices , they can say r it is an wholesome brokennesse , a sweet bitternesse , a joyfull sorrow , and happy tears . 2. That an unbroken spirit an hard flinty adamantine heart is on the contrary most hatefull and abominable to God . A broken and contrite heart he cannot despise : an unbroken heart consequently he cannot but despise . Take a short view of 1. the nature of an hard heart , and 2. of the odiousnesse of such an heart to God . The nature of an heard heart ( which Scripture sometimes calls An heart waxing grosse , or fat , and so senselesse , Act. 28. 27. and often elsewhere , a stony heart , Ezek. 11. 19. and 36. 26. Hardnesse of heart , Mark . 3. 5. Hardnesse , Rom. 2. 5. &c. ) may be considered as it is hardened 1. Naturally , 2. Actually and accidentally , 3. Habitually , and 4. Judicially . 1. Naturally every mans heart is an hard heart ; a very stone , for intractablenesse and obduration . This is evident by the Tenour of the Covenant of Grace , wherein God first undertakes to remove the stony heart , before he give a fleshy heart , Ezek. 11. 19. — and 36. 26 , 27. therefore till God by supernaturall dispensation bestow a tender heart , every one by nature lyes under the curse of an heard heart . And this naturall hardnesse of heart is compared , not to the hardnesse of waxe , or brasse , or Iron or steele ( for though these be very hard , yet they become soft and malleable by the fire ) but to the hardnesse of a very stone , which will be sooner broken to powder then softned , as s Zanchy observes , so extreame is our naturall hardnesse . 2. Actually and accidentally , not only the hearts of naturall men , but also even of regenerate persons may contract some hardnesse , spirituall security and stupidity ; by not improving grace received , and other means for maintaining and encreasing of tendernesse of heart . Thus the Disciples believed not that it was Christ that walked on the Sea , because they had forgot the miracles of the loaves , and their hearts were hardened , Mark . 6. 52. This seemes to be an accidentall hardnesse , discovered in that act . 3. Habitually mens hearts are hardened in sin , when by many acts men are so accustomed to do evill that they cannot lay it aside ; no more then the black Moore his skin , or the Leopard his spots , Jer. 13. 23. This habituall hardnesse creeps and steales upon mens spirits through sins subtilty , which leaves behind it not only reatum , guilt , but also maculum , a stain , or spot : — lest any of you be hardened through the deceitfulnesse of sin , Heb. 3. 13. This hardnesse growes on by steps and degrees as Divines observe , viz. 1. Ther 's Suggestion of sin , 2. Acceptation of the Suggestion . 3. Acting the sin accepted , 4. Delighting in sin acted . 5. Habit and Custome in sin delighted in . 6. Necessity in sin accustomed . 7. Finally death the result of all . See Jam. 1. 14. 15. Every man is tempted when he is drawn away of his own lust and enticed . Then when lust hath conceived it bringeth forth sin , and sin when it is finished , bringeth forth death . Wherein observe these degrees ; 1. Lust within , which is the nursery of sin , and a Tinder to catch at all Temptations . 2. Drawing-away by it , viz. from God , 3. Entising , viz. unto evill . 4. Lusts corruption , viz. a delightfull accepting of the entisement , and consent of the will and heart thereto , &c. 5. Bringing forth of sin , viz. into act , and execution . 6. Finishing of sin acted , i. e. Going on in a course and custome of sinning , it being a further step , t as Calvin notes . 7. Death , the due wages of all . — The degrees of hardening in sin are thus reckoned up by u Bernard ( if he was author of that Book de Conscientia ) viz. 1. He that hath been accustomed to welldoing , falling to sin grievously ; Sin seems to him a burden so intolerable , as if in sinning he were going down to hell alive . 2. Of insupportable , in short time it becomes but heavy . 3. Of heavy , light , 4. Of lightsome , delightsome . 5. Of delightsome , desireable . 6. Of desireable customary . 7. Of Customary , excusable , 8. Of excusable , defensible . 9. Of defensible , matter of boasting ; To this height can nothing be added . Nothing so much exasperateth the Majesty of that dreadfull Judge as to sin , and securely to sin , and to boast of vices as though they were virtues . 4. Judicially mens hearts are hardened in sin , when they are forsaken of God and given up to their own obduration and the dominion of the Devill , that seeing they will be hard they shall be hard with a witnesse . Thus we read often of Gods hardening of Pharaoh's heart , Exod 4. 22. and 7. 3. &c. and that God hardeneth whom he will , Rom. 9. 18. Pharoah had many judgements upon him , but his hard heart was the most dreadfull of all his judgements . This was the Plague of his plagues : This the Plague of his Soule : This a Plague that would stick upon him to all eternity . But when God is said in his just judgement to harden mens hearts , we must understand it wisely , cautiously , w God hardens no mans heart by infusing any new wickednesse thereinto as the Manichees wickedly imagined . See Jam. 1. 13. For then God should be the Author of sin , ( which were blasphemous once to think . ) But God hardens the heart 1. By x withdrawing or denying to the heart his softning grace , ( which he is not bound to give , ) whereby the heart might be restrained from sin ; which grace being denyed , the sinner hardens his own heart by his own inward pravity : as when an owner denies to prop up or repaire a ruinous , reeling house , the house falls by its own ponderousnesse . Thus Divines make God , Causam removentem prohibens , a cause removing the impediment , of such sins , as men rush upon when their hold-back is removed . 2. By Delivering men up to the swinge of their own lusts , and the dominion of Sathan . Compare these places , Psal. 81. 11 , 12. Rom. 1. 26 , 27 , 28 , &c. 1 King. 22. 22 , 23. Joh. 13. 26 , 27. in such case God saith , he that is filthy let him be filthy still ; he that is hard-hearted let him be hard-hearted , &c. 3. By giving men means of restraint , which falling upon hearts thus forsaken of God , exasperate and enlarge them the more in all wickednesse with violence and greedinesse : as the stopping or damming up of a violent torrent , makes the streams thereof the more impetuous ; not that these restraints provoke to sin properly and formally in their own Nature : but occasionally and accidentally only through hard-hearted mens abuse . Thus the Law irritates sin , works in them all manner of co●…piscence , Rom. 7. 8. Thus the Prophets and Ministers of the word , harden some men accidentally , Isai. 6. 9 , 10. with Act. 28. 26 , 27. which soften others : as the same Sunne which softens wax , hardens elay ; the same heavenly heat which makes a garden of flowers smell more fragrantly , makes sinks or dunghills sent more loathsomely , 4. By denying unto hard-hearted men even those means of restraint , after those means have been thus miserably abused ; but wholly leaving them to the Calamity of their own waies . See Hos. 4. 14. Thus much in briefe of the nature of Hardnesse of Heart . Now in the next place , consider how odious an hard heart is to God , and consequently how odious and burdensome it should be to all Gods people . The hatefulnesse and odiousnesse of an hard Heart to God appears plainly in divers respects , viz. In that he 1. Forbids it , 2. Grieves at it , 3. Brands it , 4. Threatens it ; and 5. Plagues it . Take a taste of all these out of the word . 1. God forbids it in his word ; cryes , harden not your hearts , — See Psal. 95. 8. Heb. 3. 8. 15. and 4. 7. What God forbids is displeasing and hatefull to him . 2. God much layes to heart the hardnesse of mens hearts . Jesus Christ looked round about upon the Pharisies with Anger , being grieved for the hardnesse of their hearts , Mark . 3. 5. And after his Resurrection he upbraided his own Disciples for the hardnesse of their hearts , in that they believed not them that had seen Christ after he was risen , Mar. 16. 14. yea God professeth he was grieved with hard-hearted Israel for 40. yeares together , Heb. 3. 8 , 9 , 10. 3. God brands hardnesse of heart with such notes of infamy and disgrace , as discover his great detestation thereof . Among many other passages hardnesse of heart is accounted of God a fruit and proper effect of sin : Lest your hearts be hardened through the deceitfulnesse of sin , Heb. 3. 13. such as is the cause , such is the proper effect , both abominable to God . Hardnesse of heart is accounted a great sin it self , whereby God is much tempted and provoked , Heb. 3. 8 , 9 , 10. The depth of a mans naturall misery under sin is laid down under the Notion of having a stony heart , Ezek. 11. 19. 20. and 36. 26 , 27. The height of Pharoahs sin is comprized under his hardnesse of heart , Exod. 14. 4. Yea hardnesse of heart is a cause of sin y of any the foulest abominations ; what Temptation of the Devill will not an hard heart swallow down , what horrid impieties will not an hard heart rush furiously upon ? See that passage 2. King. 17. 14 , &c. This is as a wicked Devill that brings along many other devils with it , to possesse the soule . More especially it brings forth the cursed fruits of 1. Wofull impenitency , an hard heart cannot , will not , repent , 2 Chron. 36. 13. Rom. 2. 5. 2. Wilfull Rebellion , pride and obstinacy against God , Dan. 5. 20. Nehem. 9. 16 , 17. 29. Jerem. 7. 26. Ezek. 3. 7. 3. Wofull and damnable unbeliefe , Act. 19. 9. Mark . 6. 51 , 52. and 8. 16 , 17 , &c. and 16. 14. Heb. 3. 8. 11. compared with ver. 18. 19. 4. God threatens hardnesse of heart with sad and heavy Comminations , as Pro. 28. 14. and notably , Pro. 29. 10. Jer. 19. 15. but most remarkably , Heb. 3. 8. to 12. Gods threats argue evidently Gods wrath against it . 5. Finally , over and beyond all this , God plagues hardnesse of heart with dreadfull judgments , who ever hardened himselfe against God , and prospered ? Job . 9. 4. 1. What Temporall vengeance inflicts hee for hardnesse of heart ? as upon Pharaoh and the Egyptians , who after all their plagues for hardning their hearts against God , were at once intombed in the Red-Sea , Exod. 14. upon Israel , for their hardnesse of heart not suffered to enter into Gods rest , to enjoy the promised Canan , Heb. 3. 8 , 9 , 10 , 11 , &c. and afterwards , they that came into the promised Land , for this wickednesse were removed out of Gods sight , 2 King. 17. 14. with 18. How terrible was that vengeance of God upon Nebuchadnezar hardned in his pride ? Dan. 5. 20 , 21 , read it , and tremble at it , 2. What Spirituall wrath doth God poure out upon hard hearts ? giving them up to utter obduration , as in Pharoah , Exod. 4. 22. and 7. 3. and in others , Joh. 12. 40. 3. Finally , what eternall vengeance do hard hearts here treasure up unto themselves against the day of wrath ? — Rom. 2. 5 , &c. Doubtlesse if God thus forbid , thus lay to heart , thus brand , thus threaten , and thus plague , an hard heart : an hard heart , be it never so pleasing to man , or gratefull to Sathan , yet it is most hatefull and abominable to the great heart-searching God : How wofull their condition that lye under the plague of an hard heart ! How happy they that are delivered from it ! This may serve to put us all upon the Tryall and Examination of our hearts and spirits whether they be broken or no ; that so we may discover whether they be the gratefull Sacrifices of God or no ? which of us would not be glad that our hearts and spirits might be truly acceptable to God ? then let us diligently inquire whether they be truly broken and contrite . The stresse of our Comfort will peculiarly lean upon this basis of penitentiall brokennesse ; if our hearts be actually broken this day , what an Odour of a sweet smell shall they be to God in Christ ? if they be habitually broken , how pleasing shall they be to God continually ? but all will depend upon this , that they be kindly broken and softened as Davids was . But how may we discover whether our hearts and spirits be truly broken and contrite ? Answ. Principally 2. waies , 1. By the Concomitants or Companions of a broken spirit . 2. By the Adjuncts or Properties thereof . 1. By the Concomitants or Companions attending upon a broken spirit , Noscitur ex comite , qui non dignoscitur ex se , oft-times a man is known by his Companions , more then by his own Conditions . All the graces of the spirit are spiritually concatenated and linked together : but some graces being more peculiarly homogeneall and neer of kin to one another , are more immediately coupled and associated , and such do mutually descry and discover one another . Now these are the usuall and famliiar Companions of true brokennesse of spirit , and tendernesse of heart , viz. 1. A Spirit of Prayer and Supplication . A broken spirit is a praying spirit , they usually go together , they are promised together , I will powre — the spirit of grace and supplications , and they shall look upon me whom they have pierced , and they shall mourn for him , &c. Zech. 12. 10. to the end . They are performed together ; when the heart of the Prodigall sonne was touched and broken for his lewd courses , presently he resolves upon praying , I will go to my Father and say to him , Father I have sinned against heaven and before thee Luk. 15. 18. Saul ( who afterward was called Paul ) was no sooner dismounted , struck to the earth , and his heart humbled and broken at his first Conversion by Christs immediate voice from Heaven , but Christ gives this character of him , Behold he prayeth , Act. 9. 11. this was worth beholding , and considering indeed , that a persecuting Saul , should so soon become a praying Saint . Yea Jesus Christ himself being so broken and abased in his spirit with surrounding sorrow in his agony , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he prayed more fervently , Luk. 22. 44. then he did as it were bend all his nerves , intend the utmost activity of his spirit , to wrastle with his heavenly father , the Apostle saith , he offered up Prayers and Supplications with strong crying and teares , Heb. 5. 7. Some writings cannot be read but in water , and those Petitions of believers which are indited by the spirit with sobs and groanes , and swimming along towards God in streams of teares , how legible and available are they with God ? The spirit it selfe helpeth our infirmities . — See Rom. 8. 26. No spirit can sigh and groane , can weep and mourn , can tug and wrastle with God like a broken spirit . Such a spirit , not so much prayes to God , as powers out it selfe , and all its desires into the bosome of God . See Psal. 102. Title of the Psal. Such a spirit prayes importunately , pathetically , powerfuly : of all frames of Soule , this melting broken frame of spirit is z most ingenuous eloquent and potent in prayer , fetches arguments from the best to picks , Gods nature , Christs merit , Covenant , promises , &c. fils it self full of them as a vessell with new wine ; urges , darts them up vigorously , pursues the Lord , will let him have no rest , will have no nay , resolves like Jacob not to let him go , till he reach out a blessing . Reflect now upon thy self ô Christian , where is thy Spirit of Supplication ? Where those mighty unutterable groanes and desires ? where those wrastlings , &c. doest thou not know what a spirit of prayer meanes ? neither doest thou know what a broken spirit meanes . 2. Humility . A broken spirit is an humble spirit , low in its own eyes , thinks worse of it self then of any others , or then any others can think of it ; can preferre the meanest Saint before it selfe , counting it selfe the least of Saints , if a Saint at all , &c. But to this man will I looke , even to him that is poore , and of a contrite spirit — Isai. 66. 2 , Poverty of spirit and brokennesse of spirit , are familiar companions . Again God saith — I dwell in the high and holy place , with him also that is of a contrite and humble spirit , — Isai 57. 15. Here Humility and Contrition of Spirit are Associates . A proud , self-rich , self-full spirit is very inconsistent with a broken spirit , the Angel of the Church that proudly bragged , that he was rich , and encreased with goods , and had need of no thing ; was as farre from brokennesse of heart , as he was from apprehensivenesse of his own misery , not knowing that hee was wretched and miserable and poore and blind and naked , Rev. 3. 17. Where now is thine humility and spirituall poverty ? if thou beest hardened in spirituall pride , self-conceit , &c. how should a broken spirit lodge in thy brest ? 3. Love to Jesus Christ . A broken spirit is a tender affectionate loving spirit , and the love of such a spirit flames out most ardently towards Christ . Oh it entirely loves Christ , that loved it , prayed for it , bled for it , dyed for it , and washed it from its sin in his own blood , Gal. 2. 20. Rev. 1. 5. how it esteemes , affects , embraces the Lord ! saith , thou art my portion in the land of the living — whom have I in heaven but thee ? and in earth ther 's none that I can desire besides thee ? — All things are but losse and dung to the wining of Christ , Phil. 3. one Christ is worth ten thousand worlds , &c. See how strong the love of that penitent broken-hearted woman was to Christ . Her bathing his feet in her tears , wiping them with her hairs , kissing them with her mouth , and annoynting them with costly oynment , palpably proclaime her love to Christ , and Christ himself testifies , that she loved much , Luk. 7. 37. 38. 44. to 49. she could not chuse , for Christ had loved her much ; he forgave her her sins which were many , and she gave him her affections and teares which were many . No wonder that a broken heart is a Christ-loving-heart ; for , its Christ that gives the broken heart ; Zech. 12. 10 , 11. its Christ that loves , comforts , and binds up the broken heart , Isai 61. 1 , 2 , &c. with Luk. 4. 18 , 19. ther 's much of Christ in the broken heart : how then can a broken heart chuse but be endeared to Christ ? As the soaking April showers make the fields send forth a sweet smell , or as the bruising of Camomil makes it the more fragrantly odoriferous : so Christ softening and bruising the heart , makes the heart expresse a sweet fragrancy of love to him . See now what tender affection thou bearest to Jesus Christ , to his Person , presence , office , Honour , Ordinances , image in his members , &c. if thou wouldst read brokennesse in thine heart . 4. Obedience . A broken spirit is a dutifull tractable obedientiall spirit . Thus these two are coupled together , — And I will give them an heart of flesh , ( ther 's brokennesse of spirit ) That they may walke in my Statutes and keep mine Ordinances and do them , ( ther 's obedience associated to brokennesse of heart , ) Ezek. 11. 19 , 20. and the like Ezek. 36. 26 , 27. softned waxe will receive any impression ; melted mettle will runne into any mould : thus a melted softned heart , will bend and bow as God will have it : Then a Persecuting Saul can say , Lord what wilt thou have me to do ? Act. 9. 6. as if hee should say , Lord do but thou command , I am ready to obey . Then the betrayers and murderers of Christ can say , men and brethren what shall we do ? Act. 2. 37. as if they had said , we see we are undone in our selves by our sins , but now we are ready to take any course for remedy , which the Lord by you shall prescribe . Such an heart is fixed and resolved upon all dutifull compliance with Gods commands : can say as a Augustine , Lord give me ability to do what thou commandest , and then command me whatsoever thou pleasest . Hast thou such a flexible dutifull spirit ? a broken spirit is an obedient spirit . But an hard heart , like a stone , will not bow or bend , may sooner be ground to powder . Hardned Pharoah professed , he would not let Israel goe , Exod. 5. 2. Hard-hearted Manasses and the people would not hearken to Gods messages , 2 Chron. 33. 10. The stubborn and stony spirited Jewes , tell Jeremiah plainly , As for the word that thou hast spoken to us in the name of the Lord , we will not harken unto thee : but we will certainly do whatsoever thing goeth forth out of our owne mouth , — Jer. 44. 16 , 17. 2. By the Adjuncts or Properties of a truly penitentiall broken spirit , we may further discover whether our spirits be broken , and thereupon the gratefull sacrifices of God . Among the many Properties that might be insisted upon , take a taste of these few that follow . 1. A broken spirit grieves and mourns for the sins of others , especially for the publique abounding sins of the times wherein it lives . A soft heart is like the moist elements water and ayre , which are very hardly kept in and contained within their own bounds ; it satisfies not it selfe onely within the bounds of its owne sins to lament them , but runnes abroad also in lamentations for others . This as b Augustine expresseth it , is pia tristitia , & beata miseria , i. e. A pious sorrow , and blessed misery to be afflicted for , not to be intangled with others vices , &c. Thus that Phoenix-King Josiahs heart was tender , and he mourned and wept and rent his clothes for the sinnes of the land . 2 Chron. 34. King David was a man after Gods owne heart , and his heart was habitually tender and broken , and how was he affected and afflicted at the sins of others , I beheld ( saith he ) the transgressors and was grieved ; because they kept not thy Word , Psal. 119. 158. And againe , Horror hath taken hold upon me : because of the wicked that forsake thy Law , Psal. 119. 53. And yet further , Rivers of waters run down mine eyes , because they keep not thy Law , Psal. 119. 136. Mark , Josiah's heart was tender , he humbled himselfe before God , he rent his clothes , and wept before the Lord . David expresseth his grief , horror , and rivers of tears , and both for others sinnes . Here , Right Honourable , you may see in these two gracious Kings , that it 's a beame of true honor and nobility becoming Peers , or Princes , to have broken spirits , that can relent for others offences . And this is the Periphrasis of those tender-hearted Saints in Jerusalem , — Men that sigh , and that cry for all the abominations that are done in the midst thereof , Ezek. 9. 4. Whereas an hard heart troubles not it selfe at others sins , but rather doth the same , and takes pleasure in them that do them , Rom. 1. 32. How is thine heart affected at others sins , especially at the horrid impieties of these times , where 's thy griefe , thy horror , thy sighs , thy cries , thy rivers of tears in secret ? &c. 2. A broken spirit hath clearest and saddest apprehensions of its own sinfulness ; if others sins be motes , it s owne are beams ; if others be molehills its owne are apprehended as mountaines . The sins of others are bitter , but its owne sins are very c wormwood , and the gall of bitterness . The eyes of such , like the Cherubims faces , 2 Chron. 3. 13. are inward and most intent upon themselves . They know that in themselves that is in their flesh dwells no good , Rom. 7. 18. but by nature , a meere Randezvouz , sink , Sodome and Hell of all sinne : Originall sin being seminally , potentially and dispositively , all sins ; consequently all imaginations thoughts words works in that state only evill continually , Gen. 6. 5. and if brought into a state of grace still seeing another law in their members warring , &c. Rom. 7. 23 , a body of death , Rom. 7. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that casily-encompassing sin , Heb. 12. 1. whence not onely innumerable swarms of errours , infirmities , &c. and that in the best and most spirituall duties do surround them , but too often grosse lapses overturne them . These things sadly pondered , deeply wound and perplex broken spirits ; so that they are pricked in their hearts , Act. 2. 36. they mourne , and are in bitterness , Zech. 12. 10 , 11. Their very bones are as it were broken , Psal. 51. and they dolefully groane out with the Apostle , oh wretched men that we are , who shall deliver us from the body of this death , Rom. 7. 24. For these things what sighs , sobs , tears and sorrowes do they powre out before the Lord . c Softness of heart making them most sensible of their own corruptions , which while their hearts were hardened they little regarded : as blots run abroad and seem biggest in wet paper : when the cockatrice egge is crushed , it breaketh out into a viper , Isai. 59. 5. the viper formerly hid and undiscovered , then appeares : Thus when the carnall heart is crushed and bruised , then the toads , snakes , vipers and vermin of sin are evidenced , which till then were not imagined to bee there . Philosophers have a maxime , grave non gravitat proprio loco , An heavy thing is not felt heavy in its owne place , as water in the sea ; but a little of that water out of its proper place is more heavy then can be borne : whilst the heart is in its hard sinfull state , it s in its element , in its owne naturall place , sin is no burden : but when the heart becomes spiritually broken for sin , and is taken out of its naturall condition , then the insupportable load of sin is felt with a witnesse . Consider , is all sin bitter , thine owne sin most bitter : dost thou cast first stone at thy selfe ? &c. 3. A broken spirit is most perplexed at sin , as it is against God , as it is against Jesus Christ . To sin against so good a God , so sweet a Saviour , oh how this kills a broken spirit ! this stab'd David to the heart above all other consideratious , that hee had sinned against his God , Against thee , thee only have I sinned , — Psal. 51. 4. Against thee that hast made me , maintained me , loved me , delivered me , crowned me , redeemed me , &c. oh against thee , thee only ; what ? had not David sinned against Vriiah's life , by murdering him ? against Bathsheba's chastity , by uncleannesse : against his owne body , the Temple of the holy Ghost , by defiling it ? 1 Cor. 6. 18. 19. and against the honour of Religion , scandalizing Gods people , and giving great occasion to the enemies of God to blaspeame ? 2 Sam. 12. 14. All this is true , nor intended David to deny it , but to shew where the pinch of his griefe principally lay ; it went most of all to his heart that he had fin'd against such a God . And when the Jewes shall be re-implanted into their own stock , This shall most deeply pierce them , that they did so cruelly and causelesly pierce Christ . This shall bring them to mourn as for an only son , to be in bitternesse as for a first born , to a great mourning as in Hadadrimmon , &c. for Josiah that best of Kings ; to a particular private and serious mourning , every family apart , and their wives apart , Zech. 12. 10. 11 , 12. Hard hearts are chiefly troubled at feare , shame or punishment for sin : but nothing more melts a broken spirit then that it hath sinned against such matchless● love , spurned against melting bowels , and offended against such precious blood of such a Saviour : oh how it s pricked with Christs crown of thornes , how it bleeds over Christs bleeding wounds , and for its tearing open Christs side and heart , how it could teare its self in pieces ! 4. A broken spirit trembleth at Gods word , and at Gods Rod : when God speakes , and when God strikes . At Gods Word the broken spirit trembleth . But to this man will I look , even to him that is poore and of a contrite spirit , and trembleth at my word , Isai 66. 2. He trembleth at the promises , lest he should distrust them : at the d Threats , least he should despise them , and involve himself in them : at the Commands , lest he should disobey and violate them , &c. oh ther 's enough in the word of divine Majesty power and authority to make a Gyants heart to quake . Felix the Governour trembled before Paul preaching of judgment , &c. and Paul at that time but a poore Prisoner in chaines , Act. 24 , 25. Did Felix tremble slavishly ? how much more do the contrire spirits tremble f●lially . They that despise , scorne , oppose , blaspheme the word of God , how farre are they from true penitentiall Contrition ? At Gods Rod also the contrite spirit quakes . How did the repenting people of God in Ezra's daies , Tremble because of the great Raine ? Ezr. 10. 9. and this is the judgment of God that hath of late been most extraordinarily inflicted upon this Land , for which we are here trembling before the Lord this day : sure we have great cause to tremble , not onely at the plague of waters it self and the sad consequences of scarcity and dearth which may follow , but much more at the wrath of God that appears therein , and the sins of England the procuring cause thereof . Yea a tender heart trembles at the very shaking of Gods Rod , how did good Josiah's heart melt when Gods displeasure against his people did but hang in the threats ? 2 Chron. 34. 27. 5. Finally A broken spirit , humbled and wounded truly for sin , sets speedily and seriously upon a reall Reformation . Upon reformation both private and publike , as his place requires and as opportunity is afforded . Privately , A broken spirit is studious to reforme it selfe , to embrace a new course of life , which ( as e Luther observes ) is the best Repentance . The Prodigall humbled , reformes , goes to his father , bewailes and forsakes his former lewdenesse , Luk. 15. Saul humbled by the mighty hand of Christ at his Conversion , presently reformes , gives over persecuting of the Saints , and straightway preached Christ in the Synagogues , that he is the sonne of God , Act. 9. 20. After Peters heart was broken , and he had wept bitterly for his shamefull deniall of his Master , Mat. 26. 75. Luk. 22. 62. he so reformed himselfe in this particular , that we never after read that he relapsed into the same sin , yea we read our Saviours Prophecy of him that he should glorifie God by being himself crucified for Christ and his Truth , Joh. 21. 18. Publiquely ; A broken spirit is desirous also to reforme others . It is very remarkable in Scriptures that when Magistrates and Rulers became men of contrite and broken spirits indeed , they could not rest and terminate in Personall , but did proceed to publique Reformation in the Kingdome and Church wherein they lived . Thus Ezra hearing of the sins of the people of the land and of the Princes by unlawfull marriages with the Heathens , rent his garment and mantle , and pluckt off the haire of his head and of his beard , and sate downe astonyed , Ezr. 9. 1 , 2 , 3. ( here are notable symptomes how his spirit was broken for their sins : ) consequently both Ezra and the people weeping very sore , set upon Reformation , to put away all the strange wives and their children , and Ezra made them Covenant and sweare to God to do it , and after tooke course to have it done , Ezra . 10. 1 , 2 , 3 , 4 , 5 , &c. Thus good King Josiah , his heart being tender and his spirit melted at consideration of the peoples sinnes , he sets presently and vigorously upon publique Reformation , makes the Law of God be publiquely read , enters into Covenant with God to keep his Commandements and his Testimonies and his Statutes with all his heart , & with all his soul , — caused all that were present in Hierusalem and Benjamin to stand to it — took away all the abominations out of all the Countreys that pertained to the children of Israel , and made all that were present in Israel to serve , to serve the Lord their God ; and all his dayes they departed not from following the Lord , the God of their Fathers ; here was Reformation to purpose , 2 Chron. 34. 19. 27. 29. to the end of the Chap. Yea Mannasses himself ( that prodigious monster of wickednesse , 2 Chron. 33. 2. to 11. ) when in his affliction his heart was broken , so that he besought the Lord his God , and humbled himselfe greatly before the God of his Fathers , — Even then this Mannasses set upon publike Reformation ; for , he tooke away the strange Gods and Idols out of the house of the Lord , and all the Altars that he had built in the mount of the house of the Lord , and in Ierusalem , and cast them out of the City . And he repaired the Altar of the Lord , and sacrificed thereon peace-offerings , and thank-offerings . ; and commanded Judah to serve the Lord God of Israel , 2 Chron. 32. 12. 15. 16. Thus he 1. removed the abominations , which himselfe had erected , 2. restored the pure worship of God , which himself destroyed , and 3. commanded Iudah to serve the Lord God of Israel : who could have expected such a Reformation from Manasses ? his humbled spirit could not chuse but reforme . Then what Church and State need despaire of Reformation , if the Lord would but thoroughly humble and breake the hearts of Princes and Rulers , as he did Manasses ? Right Honorable , this in speciall concernes you , be pleased to consider these three ●amous Magistrates , how when their spirits were broken they speedily and se●iously testified the same in publike Reformations : get you broken hearts like them , you will r●●orme 〈◊〉 them . It 's true , you and the people have sworne and covenanted with God a publike Reformation according to the Word of God , &c. And God hath honoured you to lay some foundations of Reformation , for which we blesse God ; hoping that these beginnings will still be carried forward to perfection ; and that God will not despise the day of small things . Zech. 4. 10. But yet both Church and State still cry out for further Reformation , — how doth the Common-wealth groane under wofull oppression , injustice , and all manner of violence and wrong , as much , if not more then ever ? — O hasten to save the poore Kingdome from these destructive evills ! But how doth the Church of God , not onely groane , but even languish , faint and dye continually under those cursed diseases of error heresie , blasphemy , licentiousness , divisions , disorder and confusion , horrid Atheisme , and all manner of prophanness ? Are there not amongst us that say , we have no Church , no Ministry , no Ordinances : that oppose and deny the Scriptures , the immortality of the soule , the divinity of Christ , the deity of the Holy-Ghost , and almost all the fundamentals of Religion , yea and all visible outward Reformation ? Whither are wee falling ? should these things still pass on without controule , what Religion shall we leave to our posterity ? Can we redresse these distempers ? Ministers may preach , people may petition , and both may pray : but if you sit still , who are Heires of Restraint Judg. 18. 7. who bear the sword , and should not beare the sword in vain ; Rom. 13. where shall we have healing ? you have power to hinder , you have sworne to extirpate these evills , if they be not extirpated ; we may justly fear they will extirpate both you and us at last . Let it not be said of these lewd persons , as once of Elies sons , They have made themselves vile , but you restrained them not ; you know it 's an old maxime in Divinity , Qui cùm possit , non prohibet , jubet . He that can , but doth not hinder evill , commandeth it . God forbid you should contract such guilt upon your selves ; Besides these evills to be removed , are there not many necessary parts of Reformation wanting ? as the publike Confession of Faith , and Catechism , besides many things in Church-Government , & c. ? Oh that the perfecting of these might be accelerated ! oh gird on zeal , be valiant for the truth , accomplish the Reformation , imitate those broken-hearted Reformers ; never let it be said that you should come short of King Manasses . Be strong , and the Lord shall be with you . This Doctrine may serve to Exhort all persons that desire either this day or at any time hereafter to present the Lord with Sacrifices acceptable indeed , that they get and keep broken spirits . These are the Sacri●ices of God ; these he will not despise , but without these all your Prof●ssions , Prayers , Duties , &c. will be utterly rejected . But how shall we get and keep broken Spirits ? hic labor , hoc opus est . Her'e 's the difficulty . Answ. A broken spirit may be obtained and maintained . 1. By a due dependance upon God alone in Jesus Christ for a broken spirit , without God and Christ , thou canst not breake thine own heart , nor can all the world do it for thee , thou maist aswell think to hold the winds in thy fist from blowing , and the waves of the Sea from rolling up and down and roaring ; to span the vast Ocean with thy fingers ; to hold the huge globe of the Earth in the hollow of thy hand , and to stop the course of the Sun and Moon in the firmament : as to instill into thine own heart true penitential brokennesse . Only God gives repentance , 2 Tim. 2. 25. only God that made the heart , can melt and mend the heart . It 's his sole prerogative , both to take away the heart of stone , and to give an heart of flesh , Ezek. 11. 19. and 36. 26. 1. God can enlighten and convince the heart of its own hardnesse : 2. God can subdue and remove the hearts stoninesse . 3. God can infuse an habituall supernaturall tendernesse and 4. God can draw forth that habit into actuall relentings upon all good occasions ; this is his method . God alone can do all in this matter , rely only on him for it , as the sole author of it . 2. By a dutifull attendance upon Gods word in the powerfull Ministry of it : This is most quick and powerfull and sharper then any two edged sword , piercing even to the dividing asunder of soule and spirit , — Heb. 4. 12. Are our hearts iron ? the word is as fire , to ●o●●en and melt the iron : are our hearts stone ? the word is as an hammer to break the rock in pieces , Jer. 23. 29. This instrumentally made King Josiah's heart tender , 2 Chron. 34. 19. 27. This made the returned exiles to weep , Neh. 8. 9. This pricked Peters hearers in their hearts , Act. 2. ●6 . oh waite upon this word of God with a lively heart-searching Ministry ; oh tremble at this mighty working word of God , that can through God make an hard heart soft , and keep a soft heart tender . 3. By a frequent and serious consideration of our own and others sias . Others sins may break our hearts , as it is cleare in the case of Josiah , 2 Chron. 34. 19 , &c. of David , Psal. 119 , 53. 158. 136. of Ezra Ezr. 9. 1 , 2 , 3 , 4 , 5. and of those Mourners , Ezek. 9. 4. But our own sins may even grinde our hearts to powder , as appears here in David , Psal. 51. 3 , 4. 8. my sin is ever before me — against thee , thee only have I sinned — that the bones which thou hast broken — as in the Prodigall , Luk. 15. 18. 19. as in those Jewes , Zech. 12. 10 , 11 , 12 , &c. mans sin makes the whole Creation groan , as under a load ready to break its back , Rom. 8. 22. and shall not mans own spirit groan , and his own heart break under the pressure of his own iniquities ? In what words shall I a little represent the sins of England , and the sins of your own soules unto you for the actuall mollifying of your hearts ? Think what sin is , it is the transgression of the Law , 1 Joh. 3. 4. the death of the Soule , Eph. 〈◊〉 . 1. the fruites of the flesh , Gal. 5. 19. the workes of the Devill , 1 Joh. 2. 8. and utter abomination to God , Pro. 26. 25. Sin is so foule and filthy , that the filth under the nailes and arm-holes f Jam. 1. 21. the vomit of a dog , the myre of a swine , 2 Pet. 2. 22. the poyson of serpents Rom. 3. 13. the spots of Leopards , and the skin of black Moores , Jer. 13. 23. the putrifaction and deadly stink of opened sepulchers , Rom. 3. 13. and basest g excrements themselves , Jam. 1 ▪ 2● . are the similitudes wherein the holy Ghost sets it out to us . Sin is the inlet of death and all misery , Rom. 5. 12. worse then the Devill , for sin made him a Devil : and the very Hel of Hell . Think against whom sin is committed . Against God blessed for ever , infinitely pure and cannot look upon it , Heb. 1. 13. just and will not clear the guilty , Ex. 34. 7. Omniscient , knows all sin fully ; omnipotent , can crush all sinners eternally . He fashioned thee curiously , he hath provided for thee plentifully , hath given Christ his own Son to redeem and save thee to the uttermost , hath loved thee freely , hath alwaies been doing thee good , never did thee harme : and against him thou hast oftended , oh how this wounded David , Psal. 51. Against Christ also thou sinnest , who became man , yea a man of sorrowes ; yea a worme rather then a man for thee ; who was tempted , betrayed , scorned , abused , bruised , wounded for thee ; who prayed , sighed , sorrowed , sweat drops of blood , and powred out his soule to death for thee ; who loved thee and washed thee from thy sins in his own blood , Rev. 1. 5. how should this make thee mourne , Zech. 12. 10 , 11 , 12. yea against the Spirit , that convinceth , illuminateth , adopteth , Sanctifieth , s●aleth , cōforteth & dwelleth in thee . Is this thy kindnesse to thy God ? d●est thou thus requite the Lord oh foolish person and unwise ? Think by whom sin is acted , by them that are to God but as wormes , mothes , grashoppers , as the dust of the ballance , as nothing , as chaffe before the wind , as stubble before the consuming fire : your sins hurt not God , but your selves . If you be holy , what do you to him ? if sinfull , what doe you against him ? Job 35. 6. Think how your sins , Englands sins are aggravated ; being beyond sins of Sodom , Samaria , Jerusalem ; because against greater light , mercies , meanes , ordinances , then ever they enjoyed against promises and threats , kindnesses and judgments , the patience of God , wonderfull deliverances , and a glorious gospell . How should such considerations as these even break the soule in pieces ! 4. By a prudent laying to heart of Gods judgements inflicted . This may be a meanes of softening a stony heart , when perhaps the word will not penetrate . Manasses that would not hearken to Gods word , yet melted in his chaines , humbled himselfe greatly , 2 Chron. 33. 12. How did the people tremble at the great raine ? Ezr. 10. 9. God implyes that his judgements will make the uncircumcised hearts be humbled , and accept the punishment , Levit. 26. 41. and bring people to know the plague in their own heart , 1 King. 8. 38. Consider now how God hath plagued England with his judgements and let your hearts be broken for England and your selves therein . Think what variety of judgements are upon the Land . The Pestilence hath slain thousands : the sword ten thousands . The immoderate rain for these divers moneths hindering seed-time with some , or washing seed sowne out of the ground , with others ; and so threatning a famine . The murrain among horses and cattell in some places ( as is credibly reported , ) and which is heavier then all , the spirit of errour and heresie that spreads and frets among us as a Gangrene ; so many being given up to strong delusion to believe a lye , 2 Thes. 2. 11. how are these judgements concatenated together , and pursue one another as Jobs messengers , and the billowes of the Sea ? and Gods hand is stretched out still . Think of the impartiality of Gods judgments upon us . No degree , sex or age hath been spared . King and subject , Nobles and ignoble , Magistrates , Ministers , high and low , rich and poor all have tasted of Gods severity . Think of Gods wrath and displeasure that discovers it self in all , his frown more heavy then the frownes of all the world , if he looke but upon the earth , it trembleth , if he touch the hills , they smoak , Psal. 104. 32. & shall not we tremble when he is angry ? Think of Englands sins deserving all these and worse , these shafts that fall upon our heads we first shot up against heaven our selves , nay it 's the Lords mercies that England is not consumed , as Jerusalem said of her selfe , Lam. 3. 22. Oh , how is Truth , Peace , Union among Brethren , health and our many comforts broken ? and shall our hard hearts only remaine unbroken ? 5. Finally , by deliberate Contemplations upon Gods mercies to England and to us . The love , kindnesse and mercies of God to man , are wont to thaw and melt mens hearts for their unkindnesses to God , hence Ezra labours so to break his owne and his peoples hearts by the overcoming mercies of God repeated , Ezr. 9. 7 , 8. 9. 13. That your hearts may be softened with mercies , seriously ponder upon and amplify to your selves ▪ Personall mercies . Parliament mercies , Kingdome mercies . What comfort doth this doctrine afford to all truly broken spirits and contrite hearts ! These are Gods Sacrifices , these God will not despise , and then ▪ who shall despise them ? Such 〈…〉 God preferres beyond all legall Sacrifices , Psal. 51. 16. 17. 2. Beyond all Pharisaicall duties and perfections , Luk 18 ▪ 3. to such he hath most favourable respect , Isai 66. 2. ●…4 . of such he is the peculiar Physitian , Ps. 147. 3. Isai 61. 1 , 2. and 5. with such he himself will dwell , Isai. 57. 15. and where God dwells there light , life , grace , glory , peace , comfort , happinesse and heaven it self ●o dwell also . Thrice happy hea●●s that are thus gratefull unto God . FINIS . Notes, typically marginal, from the original text Notes for div A91855e-440 † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Gerh. loc. com . De Poenitent . Tom. 3. c. 11. §1 . * Percutere femur est signum doloris , sicut mulierculae in puerperio facere solent . Luth. in Glost . marginal . Notes for div A91855e-2740 The cohe●ence of the words with the context . a ●●n . Anno● . in loc. b Quod autem sequitur , it a explico cum doctis●…mo intetprete , ut quod in genere dictum erat , per partes explicetur . Mentem igitur Paulus Spiritus appellatione significat , illud nempe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in quo nativa praecipua labes nest , Animam vero reliquas inferio●es facultates . non quasi duae sint animae , sed quod ●uo more Paulus functiones unius ejusde●…que animae distribuat , cujus etiam alicubi tres sacultates commemorat , ut diximus Eph 4. 17. Corporis d●nique nomine satis constat animae domicilium significari . B●z . in loc. c Estuis in Distinctionem 16. lib. 4. d Radix {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} proprie significat , fregit , sicut fi anguntur ligna Exod. 9 v 26 : Off. Exod. 12. v. 46. Vasa testacea Levit. 6. v. 28. Statuae 2 King. 11. v. 19 &c. ●xx . plerumque redd derunt per {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} oppressione se● depressione contusus est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Isa. 67. versi● . 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} humilis foit , humilia●us est . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} humilis Spi●… &c. ●x quibus omnibus patet , contritionis nomme metapho●ice ●…ligi fi actionem & ●…ssionem cordis , verum ac serium dolorem , quo vis & robu● cordis vel●ti conteritu● , sicut per morbos robu● corporis . Quidam metaphoram desumptam elle dicunt a vase testaceo quod in minutissima fracta redigitur ▪ Psa. 31. v. 13. Isa. 30. v. 11. ●er . 19. v. 11. Alij ab ossibus quae subito lapsu in plura fragmenta dissiliunt , ut best●a●um dentibus assula●im comminuantur , Psa. 38. versi● . 33. Isa. 38. v. 13. Os● . 6 , v. 5. Ger●ard in loc. com . Tom. III. De P●●itent . c. 11. Sect. 1. e Thus one discriminates betwixt the Elect and Reprobate in this point . Electi Ex sensu peccati , iraeque dei apprehensione spiritus sancti ductu , volentes consugiunt ad deum , ut in Davide , Jobo , aliisque ●idere est . Reprobi vero ut Cain compuncti desperant , dicentes major est iniquitas nostra , quam vt sustinere possumus ; aut hypocritae sese prosternunt ut Achab , aut desperabundi sibi mortem consciscunt , ut Achitophel , Judas , Ne●o , Diocletianus , Christianorum persecuto●es atrocissimi ; vel intus contremiscunt ut Caligula aut toto corpore concutiuntur nullum petentes remedium , ut Baltassa● , qui viso digito in pariete scribente ita fuit consternatus , ut concussis genibus vacillaret . Joan. Malcolmi Comment . in Act. 2. 37. 3. f Sacrificia dei ] Postquam Sacrificiis detraxit propitiandi Dei virtutem , quam falso affinxerant Judaei , nunc dicit , Etiamsi nihil praeter Cor contritum & humiliatum asterat , hoc Deo abunde sufficere ; quia unum hoc exigat a peccatoribus ut dejecti & prostrati , misericoid am implorent ; neque frustra plurali numero usus est , quo melius exprimeret poenitentiae Sacrificium , pro omnibus unum sufficere . Si dixisset honi odoris esse hoc Sacrificii genus promptum fuisset Iudaeis cavillari , alias tamen esse species quae non minus deo placerent . Sicut videmus hodie Papistas , sua opera dei graciae miscere , negratuita sit peccatorunt remissio ; Consulto itaque David ut omnia satisfactionum commenta excluderer unicum spiritus dejectionem , quaecunque deus probat sacrificia in se complecti asseruit ? Et quum sacrificia Dei nominat , videtur oblique mordere hypocritas , qui suo tantum arbitrio Sacrificia estimant , dum ad propitiandum deum valere arbitrantur . Calv. in Ps. 51. 17. Doct. 1. 1. g Holocaustis non delectaberis ] Nihil ergo offeremus ? Sic veniemus ad deum ? & unde illum placabimus ? Oster ; sane in te habes quod ●steras ▪ Noli extrinsecus th●ra comparare ; sed dic in me sunt deus vo●a tua , quae redd●… laudes tibi . Noli exti insecus pecus quod mactes inquirere , habes in te quod occidas . Sacrificium deo , &c. August . Enarrat . in Psa. 50. 2. h Impropria est comparatio : neque enim quasi communis ambobus sit justitia , Publicanum Christus tantum gradu aliquo prefert ; sed intelligit eum gratum ●uisse deo , quum Pharissaeus in totum rejectus fuerit . Calv. in loc. 3. t Or , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He submitted himselfe exceedingly . 4. 5. k ●…ices la●… , quas beniguae manus condi●…s abstergunt : & beati ●uli qui in t●… , liquefie ●el●gerunt , quàm 〈…〉 superb●… , qu● omne sub●…e vider● , ●uam ava●it●ae & petul●ntiae ●…u lati . Bern. de Contemp . mundi . 6. 11. l Quod contritionem attine● , noseam in poen●tentiâ verâ necessariam statuimus — modo & dolorem illum o● peccata secundum Deum intelligamus , & prope●catis satisfactorium non agnolcamus : Gratiae enim Dei , non contritioni attribuenda est peccatorum remissio . Ut Glossa de Poenitent distinct . 2 c 1. contra Concil. Tridenum definiuonem Sess. 14. c. 4. rectè exposait . Synopsi pur . Theol Disp . 32. §. 〈◊〉 . m I a●…mas ejus lego , satisfactionem non lego . A●…de P●…it . Petri Serm. 46. & ●…uc . l. 〈◊〉 . c. 46. August . Scra. 1 17. de Temp. 1. 2. n Verus poenitens de peccatis dolet , & de dolore gaudet . Synops . pur . Theol. Disp . 32. § 35. 3. o Thus ●unius , and Ainsworth expound this expression vid. utrumque in loc. p Synops 〈◊〉 Theol. 〈…〉 . § 40. 5. q Summum est , hoc Sacrificium aliis omnibus praeferri à deo , dum fideles vera sui abnegatione sic prostrati jacent , ut nihil de se altum sapiant , sed patiantur se in nihilum redigi . Calvin in Isai 66. 2. Applicat●●n 4. wayes : viz by 〈◊〉 . Information . 1. r Gemitus d●ctus quasi geminatus luctus , quem meritò fideles app●tunt , quoniam diligentes consolatur , poenitentes emund●t , diabolum effugat , Cl●●sto conciliat , amaritudo dulcis , Lachr ) mae felices , salutar●s affli●tio . Cassi●… . 〈◊〉 . Psalm . 2. 1. s Cor hominis non renativocaturlapideum Ezech. 11. 36. non ferreum , quia 1. Etiamsi serrum durum sit , ut manibus flecti non postir , versarique sicut cera : habettamen quandam qualitatem , licet exiguam , ad mollitiem nempe , ut si igni admoveatur , molle fieri ●ueat , & malle●… omnem formam ●lecti , quanquam remaneat ferrum . At lap●s nullam hab●● mo●lit●em , neque ad mollitiem aptitudin●m , ut seillcet ad●utus igne molles●ere malleoque●lecti possit , permanens lapis : Si● cor nostrum ●ulla ratione ductile aut flexibile est , ad r●cti obedie●●iam , ideoque opus est , ut totum cor auferatur , & aliud in ejus lo●um reponatur . 2. Exlapide nullus unquam siquor exprimi poterit , unde miraculum illud fu●t maximum , cum è pet●a in deserto fluxerunt aquae : sic è corde nostro nihil penitus exprimi potest bo●…●●si aliud siat , i. e. è lapideo carneum . 3. Lapis non vivit ut ca●o , nec in●orde est aliquid vitae spiritualis , 4. Non ait Deus se transformaturum cor ●apid●um in cor carn●… : sed ablat●…m lapideum , & daturum carneum . Significans in natura nostra nihil esle quod as●initatem habeat cum natura Dei , sed opus est ut tota vetus natura tollatur , & nova reponatur . — Zanch , de liber . Arbit . Thes. 9. 2. t Perfectum itaque peccatum non intelligo unum aliquod opus perpetratum , sed cursum peccandi completum . Calv. in loc. u Bernard . l. de Conscientia . w Non indurat deus imperti●●do malitiam : sed non impertiendo misericordiam August . Epist. 105. x Sed quomodo punit deus induratione ? Non solum sustentat durum Cor hominis : praescit ejus duritiem ; homini contumaciter furenter s● opponenti subtrahit suam gratiam ; permittit cum ferri suis cupiditatibus : Sed etiam Satanae talem hominem tradit , à quo efficacit●r induretur ; ut homini in potestatem diaboli tradito offert verbum , idque subinde inculcat , nec tamen aliud quicquam esticit , quam ut peccator fiat deterior ; Distert insuper paenas , quá dei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ad majorem indurationem homo pessimè abutitur : Tandem etiam justitiam suam , in poena induratorum ostendit . Sic ergo indurat deus , non ut peccati author , necutotiosus spectator , sed ut justissimus jude● . Gerh. Loc. Com. Tom ▪ 1. de Providentia § 119. 1. 2. 3. y Quid est cordurum ? ipsum est quod nec compunctione scinditur , nec pietate mollitur , nec movetur precibus , minis non cedit , flagellis duratur , ingratum est ad beneficia , infidum ad con●…a , saevum ad judicia : inverecundum ad tur●ia , impavidum ad pericula , inhumanum ad human● , temerarium ad divina , praeteritorum oblivi●cens , praesentium negligens , fu●ura non providens : ipsum est , cui praeteritorum praeter solas inju●ias nihil ommino non praeterit : ●uturorum nulla , nisi sortè ad ulciscendum , prospectio est . Bern. 4. II. Examination . 1. z Oratio justi clavis est coeli , ascendit piaecatio , & descendit dei misera●●o . ●…etus cuiùs audit quam voces . August . Ser●… . 226. de Temp. 2. 3. 4. a Da quod jubes , & jube quod vis . August . Conses. 1. l. 1. c. 13. 1. b Pia est ista tristitia , & si dici potest , beata miseria , vitiis alienis tribulari non implicari : dolore contrahi , amore non attrahi , &c. August . Ep. 545. 2. c Poenitentiam ce●…m non facit , nisi odium peccati , & amor Dei . Quando sic poenites , ut tibi an●…rum sapiat in animo , quod antè dulce fuit in vitâ : & quod te p●iùs oblectabat in corpore , ipsum t●… c●uciat in mente , jam tunc bene ingemi●cis , & dicis ad Deum , Tibi solipeccavi Aug. Ser. 3. de Nat. Dom. c Saepe quod torpentes latuit , flentibus innotescit : & a●●licta mens certius invent malum quod fecerat , & reatum suum cujus secura non me●…t , hunc in se commota deprehendit . Greg lib. 8. Moral . 3. 4. d Nihil formidabilius est , quam non formidare dei minas . Basil . d● Spiritu Sanct. 5. e Optima poe●…entia nova vita . Luth. III. Exhortation . 1. 2. 3. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — 4. 5. IV. Consola●ion . 
A93880	----	The teachings of Christ in the soule. Opened in a sermon before the Right Honble House of Peers, in Covent-garden-Church, upon the solemne day of their monthly fast, March 29. 1648. / By Peter Sterry, M.A. sometimes fellow of Emanuel Colledge in Cambridge: and now preacher of the Gospel in London. Published by order of that House. Sterry, Peter, 1613-1672. 1648 Approx. 120 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A93880 Wing S5486 Thomason E433_30 ESTC R204205 99863875 99863875 116091 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93880) Transcribed from: (Early English Books Online ; image set 116091) Images scanned from microfilm: (Thomason Tracts ; 68:E433[30]) The teachings of Christ in the soule. Opened in a sermon before the Right Honble House of Peers, in Covent-garden-Church, upon the solemne day of their monthly fast, March 29. 1648. / By Peter Sterry, M.A. sometimes fellow of Emanuel Colledge in Cambridge: and now preacher of the Gospel in London. Published by order of that House. Sterry, Peter, 1613-1672. [8], 54, [2] p. Printed for R. Dawlman, and are to be sold at the Signe of the Crowne and Bible at Dowgate, neer Canning-street, London : 1648. The first leaf bears an order to print. The last leaf is blank. Reproduction of the original in the British Library. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Royal office -- Sermons -- Early works to 1800. Bible. -- N.T. -- Matthew XXIII, 10 -- Sermons -- Early works to 1800. Sermons, English -- 17th century. Fast-day sermons -- 17th century. 2007-03 TCP Assigned for keying and markup 2007-03 Aptara Keyed and coded from ProQuest page images 2009-01 Judith Siefring Sampled and proofread 2009-01 Judith Siefring Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE TEACHINGS OF CHRIST IN THE SOULE . OPENED In a SERMON before the Right Hon ble House of PEERS , in Covent-garden-Church , upon the Solemne Day of their Monthly Fast , March 29. 1648. By PETER STERRY , M. A. Sometimes Fellow of Emanuel Colledge in Cambridge : AND Now Preacher of the Gospel in LONDON . Published by Order of that House . LONDON , Printed for R. Dawlman , and are to be sold at the Signe of the Crowne and Bible at Dowgate , neer Canning-street . 1648. Die Lunae 3 0 Aprilis , 1648. ORdered by the Lords in Parliament assembled , That M r Sterrey one of the Assembly of Divines is hereby thanked for his great paines taken in his Sermon Preached the last Fast before their Lo ps in the Covent-Garden Church ; And he is hereby desired to cause his said Sermon to be printed and published , which is to be done onely by Authority under his owne hand . IO : BROWNE , Cleric . Parliamentorum . To the Right Hon ble , the House of PEERS , Assembled in Parliament . Right Hon ble , I Have principally endeavoured in this Sermon to search , What that is , to Which we may Trust our Soules ; and What Foundation we are to Lay in our Religion . If we were once Established in this maine Point concerning the Next World , we should Enjoy our selves with much more Setledness , and Security in This World. For how quietly should we repose our Selves for this Outward , Short Life in the Body on that Power , to Which we commit the Care of our more Excellent , and Immortall Part ? What Difficulty would there be in Trusting to Him for our Preservation from Death , to whom we trust our Selves in Death , for Eternity ? Our Lord Jesus seems to this End to be Shaking Heaven , and Earth , Church , and State , all Outward Powers , and Inward Principles in Both ; that the True Foundation of Heaven , and Earth may be Discovered . Saint Paul saith , Other Foundation can no Man lay , than that which is laid , Jesus Christ , 1 Cor. 3. 11. God Hath laid no other Foundation ; neither May we , neither Can we . On This alone hath God built the World , His Church , His Glory . He hath made All Things by Jesus Christ , Coloss . 1. 16. On this alone must we build our Belief , and Obedience in Divine Things ; our Wisdome , and Power in the Things of Man. For All Power is given to Him in Heaven , and Earth , Mat. 28. 18. Whoever raiseth any Outward , or Inward Frame of Things upon any other Ground-worke , he makes a Lie , he works the Works of the Devill , whose End is to be Dissolved ; to Vanish into Ayre , or Perish in the Fire . S. Paul Divides Man into Three Parts ; Spirit , Soule , and Body , 1 Thess . 5. 23. The Body is an Outward Image made of Dust , Gen. 2. 7. God formed Man of the Dust of the Ground . The Soule is a Breath of Life Inclosed in This Image , Clothed with It , and Giving Life to It : He breathed into his Nosthrils the Breath of Life , and Man became a Living Soul. The Spirit is the Fountain of Life , which flowes forth from God , to Feed , and Maintain the Breath of Life in the Body . When the time of Death Comes , This Spirit draws back to Their Head again Those streams of Life , by Which It went forth into the Body . Then the Outward Image falls to the Ground , and moulders away . Thus doth the Dust return to the Earth , as it was ; and the Spirit returns to God that gave it , Eccles . 12. 7. Now of These Three the Higher lives In the Lower , and Above It. The Lower lives by the Higher . And the Highest of all Three , the Spirit of Man hath a Higher than That , by which It Self lives , even the Spirit of the Lord Jesus , who is the King , and Father of Spirits . Our Saviour reasons after this manner , Is not the Life More than Meat , and the Body than Rayment ? Mat. 6. 25. My Lords ! We are all well assured of This : that , Nothing can Give More , than It Hath . These Bodies of ours , which have a more Noble Image , and Life , than any other part of this Outward World , in which they are ; cannot receive Either , or continue in Either by any Inferiour , and Outward Thing ; but by a Soule , which dwells in the Body , as a Silk-worm in her Work ; which lives in the Body , as a Fire in the Flame . Food , and Rayment may be the Fuell , by which the Soule maintains the Flaming Appearance of this Bodily Image . But the Vertue goes forth from the Soule . Our Saviour again teacheth us ; that , Nothing , which comes from Without , can make the Soule Miserable , or Happy ; Clean , or Unclean . This is done by that which comes from a more Inward , and Higher Principle ; from the Spirit of Man. In like manner this Spirit it self derives Its Life from the Right , or the Left Hand of Jesus Christ ; His Love , or His Wrath. From Hence our Spirits convey Life into our Soules , and thorow them into our Bodies . Thus our Bodies live not by Bread alone , but by that Vertue , which comes forth from our Soules . Our Soules live not by their Counsels , and Courages alone ; but by every Stream of Life , that descends from our Spirits upon them . Our Spirits live not by their own Eminencies ; but by Every Word , that comes forth from the Mouth of Jesus Christ . S. Paul said , The Head of the Woman is the Man ; The Head of the Man is Christ ; The Head of Christ is God , 1 Cor. 11. 3. So the Head of the Body is the Soule ; the Head of the Soule is the Spirit ; the Head of the Spirit is Jesus Christ , as He comes forth to us in the Ministery of Angels . Therefore let us have a Covering over our Heads , a Power over our Soules , and Spirits , holding them in Subjection ; for these Angels sakes , Amongst Which , and By Which Jesus Christ the Head of our Soules , and Spirits doth now raigne over us . Our Lord Jesus calls Himself the Sun of Righteousnesse . O that men did once Know ; that there can be no Right Judgment made , no true Distinction , or Discovery of Things ; but by the Shining out of Jesus Christ in their Hearts ! Are there not Invisible Things , as well as Visible ? Have not They also Their Sun ? The Sun , the Brightest Body , is the Foundation , and Fountain of all Light , Vertue , Forme , and Being in this Globe of Bodily Substances . If the Sun be quite hid , all Shapes are lost in an Utter Darkness . The Lord Jesus among Spirits , and Spirituall Things is the onely Foundation of Truth , Life , and Power . All Truth , and True Life is lost in Doubt , Uncertainty , and a Spirituall Death , to those Spirits , in which He withdraweth Himself . Why is the Heaven of our Religion darkened with Clouds of Dispute , with so much Diversity , such Uncertainty of Opinions ; that he begins to seem the Wisest among us , who is most of all a Sceptique , that is , a Scorner , or an Atheist ? How comes our Reason to such a Losse , that She cannot Find , or Know Her self ; She can give no Cleer , or Constant Account of Her self , in any One Man , or in any One Particular Thing ? Doe not These things manifestly declare not only a Negation , but a Privation of some Great Light , which should by It's Immediate Presence rule the Day of our Religion ; and by Its Beams falling upon our Reason , as the Lesse Light , rule the Night of of Nature , and Civill Affairs ? The Watch-men watch for the Morning , so doth my Soule wait for the Rising of the Lord Jesus upon Her , and upon the whole Earth . He is the Image of the Invincible God ; the Light , that is Sowne even in This our Darkness . But He shall breake these Chains of Darkness . For it is not Possible , that He should be Holden by them . I have onely One Thing more to say , which is this ; that , There are Some things , which I could not speake before your Lo ps , though I had prepared them . These things I have now taken the Boldness to present to your Lo ps Eyes , together with those , which I had formerly offered to your Lo ps Ears . That Jesus Christ may discover Himself a Living Corner-stone in your Hearts , out of which may grow up a Building of Eternall Peace to your own Persons , and Present Peace to This Kingdome , is , My Lords , the Prayer of Your Honours most humble Servant in the Lord Jesus , PETER STERRY . A SERMON Preached at the Monthly Fast , before the Right Honourable House of Lords . MATTH . 23. 10. Neither be ye called Masters : for one is your Master , even Christ . THE CONTEXT . OUr blessed Saviour directs his discourse in this Chapter against the Scribes , and Pharisees , men of principall esteem among the Jewes for piety , and learning : for Exactnesse in the letter of the Scriptures : Eminency of skill to Interpret , and Comment upon the letter ; Austerity of Life . Thus much they arrogated to themselves , and had ascrib'd to them by the people . Precious things these are , where they are true , and no more to be undervalued , because they have their Counterfeits ; than Jesus Christ is , because there are Anti-Christs . The Lord notes Three things in these men : 1. Their Practice . 2. Their Principle . 3. Their End. 1. Their Practice . This is Two-fold . 1. Practice . Imposalls upon men . They require Vniversall Obedience . Men must Believe all , that they Say ; though Themselves Believe it not . Men must Observe their Rules ; though themselves neglect , and break them : v. 4. They bind heavy burthens , and grievous to be borne , on men's shoulders , but they themselves will not move them with one of their fingers . Thus it is for the most part : They are such , as have too little in them , who take too much upon them . 2. Practice : Industry among men , v. 15. Wo unto you Scribes , and Pharisees , Hypocrites ; for ye compasse Sea , and Land , to make one Proselyte , and when he is made , you make him two-fold more the Child of Hell , than your selves . They spare no Care , Cost , or Pains to make a Convert ; but it is to themselves ; by a Blind obedience , and Implicite Faith. While they promise to bring a man to Heaven , they make his heart like Hell ; full of bitter zeale , a violent heat , without any light at all . This was their Practice . 2. Their Principle , which is Hypocrisie . Wo unto you Scribes , and Pharisees , Hypocrites ! v. 13. They pretended to come in the Name of God , as sent forth from God : yet they had nothing of the Divine Presence resting on them , working in them , or going forth by them : but were , as other men . It is a vain thing to hope to put Life into the Dead child by the Staffe , without the Person of Elisha ; or to divide the Waters with the Mantle , without the God of Elijah . Whoever attempts to conjure down any Devill by the sound of Christ's name , without his Spirit , and Presence ; let him take heed , lest the Devil flie in his face more enraged . This is the second thing , which our Saviour notes in these men . 3. Their End. This is Two-fold : 1. Vainglory , v. 5. All their Works they doe to be seen of men . 2. Covetousnesse , v. 14. Ye devoure Widows houses , and for a pretence make long Prayers . Gold , and Glory are the baites , which the Devill layes for men . He hath escaped the hooke of the Devill , who cares not for these . He that cares not to have any Possession , or to make any Appearance in this World ; he is already in Heaven , and dwells with God. This is the Way of these men , whom the Lord reproves , and condemns . He warns his own Disciples to take heed , that they follow not their Examples . He gives them two Cautions to this purpose . The first Caution is in the Verse before my Text : And call no man your Father upon the Earth ; for one is your Father , which is in Heaven . The second Caution is my Text : Neither be ye called Masters : for ye have one Master , which is Christ . You see the Context . THE TEXT . THese words , with those foregoing them are to be opened by a two-fold Distinction : 1. Distinction , between Naturall , and Spirituall things . These Cautions concern the Latter of these ; but reach not to the First . The Heaven , even the Heavens ( the true Heaven of Spirituall things ) are the Lord's : but the Earth ( all things of Nature ) hath he given to the Children of Men , Ps . 115. 16. Naturall things are shadows of Spirituall . The Naturall man is an Image of God , and no more . An Image may raigne , as Father , and Master among shadows . But in Spirituall things , which are substantiall , God himself , who is the only substance , and truth , will be , and appear All alone . 2. Distinction . The second Distinction is a two-fold Consideration of man : one , as he is in God ; the other , as he is in himself . As man is in God , so he may be owned , and acknowledged for a Father , or Master in Spirituall things themselves . Saint Paul attributes so much to himself ; but marke , how he doth it . For though you have ten thousand Instructers in Christ , yet have you not many Fathers : for in Christ Jesus I have begotten you thorow the Gospell , 1 Cor. 4. 15. Saint Paul hedgeth in his expression on both Sides , with Christ , and the Gospell ; that the Glory might be all given to God. . In Jesus Christ I have begotten you thorow the Gospell . I , as I am , not in my self , but comprehended in one Spirit with Christ , in one Mysticall Person , which is Christ : thorow the Gospell , that is , thorow the presence , power , and appearance of Christ Jesus in me . Paul is ever carefull to speak with abundance of caution in things of this nature . Now I live , yet not I , but Christ liveth in me , Gal. 1. 20. I wrought more abundantly , then they all : Yet not I , but the Grace of God , which was with me , 1 Cor. 15. 10. So here , I have begotten you ; yet not I , but a man in Jesus Christ ; yet not I , but the Gospel , the power of Christ , which was in me . Man in this sence is but the Garment , and God is the Person , that comes cloth'd with this garment . While we call any man Master , or Father in this sence , we do , as Thomas ; who put his hand upon the fraile , the humane part of Christ , his wounds ; and cried , My Lord , and my God ; his eye being on the Divinity , while his hand was upon the Humanity . But he , that attributes any thing in Spirituall things to man in the other consideration , as he is in himselfe : he makes him a member of that man of sin , who sets himself up in the Temple of God , shewing himself : 2 Thess . 2. 4. The Text being thus opened is easily divided into two parts : a Rule ; Be not ye called Masters : the reason of the Rule : for ye have one Master , even Christ . The Doctrine . THe Words thus opened , and divided , afford us from both parts this one Doctrine : Doctr. Jesus Christ is the onely Master in Christianity . Jesus Christ is Emmanuel , God with us , Mat. 1. 23. The Creatour in union with the Creature ; The Divine nature joyned with the Humane in one Person ; God living in the nature , and forme of man : man living in the person , and power of God. This Christ is Lord of all , as the Scripture speaks , and so he is a Master . But I speak not of him now in this sence , as a Master in power , but in precepts : as a Master over servants , but Disciples . I will give you one Proofe of the Doctrine , and one Reason for it : Proofe . The Proofe is that place , Matth. 11. 27. All things are delivered to me of my Father , and no man knoweth the Son , but the Father : neither knoweth any man the Father , save the Son ; and he , to whomsoever the Son will reveal him . There is nothing worth the knowing but God alone . Let him that glorieth , glory in this , that he understandeth me , Jer. 9. 24. There is nothing capable of being Known , but God ; or by the Knowing of him first . For all other things are meer Representations of him , and relate to him . Prov. 16. 4. God hath made all things for himself : that is , to resemble him , and returne to him . No knowledge can bring into your soules substance , or satisfaction ; life , or immortality , besides this . This is Eternall life to Know thee the only true God , John 17. 3. Thou art a good Christian , if thou Knowest thy God , thy Father ; from whence thou camest ; in whose house thou dwellest ; to whom thou must returne . But no man can Know the Father , except he be taught by the Son. Reason . The Reason of the Doctrine is the Office of Christ . Our Saviour hath a three-fold Office of 1. King. 2. Priest . 3. Prophet . It belongs to him by all these Offices , to be our onely Master . 1. Christ hath the Office of a King , Psal . 2. 6. God saith , I have set my King upon my holy hill of Sion . Christ is a King of God's making , and appointing ; the King of Saints ; a King in his Church , which is the true mount Sion . Saul the first King of the Jewes , was taller by the head , than the rest of his Brethren . Jesus Christ is higher by the head , than all the Creatures ; his head is ever above all Clouds in the light of the Divine nature . The head of Christ is God , 1 Cor. 11. 3. Thus is Christ crowned King by the Godhead . And by this Title hath he the Law of all Truth , and Goodnesse in his own Breast . For he is an absolute , supream King. God calls Christ , my King ; a King in my likenesse , in my stead . Therefore Moses speaks to Jesus Christ , in a Figure , after this manner , Deut. 33. 3. All his Saints are in thine hand , ( to be trained up , and form'd by thee , O Lord Jesus ) they sate at thy feet , ( as Paul at the feet of Gamaliel ) they received the words from thy mouth . It is a Spirituall Kisse from the mouth of Jesus Christ upon the soul , that can alone set the stamp of a Truth , or a Law upon any thing there . They received the words from my mouth . Christ is our only Master by his Kingly office . 2. Christ hath the Office of a Priest , Psal . 110. 4. Thou art a Priest for ever after the Order of Melchisedech . Some Divines tell us from the 7. of the Hebrews , that this Melchisedech was the Holy Ghost , or Jesus Christ in the Spirit , appearing to Abraham in the Form of a Man. Both are much at one . But however this be ; it appears clearly from the Chapter ; that this Order of Priesthood was absolute , incommunicable , immortall . The Priesthood , and Kingdome of Christ are both peculiar to himself . For he hath a peculiar anointing to them both , Psal . 45. 7. God , thy God hath anointed thee with the oyle of gladnesse above thy Fellows . The anointing which Jesus Christ hath is the powring forth of the Divine nature upon the Humane . This makes him both Priest , and King after an eminent , and singular manner . Now it was one of the Principall works of the Priest , to teach men the Knowledge of God. So you may read Mal. 2. 7. For the Priests lips should keep Knowledge , and they should Seek the Law at his Mouth , for he is the Messenger of the Lord of Hosts . This was the duty of Priests under the Law , as the Type . But this is the dignity of Christ alone in the Gospel , as the Truth to that Type . He is the Messenger ( the Angel ) of the Lord of Hosts . This is the living Spring of Knowledge , which is ever full , and flowes forth upon those Soules , that hang on his lips ; even the Spirit of our Lord Jesus . The Office , and aptnesse of Christ to Teach ; his Communicative nature in Divine things is sweetly exprest , Cant. 5. 13. His Lips , like Lillys , dropping sweet-smelling Myrrhe . The Appearances , and Discoveries of Christ to the Soule are those Lips , with which he Kisseth the Spirits of Men. Lillys are Flower-de-luces , Flowers of Divine light . Myrrhe is an Embalming spice of sweet savour , preserving from corruption . The Lips of Christ , his layings forth of himself to the Soul are exceeding faire with the brightnesse of heavenly Truths . They drop upon the Soule in the pretiousnesse , and power of those Truths , like Myrrhe , carrying the sweet savour of Life and Immortality along with them . This is the second Office of Christ , his Priesthood , by vertue of which he is our only Master . 3. Christ hath the Office of a Prophet , Act. 3. 27. Moses truly said to the Fathers ; A Prophet shall the Lord your God raise up unto you , from among your Brethren , like unto me . Him shall you hear in all things , whatsoever he shall say unto you . The Lord Jesus is a Prophet like Moses , because he is a Man , but unlike him , because he is God , as well , as Man. He is like Moses , because Moses was the shadow of this rising Sun , which went before him . Yet he is unlike , because he is the Sun it self . The name of a Prophet ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Signifies two things in the Office : 1. To fore-tell things to come . 2. To tell forth the Hidden truths of God from the Secret of his Spirit to the Ears , or Souls of Men. A Prophet in the latter of these senses , is that Prophet , of which I now principally speak . And in this sense are Prophets spoken of , 1 Cor. 14. 29. Let the Prophets speak , two , or three , and let the rest judge . Ver. 30. If any thing be revealed to another that sitteth by , let the first hold his peace . Ver. 31. For ye may all prophesie one by one , that all may learn , and all may be comforted . A Prophet is the Oracle of God , for the delivery of Divine Discoveries to men . And in this sense God speaketh of Christ , Hebr. 1. 2. God hath spoken in these last times by his Sonne . Glorious truths laid up in God , concerning Himselfe , and the Heavenly estate of things are revealed first to Jesus Christ , and by him to us . The Lord Jesus is God-man , God and Man in Vnion . As God , he possesseth eternally all Divine Truths in Himself : then by vertue of the Vnion he drawes forth these Truths out of the Depth of the Divine nature into the Humane , as it were to the top of the water , that they may be visible there . Divine Truths can live no where , but in the Divine nature : neither can they appeare to us , but in the Humane nature . Therefore can there be a Spirituall Discovery no where , but in Jesus Christ , where he goes along with it , and carryes it on in his owne Person : Because in Him alone is the Vnion betweene both Natures . Object . But you may say , May we heare no Person in Divine things ? May no man speak to us the things of God , besides Jesus Christ ? Were there not Prophets before his Being in the flesh ? Have there not been Prophets , and Teachers in the Church , since his fleshly comming ? Ans . You shall have an Answer to this Objection from the mouth of an Angel , Rev. 19. 10. Saint John would have worshipt the Angel , which ministred to him the revelations of Jesus Christ : But he forbade it in these words , See thou doe it nor , I am thy fellow-servant , and of thy Brethren , that have the Testimony of JESUS , worship God , For the Testimony of Jesus is the Spirit of Prophesie . Prophesie is a Discovery of Divine things by a Divine light . This is that which is called a Revelation , Ephes . 1. 17. The Spirit of Wisdome , and Revelation in the Knowledge of Him , that is , Jesus Christ . And 1 Cor. 14. 30. If any thing be revealed to another , let the first hold his peace . Nothing can come to us in a Divine light , except it come in Christ , and his Appearance . For this is that which makes the Day in Divine things . Ye are Children of the Light , and of the Day . We are to take nothing for a Divine Light , a Prophesie , or a Revelation , except the Lord Jesus give his Testimony to it by his Appearance in it . Worship God , saith the Angel , I am a servant , who beare the Image of the Living God , which is the Appearance of Jesus Christ in me . I am no more than the Precious Stones were under the Law , on which a Light from Heaven shone forth , to give answers from God. I am onely the Lanthorne , that carry the Light in me , which sends forth its Beames to you . The Prophet saith , To the Law , and to the Testimony , if they speak not according to these , they have no Light in them . Esay 8. 20. This he speaketh of the Prophets . No Light , that is , no Morning . All Prophesies , or Spirituall Discoveries , before Christ appeared , were , as Morning light , which flowes from the Sun , though that be not yet seene it selfe . All since Christ are as Beames falling from his Face . S. Paul calls all Gospel-discoveries , The Glory of God in the Face of Christ , 2. Cor. 4. 6. Thus much for the Answer to this Objection , and the Reason of the Point . The Application . Use 1 FOr Humiliation . Right Honourable , Can you weep with your Saviour one houre ? You have set this Day , and many ; your Saviour hath set this Yeere , and many such Yeeres apart , to this end . Long did our Lord Jesus pipe to us with the sweet sounds of Peace , Plenty , Pleasures : But we danced not to the Musick of his Love. Now he hath long wept to us , he comes forth cloth'd with red garments , riding on the pale horse of Death in the midst of us . If we now mourne not to him , it is a Rebellion , as the sinne of Witchcraft ; it is to make merry with Devils , and exalt our selves with Lucifer . My Lords ! If a sense of your Saviour's frownes , and the sorrowes of your people have wrought your soules to a mourning temper , I humbly beg two things of you ; One , that you would mourne seriously ; the other , that you would mourne spiritually . 1. Mourne seriously . The Lord Jesus is our Master , He sets us serious Lessons of Sorrow . Let us raise our Spirits to their Watch-tower , to a wakefull temper . What doe we now see ? The Lord Jesus making three Kingdomes in a view , as three Wine-presses , Himselfe treading them ; where the Grapes are men ; the Wine , the precious blood , and the deare lives of many thousands of men . Yet his anger is not turned away , but his hand is stretched out still . Still he seemes to be gathering together under his feet the remaining Clusters , to tread them into streams of blood , till there be none left ; till the dry land of Peace , or Hope , be no more to be seene ; but a deluge of blood swallow up all . But , What doe we see ? The Lord Jesus making three Kingdomes as Bottles , filling them first with the winde of Vanity , and Pride ; then with the Wine of their owne Fury , and his Wrath ; so dashing them in pieces one against another , till they become as broken Pot-sheards . Yet his anger is not turned away ; but his hand is stretched out still . Still he seemes to be hissing fot a troupe of fiercer spirits from the darke , and fiery corners of hell below , to enter into these Pot-sheards ; that they may make a more confused , and crueller Warre , each with other . Are these things Dreames , and Fancies ? or are they seriously thus ? We reade of a Law , which God made among the Jewes , Levit. 23. 29. that if any one afflicted not himselfe on a solemne day of Humiliation , that soule should be cut off from his people . O God! let not this curse fall upon my Spirit , or upon any Spirit here present this day ; to be so far cut off from being a living member of Jesus Christ , or a naturall member of his native countrey ; as to mourne , but in shew , or slightly now ; when the Lord Jesus riseth upon us in such a Cloud of deepe , and reall Sorrowes . If any man at this time , regardlesse of that storme , which he sees in his Saviour's face , or of the sufferings of his Brethren , shall make himselfe red with Wine , and Laughter ; when Jesus Christ is red with anger , and blood ; is it not , O God , because thou hast made the heart of that man fat for a sudden Slaughter ? Let us then mourne seriously . 2. Mourne spiritually . Imitate Jesus Christ , make him your Master this way in your Griefes . We reade of him , Mar. 14. 33 , 34. He began to be heavy , and sore amazed . And he said , My soule is exceeding sorrowfull , even unto death . Alas our Brethren ! our Country ! our selves ! our Saviour ! Shall not the wrath of the one , and the sufferings of the other , make us sore amazed , and exceedingly heavy , unto death , even the death of all our fleshly delights ? It is witnessed of Christ , 1 Pet. 3. 18. He was put to death according to the flesh , and quickned in the spirit . S. Paul teacheth us , 1 Cor. 5. 5. that , after the same example , every Humiliation should be for the destruction of the flesh , and the saving of the Spirit . Who calls himselfe a Christian ? and yet can forbeare in these times to sigh forth such language as this : Lord Jesus ! thou art our Master , we will learne of thee , to die with thee . Make thou these Calamities , which our eyes see , our eares heare , our hearts feele , and feare on every side of us , to be our Crosses , set up by thy Crosse ; on thy right hand , like that of the good Thiefe . We have had power , pompe , pleasures after the flesh : But now let all these languish on these Crosses , till they bow downe the head ; and we give up the Ghost of all earthly strength and hope . Thus we will dye , and our death shall be sweet unto us , as the Spring of a better , and more blessed life . My soule ! breathe thou forth thy griefes , and feares into the bosome of thy JESUS , after this manner : My dearest Lord ! All these miseries round about me , shall be thy Crosse to me . Here will I lay me downe on this Crosse , in thine armes , who hast been crucified upon it before me . This shall be my rest in the day of trouble : For here will I lay me downe , and dye , for ever to the world , that I may rise againe in thy bosome to a new hope ; to sweeter , and surer Joyes . But , for what shall we mourne ? We reade in the Gospel of a people , that said of Christ , We will not have this man to rule over us . For this the Lord Jesus determines to go up , and slay them . Have not we refused the Lord Jesus , for a Master , to rule , and guide us ? Is it not for this , that he hath made these slaughters upon us ? Let us try our selves concerning these foure Masters , Out Humour ; Our Lusts ; Our Passions ; The Examples of men . 1. Our Humour . God complaines , Esay 52. 3. My people have sold themselves for nought . How often have we sold our selves , our soules , our Saviour for nought , for a Humour ? Let us thinke , and weepe ; that many a time the Lord Jesus hath dropt upon our soules the precious discourses of life , peace , and immortality , like the dew from the wombe of the morning , that is , from the eternall Fountaines of light , and truth : Yet we have cast it off , without consideration , meerly because our Humour lay that way , to be carelesse of these things . O stiffe-neckt spirits ! Jesus Christ hath come to us , eating , and drinking , that is , filling himselfe with immortall strength , and truths , with divine sweetnesse , and joyes ; that he might flow forth on us , and feed us with the same bread , and wine of Heaven . O hard-hearted Spirits ! He , who is the Beloved of God , the Beauty of the Godhead comes to us , neither eating nor drinking ; but weeping and dying ; testifying the greatnesse of his love by the greatnesse of his sufferings ; teaching us to hide our selves from griefes , and death in his wounds , and through them to passe into Paradise . Yet , we suffer all this to run waste , making no entrance into our eares , or hearts ; and that for a weak , empty Humour , for an inclination without reason ; because we are listlesse to such things , and have no pleasure in them . But now let us fall downe before Jesus Christ , and say , Lord ! thou art the Wisdome of the Father . None Teacheth like thee . Thy love , and wisdome have overcome me . Many Masters , many Hamours have reign'd over me , besides thee . But I bring my stiffe neck to thee with a halter upon it ; till thou please to take it off ; and put on thy yoke , which is light , and easie . I bring my hard heart to thee , and lay it broken at thy feet ; till thou gatherest it into thy breast , and make it whole there . 2. Our lusts . These are our second Masters . Psal . 12. 13. God saith of Israel , I gave them up to their owne hearts lusts . And then afterwards , O that my people would have heard my voice ! Lusts lead us away from Jesus Christ , and suffer us not to heare his voice . Let us try our selves concerning this thing . What in all the course of our life hath put us on the frequentest , or chiefest actions of our life ? Have the Spirituall appearances of Jesus Christ within us , conspiring with his Word before us , been the Oracle , with which we have consulted ? Or have our lusts prompted us , and thrust us on ? Have our eyes been upon the Eye of Christ to guide us ; or on some Wedge of gold , or the Babylonish garment of some power , office , or honour ? What is it in the great action of this Reformation , that hath put us to travaile so far about by the way of the Wildernesse , of a Warre ? to meet with so many fiery Serpents ? What is it , which now hath cast us into this feare , that we shall waste a weary life , and drop our Carkasses in this Wildernesse , before we see the Land of Rest ? Have we not loath'd Manna ; and lusted after Quails ? We have found no Savour , or Relish in the discoveries of Beauty , Sweetnesse , Rest in the Spirit , and Person of our blessed Saviour : But have been longing for the Bravery , Ease , and pleasures of the Flesh . Doe we thus requite Jesus Christ ? He hath spared no losse , trouble , or paine , to make his way to us , to make known Himself , his Father , and the Glory of Heaven to us . Yet now every motion of Ambition , Vanity , Covetousnesse , or foule Desire , hath more power to perswade with us , than the Life and Death of Jesus Christ , than all his Words , Teares , and Blood. Let our Saviour speak by his Providence , as loud as Thunder ; let him speak by his Promises with the tongue of an Angell , to our eares and affections ; let him speak by the power of his Spirit , with the voice of God to our Spirits ; we cannot heare him . But let a Lust whisper onely from out of the ground of our sensuall part ; we heare it with ease and speed . Shall we not be ashamed , and grieved for these things ? 3. Our passions . You have an admonition from the Apostle , Ephes . 4. 27. Let not the Sun goe downe upon your wrath : To that he addes , ver . 28. Neither give place to the Devill . Passions are Devils come up into our spirits , with the fire of hell burning hot upon them , and flaming from them . These are uncleane Spirits , which for the most part haunt the high places of Power , and the desolate places of Warre . When Passions are loud , God himselfe cannot be heard by the best men ; as we see in the example of Jonah . What griefe is it to thinke , that we should refuse the Prince of Peace for a Counsellour , when we take our passions in his stead ? that Jesus Christ should come with his wounds upon him , and not be able to quench the heat of our enflamed blood with his blood , that was poured out for us ? that Jesus Christ should come with all the joyes of heaven upon him , and not be able to put out the hellish fire flaming in our hearts , by these heavenly Beames ? that he should unbosome to us all his consolations , and yet not asswage some carnall griefe in us ? O how deepe a wound doth this make , if the time have been , when Jesus Christ in our soules hath been heard to say , Spare ; when our Passions have cryed , Ruine , Kill ; and have been obeyed ! It is good for us to take words to us , and pray , Lord Jesus ! thou canst make this Heathen , this Rebell , my Passion , thy Captive . Thou canst cut her nayles , and haire , thou canst take off her earthlinesse , and extremity . Doe this , and then make her thy Spouse . Let my Passion be subject to thee , beare thy Image , bring forth to thee the fruit of a true repentance , and humiliation for my Passion . O! that anger , griefe , revenge , which have been as the fire of hell upon my heart , may hereafter be as fire upon thine Altar to make my heart a Sacrifice to thee . 3. Examples of men : This is the third Master . Wee reade , that all the world wondred after the Beast , Revel . 13. 3. The Power of Man is a Beast : the Glory of Man is a Whore. Which of us hath not worshipt this Beast , and taken his mark upon us ? which of us hath not committed fornication with this Whore , and bred up children of adultery by her , while we have received opinions , or engaged in actions , as they have had the stampe of some persons , or partie , which hath been the most , the most potent , or the most excellent in our esteeme ? Are not the greatest part of all cases of Conscience in Church and Common-wealth thus ruled ? Have not the faith of Christ in respect of persons , saith S. James , c. 2. v. 1. The Apostle layes the weight of his Argument on a Contradiction cleerly implyed . That is not the faith of Christ , which we have in respect of persons , but the faith of men . If any one among us would take an impartiall account of those Principles , which his head hath taken in , or those paths , in which his feet have trod ; and would set , as sheepe at his right hand , those , which he hath had commended to him by the life of Christ bringing them forth from his Word in his Spirit , and confirmed to him by the cleere light of Christ shining in them upon his soule : and then set as Goats on his left hand , those , which have manifestly , or insensibly prevailed with him , because they have the Inscription of Man's power , or Image of Man's Glory upon them : how few would the Sheep be with the most of us in comparison of our Goats ? But hath God the Father sealed any man with the Brightnesse of his owne Glory , to be an Author of Truth to us ; as he hath done Jesus Christ ? Him hath the Father Sealed , John 6. 27. Hath any man sealed his Truth , and Faithfulnesse to us , by his blood , as Jesus Christ hath done ? was Paul crucified for you ? 1 Cor. 1. 13. Let us be ashamed of this double neglect of our Saviour , and our Soules ; of our Saviour , that we have thrust him out of His chaire in our Spirits , and set up Man in it : of our Soules , that we have made a man , who is a slight , and vanishing Shadow ; our Master , and Measure ; when we reject Him , who is the eternall Image it selfe , of all Truth . Let Heaven blush , let the Earth tremble ; if men blush , and tremble not at these things . God is come downe into our shape , our Saviour comes downe into our Spirits , to instruct us , and shew us what is good . And we will have none of our God for our Guide , but our fellow-wormes , which crawle on their bellies upon the same earth , and feed upon the same dust with our selves . The Clouds are a covering between Him and us , that we cannot learn of Him. He , who is the Image of God would shine upon us , and goe before us in his Glories , as a Pillar of cleere , and sweet Light. But He shall not rule over us . Our lusts shall leade , and our Passions drive us . We savour , and relish these things . But the light of Christ is too mysterious , high , and glorious for us ; we cannot see , or follow it with our eyes . Jesus Christ hath put himselfe out of the bosome of the Father , into the hand of men , death , devils , to make known to us the things of our peace , hope , desires , and happinesse . Yet we stop our eares without consideration , whether he speak right things , or no ; whether it be reason to refuse , or receive his words ; being carryed to it onely by an humorous carelesnesse . Have you any sense of these things ? I beleeve , I know , you have , if you have any sense of your Saviour . I have two sad words yet to speak for a double close to this Vse . 1. Close . These refusals to hearken to the Lord Jesus , have been the ruines of these Kingdomes thus far . I intreat you to reade a few words with me from the Psalmist , Psal . 81. 13 , 14 , 15. O that my people had hearkned unto me , and Israel had walked in my wayes ! I should soone have subdued their enemies : but their time should have been for ever . Saint Peter teacheth us , 2 Pet. 1. 1. that no Scripture is of private interpretation ; but hath an universall concernment for all estates , and times . I now pray , that each of us had a spirituall eye to see , a spirituall eare to heare spirituall things . Then should we see Jesus Christ hovering in his Spirit over these Islands ; we should heare him making this lamentation over them in his owne language : O that the Princes and people of these Lands had knowne me in my secret wayes of converse with the spirits of men ! O that they could have heard , and would have hearkned to what I have spoken by my appearances in the depths of their soules ! O that the Rulers and people of these Nations could have seene that path , which I have pointed out to them from heaven , by my light , invibsile indeed to fleshly eyes , but visible to the eye of Faith ! How soone would I have subdued their enemies , and enmities ? But their righteousnesse should have appeared as the Sunne : the time of their peace should have already been , and have been for ever . O that when I had spoken of the Law of my lips , and the Light from my face ; these had not been , as strange things to them ! But now they have walkt , as men , and taken to themselves the counsailes of men . For this their feares are increased , their troubles are multiplyed , as the waves of the sea . For this palenesse is upon every face , bitternesse upon every tongue , upon every heart a sad expectation of greater evills yet , of those dayes , when the Cities , that yet flourish , shall be laid waste , and a blacker , a more overflowing storme shall sweepe away all those comforts , that have been hitherto left them . Let us stand , and first looke backward on so much of this our day of visitation , as is already past , which hath been a day of blacknesse , and clouds . Then let us look forward upon the evening more terrible , and full of horrour , which is too likely to conclude this Day . Let us say , Because we have followed our owne counsailes , and not our Saviour's ; we have brought all these evils upon these Kingdomes . Let our hearts within us say this , then let them break , and dye , that Jesus Christ may revive them . This is the first Close . 2. Close . Because we have been no sooner , no more humbled ; our calamities are growne greater . Give me leave to pick some sad passages out of that thundring Chapter , Levit. 26. 21. If ye will not hearken unto me , ver . 16. I will doe this unto you , I will bring upon you terrour and consumptions . ver . 18. If ye will not for all this hearken unto me , I will punish you seven times more . ver . 19. I will break the pride of your power . ver . 20. Your strength shall be spent in vaine . ver . 21. If ye walke contrary unto me , and will not hearken unto me , I will bring seven times more plagues upon you . ver . 23. If ye will not be reformed by all these things , ver . 25. I will bring a sword upon you , ( to avenge upon you the quarrell of my Covenant : ) When you are gathered together within your Cities , I will send the pestilence among you , and you shall be delivered into the hands of your enemies . ver . 27. If ye will not for all this hearken unto me , ver . 28. Then will I walk contrary unto you in fury . ver . 29. You shall eate the flesh of your sons , and the flesh of your daughters . These are words to make the eare of Man tingle , and his heart ake . Why are all these dreadfull menacings ? For this , If ye will not hearken to me ; if ye will not be reformed by former sufferings . It were happy , if each man of us , when he comes home , would retire into his Closet ; or presently retire into himself , and say , Hath the Lord made so many breaches upon these Lands , and so few upon my heart ? Must he bring a Kingdome to absolute ruine , before he reach my heart , to break the pride of my power , wisdome , honour , and confidence ? Must I be brought to the extremity of publike evills , to the end of the Creature , before I will be brought to the end of my wits , to meet with Jesus Christ , that my eye may see my Teacher ? We have the story of a dreame , which Nebachadnezzar had , and the Interpretation which Daniel made of it , Dan. 4. Part of the Interpretation is exprest ver . 23. They shall drive thee from men , and thy dwelling shall be with the beasts of the field , and they shall wet thee with the dew of heaven , and seven times shall passe ever thee , till thou know , that the most High ruleth in the Kingdome of men . I say in our case , as Daniel said to the King , This dreame be to our enemies , and the Interpretation of it to those that hate us . Yet I very much feare , lest we be driven out of all forme of a Common-wealth , into a Wildernesse of Confusion ; that our nayles will grow longer , and sharper , like the clawes of birds of prey ; that our haire will turne into feathers of flight , and fury ; that we shall have our dwelling among beasts , not men ; that seven times more will come upon us , to wet us with the displeasure of heaven ; before we know , that the most high God , the Lord Jesus , hath wisdome , and might , that his hand disposeth of the Kingdomes of the earth , his lips alone utter knowledge , and discover truth to Man. Doe we not yet groane for the plague of our hearts , that they are so long so hard ? Doe we not cry , O the slownesse of our hearts to know the voice of our owne Shepherd , and to receive the teachings of the Lord Jesus ! Shall we now all joyne with an unutterable , and irresistable groane to aske one thing of our Saviour ? even this : That we may be ever in thy Temple , O Jesus ! Thy presence makes our soules thy Temple : That we may be still beholding thy face , and still searching out thine appearances within us , to make these the men of our Counsaile . Thus much for the first Use , which is for Humiliation . Use 2 For Information . Christ is our onely Master in Christianity . There is then no testimony , on which we can build our Religion , our Beliefe in Divine things ; save onely that Testimony of that most high Spirit , which is God , and Christ shining in our Spirits . It is one of the names of Christ , Revel . 1. 5. The faithfull Witnesse . It is his Prerogative , as to be King of Kings , so to be the Witnesse of Witnesses . Every Testimony is so far to be believed , as it hath him testifying to it , and in it , who is the faithfull Witnesse . It is onely the greatest Light , the Light of the World , the Spirit of Jesus Christ , that can enlighten , and informe us in the greatest things , which are the things of God. The whole world , especially the Christian part of it , is fill'd with violent , and voluminous Disputes , concerning this thing : What should be the Rule of our Faith , how we should distinguish the true Religion from the false . There are five Competitours for this Master-ship over our Spirits : 1. Reason . 2. The Authority of the Church . 3. Miracles . 4. The Letter of the Scriptures . 5. The Spirit . We will briefly examine all these , each apart by it selfe . 1. Master , Reason . This it selfe needs a Master . For it is corrupted , and depraved in all Man-kind . Where then shall we find right Reason ? Who shall refine , and define it ? By what light shall we discover ? by what fire sever the silver from the drosse ; Reason from the irregularities and corruptions of Reason ? Who can draw a cleane thing out of an uncleane ? saith the Scripture . And naturall Reason it selfe in its Phylosophie testifies , That nothing can bring forth it selfe out of Power , or Potentiality , into act ; out of an imperfect state into perfection . Saint Paul determines the state of Nature and Reason . Rom. 3. 12 , 13. They are all gone out of the way . The path of Reason was their way . Their throat is become an open Sepulchre . The inward parts of Man are now no more a Temple , in which Reason sits in its purity , and Power , as the Image of God , giving forth its Oracles : but a Grave , in which the dead , and rotten carkase only of Reason lies , without any true light , or life . But Reason at first , in its height , was not , could not be a suitable , a sure Judge in Spirituall things . 1. Reason at best is no suitable Judge in spirituall things . There must be a proportion betweene the faculty and the Object to unite them . Reason is but a humane light : Spirituall things are Divine . Reason is a naturall Power : Spirituall objects are Supernaturall ; of another rank , and kind . Spirituall things are spiritually discerned , 1 Cor. 2. 14. Can Sense , which is the light of Beasts , trace the workings , and flights of Reason in her Contemplations ; or discerne the things of men ? Can we see a soule , or an Angel by the light of a Candle ? Divine things must have a Divine light to discover them , a Divine power , and principle to comprehend them . 2. Reason at first was no sure Judge . It never was infallible . It was deceived . It may then be so alwayes . If it were againe perfect , it might againe be deceived . Man being in honour continueth not , but becomes like the beast that perisheth . Psal . 49. 12. The rectitude of Reason , was the Image of God , the Crowne , and Glory of Man. By this he grew up streight in the midst of the Creatures ; uniting them , heightning them all by a Harmony into the same Image . So he subdued them to himselfe , himselfe with them ascended into , and rested in the Divine Image . Thus Man was the true Orpheus with his Divine Hymnes in the midst of Beasts , Trees , and Stones dancing to his Musick . But vaine Man continues not in this Honour . Reason proves a degenerating thing . It is quickly tempted , easily overcome ; so it sinks downward first into a brutish , then a devilish state . Reason was the glittering , and circling Serpent in Paradise , more subtle then all the beasts of the field , or , subtle above all the beasts of the field , Gen. 3. 1. Yet this Serpent was the first seate , and instrument of that deceit , by which the Devill ruined our first Parents . But , if Reason were undeceived , uncorrupt , and should remaine so ; yet could it give us no assurance . For it is a derived , subordinate Principle . Reason may indeed be considered in a two-fold state : 1. State ; As Reason is supreame in God. So it is no other then Jesus Christ . For He is the Image , the Harmony , the Light , the Truth , the Wisdome , the Word , the Reason of God. John 1. 1. In the beginning was the Word , and the Word was with God , and the Word was God. Instead of Word you may reade Reason , as properly , according to the Greeke : for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reason ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Speech . Christ is that Reason , in which all things are knit together , and appeare to God ; that Reason , by , and for which God made all things . Reason in this sense is the Spirit . For Christ , and the Spirit are One ; not two Masters , but One. 2. State : as Reason is subordinate in Man. Thus it is a distinct Master , and Light from the Spirit . In this sense we have hitherto spoken of it , and doe so still . Vpon this ground we say , that Reason in Man , if it were pure , and could abide so , could have no full assurance in it selfe , could give us none ; because it is a derived , subordinate Light. It is subject to another , and depends upon another above it . So it cannot have any Certainty , or perfect Cleernesse , but in that other Light. Neither can it establish us in any Certainty , but as it holds forth that other Light in it selfe . That was the true Light , which lightneth every man that commeth into the world , saith Saint John of Jesus Christ : John 1. 9. Reason hath so much of a true light , as it hath of Jesus Christ in it . Reason in Man is an inferiour Light , and therefore imperfect . If we receive the Testimony of Man , the Testimony of God is greater , 1 Joh. 5. 9. As God is above Man , so is the Prinple of Light , by which God sees , which is His Sonne , and Spirit , above that Principle of Light , by which Man judgeth all things , which is his Reason . For this is the Testimony of Man his Reason ; this is the Testimony of God His Spirit . So far then , as the Light of Man falls short of the Light of God ; it must of necessity fall short of perfection ; have a negative , though not a privative want : be mixt with darknesse , uncertainty , doubt , feare . Though these in innocency were tempered with their contraries , reduced to a harmony ; and so had not deformity , or torment : yet even then the morning of light , and the evening of darknesse made the day of man's knowledge . God is light , and in him is there no darknesse , 1 John 1. 5. Reason at first , at best is but a Twi-light . This is Reason in Man , an inferiour , imperfect , dependent Principle ; unsuitable at best to Divine things ; unsure at first , apt to be deceived ; deceived ; now depraved in all men . This is that , which at first betrayed us , and cast us out of Paradise : shall we trust it now , when it is corrupt ? can it now bring us into Paradise againe ? We have examined the first Master , and found him unfit for the Schoole of Christ . Let us now try the second . 2. Master . The Authority of the Church . What doe you take a Church to be ? A Combination of men ? If you cannot trust your owne Reason , or that of another man ; because Reason hath a worme at its root , is adulterate in its Principle : O then doe not trust your foules , your immortality to a Councel of all mankind , if it were met together in one . For all men are acted by the same Principle of Reason . In vaine you worship me , teaching for Doctrines the Traditions of men ; saith Jesus Christ . Obj. But you will say , A Church is a Communion of Spirituall men in the Spirit of Jesus Christ . It is the Vnity of the Spirit , that binds men up into a Church . Keepe the unity of the Spirit in the band of peace . Ephes . 4. 3. It is the presence and power of Christ , who is the Image , and glory of God , that gives to any the Authority of a Church . I am with you to the end of the world , saith our Saviour , Mat. 1. 1. Paul saith , 1 Cor. 5. 4. In the name of our Lord Jesus , when ye are gathered together , and my Spirit , with the power of our Lord Jesus . Thus he describes a Church-meeting by the Name , which is the Discovery , and the Power of Christ upon them . Answ . If it be the Unity of the Spirit , and the Presence of Christ that make a Church ; then is it the Appearance of Christ , and his Spirit through any sort of men , that must discover the true Church to me , and distinguish them from every false , and pretended one . I will know , saith Saint Paul , not the speech , but the power of such , 1 Cor. 4. 19. For the Kingdome of God ( that is , the Church ) is not in word , but in power , ( that is , in the power of Christ working with them , ) ver . 20. The woman is the Glory of the man , saith Saint Paul. Christ is my Master . The Church shall be my Mistris , so far , as she is the Spouse of Christ , his Image , his Glory . I then submit my selfe to the authority of the Church , when I submit my selfe to the Appearances of Christ , and the manifestations of his Spirit in any society of men . See how S. Paul , as an Apostle , in whom the authority of the whole Church lay , commends , and justifies himself . 2 Cor. 3. 1. Need we Epistles of Commendations to you , or from you ? ver . 2. Ye are our Epistles written in our hearts . ver . 3. Ye are manifestly declared the Epistle of Christ , ministred by us , written not with Inke , but with the Spirit of the living God , not on tables of stone , but on hearts of flesh . These are the Commendatory Letters , which a true Apostle , the true Church carry about with them : these are the Commission , by vertue of which they challenge their authority : The Epistle , that is the Gospell , that is the Discovery of Christ shining thorow them into the hearts of men by the Spirit . These are the onely life , power , authority , discovery of the true Church ; the Manifestation of Christ ; and the Ministery of the Spirit to the hearts of men . We reade Gal. 4. 25 , 26. of two Hierusalems , one above , the other below , that now is , subject to temporary appearances in this world : or , that now is , whose time is now , whose being , and glory is of this world . These are the Two Churches ; one in the outward forme ; the other in the Spirit . To be subject to the Hierusalem below , to the Church in the outward forme for the outward forme's sake , is a bondage . For that Church is in bondage with her children . This Church is but our Mother-in-law . The Hierusalem which is above , the Church in the unity of the Spirit is the true Mother of us all . That Church is our right Mistresse , which is our true Mother . This is the Mount Sion , that cannot be toucht , that is not obvious to sense , or subject to a carnall discerning . Here is the great Congregation of the first-borne , the meeting of all good Spirits in this one Spirit : Heb. 12. 18 , 22 , 23. To be subject to the authority of this Church , is to be truly free . For this Church is seene onely in the Spirit , and in that Spirit justifies her selfe . This Spirit is the seale of the living God upon her . Thus the Authority of the Church is none , or t is that of Christ , and his Spirit in her . 3. Master : Miracles . Divines distinguish between Mirandum , and Miraculum , a thing to be admired , and a Miracle . That is to be admired , which is unusuall , or unknowne ; which proceeds from some unwonted , or undiscovered cause in nature . That onely is a Miracle , which is above Nature , which transcends the course , and power of Nature ; which hath the Divine Nature putting forth it selfe in the vigour of its abstracted Being . You have Miracles described , Mark 16. 20. They went forth , and preached , the Lord working with them , and confirming the Word by signes following . That onely is a Miracle or a signe from heaven for confirmation of the truth , which hath the Lord Jesus working , and appearing in it joyntly with some creature . There is no way of confirming the Appearances of Christ , but onely by the multiplying of those Appearances . How then shall I know , which is a Miracle ? I must have a Spirit large , as the sand of the Sea , that can put a Girdle about the whole Compasse of Nature , in her widest extent . I must fathom her in the utmost of her Power , before I can say of any thing , This is supernaturall , this is a Miracle . Or else , he that saith , He sees a Miracle , must say , he sees God as he is above all creatures , comming downe in his owne likenesse , into some particular Creature , and making a change of it , by that Discovery of himselfe in it . The waters saw thee , O God , and were driven backward , saith the Psalmist of the Miracles wrought in the passage of the Children of Israel out of Aegypt . No man can discerne a Miracle , 'till he discover God , which can never be done , but by the Eye of God in the Soul of man. Jesus Christ is the Head-miracle . For in him first the Face of God is seen in union with the Creature , as in a glasse . Each Miracle is the same Appearance over again in severall shapes , as the same Soul , which shines out in the Head , shewing it self in the various Members , and parts of the body . Therefore is the Working of Miracles , a Gift of the Spirit : and the working of a Miracle is by the faith of Christ , 1 Cor. 12. 9 , 10. Mat. 17. 20. But let us passe from Miracles to the Letter of the Scriptures . 4. Master : Letter of the Scriptures . Nothing is to be said of these , but reverendly . They are to be set below the Spirit alone . It is in comparison with this Spirit , that themselves undervalue themselves , and testifie of themselves these things . 1. The Scriptures in the Letter are Dead . But now we are delivered from the Law , that being dead , wherein we were held , that we might serve him , in the newness of the Spirit , and not in the oldness of the Letter , Rom. 7. 6. The Law , and the Letter are every where made of equall dignity , power , and extent . Both , as they are alone , are old , and dead . The Scriptures thus taken signifie nothing , except you bring some living Power , or Principle to them , to quicken them . Lay them before a dead man , and they are , as dead , as he . 2. The Scriptures in the Letter are Killing . 2 Cor. 3. 6. The Letter Killeth , but the Spirit quickneth . The Letter of the Scripture Kils two waies , by confounding , and condemning us . It hath so much darknesse upon it , so much difficulty in it ; it is subject to so many disputes , to such variety of interpretations : that it troubles , and distracts our Vnderstanding , making it able to see nothing , to settle no where . This indeed is the proper end , and best effect of the Letter , to put out quite all our Light , that we may wait for a higher Light from Heaven , which may restore the Letter without us , and Reason within us , as by a Regeneration . Saint Paul saith , I by the Law am dead to the Law : Galat. 2. 19. Happy is he , who can say in like manner , I by the Letter am blind , and dead to the Letter , that the Spirit may shine thorow the Letter upon me , and fulfill the law of the Letter in mee . 3. The Letter of the Scripture is an Outward thing . Rom. 2. 1. Saint Paul teacheth us , that he is not a Jew , who is one outwardly , in the Letter : but he that is one inwardly , in the Spirit . The Letter , and the Spirit are opposed , as inward , and outward . The Spirit is called a Sword , Ephes . 6. 17. The Scriptures are the Scabbard , in which that Sword is laid up , and out of which it is drawn . The Spirit in the same place is called the Word of God. This is the inward Word , the Scriptures are the outward . The Spirit is a Person : the Scriptures are a Garment fitted to that Person , and receiving their warmth from him , before they can give any to us . Yet every Principle , and Power of falshood , as well , as truth can cloth it self with this Garment . He is not a Jew , that is one outwardly in the Letter . Each Principle , and Spirit makes the Scriptures appear to it selfe in its owne Likenesse . Spirituall wickednesses can set themselves up in the highest places of Scripture . 4. The Scriptures in the Letter are but a Shadow . The Law having a Shadow of good things to come , but not the very Image it self , Hebr. 10. 1. I have already said , that the Law , and the Letter are much one thing . The Person of Jesus Christ in the Spirit is the Image it self of all good things . The Scriptures are the Shadow , which this Image casts from it self in the Light of the Spirit . All creatures are Shadows of those good things , which are in God , and Christ . The Scriptures are the largest , the exactest , the nearest , the best Shadow ; and such a one , as is rightly seen only in the Eternall light of Christ . It vanishes into a confused spot , when he withdraws ; and is clear again , when he appears . Saint Paul puts Timothy in mind of studying the Scriptures ; but then lest he should mistake them , he gives him this Vniversall Caution , 2 Tim. 3. 19. Knowing that every Scripture is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given by inspiration of God. Vnhappy is he , that trusts himself to any thing , as Scripture , any further , than it carries a Divine inspiration , the breathings of God , or his Spirit along with it . That is Scripture , which is the Word of God : and that the Word , which is in union with the immortall Word . This Word hath the words of everlasting life , John 6. 68. I will conclude this particular head of the Scriptures , with an Answer to an Objection , which the Papists make against us . So shall we fall upon the last Master , the Spirit . Object . They say , we run in a Circle , while we make not the Church the ground of our belief . For we pretend to Know all things by the Scriptures . But , how the Scriptures ? by the Spirit . And , how the Spirit ? by the Scriptures . Thus we run round . Answ . But if a man say , he converseth with my body by my soule , and with my soule by my body : doth he run in a circle , or speak vainly ? No : for both are true in a distinct , and proper sense . The Body is the appropriate , and immediate Instrument of the Soule : the Soule is the Breath that fills that Instrument , and gives it a distinct sound . The Spirit quickneth . As the Humane nature to the Divinity of Christ : so the Scriptures are a kind of Incarnation , or as a Body to the Holy Ghost , which alone is their proper Soule . The Scriptures are the materiall object of our Faith ; the Spirit the formall ; both the ultimate , the last object in their kind . The Truths , which I am to believe , lie in Scripture , as Colours in the wall , or in a Picture . The Spirit is , as the Light. I see the coloured wall by the Light , for that enlightens it , actuates its shape , and colours , brings them , unites them to my eye ▪ enlightning , and actuating that also . I see the Light by the Wall , for it reflects , and directs it self from that to my eye . So the Spirit , and the Scriptures , as Light , and Colours on a Picture are mutually seen in , and by one another ; without any Maze , or endlesse Circle . Thy Word is a Light to my feet , and a Lanthorn to my paths , saith David , Psal . 119. The Eternall Word in the Written Word is the Light in the Lanthorne . The Scriptures are my Spectacles , though the Spirit of Christ be my Light , or my Eye ; and his Person , the Word which I read . My God! Let me not want thee in the Humanity , while I am a Creature . Blessed Spirit ! let me enjoy thee in the Scriptures , while I am in the flesh . 5. Master , the Spirit . This is the Christ , the true Master , 1 Tim. 3. 13. Great is the mystery of godlinesse , God manifested in the Flesh , justified in the Spirit . The Spirit is God , and Christ in their Divine appearance , as they are invisible to carnall eyes , pure , simple , perfect in one . All Flesh is a Manifestation of God ; and each Manifestation , which is not the Substance it self , is but Flesh . The Spirit , that is , the Spirituall appearance of God in Christ , tries , and justifies , or condemns all Appearances of Truth or Falshood . This is the onely Judge , at whose Bar every Manifestation of God in the flesh receives its Justification ; even the Spirit . The Lord Jesus is that Spirit , 2 Cor. 3. 17. 1 John 5. 6. The Spirit is Truth , that is , the Highest Truth . Reason saith , There must be One , there can be only One first , and last Truth , from which all Truths primitively derive themselves ; into which they all ultimately resolve themselves for certainty , and evidence . Reason saith , This Truth can be no other than the Highest of all , the only true God , as he is , in his own Spirit , and Spirituall appearance . Thus the Spirit , which is above Reason , and can reveal it self at pleasure without Reason , is witnest to by Reason . This Spirit is the most high God. This God is our Jesus , as he stoops into our Natures , as he puts forth himself in our Persons to become the Fountaine , the Glasse of truth , love , life , joy within us . This is He , who calls to our fluttering , wandring Spirits , and points them to himself , and saith , Here shall be your Rest , build your nests on this Rock . His Name is , I am that I am . I am Certainty . I am Truth . All other things are so far certain , and true ; as they have a Certainty , and Truth in him ; being comprehended in his Appearance ; or carrying forth his Appearance in themselves . Come then all , that hunger and thirst after Truth ; sit downe at the feet of this Master , as Mary did . There are many Objections made against these inward Teachings of Christ by the Evidence of the Spirit . 1. Object . How shall I know this Spirit ? Answ . If you ask me , how you shall see other things : I answer ; by the Light. But if you ask me , how you shall see the Light : I have nothing to say , but the same thing again ; by the Light. That which makes manifest is Light. The Light comprehends the object in it self , flowes with it into my eye , unites it self to my eye , informs it immediately with it self , and with all shapes , and colours in it self . Thus if you ask me , how you shall know Divine things : I answer ; by the Spirit . But you reply ; how shall I know the Spirit ? Still I answer ; by the Spirit . 'T is the rule of School-Divines , when you come to objectum , quo ; sistendum est : when you come to the first Principle of seeing , or knowing ; you must stop there . For that discerns , and judges all ; but is discern'd , and judg'd only by it self . Saint Paul joynes them two : a Spirit of Revelation : and the opening the eyes of our understanding , Ephes . 1. 17 , 18. 2. Object . But how can this be , seeing my Soule knows not this Spirit , hath no sense of it , no suitablenesse to it ? Answ . Saint John satisfies you in this doubt , 1 Joh. 5. 20. The Son of God is come , and hath given us an understanding , that we may know him , that is true . Looke upward to the Mountaine of the Godhead , from whence Salvation comes . Jesus Christ will come by his Spirit into your Spirits ; he will come as an uniting , quickning , informing , transforming Spirit into your soules . He will give you an Understanding to Know him , a Will to Love him , a Power to Abide in him . Jesus Christ comes to a man , as Life from the dead ; as Eternall life spreading it self through the Soule . 3. Object . How shall I judge of this Spirit in another man ? Answ . Saint Paul replies , Rom. 14. 14. Who art thou , that judgest another man's servant ? that is , a man in his relation to God. He hath a Master of his owne , to whom he stands , or falls . Doe , as the Father hath done , leave all judgment to the Son , to his manner , and measure of appearing in thee . So judge not , that ye be not judged . Judge not the Spirit by carnall Principles , lest you be judged as evil doers , and busie-bodies , by the Spirit . 4. Object . Men may deceive themselves , and abuse the world under this pretence , saying ; I have the Spirit . Answ . What hath this Objection peculiar in the case of the Spirit ? The Jewes cry up The Temple of the Lord , to cry down the Lord of the Temple . May not men pretend falsly to Reason , Miracles , as well , as the Spirit ? May there not be Apocryphall Scriptures , as well , as Apocryphall Spirits ? false Churches , false Christs , and false Gods ? What strange thing is there in this ? Hath not Saint Paul determin'd the state , and manner of men universally in the world , so far , as they are not in Christ ? Deceiving , and deceived , 2 Tim. 3. 13. We read of the Law of the Spirit of life . The Spirit is no further my Law , then it is my Life . The Spirit in another man , is but the Letter to me , which is old , and dead , till it be justified , and quickened by the Spirit in my own breast . If I then be deceived , I deceive my own soul . 5. Object . But how ill is the Consequence of Impostures in this kind ? what confusions doe they beget ? Answ . The best things counterfeited are most dangerous ; as the Idol-gods for many years drowned almost the whole world in Temporary deceits , and desolations ; in eternall flames : yet is this no disparagement to , no argument against the Divine Nature . The Counterfeiting of Mony brings confusion upon a Common-wealth : yet men cannot traffique without Money . 'T is true , the aping of the Spirit , the setting up of mockspirits is a darknesse , a snare , a storm upon the spirits of men in civill , and religious affairs : yet can we have no commerce with Spirituall things without the Spirit . Ephes . 2. 18. We have accesse to God in one Spirit . There is no Communion with God , but in the Unity of the Spirit . These three the Father , the Spirit , the Soule , are made One in every act of Spirituall life , or enjoyment . Hear then the voice of Jesus Christ calling you by his Spirit : Come to me , and I will give you Light , Certainty , Rest . Man lives not by bread alone , but by every word , that commeth out of the mouth of God , Mat. 4. 4. This is the bread of Heaven , that alone feeds , and satisfies the understanding ; this Eternall Word , that comes forth from the Father ; and every word , as it comes forth from this Word , every Appearance , as it springs up in this Appearance . Oh! that He would Kisse our Souls with the Kisses of His mouth ; and so seal Truth upon our Vnderstandings ! The Philosopher describes Truth to be that which sistit intellectum , stayes the Vnderstanding . If you lay your Souls to rest upon any Opinion , or Principle ; besides the sweet Breathings of this Master : your Souls will sink thorow them . So let them sink thorow every Creature , till they fall below all , into the Spirit of Jesus Christ . This Spirit is the golden Girdle of Truth , which will bind you fast , and hold you in on every side . This Spirit , is the bed , which God makes , on which you may safely repose your selves . Here an eternall Certainty shall be under you , to sustain you : an Infinite Cleernesse round about you , as Curtains of Light , shining upon you , and shewing you all things in their lustre . Use 3 For Exhortation . It is often said , that great Persons are much flatter'd : They seldome know truth , because they see with the eyes , and hear with the ears of others . Right Hon ble , I humbly commend to you a Master , who is Truth it self . I beseech you to hear with his ears , to see with his eyes ; to make his Person your book , in which you shall read the stories of God , and Eternity ; to make his face your glasse , in which you shall see , how glorious you are in him , how to make your selves gracious for him . If you are willing to be his Disciples , I will point out to you some of those Lessons , which he teacheth . There are two Lessons , which are most principall , and most difficult . They are hardest to be understood , or believed . But when these are learned , they make all the rest easie . They are these two : 1. The Lovelinesse . 2. The Love of Jesus Christ . 1. Lesson : The Lovelinesse of Jesus Christ . I do not now wish , that I had the skill of a powerfull Oratour , to write the Lovelinesse of my Saviour upon your fancies , with well-chosen words . But I pray , that He , the Lord Jesus himself would write with the Spirit of the living God upon your hearts somthing , any thing , one Iota , one tittle of his own Lovelinesse : then I am sure , you would go from this place , as the Eunuch did from Philip ; rejoycing , and praising God. The Lord said , Psal . 27. 8. Seek ye my face . Divines well interpret this of Christ . The Face is the beauty , and majesty of man. Jesus Christ is the naked face of the Godhead . He is called , a Branch , or a Flower , Zach. 3. 8. Jesus Christ is the Godhead branch'd forth into its diversities of glories : the Flower of the Divine nature ful-blown . John 1. 1. The word was with God : Prov. 8. I , saith Wisdome , was , as one bred up with him , that is , God , I was his delight . Our Saviour's Person is the Word , in which all things are exprest : the Wisdome , in which all things have their form , and fulnesse . God is a Spirit of an infinite capacity ; yet he entertains himself eternally with the musick of this Word , and the beauties of this Wisdome . God pleaseth himself to the heighth with the lovelinesse , in the Person of Christ , and satisfies himself to the full , with the Varieties in that lovelinesse . Do you not now begin to perceive something extraordinary in the Person of the Lord ? Could you not exchange the whole world for a Sight , a tast of him ? When the Sop , and the Devill were entred into Judas , Jesus Christ saith , Now is the Son of man glorified , and the Father is glorified in him , John 13. 31. Jesus Christ descends into the darkest shape , the lowest state of things among the Creatures . Yet by His presence He puts a glory upon it , he makes it fit for the Father to glorifie himself with it ; because he finds himself , and his own Heaven in it . 1 Cor. 6. 11. We read of abusers of themselves with mankind , Idolaters , Extortioners , &c. Such , saith the Apostle , were some of ye . But ye are wash'd , but ye are cleansed , in the Holy Ghost , and the name of the Lord Jesus . You that have the most foule and loathsome souls , heare this : The name of Jesus Christ , is the Image of his beauties . Doe but cast your selves into the embraces of these beauties : ( You are alwaies embraced by them . ) Let but this Person spread his armes about you : you shall immediately be changed , and cleansed ; you shall shine forth fairer than any Creature by His comelinesse ; you shall be made a sit Spouse for God. Doe you not feel the eyes of your understandings to open , and take in a Glory ? Doe you not now learn , that it is more honourable , and more pleasant to be in a Prison , on a Dunghill , on a Sick-bed , in a Grave with Jesus Christ ; than to be in a Palace without him ? Were it not a happinesse to be dead , that we might be for ever with him ? My Lords ! I beseech you to receive a short sentence from the mouth of a Worme , and lay it up in your hearts . When the houre comes , in which all your comforts shall forsake you , it will be of inestimable Vertue , and value to you . It is this : The Person of Christ satisfies the Father ; beautifies the blackest Soule ; glorifies the basest , and bitterest condition . This is the first Lesson , the Lovelinesse of Jesus Christ . 2. Lesson : The Love of the Lord Jesus . We read of Christ's sending his Spirit , to convince the world of Sin , Righteousnesse , and Iudgment , John 16. If the Lord would have you learn his Love , he must send his Spirit into your hearts , to convince you of Sin , that you may know , how much he bears with you ; of Wrath , that you may know , how much he bears for you ; of Righteousnesse , that you may know , how much he bestows on you . He must send his Spirit into your Hearts to stretch them all waies , to the utmost heighth , depth , breadth , and length ; that they may take in His Love. And yet then they will not take in the thousandth part . Saint Paul praies for the Saints ; that they may know , the heighth , depth , breadth , and length : and all this , but as a preparation ; that they may know the Love of Christ ; and yet then , he saith of it , it passeth Knowledge , Ephes . 3. 18 , 19. I will give you severall places of Scripture , to be as Hints to you of the Love of Christ , and His Teachings of it in the Soule : Revel . 1. 5. Who , that is , Jesus Christ , hath loved us , and wash'd us in his bloud . Acts 9. 4. Jesus Christ complains from Heaven , Saul , Saul , why persecutest thou me ? John 17. 1. Our blessed Saviour praies to his Father for his Disciples , that , that Love , wherewith thou lovest me , may be in them , and I in them . Come you , that yet wallow in your Lusts , and think nothing so sweet , as they are to you : Come you , that Welter in despair , as in your bloud ; and think , nothing can be sweet to you : Learn the love of the Lord Jesus , as He teacheth it . When thou hast polluted thy self with the greatest Vncleannesse ; then feel the drops of thy Saviours bloud trickling apace from his Wounds down upon thy Bosome , to Wash off that Staine : then heare the Voice of thy Saviour sweetly speaking forth these words in thy Spirit , Thus I die for thee ; yet thus thou Killest me , all the day long . Will not these words break your hearts , and kill your Lusts ? When you are at the lowest ebbe of grace , or comfort ; when your feet stick in the myre of clay : then look upward , see Jesus Christ in Heaven , heare him in the midst of all his joyes , speaking to his Father concerning thee , after this manner , O my father , why doest thou still persecute me with thy displeasure ? My joy is not full , while this man's sins , and sorrows are upon him . I suffer shame , fear , want , woe in him . Here shew , that love , which thou bearest to me , on this poor soule . When you seem to your self most neglected of God , and man , most afflicted from both : then look inward , see Jesus Christ in your own Spirits ; hear him thus comforting thee , Yet have I my Heaven here in thee : Yet hast thou thy Heaven , thy Righteousnes , thy Joy , thy Jesus hidden in the midst of thee , ready to be made manifest upon thee in their own Season . Doe not your Souls pant within you after this Jesus , now , that you hear so much of his Love ? Now let each one say , Depart from me , ye fruitless Delights , ye causlesse Despairs . For now I know that the love of the Lord Jesus towards me excells all things , that ever were . His loving kindnesse is sweeter than life it self . Skin for skin , and all , that a man hath , will he give for his life ; said the Devill . But skin , lusts , life and all will he give for this love , that hath once had any tast of it . All my contents are in this and in thee , ô Jesus ! These are the two principall , and most difficult Lessons in the school of Christ . There are many other besides these , of which I will cull out six : 1. Loath the World , and live in Heaven . Christ teacheth us to seek a City , not of this Creation , whose Builder , Building , and chief Inhabitant is God. He teacheth us to find this new Hierusalem , which is above us , within us , and there to dwell . He discovers this City with its Citizens in our Spirits , and draws us into it . 2. Hate Sin , and be Holy. Jesus Christ teacheth with a tongue of Fire in the Heart of man , which melts , and makes new ; which as it teacheth , toucheth , takes hold , consumes the drosse , and refines the gold . 3. Cast off your selves , and abide in Jesus Christ . The teachings of Christ run much upon two Creations , the one , Old ; the other , New ; and a dying to the one , that we may Live in the other . Take away the Earth , and Heaven is every where . Take away the old appearance of the Creature , and Christ with God appears . One Appearance is the Garment spotted with the Flesh ; the other is the White Rayment . 4. Have a beautifull Conversation among men . The rule of Christ is ; that good men should shine , as Lights in the world . Light is clear , the same in every posture , and motion . It enlightens , and cheers ; It draws , and directs . It is of the same stuffe , and appearance with Heaven . 5. Be a Servant to all in Humility . Learn of me , for I am lowly , saith Christ , Mat. 11. 29. The Son of man came not to be served , but to serve , Mat. 20. 28. He is likest to the most High , that can descend lowest to serve , and please others in Christ . 6. Be a Father to all in Charity . This is a Mystery of sweetnesse , which the Lord Jesus infuseth into the Soules of his Hearers ; to comprehend all things in one Spirit with themselves , by being themselves comprehended in one Spirit with God ; to look upon all things as their owne , and the out-goings of their owne Spirits , while they are one Spirit with Jesus Christ . Many such lessons Jesus Christ teacheth us ; but they all are easily learn'd and practised , when we thorowly understand those two great Lessons of the Lovelinesse , and Love of Jesus Christ . He that looks upon the Lovelinesse of Jesus Christ , as he looks , will feel himself by degrees transform'd into the same Spirituall beauties , 2 Cor. 3. 1. Beholding the glory of the Lord , we are chang'd into the likenesse of the same Image . He that dives into the Love of Jesus Christ will feel himself irresistibly drawn , and forc'd by it , to answer , and imitate it , 2 Cor. 5. 14. The Love of Christ constraineth us . The Lovelinesse , and Love of the Lord Jesus fall both into the same Path. He that hath found one , hath found both . This is the shortest , sweetest , plainest , and perfectest way to Heaven . What shall I now say to conclude this Exhortation ? If the Lord Jesus have been working with me this day , confirming the words , which I have spoken outwardly to your ears , with his words spoken inwardly to your hearts : then I know , your Hearts have been powerfully touch'd : and some one among you sweetly affected with Jesus Christ begins to say : I have hitherto sought my Honour , in the Glory ; the Sweetness of my life , in the pleasures of this world . But doe thou thus still teach me ; ô my Iesus ! Make me to hear from thy mouth the sound of thy Loveliness , and Love in my Spirit . Then shall I have more joy in these things , then ever I have had , when my Corne , and Oyle have abounded ; the treasures , and delicacies of the Flesh . Use 4 Direction . You shall know the Teachings of Jesus Christ , from all other by these Properties : 1. Love. 2. Life . 3. Power . 4. Perpetuity . 5. Infallibility in his Person . 6. Demonstration of his Doctrine . 1. Property : Love. The teachings of Christ fell upon the Soul , like the Soft rain upon the tender grasse . The Touchings of men have much of their own humours , and passions mingled with them , which often nip the young 〈◊〉 . 〈◊〉 the breathings of Christ are soft , and gentle , not quenching any heat , though never so weak , and dark ; but fanning the least smoke , till it be a flame . As the Eagle bears her yong ones upon her Wing , and so teacheth them to flie : thus doth the Lord Jesus train us up to Spirituality , bearing our infirmities . 2. Property : Life . Jesus Christ speaks quickning , creating words . As he instructs , he infuseth a Principle suitable to his Doctrine . He holds forth a Light , and makes a seeing Eye . He utters divine Mysteries , and makes a hearing Eare. He presents love , riches , joy , strength ; and gives a heart to receive it . 3. Property : Power . Jesus Christ speaks not Words , but Things . You have not so learn'd Christ , if you have been taught of him , and have learn'd the Truth , as it is in him , Ephes . 4. 20 , 21. Christ doth not teach by signes , but the sabstance it self . He presents the Excellencies , of which he discourseth ; He shews them to the life in his own Person . He plants them , and sets them in the Soule , to grow there . Christ so teacheth , that he makes his words , Spirit and Life , Iohn 6. 63. one Spirit , and Life with Himself , and you . He makes these three , one Spirit ; the Teacher , the Truths taught , the Disciple , that learns them . 4. Property : Perpetuity . 'T is said of God , that His work is for ever , Eccles . So are the teachings of Christ for ever . He gives us his Spirit to be a Treasury , and a Remembrancer of all Truth to us . He shall bring all things to your mind , Iohn . Thou hast the words of everlasting life , Iohn . The words of Christ will live in your Spirits , as long as ye live ; in your death ; eternally . 5. Property : The infallibility of his Person . Let God be true , and every man a lyar , Rom. 3. 4. Nay , man is not onely a Lyar , but a Lie. Surely men of low degree are Vanity , and men of high degree are a Lie : to be laid in a balance , they are altogether lighter than Vanity , Psal . 62. 9. Man is nothing more than an empty appearance . If he pretend to be , or appear any thing , he makes himself a Lie. The wit , strength , excellency of man serve only to make a strong delusion . Man hath infallibity no more , then he hath immortality . But Jesus Christ is more than man. He is God too . God neither tempts any man , nor can be tempted , James 1. 13. Jesus Christ cannot deceive any man , nor be deceived . If He appear , His appearances are true . If Jesus Christ say , It is I : the winds of temptation , the waves of doubt obey , and the greatest storm in the Soul is silenced into a Calme . There remains now only the last Property of Christ's teachings , which is the Principall one . I shall therefore be somewhat the larger upon it . 6. Property : Demonstration of his Doctrines . Saint Paul testifies of himself , 1 Cor. 2. 4. And my Preaching was not in the enticing words of man's Wisdome , but in the Demonstration of the Spirit , and of power . When Paul preached with an infallibility , it was not Paul , but the Lord Jesus , that spake , and gave a Demonstration , of that , which he spake , 1 Cor. 7. 10. Saint Paul makes a three fold Opposition : 1. Oppos . Between Words , and Power . 2. Oppos . Between Enticing words , and Demonstration . 3. Oppos . Between Man's wisdome , and the Spirit . Enticing words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perswasive words , such , as are able to beget a humane faith to the highest . The Demonstrations of Christ in his teachings are above , not the Rhetorick only , but the Philosophy of man. They are more then words , fancy , wit , reason , or wisdome it self ; so far , as man , or any meer Creature is capable of them . There are four Questions , which being propounded , and answered , will give much light to this Scripture , and this Property : 1. Quest . What is a Demonstration ? 2. Quest . What is the Spirit ? 3. Quest . What is the Demonstration of the Spirit ? 4. Quest . How this is appropriated to Jesus Christ . 1. Q. What is a Demonstration ? Answ . A Demonstration is the Evidencing of things by an irresistible light , and clearness of conviction . The Philosopher teacheth us from the Principles of reason , and nature ; that a Demonstration must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by such Truths , as are the First truths in themselves , and most immediate in respect to us . The truths , by which you will demonstrate any thing must be , 1. First truths . 2. Immediate truths . 1. First truths : Such as have none above , none before them , on which they depend for Certainty , and Clearness . Demonstrating truths must be absolute , unquestionable , such , as no understanding can resist , when they are presented . That which manifests is Light , Ephes . 5. 13. That which makes clearly manifest without any deniall , or doubt , is Light , in which there is no darkness , as S. John speaks of God , 1 J. 1. 5. Such a Light must that be , which carries a Demonstration along with it . It must be the originall , and measure of all Truth , as Light is of colours . It must have pleni-potency , an all-sufficiency , a Divinity of certainty , and clearnesse , in , and of it self . No other thing can ever make the soul fully sure , without trembling , or wavering . A man must be of necessity double-minded , and like a wave of the Sea , as Saint James speaks , Iames 1. till he come to the Corner stone , the Bottom reason of truth , because the whole Building of truth stands on this . That only is a Demonstrating Principle , an assuring , a quieting truth , which is so first of all , that there lies no appeale from it to any : it self being the Fountain , which gives testimony to all truths , but receives , or needs a testimony from none . 2. Immediate truths . These are such , as have an immediate Vnion with the Soul , that there may be no dispute about their Evidence ▪ or diminution , or danger of corruption by any second hand . Saint Paul calls it a Demonstration of power , when the first Light , the first Truths communicate themselves nakedly , to the naked soule of man , both being uncloth'd of any intervening representations , or reports . Thus the Soul receives the Light of truth in the dignity of its strength , in the excellenty of its might , as Iacob speaks of his First-born . The power of Truth is the first , and highest Appearance , which is proper , perfect , substantiall . All inferiour appearances are Truth in its weakness , and shadowy . God made man , and woman One , that they might have a Holy Seed , ( a Sead of God , in the Hebrew ) Malac. 2. 15. The first Truth , as the Man , the Soule , as the Woman must be espoused , and married , joyn'd without a Deputy , or a Third ; they must be immediately , entirely One ; that they may have a Seed of God , a race of Truths cleer , and Sure , having the full brightnesse of a Demonstration shining in their faces . If any thing come between your understanding , or belief ▪ and the first Truths : you doe not trust to their Testimony , but to the report of some other thing concerning them . The men of Samaria said to the Woman , Now we believe , not because of thy saying . For we have heard Him our selves , and know , that this is indeed the Christ , the Saviour of the world , Iohn 4. 42. If thy Soul will have any one truth in the demonstration of power : it must be able to say to the Principle of Truth , the highest Truth , Now I believe , not because of any other testimony , proof , or evidence . For I have heard , and seen , and handled thee in my self ; and so I know , that thou art indeed ( in substance , and power ) the anointing Truth , the only Light and Anointing of all truths . 2. Quest . What is the Spirit ? Answ . The Spirit is a name of essence , or subsistence in God ; of the divine Nature , or one of the three divine Persons . I wil speak of it now , as it signifies the essence , or nature of God. God is a Spirit , and they , that worship him , must worship him in Spirit , and Truth , Iohn 4. 24. The Spirit is God unveil'd , and shining out in his true Appearance , above all the shadows , types , and Images of him in the Creatures . The Flesh profits not , but the Spirit quickneth , Ioh. 6. 63. Thus our Saviour opposeth the Created and Uncreated part of things in his owne Person under the names of Flests , and Spirit . Divines say that every Creature , even the highest A●●el hath something of materiality , darknesse , grosnesse , composition , carnality ; and so it is Flesh ; compared with God , who only is a Spirit ; as the Spirit is a name of unity , simplicity , purity . The Spirit then is God in the simplicity of his own Person , abstracted from all mixture , or composition with the Creature . 3. Quest . What is the Demonstration of the Spirit ? God in his Spirituall appearance to the Soul is the first Truth . For He is above All. He is the Immediate Truth . For he alone is most intimate with all things . Nothing can unite it selfe to the Soul , so inwardly , so immediately , as God : For all things are by Him. This is the onely Demonstration of every , of any Truth , the Spirituall appearance of God in the Soul , holding forth that Truth in his own Light. When Saint Paul had spoken of the Demonstration of the Spirit , he adds , that your faith might be not in the Wisdome of men , but in the power of God , 1 Cor. 2. 5. The Demonstration of the Spirit is above nature , reason , and all Principles of Wisdome , or Truth in any Creature . It is the power of God , as God ; bringing forth the discovery of himself ; and all Truths , as particular discoveries in that Vniversall One ; like branches in the stock of a tree ; or beames in the body of the Sun. In thy light shall we see light , Psal . 36. 9. In the manifestation of God within us shall we see the manifestation of each Truth . You are Light in the Lord , Ephes . 5. 8. Every Person , every appearance is Light , hath a power of evidencing , and manifesting it self , so far only , as it is in the Light of God. 4. Quest . How is the Demonstration of the Spirit appropriated to Jesus Christ ? Answ . Saint Paul shall answer this question , Acts 3. 3. Having received of the Father the promise of the Holy Ghost , he hath shed forth this , which we now see . The Spirituall manifestation of God is the onely distinguishing character , the demonstration of every spirituall truth . This appearance is the Promise , the great , and last promise of the Father ; the great , and last expectation of all the Saints . The Lord Jesus received this manifestation of God in the Person of the Holy Ghost immediately . We all receive it , or wait for it in the Person of Jesus Christ by His Mediation . This Spirit , or this Spirituall shining out of the divine Majesty is the onely Seale of truth , Ephes . 1. 13. Ye were sealed with that holy Spirit of promise : in the former part of the Verse were these words , after that ye received the word of truth . They were sealed , that is , the truth of the Gospel was sealed in , and to , and on them by the Seale of the Spirit , which is , the Ingraving of the first Truth , upon each truth , or heart . The Lord Jesus is the Angel , that hath this Seale of the living God in his hand , Revel . 7. 2. For He himself is first sealed with it , and all other Members of this Truth , or Disciples of this Master are sealed by and in Him. Him hath the Father sealed , Joh. 6. 27. The Father is the Sealer primitively , by power , and authority . The Son , as he is the second Person in the Trinity is the Image , which the Father sets on , when he seals , Heb. 1. 3. the expresse Image of his Person : the Sealing Image . The Holy Spirit is the Impression of this Image in , and by the Father . In this sense the Holy Ghost is said to be received ; as the Wax receives Impression of the Image in sealing . So he is called the Sealing , wherewith we are sealed , in that fore-quoted place of the Ephesians . The Person of the Lord Jesus , as he is Mediatour , God-man , is the Sealer by place , and office , or deputation of the Father . He is the Seale , as he is God. He hath the Sealing power , for he hath the Spirit . He is the Sealed one , as he is Man in union with God. Every person , or appearance is sealed , onely , as it is in union with him , In whom ye were sealed , &c. Ephes . 1. The Glorified Humanity of our Saviour is , as fine Gold : his Divinity , the Image : the Holy Spirit , the Impression , the ingraving , the union of this Image on the Gold , and on every other piece , or matter from that Gold by fixing it strongly , and immediately on each Piece . Thus are Truths coyned , that they may be currant ; thus are they sealed , that they may be sure : thus doth Jesus Christ demonstrate his doctrines in the soule , by shewing himself in them ; and the Father , the first glory of the Godhead in himself , 2 Cor. 4. 6. God hath shined into our hearts the light of the knowledge of the glory of God in the face of Jesus Christ . Thus much for this Vse , the way of discerning the teachings of Christ , and distinguishing them from all other teachings in the Soule . Use 5 Consolation . I will conclude all briefly with four Consolations for the Disciples of Christ . 1. Consolat : Your Master teacheth the sweetest , and surest things by afflictions , Job 33. 16. Elthu speaks of God's opening ( or uncovering , unveiling ) the ears of men , and sealing their instruction . He tels you that God doth this by dreams , or visions , when men slumber on their beds , v. 15. He reckons up another may be chastenings , and strong pain , v. 19. Jesus Christ makes one darknesse to cure another : the darknesse of affliction , the darknesse of a fleshly mind . Our heavenly Master teares that vaile , which lies on our ears , and hearts , by the sharpnesse of our sufferings ; then he lets in upon us the sweet discoveries of God , and his kingdome . He seals these in the night of our trouble by the Sun-shine of the Godhead breaking from his own face ; and makes them sure by setting upon them the Image of the eternall day in his owne Person . He makes the defacing of all worldly Images , the darkning , and putting out of all earthly Light ; his blessed advantage for the bringing into our Spirits this Image , and Light. 2. Consolat : Your Master teacheth you a Conformity to himself by your Crosses : nay , not onely so , but a Fellowship also with Him , Rom. 6. 5. If we have been planted together ( that is , with Jesus Christ ) into the likeness of his Death . What comfortable cordialls are those teachings , which instruct us so in a right , and sweet understanding of all our sufferings ; that we enjoy them , as a representation of our Saviour , and a partnership with our Saviour , in our selves ? 3. Consolat : Your Master teacheth you to see your Conquest over the World by the Crosse . Heb. 12. 27. This once more , signifieth the removing those things , which are shaken , as of things , that are made ; that those things , which cannot be shaken , may remaine . Jesus Christ readeth such a Lecture , as this , upon the shaking , or ruining of any of our earthly comforts : Be of good cheer ; this fleshly appearance tempts you to folly , betraies you to fears , and miseries . It lets the Heavenly appearance of things from discovering it self to you , and it will let , till it be taken out of the way . But if this fleshly Image go away by being crucified ; then will the Comforter come , the Spirituall manifestations of God , which shall continue with you for ever . 4. Consolat : Your Master teacheth you to read a Heavenly glory , in Earthly troubles , Joh. 13. 32. If God be glorified in the Son of man ( that is , by forming upon thee those Images in flesh , of the utmost , and last varieties of highest Glory , which are Afflictions : ) then shall he glorifie thee in himselfe , and straight way he will glorifie thee , that is , then is God now finishing thy Pilgrimage thorow this Inferiour , fleshly Image , and even presently taking thee out of it into the Glory it self . There thou shalt see that dark Image , Affliction , in that Light of its primitive Glory ▪ and in the meane time thou seest it , as an Image of that Glory . FINIS . 
A90296	----	A vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein Gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the Honourable House of Commons, April. 29. being the day of publike humiliation. Whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / By Iohn Owen, minister of the gospel at Coggeshall in Essex. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90296 of text R200768 in the English Short Title Catalog (Thomason E334_15 E334_16). 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EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90296 Wing O825 Thomason E334_15 Thomason E334_16 ESTC R200768 99861428 99861428 159666 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90296) Transcribed from: (Early English Books Online ; image set 159666) Images scanned from microfilm: (Thomason Tracts ; 54:E334[15] or 54:E334[16]) A vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein Gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the Honourable House of Commons, April. 29. being the day of publike humiliation. Whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / By Iohn Owen, minister of the gospel at Coggeshall in Essex. Owen, John, 1616-1683. 83, [1] p. Printed by G.M. for Philemon Stephens at the signe of the Gilded Lion in Pauls Church-yard., London, : 1646. In three parts. Reproduction of the original in the British Library. eng Church of England -- Government -- Early works to 1800. Bible. -- N.T. -- Acts XVI, 9 -- Sermons. Sermons, English -- 17th century. Fast-day sermons -- 17th century. Grace (Theology) -- Early works to 1800. Church polity -- Early works to 1800. A90296 R200768 (Thomason E334_15 E334_16). civilwar no A vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners:: wherein Gods uncontrollable eternall purpose, in Owen, John 1646 27320 186 170 0 0 0 0 130 F The rate of 130 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2008-07 John Latta Sampled and proofread 2008-07 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A VISION OF Vnchangeable free mercy , in sending the means of grace to undeserved sinners : WHEREIN Gods uncontrollable eternall purpose , in sending , and continuing the Gospel unto this Nation , in the middest of oppositions and contingencies , is discovered : his distinguishing mercy , in this great work , exalted , asserted , against opposers , repiners : IN A SERMON PREACHED before the Honourable House of COMMONS , April . 29. being the day of Publike Humiliation . Whereunto is annexed , A short defensative about Church-Government , ( with a Countrey Essay for the practice of Church-Government there ) Toleration and Petitions about these things . By Iohn Owen , Minister of the Gospel at Coggeshall in Essex . LONDON , Printed by G. M. for Philemon Stephens at the Signe of the Gilded Lion in Pauls Church-yard . 1646. Die Mercurii 29. April , 1646. ORdered by the Commons assembled in Parliament , That M. Ienner and Sir Peter Wentworth do from this House give thanks to M. Nalton and M. Owen for the great pains they took in the Sermons they preached this day , at the intreaty of this House , ( it being a day of publike Humiliation ) at Margarets Westminster . And to desire them to Print their Sermons : And it is Ordered that none shall presume to Print their Sermons , without license under their hand-writing . H. Elsynge , Cler. Parl. D. Com. I do appoint Philemon Stephens , and none else , to Print my Sermon . John Owen . AMPLISSIMO SENATUI Inclytissimo populi Anglicani conventui ( ob ) Prisca Anglo-Britannorum jura strenue & fideliter asserta : Libertatem Patriam ( nefarijs quorundam molitionibus paene pessundatam ) recuperatam : Justitiam fortiter , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} administratam , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Ecclesiasticis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dissolutam , Ritus Pontificios , novitios , Antichristianos abolitos , Privilegia plebis Christianae postliminio restituta , Potissimum Protectionem Dei O. M. his omnibus alijsque innumeris consilio , Bello , Domi , foras gratiose potitam , ) Toto orbe jure meritissimo Celeberrimo , Toti huic Insulae aeternâ memoriâ recolendo , Viris illustribus Clarissimis , sclectissimis ex Ordine Communium in supremacuria Parliam , congregatis , Concionem hanc sacram , humilem illam quidem , ipsorum tamen voto jussuque prius coram ipsis habitam , nunc luce donatam , DDC . Joannes Owen . A SERMON PREACHED Before the Honourable House of COMMONS , on the day of their publike Fast , April 29 , 1646. ACTS , chap. 16. ver. 11. And a vision appeared to Paul in the night , there stood a man of Macedonia , and prayed him , saying , Come over into Macedonia , and helpe us . THE Kingdom of Jesus Christ is frequently in the Scripture compared to growing things ; small in the beginning and first appearance , but increasing by degrees unto glory and perfection . The shapelesse stone cut out without hands , having neither form , nor desirable beauty given unto it , becomes a great mountain , filling the whole earth , Dan. 2. 35. The small vine brought out of Aegypt , quickly covers the hills with her shadow , her boughs reach unto the sea , and her branches unto the rivers , Psal. 80 8. The tender plant becomes as the Cedars of God ; and the grain of mustard-seed to be a tree for the fowls of the air , to make their nests in the branches thereof : Mountains are made plains before it , every valley is filled , and the crooked paths made straight , that it may have a passage to its appointed period ; and all this , not only , not supported by outward advantages , but in direct opposition to the combined power of this whole creation , as fallen , and in subjection to the god of this world , the head thereof . As Christ was a tender plant , seemingly easie to be broken , and a root out of a dry ground , not easily flourishing , yet liveth for ever : so his people and Kingdom , though as a lily among thorns , as sheep among wolves , as a turtle dove among a multitude of devourers , yet stands unshaken , at least unshivered . The main ground and foundation of all this , is laid out , ver. 6 , 7 , 8 , 9 , of this Chapter , containing a rich discovery , how all things here below , especially such as concern the Gospel and Church of Christ , are carried along , thorow innumerable varieties , and a world of contingencies , according to the regular motions and goings forth of a free , eternall , unchangeable decree : as all inferiour orbs , notwithstanding the excentricks and irregularities of their own inhabitants , are orderly carried about by the first mover . In the 6. verse . the planters of the Gospel are forbid to preach the word in Asia , ( that part of it peculiarly so called , ) and ver. 7. assaying to go with the same message into Bithynia , they are crossed by the spirit , in their attempts : but in my text , are called to a place , on which their thoughts were not at all fixed : which calling , and which forbidding , were both subservient to his free determination , who worketh all things according to the counsell of his own will , Ephes. 1. 11. And no doubt but in the dispensation of the Gospel , thorowout the world , unto this day , there is the like conformity to be found , to the patern of Gods eternall decrees : though to the messengers not made known aforehand by revelation , but discovered in the effects , by the mighty working of providence . Amongst other Nations , this is the day of Englands visitation , the day-spring from on high , having visited this people , and the Sunne of righteousnesse arising upon us , with healing in his wings , a man of England hath prevailed for assistance , and the free grace of God , hath wrought us helpe by the Gospel . Now in this day three things are to be done , to keep up our spirits unto this duty , of bringing down our souls by humiliation . 1. To take us off the pride of our own performances , endeavours , or any adherent worth of our own , not for your sakes do I this , saith the Lord ; be it known unto you , be ye ashamed and confounded for your own wayes , O house of Israel , ( O house of England , ) Ezek. 36. 32. 2. To root out that atheisticall corruption , which depresses the thoughts of men , not permitting them in the highest products of providence , to look above contingencies , and secundary causes , though God hath wrought all our works for us , Isa. 26. 12. and known unto him are all his works from the beginning of the world , Acts 15. 18. 3. To shew that the bulke of this people are as yet in the wildernesse , far from their resting place , like sheep upon the mountains , as once Israel , Jer. 50. 6. as yet wanting helpe by the Gospel . The two first of these will be cleared , by discovering , how that all revolutions here below , especially every thing that concerns the dispensation of the Gospel and Kingdom of the Lord Jesus , are carried along , according to the eternally-fixed purpose of God , free in it self , taking neither rise , growth , cause nor occasion , from any thing amongst the sons of men . The third , by laying open the helpelesse condition of Gospel-wanting souls , with some particular application , to all which my text directly leads me . The words in generall , are the relation of a message from Heaven , unto Paul , to direct him in the publishing of the Gospel , as to the place , and persons wherein , and to whom he was to preach : and in them you have these four things : 1. The manner of it , it was by vision , a vision appeared . 2. The time of it , in the night . 3. The bringer of it , a man of Macedonia . 4. The matter of it , helpe for the Macedonians , interpreted , ver. 10. to be by preaching of the Gospel . A little clearing of the words will make way for observations . 1. For the manner of the delivery of this message , it was by vision : of all the wayes that God used of old , to reveal himself unto any in extraordinary manner , which were sundry and various , Heb. 1. 1. there was no one so frequent , as this of vision : wherein this did properly consist , and whereby distinguished from other wayes , of the discovery of the secrets of the Lord , I shall not now discusse : in generall , visions are revelations of the minde of the Lord , concerning some hidden things present or future , and not otherwise to be known : and they were of two sorts ; 1. Revelations meerly by word , or some other more internall species , without any outward sensible appearance , which , for the most part , was the Lords way of proceeding with the Prophets ; which transient light or discovery of things before unknown , they called a vision . 2. Revelations , accompanied with some sensible apparitions , and that either : 1. Of things , as usually among the Prophets , rods and pots , wheels and trees , lamps , axes , vessels , rams , goats and the like , were presented unto them . 2. Of persons , and those according to the variety of them , of three sorts ; First , Of the second person of the Trinity ; and this either 1. In respect of some glorious beams of his deity , as to Isaiah , chap. 6. 1. with Joh. 12. 41. to Daniel , chap. 10. ver. 5 , 6. as afterwards to Iohn , Rev. 1. 13 , 14 , 15. to which you may adde the apparitions of the glory of God , not immediately designing the second person , as Ezek. 1. 2. With reference to his humanity to be assumed , as to Abraham , Gen. 18. 1 , 2. to Ioshua , chap. 5. 13 , 14 , 15 , &c. Second , Of Angels , as unto Peter , Acts 12. 7. to the woman , Mat. 28. 2. to Iohn , Rev. 22. 8 , &c. Third , Of Men , as in my text . Now the severall advancements of all these wayes in dignity and preeminence , according as they clearly make out , intellectuall verity , or according to the honour and exaltation of that whereof apparition is made , is too fruitlesse a speculation for this daies exercise . Our vision is of the later sort , accompanied with a sensible appearance , and is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; there be two words in the new Testament signifying vision , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , coming from different verbes , but both signifying to see : some distinguish them , and say , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is a vision , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an appearance to a man awake ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an appearance to a man asleep : called sometimes a dream , Iob 33. 15. like that which was made to Ioseph , Mat. 2. 19. but this distinction will not hold : our Saviour calling that vision , which his Disciples had at his transfiguration , when doubtlesse they were waking , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mat. 17. 9. so that I conceive Paul had this vision waking ; & the night , is specified , as the time thereof , not to intimate his being asleep , but rather his watchfullnes , seeking counsell of God in the night which way he should apply himself , in the preaching , of the Gospel : and such I conceive was that of later daies , whereby God revealed to Zuinglius a strong confirmation of the doctrine of the Lords Supper , from Exod. 12. 11. against the factours for that monstrous figment of Transubstantiation . 2. For the second or time of this vision , I need say no more , then what before I intimated . 3. The bringer of the message , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he was a man of Macedonia in a vision : the Lord made an appearance unto him , as of a man of Macedonia ; discovering even to his bodily eyes a man , and to his minde , that he was to be conceived as a man of Macedonia : this was , say some , an Angel , the Tutelar Angel of the place , say the Popish expositors , or the genius of the place , according to the phrase of the Heathens , of whom they learned their daemonologie , perhaps him , or his Antagonist , that not long before appeared to Brutus all Philippi : but these are pleasing dreams : us it may suffice , that it was the appearance of a man , the minde of Paul being enlightened to apprehend him as a man of Macedonia : and that with infallible assurance , such as usually accompanieth divine revelations , in them to whom they are made , as Jer. 23. 28. for upon it , Luke affirmeth , ver. 10. they assuredly concluded , that the Lord called them into Macedonia . 4. The message it self is a discovery of the want of the Macedonians , and the assistance they required , which the Lord was willing should be imparted unto them : their want is not expressed , but included in the assistance desired , and the person unto whom for it they were directed . Had it been to help them in their estates , they should scarcely have been sent to Paul , who I believe , might for the most-part say with Peter , Silver and Gold have I none . Or had it been with a complaint , that they , who from a province of Greece , in a corner of Europe , had on a sudden been exalted into the Empire of the Eastern World , were now enslaved to the Roman power and oppression , they might better have gon to the Parthians , then the only state in the world , formidable to the Romans : Paul , though a military man , yet fought not with Neroe's Legions , the then visible Devil of the upper world , but with Legions of Hell , of whom the earth was now to be cleared ; It must be a soulwant , if he be entrusted with the supplying of it . And such this was , help from death , hell , Satan , from the jaws of that devouring Lion : of this the Lord makes them here to speak , what every one in that condition ought to speak , help for the Lords sake , it was a call to preach the Gospel . The words being opened , we must remember what was said before of their connexion with the verses foregoing ; wherein the Preachers of the Gospel , are expressely hindred from above , from going to other places , and called hither . Whereof no reason is assigned , but only the will of him that did imploy them : and that no other can be rendred , I am further convinced , by considering the empty conjectures of attempters . God fore-saw that they would oppose the Gospel , saies our Beda : so say I might he of all nations in the world , had not he determined to send his effectuall grace for the removall of that opposition : besides , he grants the means of grace to despisers , Matth. 11. 21. They were not prepared for the Gospel , says Oecumenius : as well say I as the Corinthians , whose preparations you may see , 1 Cor. 6. 9 , 10 , 11. or any other nation , as we shall afterwards declare ; yet to this foolish conjecture adhere the Papists and Arminians . God would have those places left for to be converted by John , saies Sedulius , yet the Church at Ephesus the cheif City of those parts was planted by Paul , says Ignatius , and Irenaeus . He foresaw a famine to come upon those places , says Origen ; from which he would deliver his own , and therefore it seems , left them to the power of the Devil . More such fancies might we recount , of men , unwilling to submit to the will of God ; but upon that as the sole discriminating cause of these things we rest , and draw these three observations . 1. The rule whereby all things are dispensed here below , especially in the making out of the means of grace , is the determinate will and counsell of God : stay not in Asia , go not into Bithynia , but come to Macedonia , even so , O Father , for so , &c. 2. The sending of the Gospel to any nation , place or persons rather then others , as the means of life and salvation , is of the meer free grace and good pleasure of God . Stay not in Asia , &c. 3. No men in the world want help , like them that want the Gospel . Come and help us . Begin we with the first of these , the rule whereby , &c. or all events and effects , especially concerning the propagation of the Gospel , and the Church of Christ , are in their greatest variety , regulated by the eternall purpose and counsell of God : all things below in their events , are but the wax , whereon the eternall seal of his purpose , hath left its own impression , and they every way answer unto it . It is not my minde to extend this to the generality of things in the world , nor to shew how the creature , can by no means deviate from that eternall rule of providence whereby it is guided , no more then an arrow can avoid the mark , after it hath received the impression of an unerring hand , or well-ordered wheels not turne , according to the motion given them by the master spring , or the wheels in Ezekiels vision move irregularly to the spirit of life that was in them . Nor yet secondly , how that , on the other side , doth no way prejudice the liberty of second causes , in their actions agreeable to the natures they are indued withall . He who made and preserves the fire , yet hinders not , but that it should burne , or act necessarily agreeable to its nature ; by his making , preserving and guiding of men , hindreth not , yea effectually causeth , that they work freely , agreeable to their nature . Nor yet thirdly , to clear up what a straight line runs thorow all the darknes , confusion and disorder in the world , how absolutely , in respect of the first fountain , and last tendance of things , there is neither deformity , fault , nor deviation , every thing that is amisse , consisting in the transgression of a morall rule , which is the sin of the creature , the first cause being free : as he that causeth a lame man to goe , is the cause of his going , but not of his going lame : or the sun exhaling a smell from the kennell , is the cause of the smell , but not of its noisomnesse , for from a garden his beams raise a sweet savour : nothing is amisse but what goeth off from its own rule , which he cannot do , who will do all his pleasure , and knows no other rule . But omitting these things , I shall tie my discourse to that which I cheifly aimed at in my proposition , viz. to discover how the great variety which we see in the dispensation of the means of grace , proceedeth from , and is regulated by some eternall purpose of God , unfolded in his Word . To make out this , we must lay down three things . 1. The wonderfull variety in dispensing of the outward means of salvation , in respect of them , unto whom they were granted , used by the Lord since the fall : I say , since the fall , for the grace of preserving from sin , and conti●●ing with God , had been generall , universally extended to every creature , but for the grace of rising from sin , and coming again unto God , that is made exceeding various , by some distinguishing purpose . 2. That this outward dispensation being presupposed , yet in effectuall working upon particular persons , there is no lesse variety , for he hath mercy on whom he will have mercy . 3. Discover the rules of this whole administration . 1. For the first , The promise was at first made unto Adam , and by him doubtlesse conveied to his issue ; and preached to the severall generations , which his eyes beheld , proceeding from his own loyns : but yet by the wickednes of the old world , all flesh corrupting their waies , we may easily collect , that the knowledge of it quickly departed from the most : sin banishing the love of God from their hearts , hindred the knowledge of God from continuing in their mindes . 2. After many revivings , by visions , revelations , and covenants , it was at length called in from the wide world , and wholly restrained to the house , family and seed of Abraham : with whom alone , all the means of grace continued , for thrice fourteen generations ; they alone were in Goshen , and all the world besides in thick darknes : the dew of Heaven was on them as the fleece , when else all the earth was dry . God shewed his word unto Jacob , his statutes and judgements unto Israel , he hath not dealt so with any Nation , Psal. 141. 19 , 20. The prerogative of the Jews was cheifly in this , that to them were committed the oracles of God , Rom. 3. to them pertained the adoption , and the glory , the Covenants and the giving of the Law , the service of God and the promises , Rom. 9. 4. 3. But when the fulnes of time came , the Son of God being sent in the likenes of sinfull flesh , he drew all men unto him : and God , who had before winked at the time of their ignorance , then called them every where to repent : commanding the Gospel to be preached , to the universality of reasonable creatures , and the way of salvation to be proclaimed unto all ; upon which , in few years the sound of the Gospel went out into all Nations , and the sun of Righteousnes displayed his beams upon the habitable parts of the earth . 4. But yet once more this light , by Satan and his agents , persecutours and seducers , is almost extinguished , as was foretold , 2 Thes. 2. remaining but in few places , and burning dim where it was , the Kingdom of the beast being full of darknes , Revel. 16. 10. yet God again raiseth up reformers , and by them kindles a light , we hope , never to be put out . But alas , what a spot of ground doth this shine on , in comparison of the former vast extents and bounds of the Christian world . Now is all this variety , think you , to be ascribed unto chance , as the Philosopher thought the world was made by a casuall concurrence of atomes ? or hath the Idol free-will , with the new goddesse contingency , ruled in these dispensations ? truly neither the one nor the other , no more then the fly raised the dust , by sitting on the chariot wheel ; but all these things have come to passe , according to a certain unerring rule , given them by Gods determinate purpose and counsell . Secondly , presupposing this variety in the outward means , how is it that thereupon , one is taken , another left ? the promise is made known to Cain and Abel ; one the first murtherer , the other the first Martyr ; Jacob and Esau , had the same outward advantages , but the one becomes Israel , the other Edom , the one inherits the promises , the other sels his right for a messe of pottage : at the preaching of our Saviour , some believed , some blasphemed ; some said he was a good man , others said , nay , but he deceiveth the people : have we not the word in its power this day , and do we not see the like various effects , some continuing in impenitency , others in sincerity closing with Jesus Christ ? Now what shall we say to these things ? What guides these wheels ? Who thus stears his word for the good of souls ? Why this also , as I said before , is from some peculiarly distinguishing purpose of the will of God . To open the third thing proposed , I shall shew , first , that all this variety is according to Gods determinate purpose , and answereth thereunto ; Secondly , the particular purposes from whence this variety proceedeth . 1. Ephes. 1. 11. He worketh all things according to the Counsell of his own will : as man may be said to erect a fabrick , according to the counsell of his will , when he frameth it before in his minde , and maketh all things in event , answer his preconceived platform ; all things , ( especially {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , all those things , of which the Apostle there treateth , Gospel-things ) have their futurition , and manner of being , from his eternall purpose : whence also is the idea in the minde of God , of all things with their circumstances , that shall be : that is the first mover , continuing it self immoveable : giving to every thing a regular motion , according to the impression which from that it doth receive : for known unto him are all his works from the beginning of the World , Act. 15. 18. If any attendants of actions , might free and exempt them , from the regular dependance we insist upon , they must be either contingency or sin ; but yet for both these , we have , besides generall rules , clear particular instances : what seems more contingent and casuall , then the unadvised slaying of a man , with the fall of the head of an axe from the helve , as a man was cutting wood by the way side ? Deut. 19. 5. yet God assumes this as his own work , Exod. 23. 13. the same may be said of free agents , and their actions : and for the other , see Act. 4. 27 , 28. in the crucifying of the Sonne of Gods love , all things came to passe according as his counsell had before determined that it should be done . Now how in the one of these liberty is not abridged , the nature of things not changed in the other , sinne is not countenanced , belongs not to this discourse : the counsell of the Lord then standeth for ever , and the thoughts of his heart are unto all generations , Psal. 33. 12. his counsell standeth , and he will do all his pleasure , Isa. 46. 10. for he is the Lord , and he changeth not , Mal. 3. 6. with him is neither variablenes nor shadow of turning , James 1. 17. all things that are , come to passe in that unchangeable method , which he hath laid them down from all eternity . 2. Let us look peculiarly upon the purposes according to which the dispensations of the Gospel , both in sending , and withholding it do proceed . 1. For the not sending of the means of grace unto any people , whereby they hear not the joyfull sound of the Gospel , but have in all ages followed dumb Idols , as many doe unto this day . In this chapter of which we treat , the Gospel is forbidden to be preached in Asia and Bithynia , which restraint the Lord by his providence , as yet continues to many parts of the world : now the purpose from whence this proceedeth , and whereby it is regulated , you have Rom. 9. 22. What if God willing to shew his wrath , and to make his power known , endured with much long suffering the vessels of his wrath fitted to destruction , compared with Matth. 11. 25 , 26. thou hast hid these things from the prudent and wise , even so , O Father , for so it seemed good before thee : and with Acts 14. 16. he suffered all Nations to walk in their own ways : now Gods not sending the truth , hath the same designe and aim with his sending , the efficacy of errour , viz. that they all may be damned , who have it not : there being no other name under Heaven , whereby they may be saved , but only that which is not revealed unto them : God in the mean time , being no more the cause of their sins , for which they incurre damnation , then the sun is the cause of cold and darknes , which follow the absence thereof : or he is the cause of a mans imprisonment for debt , who will not pay his debt for him , though he be no-way obliged so to doe : so then the not sending of the Gospel to any people , is an act regulated by that eternall purpose of God , whereby he determineth to advance the glory of his justice , by permitting some men to sin , to continue in their sin , and for sin to send them to their own place ; as a Kings not sending a pardon to condemned malefactors , is an issue of his purpose , that they shall die for their faults . When you see the Gospel strangely , and thorow wonderfull varieties , and unexpected providences , carried away from a people , know , that the spirit which moves in those wheels , is that purpose of God which we have recounted . 2. To some people , to some Nations , the Gospel is sent , God calls them to repentance and acknowledgement of the truth , as in my text , Macedonia : and England the day wherein we breath . Now there is in this a two-fold aim : 1. Peculiar towards some in their conversion ; 2. Generall towards all for conviction , and therefore it is acted according to a two-fold purpose , which carries it along , and is fulfilled thereby . First , His purpose of saving some in and by Iesus Christ , effectually to bring them unto himself , for the praise of his glorious grace : upon whomsoever the seal of the Lord is stamped , that God knows them and ownes them as his , to them he will cause his Gospel to be revealed . Acts 18. 10. Paul is commanded to abide at Corinth , and to preach there , because God had much people in that City : though the devil had them in present possession , yet they were Gods in his eternall counsel . And such as these they were , for whose sake the man of Macedonia is sent on his message . Have you never seen the Gospel hover about a Nation , now and then about to settle , and anon scared and upon wing again , yet working thorow difficulties , making plains of mountains , and filling valleys , overthrowing armies , putting aliens to flight , and at length taking firm root like the Cedars of God ? truly if you have not , you are strangers to the place wherein you live . Now what is all this , but the working of the purpose of God to attain its proposed end , of gathering his Saints to himself . In effectuall working of grace also , for conversion and salvation , whence do you thinke it takes its rule and determination , in respect of particular objects , that it should be directed to Iohn , not Iudas ; Simon Peter , not Simon Magus ? Why only from this discriminating counsel of God from eternity , to bring the one , and not the other to himself by Christ , Acts 2. 47. the Lord added to the Church such as should be saved . The purpose of saving , is the rule of adding to the Church of beleevers . And Acts 13. 48. as many beleeved as were ordained to eternall life . Their fore-ordaining to life eternall , gives them right to faith and belief . The purpose of Gods election is the rule of dispensing saving grace . Secondly , His purpose of leaving some inexcusable in their sins , for the further manifestation of his glorious justice , is the rule of dispensing the word unto them : Did you never see the Gospel sent or continued to an unthankefull people , bringing forth no fruits meet for it ? wherefore it is so sent , see Isa. 6. 9 , 10. which prophecie you have fulfilled , Ioh. 12. 41 , 42. in men described , Iude 4. and 1 Pet. 2. 8. But here we must strike sail , the waves swell , and it is no easie task to sail in this gulfe , the righteousnesse of God is a great mountain , ( easie to be seen ) but his judgements like the great deep , ( who can search into the bottom thereof ? ) Psal. 36. 6. And so I hope ▪ I have discovered , how all things here below , concerning the promulgation of the Gospel , are , in their greatest variety , straightly regulated by the eternall purposes and counsel of God . The Vses of it follow . To discover whence it is , that the worke of reforming the worship of God , and setling the almost departing Gospel , hath so powerfully been carried along in this Nation : that a beautifull fabrick is seen to arise in the middest of all oppositions , with the confusion of axes and hammers sounding about it : though the builders have been forced ofttimes , not only with one hand , but with both to hold the weapons of warre : that although the wheels of our chariots have been knocked off , and they driven heavily , yet the regular motions of the superiour wheels of providence , have carried on the designe , towards the resting place aimed at ; that the ship hath been directed to the port , though the storm had quite pusled the pilots and mariners ; even from hence , that all this great variety , was but to worke out one certain fore-appointed end , proceeding in the tracts and paths , which were traced out for it from eternity ; which though they have seemed to us a maze or labyrinth , such a world of contingencies and various chances hath the worke passed thorow ; yet indeed all the passages thereof have been regular and straight , answering the platform laid down for the whole in the counsell of God . Daniel , chap. 9. makes his supplication for the restauration of Ierusalem , ver. 23. an Angel is sent to tell him , that at the beginning of his supplication the commandment came forth , viz. that it should be accomplished ; it was before determined , and is now set on worke : but yet what mountains of opposition , what hinderances lay in the way ? Cyrus must come to the crown , by the death or slaughter of Darius ; his heart be moved to send some to the worke ; in a short time Cyrus is cut off ; now difficulties arise from the following Kings : what their flattering counsellours , what the malignant Nations about them conspired , the books of Nehemiah and Ezra sufficiently declare . Whence , ver. 25. the Angel tells Daniel , that from the commandment , to restore and build Ierusalem , unto Messia the Prince , shall be 7 weeks , and 62 weeks , the street shall be built again , and the wall in troublesome times : that is , it shall be 7 weeks to the finishing of Ierusalem , and thence to Messia the Prince , 62 weeks ; 7 weeks , that is , 49 years , for so much it was * , from the decree of Cyrus , to the finishing of the wall by Nehemiah : of which time the Temple , as the Jews affirmed , was all but 3 yeers in building , Ioh. 2. 20. during which space , how often did the hearts of the people of God faint in their troubles , as though they should never have seen an end , and therefore ever and anon were ready to give over , as Hag. 1. 2. but yet ye see the decree was fixed , and all those varieties , did but orderly worke in an exact method , for the glorious accomplishment of it . Englands troubles , have not yet endured above half the odd yeers of those reformers task , yet , good God , how short breathed are men ! what fainting is there ? what repining , what grudging against the waies of the Lord ? But , let me tell you , that as the water in the stream will not go higher then the head of the fountain , no more will the work● in hand , be carried one step higher , or beyond the aim of its fountain , the counsel of God , from whence it hath its rise : and yet as a river will break thorow all oppositions , and swell to the height of mountains , to go to the sea , from whence it came ; so will the stream of the Gospel , when it comes out from God , break down all mountains of opposition , and not be hindred from resting in its appointed place . It were an easie thing to recall their mindes , to some trembling periods of time , when there was trembling in our Armies , and trembling in our Counsels , trembling to be ashamed , to be repented of , trembling in the City and in the Countrey , and men were almost at their wits end for the sorrows and fears of those dayes : and yet we see how the unchangeable purpose of God , hath wrought strongly thorow all these straits , from one end to another , that nothing might fall to the ground , of what he had determined . If a man in those daies had gone about to perswade us , that all our pressures were good omens , that they all wrought together for our good , we could have been ready to cry with the woman , who when she had recount●d her griefs ●o the Physicians and he still replied , they were good signes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , good signes have undone me , these good signes will be our ruin ; yet behold ( we hope ) the contrary . Our day hath been like that mentioned , Zech. 14. 6 , 7. a day whose light is neither clear nor dark , a day known only to the Lord , seeming to us to be neither day nor night : but God knew all this while that it was a day , he saw how it all wrought for the appointed end : and in the evening , in the close , it will be light , so light as to be to us discernable . In the mean time , we are like unskilfull men , going to the house of some curious Artist , so long as he is about his worke , despise it as confused ; but when it is finished , admire it as excellent : Whilest the passages of providence are on us , all is confusion , but when the fabrick is reared , glorious . Learn to look upon the wisedom of God , in carrying all things , thorow this wonderfull variety , exact●y to answer his own eternall purpose : ●uffering so many mountains to lie in the way of reforming his Churches , and setling the Gospel , that his spirit may have the glory , and his people the comfort in their removall . It is an high and Noble contemplation , to consider the purposes of God , so far as by the event revealed , and to see what impressions his wisedom and power do leave upon things accomplished here below , to read in them a temporary history of his eternall counsels . Some men may deem it strange , that his determinate will , which gives rule to these things , and could in a word have reached its own appointment , should carry his people so many journies in the wildernesse , and keep u● thus long in so low estate ▪ I say , not to speak of his own glory , which hath sparkled forth of this flinty opposition , there be divers things , things of light , for our good , which he hath brought forth out of all that darkenesse , wherewith we have been overclouded : take a few instances . 1. If there had been no difficulties , there had been no deliverances : and did we never finde our hearts so inlarged towards God upon such advantages , as to say , Well , this daies temper of spirit , was cheaply purchased by yesterdaies anguish and fear ? that was but a being sick at sea . 2. Had there been no tempests and storms , we had not made out for shelter : did ye never run to a tree for shelter in a storm , and finde fruit which ye expected not ? did ye never go to God for safegard in these times , driven by outward stormes , and there finde unexpected fruit , the peaceable fruit of righteousnesse , that made you say , Happy tempest , which cast me into such an harbour ? It was a storm that occasioned the discovery of the golden mines of India : hath not a storm driven some to the discovery of the richer mines of the love of God in Christ ? 3. Had not Esau come against him , with 400 men , Jacob had not been called Israel ; he had not been put to it , to try his strength with God , and so to prevail . Who would not purchase with the greatest distresse that heavenly comfort , which is in the return of prayers ? the strength of Gods Jacobs in this Kingdom , had not been known , if the Esaus had not come against them . Some say , this war hath made a discovery of Englands strength , what it is able to do . I thinke so also , not what Armies it can raise against men , but with what Armies of prayers and tears it is able to deal with God . Had not the brethren strove in the wombe , Rebekah had not asked , Why am I thus ? nor received that answer , The elder shall serve the younger : had not two sorts of people strugled in the wombe of this Kingdom , we had not sought , nor received such gracious answers . Thus do all the various motions of the lower wheels , serve for our good , and exactly answer the impression they receive from the master spring , the eternall purpose of God . Of this hitherto . The sending of the Gospel to any one Nation , rather then another , as the means of life and salvation , is of the meer free grace and good pleasure of God . Now before I come to make out the absolute independency and freedom of this distinguishing mercy , I shall premise three things . First , That the not sending of the Gospel to any person or people , is of Gods meer good pleasure , and not of any peculiar distinguishing demerit in that person or people . No man or Nation doth majorem ponere obicem , lay more or greater obsta●les against the Gospel then another . There is nothing imaginable to lay a block in the passage thereof , but only sin : Now these sins , are , or may be , of two sorts ; either first , against the Gospel it self , which may possibly hinder the receiving of the Gospel , but not the sending of it , which it presupposeth . Secondly , against the Covenant they are under , and the light they are guided by , before the beams of the Gospel shine upon them : now in these , generally all are equall , all having sinned and come short of the glory of God : And in particular sins against the Law and light of nature , no Nation have gone farther then they which were soonest enlightned with the word , as afterwards will appear : so that the sole cause of this , is the good pleasure of God , as our Saviour affirmeth , Mat. 11. 25 , 26. Secondly , That sins against the Covenant of works , which men are und●r , before the Gospel comes unto them , cannot have any generall demerit , that the means of life and salvation by free grace should not be imparted to them . It is true , all Nations have deserved to be turned into hell , and a people that have had the truth , and detained it in ungodlinesse , deserve to be deprived of it . The first , by vertue of the sanction of the first broken Covenant : the other , by sinning against that , which they had of the second ; but that men in a fallen condition , and not able to rise , should hereby deserve not to be helped up , needeth some distinction to clear it . There is then a two-foold demerit and indignity : one meerly negative , or a not deserving to have good done unto us : The other positive , deserving that good should not be done unto us . The first of these , is found in all the world , in respect of the dispensation of the Gospel : If the Lord should bestow it only on those who do not , not deserve it , he must for ever keep● it closed up in the eternall treasure of his his own bosom . The second is found directly in none , in respect of that peculiar way which is discovered in the Gospel , because they had not sinned against it : which rightly considered , gives no small lustre to the freedom of grace . Thirdly , That there is a right in the Gospel , and a fitnesse in that gracious dispensation , to be made known to all people in the world ; that no singular portion of the earth should be any longer an holy land , or any mountain of the world lift up its head above its fellows . And this right hath a double foundation . First , The infinite value and worth of the bloud of Christ , giving fulnesse and fitnesse to the promises founded thereon , to be propounded to all man-kinde , for through his bloud , remission of sins is preached to whosoever beleeves on him , Acts 10. 43. to every creature , Mat. 16. 15. God would have a price of that infinite value for sin , laid down , as might justly give advantage , to proclaim a pardon indifinitely to all that will come in , and accept of it , there being in it no defect at all , ( though intentionally only a ransom for some ) but that by it , the world might know that he had done whatsoever the father commanded him , Jo. 14. 31. Secondly , In that ●●conomy and dispensation of the grace of the new Covenant , breaking forth in these later daies , whereby all externall distinction , of places and ●ersons , people and Nations being removed , Jesus Christ taketh all Nations to be his inheritance , dispensing to all men the grace of the Gospel , bringing salvation , as seemeth best to him : Tit. 2. 11 , 12. for being lifted up , he drew all unto him , having redeemed us with his bloud , out of every kinred and tongue , people and Nation , Apoc. 5. 9. And on these two grounds it is , that the Gospel hath in it self a right and fitnesse , to be preached to all , even as many as the Lord our God shall call . These things being premised , I come to the proof of the assertion . Deut. 7. 7 , 8. Moses is very carefull in sundry places to get this to take an impression upon their spirits , that it was meer free grace that exalted them into that condition and dignity wherein they stood , by their approach unto God , in the enjoyment of his Ordinances : in this most cleerly rendring the cause of Gods love in chusing them , mentioned , ver. 7. to be only his love , ver. 8. his love towards them is the cause of his love , his free love eternally determining , of his free love actually conferring those distinguishing mercies upon them : it was not for their righteousnesse , for they were a stiffnecked people , D●ut. 6 6. Mat. 11. 25 ▪ 26. Our Saviour laying both these things together , the hiding of the mysteries of salvation from some , and revealing them to others , renders the same reason and supreme cause of both , of which no account can be rendred , only the good pleasure of God . I thanke thee , father : and if any will proceed higher , and say , Where is the justice of this , that men equally obnoxious , should be thus unequally accepted ? we say with Paul , that he will have mercy on whom he will have mercy , and whom he will he hardneth , and who art thou , O man , that disputest against God ? si tu es homo , & ego homo , audtamus dicentem , O homo , Tu quis : to send a pardon to some that are condemned , suffering the rest to suffer , hath no injustice . If this will not satisfie , let us say with the same Apostle , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Rom. 11. 33. O the depth of the , &c. Yea so far is it from truth , that God should dispense , and grant his word and means of grace , by any other rule , or upon any other motive then his own will and good pleasure , that we finde in the Scripture the direct contrary to what we would suppose , even , mercy shewed to the more unworthy , and the more worthy passed by , reckoning worthinesse and unworthinesse by lesse or greater sin , with lesse or more endeavours . Christ preaches to Chorazin and Bethsaida which would not repent , and at the same time denies the word to Tyre and Zidon , which would have gotten on sackcloth and ashes , when the other continued delicate despisers , Mat. 11. 21. Ezekiel is sent to them that would not hear him , passing by them that would have hearkened , chap. 3. 5. which is most clear , Rom. 9. 30 , 31. the Gentiles which followed not after righteousnesse , have attained to righteousnesse , even the righteousnesse , of faith ; but Israel which followed after the Law of righteousnesse , have not attained to it . If in the dispensation of the Gospel , the Lord had had any respect to the desert of people , Corinth that famous place of sinning , had not so soon enjoyed it , the people whereof , for worship , were led away with dumbe Idols , 2 Cor. 12. 2. and for their lives , ye have them drawn to the life , 1 Cor. 6. 9 , 10 , 11. Fornicatours , idolaters , adulterers , effeminate , abusers of themselves with man-kinde , thieves , covetous , drunkards , revilers , extortioners , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is to be repeated , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , some of you were fornicatours , some Idolaters , but ye are sanctified : seem not these to the eye of flesh goodly qualifications — for the Gospel of Jesus Christ ? had these men been dealt withall , according as they had disposed themselves , not fitter fuell for hell could the justice of God require : but yet ye see , to these the Gospel comes , which the first , a light shines to them that sit in darknesse and in the shadow of death . If God send or grant the Gospel , which is the means of grace , upon any other ground , but his meer good pleasure ; then it must be an act of remunerative justice : Now there is no such justice in God towards the creature , but what is founded upon some preceding Covenant , or with promise of God to the creature , which is the only foundation of all relation between God and man , but only those that attend creation and sovereignty . Now what promise do you finde made to , or Covenant with a people , as yet without the Gospel : I mean conditionall promises , inferring any good to be bestowed on any required performance on their part ? free , absolute promises there are , innumerable , that light should shine to them that were in darkenesse , and those to be called Gods people which were not his people ; but such as depend on any condition on their part to be fulfilled , we finde none . God bargains not with the creature about the Gospel knowing how unable he is to be merchant for such pearls . If a man had all that goodnesse which may be found in man , without Jesus Christ , they would not in the least measure procure a discovery of him . I deny not but God may , and perhaps sometimes doth reveal himself to some in a peculiar and extraordinary manner . Whereunto tends that story in Aquinas , of a Corps taken up in the daies of Constantine and Irene , with a plate of gold , and this inscription in it , Christus nascetur ex virgine , ego credo in illum , O sol sub Irenae & Constantini temporibus iterum me videbis . But that this should be regular unto men living , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in Justin Martyrs phrase , or using their naturals aright , ( which is impossible they should , the right use of naturals depending on supernaturals ) is wide from the word . If there be any outward motive of granting the Gospel unto any , it is some acceptable performances of theirs , holding up to the rule and will of God : now this will and rule having no saving revelation but by the Gospel , which should thus be procured by acts agreeable unto it , makes up a flat contradiction , supposing the revelation of the Gospel , before it be revealed ; doubtlesse according to all rules of justice to us made known , it is an easier thing , to d●serve Heaven by obedience , now under the Covenant of works , then being under that Covenant , to do any thing that might cause a new way of salvation , such as the Gospel is , to be revealed . With some observations I descend to application . First , there is the same reason of continuing the Gospel unto a people , as of sending it ; especially if oppositions rise high , apt and able in them●elves for its removall : never Nation as yet enjoyed the word , that deserved the continuance of the word . God hath alwaies something agaist a people , to make the continuing of his grace , to be of grace , the not removing of his love , to be meerly of love , and the preaching of the Gospel , to be a mercy of the Gospel , free and undeserved . Though there be worke , and labour , and patience for Christs sake at Ephesus , yet there is somewhat against Ephesus , Rev. 2. 4 , 5. for which he might justly remove his candlestick ; and if he doth it not , it is of the same mercy that first set it there . As God layes out goodnesse and grace in the entrance , so patience , long-suffering and firebearance in the continuance ; He bears with our manners , whilst we grieve his Spirit . Look upon the face of this Kingdom , and view the body of the people , thinke of the profanenes , vill●ny , trampleing upon the bloud of Jesus , ignorance , contempt of God and his waies , despising his Ordinances , reviling his servants , branding and defaming the power of godlines , persecuting and tearing one another , and yet hear the joifull sound of the word in every corner ; and you will quickly conclude , that you see a great fight of Gods love against our sins , and not of our goodnes for his love . Secondly , There is the same reason of the Reformation and the doctrine of the Gospel corrupted with errour , and of the worship of God , collapsed with superstition , as of the first implantation of the Gospel : God in his just judgement of late ages , had sent upon the western world the effi●acy of errour , that they should beleeve lies , because they received not the love of the truth , as he fore-told , 2 Thes. 2. now whence is it , that we see some of the Nations thereof as yet suffered to walke in their own waies , others called to repentance , some wildernesses turned into green pastures for the flock of God , and some places made barren wildernesses for the wickednesse of them that dwell therein ? how comes it , that this Iland glories in a Reformation , and Spain sits still in darknes ? is it because we were better then they ? or lesse engaged in Antichristian delusions ? doubtlesse no : no Nation in the world drank deeper of that cup of abomination ; it was a proverbiall speech amongst all , England was our good Asse ( a beast of burthen ) for ( Antichrist whom they called ) the Pope : Nothing but the good pleasure of God and Christ freely comming to refine us , Mal. 3. 1 , 2 , 3 , 4. caused this distinction . Though men can do nothing towards the procuring of the Gospel , yet men may do much for the expulsion of the Gospel : if the husbandmen prove idle or self-seekers , the vineyard will be let to others ; and if the people love darknesse more then light , the candlestick will be removed ; let England beware . Now this men may do , either upon the first entrance of the Gospel , or after some continuance of it : the Gospel spreading it self over the earth , findes entertainment , like that of mens seeking plantations amongst barbarous Nations , sometimes kept out with hideous outcries , at the shore , sometimes suffered to enter with admiration , and a little after violently assaulted . In the first way , how do we finde the Jews , putting far from them the word of life , and rejecting the counsel of God at its first entrance , calling for night at the rising of the Sun ? hence , Acts 13. 41. Paul concludes his Sermon to them , with , Hear , ye despisers , wonder and perish : and ver. 46. it was necessary the word should be preached to them , but seeing they judged themselves unworthy , they were forsaken : and ver. 51. they shake off the dust of their feet against them , a common symbol in those daies , of the highest indignation and deepest curse : The like stubbornes we finde in them , Acts 28. whereupon the Apostle wholly turned himself to the Gentiles , ver. 28. How many Nations of Europe , at the beginning of the reformation , rejected the Gospel of God , and procured Christ , with the Gadarens , to depart as soon as he was extred , will be found at the last day , written with the bloud of the Martyrs of Jesus , that suffered amongst them ? Secondly , After some continuance ; so the Church of Laodicea , having for a while enjoyed the word , fell into such a tepid condition , so little moved with that fire that Christ came to send upon the earth , Rev. 3. 15 , 16. that the Lord was even sick and weary with bearing them . The Church of Rome , famous at the first , yet quickly , by the advantage of outward supportments and glorious phansies , became head of that fatall rebellion against Jesus Christ , which spread it self over most of the Churches in the world ; God hereupon . sending upon them the efficacy of errour to beleeve a lie , that they all might be damned that beleeved not the truth , but had pleasure in unrighteousnesse , 2 Thes. 2. suffering them to det●in the empty names of Church and Gospel , which because they usurpe , only for their advant●ge here , to appear glorious , the Lord will use for the advancing of his justice hereafter , to shew them inexcusable . O Lord , how was England of late by thy mercy delivered from this snare ? a Captain being chosen for the return of this people into Egypt : on how hath thy grace fought against our backsliding ? And let none seek to extenuate this mercy , by Catalogues of errours still amongst us , there is more danger of an apostasy against Christ , and rebellion against the truth , in one Babylonish Errour , owned by men , pretending to power and jurisdiction over others , then in five hundred , scattered amongst inconsiderable disunited Individuals : I would to God , we could all speake , and think the s●me things , that we were all of one minde , even in the most minutulous differences that are now amongst us ; But yet the truth is , the Kingdom of Jesus Christ never shakes amongst a people , untill men pretending to act , with a combined mixed power , of Heaven and Earth , unto which all sheaves must bow or be threshed , doe by vertue of this trust , set up and impose things or opinions deviating from the rule , as it was in the papacy , errours owned by mixed associations . Civill and Ecclesiasticall are for the most part incurable , be they never so absurd and foolish : of which the Lutheran ubiquities and consubstantiation are a tremendous example : these things being presupposed . Let no flesh glory in themselves , but let every mouth be stopped , for we have all sinned , and come short of the glory of God . Who hath made the possessors of the Gospel to diff●r from others ? Or what have they that they have not received ? 1 Cor. 4. 7. why are these things hidden from the great and wise of the world , and revealed to babes and children , but because , O Father , so it pleased thee ? Mat. 11. 26. He hath mercy on whom he will have mercy , and whom he will he hardeneth , Rom. 9. Ah Lord , if the glory and pomp of the world might prevail with thee to send thy Gospel , it would supply the room of the cursed Alchoran , and spread it self in the Palaces of that strong Lion of the East , who sets his Throne upon the necks of Kings ; But alas , Jesus Christ is not there . If wisedom , learning , pretended gravity , counterfeit holinesse , reall pollicy were of any value in thine eies , to procure the word of life , it would be as free and glorious at Rome as ever ; But alas , Antichrist hath his Throne there , Jesus Christ is not there . If will-worship and humilities , neglect of the body , macerations , superstitions , beads , and vainly repeated praiers , had any efficacy before the Lord , the Gospel perhaps might be in the cells of some Recluses and Monks ; But alas , Jesus Christ is not there . If morall vertues , to an amazement , exact civill honesty and justice , that soul of humane society , could have prevailed ought , the heathen worthies in the daies of old , had had the promises ; But alas , Iesus Christ was farre away . Now if all these be passed by , to whom is the report of the Lord made known ? to whom is his arm revealed ? Why ! to an handfull of poor sinners amongst the Nations formerly counted feirce and barbarous . And what shall we say to these things ? O {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , O the depth , &c. Let England consider with fear and trembling the dispensation that it is now under , I say , with fear and trembling : for this Day is the Lords day , wherein he will purge us or burne us , according as we shall be found silver or drosse : it is our Day , wherein we must mend or end : let us look to the rock from whence we were hewed , and the hole of the pit from whence we were digged ; was not our Father an Amorite , and our Mother an Hittite ? are we not the posterity of Idolatrous Progenitors ? of those who worshipped them who by nature were no god● ? How often also hath this Land forfeited the Gospel ? God having taken it twice away , who is not forward to seize upon the forfeiture . In the very morning of the Gospel , the Sun of righteousnes shone upon this Land , and they say the first Potentate on the Earth , that owned it , was in Britain : but as it was here soon professed , so it was here soon abused . That part of this Isle which is called England , being the first place , I read of , which was totally bereaved of the Gospel ; the sword of the then Pagan Saxons fattening the land with the blood of the Christian inhabitants ; and in the close wholly subverting the worship of God . Long it was not ere this cloud was blown over , and those men who had been instruments to root out others , submitted their own necks to the yoke of the Lord , and under exceeding variety in civill affairs , enjoyed the word of grace : untill by insensible degrees , like summer unto winter , or light unto darknes , it gave place to Antichristian superstition , and left the land in little lesse then a Paganish darknes , drinking deep of the cup of abominations , mingled for it by the Roman harlot ; And is there mercy yet in God to recover a Twice-lost over backsliding people ? might not the Lord have said unto us , What shall I do unto thee , oh Island ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? but his heart is turned within him , his repentings are kindled together : the dry bones shall live , and the fleece shall be wet , though all the earth be dry . God will again water his garden , once more purge his vineyard , once more of his own accord he will take England upon liking , though he had twice deservedly turned it out of his service ; So that coming as a refiners fire , and as fullers soap to purify the sons of Levi , to purge them as Gold and Silver , to offer to the Lord an offering in righteousnes , to reform his Churches , England , as soon as any , hath the benefit and comfort thereof : Nay , the Reformation of England shall be more glorious then of any Nation in the world , being carried on , neither by might nor power , but onely by the spirit of the Lord of Hosts . But is this the utmost period of Englands sinning , and Gods shewing mercy , in continuing and restoring of the Gospel ? No truly : we again in our daies have made forfeiture of the purity of his worship , by an almost universall treacherous apostasy : from which the free grace , and good pleasure of God hath made a great progresse again towards a recovery . There are two sorts of men , that I finde exceedingly ready to extenuate and lessen the superstition and popish tyranny of the former daies , into which we were falling . First , Such as were industriously instrumentall in it , whose suffrages had been loud , for the choice of a Captain to returne into Egypt : Men tainted with the errours , and loaded with the preferments of the times : with all those who blindly adhere to that faction of men , who as yet covertly drive on that designe . To such as these , all was nothing , and to them it is no mercy to be delivered . And the truth is , It is a favour to the lambe and not the wolfe , to have him taken out of his mouth : but these men have interest by those things which have no ears , against which there is no contending . Secondly , Such as are disturbed in their opticks , or have gotten false glasses , representing all things unto them in dubious colours : which way soever they look . they can see nothing but errours , errours of all sizes , sorts , ●ects , and sexes . Errours and Heresies , from the beginning to the end , which hath deceived some men not of the worst , and made them think . that all before was nothing , in comparison of the present confusion . A great signe they felt it not , or were not troubled at it ; as if men should come into a field , and seeing some red weeds and cockle among the corne , should instantly affirm , there is no corne there , but all weeds , and that it were much better the hedges were down , and the whole field laid open to the boar of the forest ; but the Harvest will one day shew the truth of these things . But that these apprehensions may not too much prevail , to the vilifying and extenuating of Gods mercy , in restoring to us the purity and liberty of the Gospel : give me leave in a few words , to set out the danger of that Apostasy , from which the good pleasure of God hath given us a deliveranc● . I shall ●●stance onely in a few things : observe then that . First , The Darling errours of late years , were all of them stones of the old Babel , closing and coupling with that tremendous 〈◊〉 : which the man of sin had erected to dethrone Jesus Christ : came out of the belly of that Trojan horse , that fatall engine , which was framed to betray the City of God . They were popish errours , such as whereof that Apostasy did consist , which onely is to be looked upon , as the great adverse state to the Kingdom of the Lord Christ . For a man to be disorderly in a Civill state , yea often times through turbulency to break the peace , is nothing to an underhand combination with some formidable enemy , for the utter subversion of it . Heedles and headles errours may breed disturbance enough , in scattered individualls , unto the people of God : but such as tend to a peace and association , cum Ecclesia malignantium , tending to a totall subversion of the sacred state , are far more dangerous . Now such were the Innovations of the late Hierarchists ; In worship , their paintings , crossings , crucifixes , bowings , cringings , Altars , Tapers , Wafers , Organs , Anthems , Letany , Rails , Images , Copes , vestments ; what were they , but Roman vernish , an Italian dresse for our devotion , to draw on conformity with that enemy of the Lord Jesus ; In doctrin , the Divinity of Episcopacy , auricular confession , free-will , predestination on faith , yea works fore-seen , limbus patrum , justification by works falling from grace , authority of a Church , which none knew what it was , Canonicall obedience , holinesse of Churches , and the like innumerable , what were they but helpes to sancta Clara , to make all our articles of Religion speak good Roman-Catholike ? how did their old father of Rome refresh his spirit , to see such Chariots as those provided , to bring England again unto him ? this closing with Popery , was the sting in the errours of those daies , which caused pining if not death in the Episcopall pot . Secondly , They were such as raked up the ashes of the ancient worthies , whose spirits God stirred up to reform his Church , and rendred them contemptible before all , especially those of England , the most whereof died in giving their witnesse against the blinde figment of the reall presence , and that abominable blasphemy of the cursed masse ; in especiall , how did England , heretofore termed Asse , turn Ape to the Pope , and furnished it with all things necessary for an unbloody sacrifice , ready to set up the abomination of desolation , and close with the god Maozim , who hath all their peculiar devotion at Rome ? Thirdly , They were in the management of men which had divers dangerous and pernicious qualifications ; as First , A false repute of learning , I say , a false repute for the greater part , especially of the greatest : and yet taking advantages of vulgar esteem , they bare out as though they had engrossed a monopoly of it : though I presume the world was never deceived by more empty pretenders ; especially in respect of any solid knowledge in Divinity or antiquity : but yet their great preferments , had got them a great repute of great deservings , enough to blinde the eyes of poor mortals adoring them at a distance , and to perswade them , that all was not only Law , but Gospel too , which they broached : and this rendred the infection dangerous . Secondly , A great hatred of godlinesse in the power thereof , or any thing beyond a form , in whomsoever it was found ; yea how many odious appellations were invented for bare profession , to render it contemptible ? Especially in the exercise of their jurisdiction , thundring their censures against all appearance of zeal , and closing with all profane , impieties ; for were a man a drunkard , a swearer , a Sabbath-breaker , an unclean person , so he were no Puritan , and had money , patet atri janua Ditis , the Episcopall heaven was open for them all . Now this was a dangerous and destructive qualification , which I beleeve is not professedly found in any party amongst us . Thirdly , Which was worst of all , they had centred in their bosoms an unfathomable depth of power Civil and Ecclesiasticall , to stampe their apostaticall errours with authority , giving them not only the countenance of greatnesse , but the strength of power , violently urging obedience ; and to me , the sword of errour , never cuts dangerously , but when it is managed with such an hand . This I am sure , that errours in such , are not recoverable without the utmost danger of the Civil state . Let now , I beseech you , these and the like things be considered , especially the strong combination that was thorowout the Papall world for the seducing of this poor Nation : that I say nothing , how this viall was poured out upon the very throne , and then , let us all be ashamed and confounded in our selves , that we should so undervalue and sleight the free mercy of God , in breaking such a snare , and setting the Gospel at liberty in England . My intent was , having before asserted this restauration of Jerusalem , to the good pleasure of God , to have stirred you up to thankefullnesse unto him , and self-humiliation in consideration of our great undeserving of such mercy ; but alas ; as far as I can see , it will scarce passe for a mercy : and unlesse every mans perswasion may be a Josephs sheaf , the goodnesse of God shall scarce be acknowledged ; but yet let all the world know , and let the house of England know this day , that we lie unthankefully under as full a dispensation of mercy and grace , as ever Nation in the world enjoyed , and that without a lively acknowledgement thereof , with our own unworthinesse of it , we shall one day know what it is ( being taught with briars and thorns ) to undervalue the glorious Gospel of the Lord Jesus . Good Lord ! what would helplesse Macedonians give for one enjoiment ? O that Wales , O that Ireland , O that France , Where shall I stop ? I would offend none , but give me leave to say , O that every , I had almost said , O that any part of the world , had such helpes and means of grace , as these parts of England have , which will scarce acknowledge any mercy in it : the Lord break the pride of our spirits , before it break the staff of our bread , and the helpe of our salvation . O that the bread of Heaven , and the bloud of Christ might be accounted good nourishment , though every one hath not the sauce he desireth . I am perswaded , that if every Absolom in the Land , that would be a judge for the ending of our differences , were enthroned ( he spoke the peoples good , though he intended his own power ) the case would not be much better then it is . Well , the Lord make England , make this honourable audience , make us all to know these three things . First , That we have received such a blessing , in setting at liberty the truths of the Gospel , as is the crown of all others mercies , yea , without which they were not valuable , yea were to be despised : for successe without the Gospel , is nothing but a prosperous conspiracy against Jesus Christ . Secondly , That this mercy is of mercy , this love of free love , and the grace that appeareth , of the eternall hidden free grace of God . He hath shewed his love unto us because he loved us , and for no other reason in the world , this people being guilty of bloud and murder , of soul and body , adultery , and idolatry , and oppression , with a long catalogue of sins and iniquities . Thirdly , That the height of rebellion against God , is the despifing of spirituall Gospel-mercies ; should Mordecai have troden the robes under his feet , that were brought him from the King , would it not have been severely revenged ? Doth the King of Heaven lay open the treasures of his wisedom , knowledge and goodnesse for us , and we despise them ? What shall I say , I had almost said , hell punishes no greater sin : the Lord say it not our charge : O that we might be solemnly humbled for it this day , before it be too late . To discover unto us the freedom of that effectuall grace , which is dispensed towards the elect , under the with the preaching of the word : for if the sending of the outward means be of free underserved love , surely the working of the spirit under that dispensatior , for the saving of souls , is no lesse free : for , who hath made us differ from others , and what have we that we have not received ? O that God should say unto us in our bloud , live ; that he should say unto us in our blood , live ; that he should breath upon us when we were as dry bones , dead in trespasses and sins ; let us remember , I beseech you , the frame of our hearts , and the temper of our spirits , in the da●es wherein we know not God , and his goodnesse , but went on in a swift course of rebellion ; Can none of you look back upon any particular daies or nights , and say , Ah Lord , that thou shouldest be so patient and so full of forbearance , as not to sent me to hell at such an instant ; but oh Lord , that thou shouldest go further , and blot out mine iniquities for thine own sake , when I made thee serve with my sins ; Lord , what shall I say it is ? It is the free grace of my God : what expression transcendeth that , I know not . Of Caution : England received the Gospel of meer mercy , let it take heed , lest it lose it by justice ; the placer of the candlestick , can remove it ; the truth is , it will not be removed unlesse it be abused , and wo to them , from whom mercies are taken for being abused ; from whom the Gospel is removed for being despised ; it had been better for the husbandman never to have had the vineyard , then to be slain for their ill using of it ; there is nothing left to do them good , who are forsaken for for saking the Gospel . The glory of God was of late by many degrees departing from the Temple in our Land . That was gon to the threshold , yea to the mount : if now at the returne , thereof , it finde again cause to depart , it will not go by steps , but all at once ; This Island , or at least the greatest part thereof , as I formerly intimated , hath twice lost the Gospel ; Once , when the Saxons wrested it from the Britains , when , if we may believe their own dolefull moaning Historian , they were given over to all wickednes , oppression , and villany of life : which doubtles was accompanied with contempt of the word , though for faith and perswasion we do not finde that they were corrupted , and do finde that they were tenacious enough of antique discipline , as appeared in their following oppositions to the Roman Tyranny , as in Beda . Secondly , It was lost in regard of the purity and power thereof , by blinde superstition and Antichristian impiety , accompanied also with abominable lewdnes , oppression , and all manner of sin , in the face of the sun , so that first prophanenes , working a despising of the Gospel , then superstion ushering in prophanenes , have in this Land shewed their power for the extirpation of the Gospel ; Oh , that we could remember the daies of old , that we could consider the goodnes and severity of God , on them which fell severity , but towards us goodnes , if we continue in that goodnes , for otherwise even we also shall be cut off : yet here we may observe , that though both these times there was a forsaking in the midst of the Land , yet there was in it a tenth for to returne as a Teyle-tree , and as an Oak whose substance is in them when they cast their leaves , so was the holy seed and the substance thereof , Isa 6. 13. at in the dereliction of the Jews , so of this Nation , there was a remnant that quickly took root , and brought forth fruit , both in the one devastation , and the other , though the watcher and the holy one from heaven , had called to cut down the tree of this Nation , and to scatter its branches from flourishing before him , yet the stump and root was to be left in the earth with a band of iron , that it might spring again ; Thus twice did the Lord come seeking fruit of this vine , doing little more then pruning and dressing it , although it brought forth wilde grapes : but if he come the third time and finde no fruit , the sentence will be , Cut it down , why cumbreth it the gronnd ? Now to prevent this I shall not follow all those Gospel-supplanting sins we finde in holy writ , onely I desire to cautionate you and us all in three things . First , Take heed of pretending or holding out the Gospel for a covert or shadow for other things . God will not have this Gospel made a stalking horse for carnall designes : put not in that glorious name , where the thing it self is not clearly intended ; if in any thing it be , let it have no compeer ; if not , let it not be named ; if that you aim at be just , it needs no varnish ; if it be not , it is the worse for it . Gilded pills lose not their bitternes , and painted faces are thought to have no native beauty ; all things in the world should serve the Gospel ; and if that be made to serve other things , God will quickly vindicate it into liberty . From the beginning of these troubles , right honourable , you have held forth Religion and the Gospel , as whose preservation and restauration was principally in the aims , and I presume malice it self is not able to discover any insincerity in this , the fruits we behold proclaim to all the conformity of your words and hearts . Now the God of Heaven grant that the same minde be in you still , in every particular member of this Honourable Assembly , in the whole Nation , especially in the Magistracy and Ministery of it , that we be not like the boatmen , look one way , and rowe another ; cry Gospel , and mean the other thing ; Lord Lord , and advance our own ends , that the Lord may not stir up the staffe of his anger , and the rod of his indignation against us as an hypocriticall people . Secondly , Take heed of resting upon , and trusting to the priviledge , how ever excellent and glorious , of the outward enjoyment of the Gospel . When the Jews cryed , The Temple of the Lord , the Temple of the Lord , the time was at hand that they should be destroyed . Look onely upon the grace that did bestow , and the mercy that doth continue it ; God will have none of his blessings rob him of his glory , and if we will rest at the Cisterne , he will stop at the fountain . Thirdly , Let us all take heed of Barrennes under it , for the earth that drinks in the rain that cometh upon it , and beareth Thornes and Briers , is rejected , and nigh unto cursing , whose end is to be burned , Heb. 6. 7 , 8. Now what fruits doth it require ? even those reckoned , Gal. 5. 22 , 23. the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknes , temperance ; Oh that we had not cause to grieve for a scarcity of these fruits , and the abundant plenty of these works of the flesh recounted , ver. 19 , 20 , 21. Oh that that wisedom which is an eminent fruit of the Gospel might flourish amongst us , Jam. 3. 17. it is first pure , then peaceable , gētle , easy to be entreated , that we might have lesse writing and more praying , lesse envy and more charity ; that all evil surmisings , which are works of the flesh , might have no toleration in our hearts , but be banished for nonconformity to the golden rule of love and peace , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Come we now to the last proposition : No men in the world want help , like them that want the Gospel . Or , Of all distresses want of the Gospel cries loudest for relief . Rachel wanted children , and she cries , Give me children , or I die ; But that was but her impatience , she might have lived , and have had no children , yea , see the justice of God , she dies so soon as ever she hath children : Hagar wants water for Ishmael , and she will go farre from him , that she may not see him die ; an heavy distresse , and yet if he had died , it had been but an early paying of that debt , which in a few years was to be satisfied . But they that want the Gospel may truly cry , Give us the Gospel or we die , and that not temporally with Ishmael , for want of water , but eternally in flames of fire . A man may want liberty , and yet be happy , as Joseph was : a man may want peace , and yet be happy , as David was : a man may want children , and yet be blessed , as Job was : a man may want plenty , and yet be full of comfort , as Micaiah was : but he that wants the Gospel , wants every thing that should do him good . A Throne without the Gospel , is but the Devils dungeon . Wealth without the Gospel , is fuell for hell . Advancement without the Gospel , is but a going high , to have the greater fall . Abraham wanting a childe , complains , What will the Lord do for me , seeing I go childelesse , and this Eliezer of Damascus must be my heire ? much more may a man without the means of grace complain , What shall be done unto me , seeing I go Gospellesse ? and all that I have , is but a short inheritance for this lump of clay my body . When Elisha was minded to do something for the Shunammite who had so kindely entertained him , he asks her , whether he should speak for her to the King , or the Captain of the host ? she replies , she dwelt in the middest of her own people , she needeth not those things : but when he findes her to want a childe , and tells her of that , she is almost transported . Ah how many poor souls are there , who need not our word to the King or the Captain of the host ; but yet being Gospellesse , if you could tell them of that , would be even ravished with joy ? Think of Adam after his fall , before the promise , hiding himself from God : and you have a perfect pourtraicture of a poor creature without the Gospel : now this appeareth , 1. From the description we have of the people that are in this state and condition without the Gospel ; they are a people that sit in darknes , yea in the region and shaddow of death , Matth. 4 16 , 17. they are even darknes it self , Joh. 1. 7. within the dominion and dreadfull darknes of death ; darknes was one of Egypts plagues , but yet that was a darknes of the body , a darknes wherein men lived : but this is a darknes of the soul , a darknes of death , for these men though they live , yet are they dead ; they are fully described , Ephes. 2. 12. without Christ , aliens from the Common-wealth of Israel , strangers from the Covenants of promise , having no hope , and without God in the world . Christles men , and godles men , and hopeles men , and what greater distresse in the world ? yea , they are called doggs , and unclean beasts , the wrath of God is upon them , they are the people of his curse and indignation . In the extream North , one day and one night divide the year ; but with a people without the Gospel , it is all night , the sun of righteousnes shines not upon them , it is night whilest they are here , and they go to eternall night hereafter . What the men of China concerning themselves and others , that they have two eies , the men of Europe one , and all the world besides is blinde , may be inverted too , the Jews had one eye , sufficient to guide them , they who enjoy the Gospel have two eies , but the men of China , with the rest of the Nations that want it , are stark blinde , and reserved for the chains of everlasting darknes . 2. By laying forth what the men that want the Gospel , do want with it . 1. They want Jesus Christ : for he is revealed onely by the Gospel . Austine refused to delight in Cicero's Hortensius , because there was not in it the Name of Jesus Christ . Jesus Christ is all and in all , and where he is wanting , there can be no good . Hunger cannot truly be satisfied without manna , the bread of life , which is Jesus Christ : and what shall a hungry man do that hath no bread ? Thirst cannot be quenched , without that water or living spring , which is Jesus Christ : and what shall a thirsty soul do without water ? A captive as we are all , cannot be delivered without redemption , which is Jesus Christ : and what shall the prisoner do without his ransom ? Fools as we are , all cannot be instructed without wisdom , which is Jesus Christ , without him we perish in our folly . All building without him , is on the sand , which will surely fall : All working without him , is in the fire , where it will be consumed : All riches without him , have wings , and will away : mallem ruere cum Christo , quam regnare cum Caesare , said Luther , a dungeon with Christ is a Throne , and a Throne without Christ a hell . Nothing so ill , but Christ will compensate : the greatest evil in the world is sin , and the greatest sin was the first ; and yet Gregory feared not to cry , O felix culpa quae talem meruit redemptorem , oh happy fault which found such a Redeemer ; All mercies without Christ are bitter , and every cup is sweet that is seasoned but with a drop of his blood , he truly is amor & delitiae humani generis , the love and delight of the sonnes of men , without whom they must perish eternally : for there is no other name given unto them , whereby they may be saved , Act. 4. He is the way , men without him , are Cains , wanderers , vagabonds : He is the truth , men without him are liars , devils , who was so of old : He is the life , without him men are dead , dead in trespasses and sins : He is the light , without him men are in darknes , and go they know not whither : He is the vine , those that are not graffed in him , are withered branches , prepared for the fire : He is the rock , men not built on him , are carried away with a flood : He is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the first and the last , the Author and the ender , the founder and the finisher of our salvation ; he that hath not him , hath neither beginning of good , nor shall have end of misery . O blessed Jesus , how much better were it , not to be , then to be without thee ? Never to be borne , then not to die in thee ? A thousand hels come short of this , eternally to want Jesus Christ , as men do , that want the Gospel . 2. They want all holy Communion with God , wherein the onely happines of the soul doth consist ; He is the life , light , joy , and blessednes of the soul : without him , the soul in the body is but a dead soul , in a living Sepulchre . It is true , there be many that say , who will shew us any good ? but unles the Lord lift up the light of his countenance upon us , we perish for evermore . Thou hast made us for thy self , ô Lord , and our heart is unquiet , untill it come to thee . You who have tasted how gracious the Lord is , who have had any converse and communion with him , in the issues and goings forth of his grace , those delights of his soul with the children of men , would you live ? would not life it self , with a confluence of all earthly endearements , be a very hell without him ? Is it not the daily language of your hearts , Whom have we in heaven but thee ? and in earth there is nothing in comparison of thee ? The soul of man is of a vast boundles comprehension , so that if all created good were centred into one enjoyment , and that bestowed upon one soul , because it must needs be finite and limited , as created , it would give no solid contentment to his affections , nor satisfaction to his desires . In the presence and fruition of God alone there is joy for evermore : at his right hand are rivers of pleasure , the welsprings of life and blessednes . Now if to be without communion with God in this life , wherein the soul hath so many avocations from the contemplation of its own misery , ( for earthly things are nothing else ) is so unsupportable a calamity , ah what shall that poor soul do , that must want him for eternity ? as all they must do , who want the Gospel . 3. They want all the Ordinances of God , the joy of our hearts , and comfort of our souls . Oh the sweetnes of a Sabbath ! The heavenly raptures of prayer ! Oh the glorious communion of Saints , which such men are deprived of ! if they knew the value of the hidden pearl , and these things were to be purchased , what would such poor souls not part with for them ? 4. They will at last want Heaven and salvation ; they shall never come to the presence of God in glory : never inhabite a glorious mansion : they shall never behold Jesus Christ , but when they shall call for rocks and mountains to fall upon them , to hide them from his presence : they shall want light , in utter darknes , want life , under the second death , want refreshment , in the middest of flames , want healing , under gnawing of conscience , want grace , continuing to blaspheme , want glory , in full misery : and which is the sum of all this , they shall want an end of all this , for their worme dieth not , neither is their fire quenched . Thirdly , Because being in all this want , they know not that they want any thing , and so never make out for any supply . Laodicea knew much , but yet because she knew not her wants , she had almost as good have known nothing : Gospellesse men know not that they are blinde , and seek not for eye-salve : they know not that they are dead , and seek not for life ; What ever they call for , not knowing their wants , is but like a mans crying for more weight to presse him to death : and therefore when the Lord comes to any with the Gospel , he is found of them that sought him not , and made manifest to them that asked not after him , Rom. 10. 20. This is a seal upon their misery , without Gods free-mercy , like the stone laid upon the mouth of the cave by Joshua , to keep in the five Kings , untill they might be brought out to be hanged . All that men do in the world , is but seeking to supply their wants ; either their naturall wants , that nature may be supplied , or their sinfull wants , that their lusts may be satisfied , or their spirituall wants , that their souls may be saved . For the two first , men without the Gospel , lay out all their strength ; but of the last , there is amongst them a deep silence . Now this is all one , as for men to cry out that their finger bleeds , whilest a sword is run thorow their hearts , and they perceive it not : to desire a wart to be cured , whilest they have a plague-sore upon them ; And hence perhaps it is , that they are said to go to hell like sheep , Psal. 49. 14. very quietly , without dread , as a bird hasting to the snare , and not knowing that it is for his life , Prov. 7. 23. and there ly down in utter disappointment and sorrow for evermore . 4. Because all mercies are bitter judgements to men that want the Gospel ; all fuell for hell ; Aggravations of condemnation ; all cold drink to a man in a feaver : pleasant at the entrance , but increasing his torments in the close : like the book in the Revelation , sweet in the mouth , but bitter in the belly . When God shall come to require his bread and wine , his flax and oil , peace and prosperity , liberty and victories , of Gospellesse men , they will curse the day that ever they enjoyed them ; so unspirituall are many mens mindes , and so unsavoury their judgements , that they reckon mens happines , by their possessions , and suppose the catalogue of their titles , to be a roll of their felicities : calling the proud happy , and advancing in our conceits them that work wickednes , Mal. 3. 15. but God will one day come in with another reckoning , and make them know , that all things without Christ , are but as cyphers without a figure , of no value . In all their banquets where Christ is not a guest , their vine is of the vine of Sodom , and of the field of Gomorrah , their grapes are grapes of gall , their clusters are bitter , Deut. 32. 32 , 33. their palaces , where Christ is not , are but habitations of Zim and Ochim , Dragons and unclean beasts . Their prosperity is but putting them into full pasture , that they may be fatted for the day of slaughter , the day of consumption decreed for all the Bulls of Bashan : the Gospel bringing Christ , is the salt that makes all other things savoury . To shew us the great priviledge and preeminence , which , by the free grace of God , many parts of this Island do enjoy . To us that sat in darknes and in the shadow of death , a great light is risen , to guide us into the waies of peace . Let others recount , the glories , benefits , profits , outward blessings of this Nation , let us look only upon that which alone is valuable in it self , and makes other things so to be , the Gospel of Christ . It is reported of the Heralds of our neighbour Monarchs , that when one of them had repeated the numerous titles of his Master of Spain , the other often repeated France , France , France ; intimating that the dominion which came under that one denomination , would counterpoise the long catalogue of Kingdomes and Dukedoms , wherewith the other flourisht . Were we to contend with the grand signieur of the East , about our enjoyments , we might easily bear down his windy pompous train of titles , with this one , which millies repetitum placebit , the Gospel , the Gospel : upon all other things you may put the inscription in Daniel , mene , mene , Tekel , they are weighed in the balance , and found wanting , but proclaim before those that enjoy the Gospel , as Haman before Mordecai , Lo , thus shall it be done to them whom the Lord will honour . The fox in the fable had a thousand wiles to save himself from the hunters : but the cat knew unum magnum , one great thing that would surely do it . Earthly supports and contentments , are but a thousand failing wiles , which will all vanish in the time of need : the Gospel and Christ in the Gospel , is that unnm magnum , that unum necessarium , which alone will stand us in any stead . In this , this Island is as the mountain of the Lord , exalted above the Mountains of the earth , it is true , many other Nations partake with us in the same blessing : not to advance our own enjoyments , in some particulars wherein perhaps we might justly do it : but take all these Nations with us , and what a molehill are we to the whole earth , overspread with Paganisme , Mahumetanisme , Antichristianisme , which innumerable foolish Haeresies ? And what is England , that it should be amongst the choice branches of the vineyard , the top boughs of the Cedars of God ? Shews that such great mercies , if not esteemed , if not improved , if abused , will end in great judgements ; Wo be to that Nation , that City , that person , that shall be called to an account for despising the Gospel , Amos 2. 2. you only have I known of all the families of the earth , what then ? Surely some great blessing is coming to that people , whom God thus knowes , and so ownes , as to make himself known unto them . No : but , therefore will I visit upon you all your iniquities . How ever others may have some ease or mitigation in their punishments , do you expect the utmost of my wrath . Luther said , he thought hell was paved with the bald sculls of Friers ; I know nothing of that ; yet of this sure I am , that none shall have their portion so low in the ●●thermost hell , none shall drink so deep of the cup of Gods indignation , as they , who have refused Christ in the Gospel . Men will curse the day to all eternity , wherein the blessed name of Iesus Christ was made known unto them , if they continue to despise it . He that abuseth the choisest of mercies , shall have judgement without mercy ; What can help them , who reject the counsell of God for their good ? If now England have received more culture from God then other Nations , there is more fruit expected of England , then other nations . A barren tree in the Lords Vineyard , must be cut down for cumbring the ground , the sheep of God must every one beare twins , and none be barren amongst them , Cant. 4. 2. If after all Gods care and husbandry , his vineyard brings forth wilde-grapes , he will take away the hedge , break down the wall , and lay it waste . For the present the Vineyard of the Lord of hosts is the house of England , and if it be as earth , which when the rain falls upon it , brings forth nothing but thornes and briers , it is nigh unto cursings , and the end thereof is to be burned , Heb. 6. Men utterly and for ever neglect that ground , which they have tried their skill about , and laid out much cost upon it , if it bring not forth answerable fruits . Now here give me leave to say , ( and the Lord avert the evil deserved by it ) That England , ( I mean these Cities , and those other places , which since the beginning of our troubles , have enjoied the Gospel , in a more free and plentifull manner then heretofore ) hath shewed it self not much to value it . 1. In the time of Straits , though the sound of the Gospel passed thorow all our streets , our villages enjoying them who preached peace , and brought glad tidings of good things , so that neither we , nor our fathers , nor our fathers fathers , ever saw the like before us ; Though manna fell round about our tents every day : yet as though all were lost and we had nothing , Manna was loathed as light bread , the presence of Christ made not recompence for the losse of our swine : men had rather be again in Aegypt , then hazard a pilgrimage in the wildernes . If there be any here , that ever entertained thoughts , to give up the worship of God to superstition , his Churches to tyranny , and the doctrine of the Gospel to Episcopall corruptions , in the pressing of any troubles , let them now give God the glory , and be ashamed of their own hearts , lest it be bitternesse in the end . 2. In the time of prosperity , by our fierce contentions about mint and cummin , whilest the weightier things of the Gospel have been undervalued , languishing about unprofitable questions , &c. but I shall not touch this wound lest it bleed . For exhortation , that every one of us , in whose hand there is any thing , would set in , for the help of those parts of this Island , that as yet sit in darknesse , yea in the shadow of death , and have none to hold out the bread of life to their fainting souls . Doth not Wales cry , and the North cry , yea and the West cry , Come and help us ? We are yet in a worse bondage , then any by your means we have been delivered from : if you leave us thus , all your protection will but yeeld us a more free and joviall passage to the chambers of death . Ah , little do the inhabitants of Goshen know , whil'st they are contending about the bounds of their pasture , what darknesse there is in other places of the Land ; How their poor starved souls would be glad of the crums that fall from our tables : ô that God would stir up the hearts , 1. Of Ministers to cast off all by-respects , and to flee to those places , where in all probability , the harvest would be great , and the labourers are few or none at all . I have read of an Heretick that swom over a great river in a frost , to scatter his errours : the old Iewish , and now Popish Pharisees , compasse Sea and Land , to make proselytes ; The Merchants trade not into more Countreys , then the Factours of Rome do , to gain souls to his holinesse : East and West , farre and wide , do these Locusts spread themselves , not without hazard of their lives , as well as losse of their souls , to scatter their superstitions : only the Preachers of the everlasting Gospel seem to have lost their zeal . O that there were the same minde in us that was in Iesus Christ , who counted it his meat and drinke , to doe his fathers will , in gaining souls . 2. Of the Magistrates , I mean of this Honourable Assembly , to turn themselves every lawfull way , for the help of poor Macedonians : the truth is , in this , I could speak more then I intend , for perhaps my zeal , and some mens judgements , would scarse make good harmony . This only I shall say , that if Iesus Christ might be preached , though with some defects in some circumstances , I should rejoice therein . O that you would labour , to let all the parts of the Kingdom , taste of the sweetnes of your successes , in carrying to them the Gospel of the Lord Jesus : that the doctrine of Gospel might make way for the Discipline of the Gospel , without which , it will be a very skeleton . When Manna fell in the wildernesse from the hand of the Lord , every one had an equall share : I would there were not now too great an inequality in the scattering of Manna , when secondarily in the hand of men ; whereby some have all , and others none , some sheep daily picking the choise flowers of every pasture , others wandring upon the barren mountains , without guide or food : I make no doubt , but the best waies for the furtherance of this , are known full well unto you , and therefore have as little need to be petitioned in this , as other things . What then remains ? but that for this , and all other necessary blessings , we all set our hearts and hands to petition the Throne of grace . Soli Deogloria . A short defensative about CHVRCH GOVERNMENT , Toleration and Petitions about these things . Reader , THis , be it what it will , thou hast no cause to thank or blame me for . Had I been mine own , it had not been thine . My submission unto others judgements , being the only cause of submitting this unto thy censure . The substance of it , is concerning things now adoing : in some whereof , I heretofore thought it my wisedom , modestly haesitare , ( or at least , not with the most , peremptorily to dictate to others my apprehensions , ) as wiser men have done in weightier things : And yet this , not so much for want of perswasion in my own minde , as out of opinion that we have already had too many needlesse and fruitlesse discourses about these matters . Would we could agree to spare perishing paper , and for my own part had not the opportunity of a few lines in the close of this sermon , and the importunity of not a few friends urged , I could have slighted all occasions , and accusations , provoking to publish those thoughts which I shall now impart : the truth is , in things concerning the Church , ( I mean things purely externall , of form , order and the like , ) so many waies have I been spoken , that I often resolved to speak my self , desiring rather to appear ( though conscious to my self of innumerable failings ) what indeed I am , then what others incuriously suppose . But yet the many , I ever thought unworthy of an Apology , and some of satisfaction ; Especially those , who would make their own judgements a rule for themselves and others : impatient that any should know , what they do not , or conceive otherwise then they , of what they do ; in the mean time , placing almost all religion in that , which may be perhaps a hinderance of it , and being so valued , or rather overvalued , is certainly the greatest . Nay , would they would make their judgements , only so farre as they are convinced , and are able to make out their conceptions to others , and not also their impotent desires , to be the rule : that so they might condemn only that , which complies not with their mindes , and not all that also , which they finde to thwart their aims and designes . But so it must be . Once more conformity is grown the touchstone , ( and that not in practice , but opinion , ) amongst the greatest part of men , however otherwise of different perswasions . Dissent is the onely crime , and where that is all , that is culpable , it shall be made , all that is so . From such as these , who almost hath not suffered ? But towards such , the best defence is silence . Besides , My judgement commands me , to make no known quarrell my own . But rather if it be possible , and as much as in me lieth , live peaceably with all men , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , I proclaim to none , but men whose bowels are full of gall : in this spring of humours , lenitives for our own spirits , may perhaps be as necessary , as purges for others brains . Further , I desire to provoke none ; more stings then combs are got at 〈…〉 wasps : even cold stones , smitten together , sparkle 〈…〉 the wringing of the nose , bringeth forth blood . Neither do I conceive it wisedom in these quarrelsome daies , to entrust more of a mans self with others , then is very necessary . The heart of man is deceitfull ; some that have smooth tongues , have sharp teeth : such can give titles on the one side , and wounds on the other . Any of these considerations , would easily have prevailed with me , stul●i●ia hac caruisse , had not mine ears been filled , presently after the preaching of the precedent sermon , which sad complaints of some , and false reports of others , neither of the lowest ranke of men , as though I had helped to open a gate , for that which is now called a Troian horse , though heretofore counted an engine likelier to batter the walls of Babylon , then to betray the towers of Sion . This urged some , to be urgent with me , for a word or two , about Church Government , according to the former suggestions undermined , and a toleration of different perswasions , as they said asserted . Now truly to put the accusers to prove the crimination , ( for so it was , and held forth a grievous crime in their apprehensions ) ( what is really so , God will judge ) had been sufficient . But I could not so evade : and therefore , after my Sermon was printed to the last sheet , I was forced , to set apart a few houres , to give an account , of what hath passed from me in both these things , which have been so variously reported ; Hoping that the reading may not be unusefull to some , as the writing was very necessary to me . And here at the entrance , I shall desire at the hands of men , that shall cast an eye , on this heap of good meaning , these few , as I suppose , equitable demaunds . 1. Not to prosecute men into odious appellations ; and then themselves , who feigned the crime , pronounce the sentence . Like him , who said of one brought before him , if he be not guilty , it is fit he should be : involving themselves in a double guilt , of falsehood and malice , and the aspersed parties , in a double misery , of being belied , in what they are , and hated for what they are not : if a man be not , what such men would have him , it is ods , but they will make him what he is not : if what he really is , do not please , and that be not enough to render him odious , he shall sure enough be more . Ithacius will make all Priscillianists who are any thing more devout then himself : if men do but desire to see with their own eyes , presently they are enrolled of this , or that Sect : every misperswasion , being beforehand , in Petitions , Sermons , &c. rendred odious and intolerable : in such a course , innocency it self cannot long goe free . Christians deal with one another in earnest , as children in their plaies , clap anothers coat upon their fellows shoulder , and pretending to beat that , cudgell him they have cloathed with it . What shall be given unto thee , oh thou false tongue ? If we cannot be more charitable , let us be more ingenuous ; Many a man hath been brought to a more favourable opinion of such as are called by dreadfull names , then formerly , by the experience of false impositions on himself . 2. Not to cloath our differences with expressions , fitting them no better then Sauls armour did David ; Nor make them like a little man in a bumbast coat upon stilts , walking about like a giant : our little differences may be met at every stall , and in too many pulpits , swelled by unbefitting expressions , into such a formidable bulk , as poor creatures are even startled at their horrid looks and appearance : whilest our own perswasions are set out , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with silken words , and gorg●ous apparell , as if we sent them into the world a wooing . Hence , whatever it is , it must be temple building , Gods Government , Christs scepter , throne , Kingdom , the only way , that , for want of which , errours , haeresies , sins , spring among us , plagues , judgements , punishments come upon us . To such things as these , all pretend , who are very confident they have found out the only way . Such bigge words as these , have made us believe , that we are mortall adversaries ; ( I speak of the parties at variance about Government ) that one Kingdom , Communion , Heaven , cannot hold us . Now truly if this course be followed , so to heighten our differences , by adorning the truth we own , with such titles as it doth not merit , and branding the errours we oppose , with such marks , as in cold blood we cannot think they themselves , but only in their ( by us supposed ) tendance do deserve , I doubt not , but that it will be bitternesse unto us all in the end . And Quaere whether by this means , many have not been brought to conceive the Kingdom of Jesus Christ , which himself affirms to be within us , to consist in forms , outward order , positive rules , and externall Government . I designe none , but earnestly desire , that the two great parties , at this day litigant in this Kingdom , would seriously consider , what is like to be the issue of such proceedings ; and whether the mystery of godlines in the power thereof , be like to be propagated by it . Let not truth be weighed in the balance of our interest ; Will not a dram of that , turn the scale with some against many arguments ? Power is powerfull to perswade . 3. Not to measure mens judgements , by their subscribing , or refusing to subscribe petitions in these daies about Church Government ; for subscribers , would every one could not see , with what a zealous nescience , and implicite judgement many are lead . And for refusers , though perhaps they could close with the generall words , wherewith usually they are expressed , yet there are so many known circumstances , restraining those words to particular significations , directing them to by , and secundary tendences , as must needs make some abstain : for mine own part , from subscribing late Petitions , about Church-Government , I have been withheld by such reasons as these . 1. I dare not absolutely assert , maintain , and abide by it , ( as rationall men ought to do every clause , in any thing owned by their subscription ) that the cause of all the evils , usually annumerated in such Petitions , is , the want of Church-Govenrment , taking it for any government , that ever yet was established amongst men , or in notion otherwise made known unto me . Yea , I am confident that more probable causes in this juncture of time might be assigned of them ; Neither can any be ignorant , how plentifully such evils abounded , when Church-Discipline was most severely executed ; And lastly , I am confident , that who ever lives to see them suppressed by any outward means ( when spirituall weapons shall be judged insufficient ) will finde it to be , not any thing , either included in , or necessarily annexed unto Church-Discipline , that must do it , but some other thing , not unlike that , which in daies of yore when all the world wondered after the beast , suppressed all truth and errour , but only what the Arch enemy of Jesus Christ , was pleased to hold out to be believed ; but of this afterward . 2. I dare not affirm that the Parliament hath not established a Government already , for the essentialls of it , themselves affirming that they have , and their Ordinances about rulers , rules , and persons to be ruled , ( the requisita and materialls of Government ) being long since extant . Now to require a thing to be done , by them , who affirm that they have already done it , argues , either much weaknesse or supine negligence in our selves , not to ●nderstand what is ef●ected , or a strong imputation , on those that have done it , either fraudulently , to pretend that which is false , or foolishly to averse , what they do not understand ; yet though I have learned to obey as farre as lawfully ● may , my judgement is exceedingly farre from being enslaved , and according to that , by Gods assistance , shall be my practice ; which if it run crosse to the prescriptions of authority , it shall cheerfully submit to the censure thereof ; In the mean time , all Petitioning of any party about this businesse , seems to thwart some Declarations of the House of Commons , whereunto I doubt not , but they intend for the main , inviolably and unalterably to adhere . Adde hereunto , that petitioning in this kinde , was not long since voted breach in priviledge , in them , who might justly expect , as much favour and liberty in petitioning , as any of their brethren in the Kingdom , and I have more then one reason to suppose , that the purpose and designe of theirs and others , was one , and the same . 3. There are no small grounds of supposall , that some petitions have not their rise from amongst them by whom they are subscribed , but that the spring and master wheels giving the first motion to them , are distant and unseen ; My self having been lately urged to subscription , upon this ground , that directions were had for it from above , ( as we use to speak in the Countrey ) yea in this , I could say more then I intend , aiming at nothing but the quieting of mens spirits , needlesly exasperated , only I cannot but say , that honest men ought to be very cautious , how they put themselves upon any engagement , that might make any party or faction in the Kingdom ; suppose that their interest in the least measure , doth run crosse to that of the great Councell thereof , thereby to strengthen the hands or designes of any , by occasioning an opinion that upon fresh or new divisions , ( which God of his mercy prevent ) we would not adhere constantly to our old principles , walking according to which , we have hitherto found protection and safety . And I cannot not but be jealous for the honour of our noble Parliament , whose authority is every day undermined , and their regard in the affections of the people shaken , by such dangerous insinuations , as though they could in an houre put an end to all our disturbances , but refuse it . This season also for such petitions , seems to me very unseasonable , the greatest appearing danger impendent to this Kingdom , being from the contest about Church-Government , which by such means as this , is exceedingly heightned , and animosity added to the parties at variance . 4. A particular form of Church-Discipline is usually in such petitions , either directly expressed , or evidently pointed at , and directed unto , as that alone which our Covenant engageth us to embrace ; Yea , as though it had long since designed that particular way , and distinguished it from all others ; the embracing of it , is pressed under the pain of breach of Covenant , a crime abhorred of God and man . Now truly to suppose that our Covenant did ty us up absolutely to any one formerly known way of Church-Discipline , the words formally ingaging us into a disquisition out of the word , of that which is agreeable to the minde and will of God , is to me , such a childish , ridiculous , selfish conceit , as I believe no knowing men will once entertain , unlesse prejudice begotten by their peculiar interest , hath disturbed their intellectualls : for my part I know no Church-Government in the world already established amongst any sort of men of the truth , and necessity whereof , I am convinced in all particulars , especially if I may take their practice to be the best interpreter of their maximes . Fourthly , Another postulatum is , that men would not use an over-zealous speed , upon every small difference , to characterise men ( otherwise godly and peaceable ) as Sectaries , knowing the odiousnesse of the name , among the vulgar , deservedly or otherwise imposed , and the evil of the thing it self , rightly apprehended , whereunto lighter differences do not amount ; Such names as this , I know are arbitrary , and generally serve the wills of the greater number . They are commonly Sectaries , who ( jure aut injuria ) are oppressed . Nothing was ever persecuted under an esteemed name . Names are in the power of the many things , and their causes are known to few . there is none in the world can give an ill title to others , which from some he doth not receive : the same right which in this kinde I have towards another , he hath towards me : unlesse I affirm my self to be infallible , not so he : those names which men are known by , when they are oppressed , they commonly use against others whom they seek to oppresse . I would therefore that all horrid appellations , as increasers of strife , kindlers of wrath , enemies of charity , food for animasity , were for ever banished from amongst us . Let a spade be called a spade , so we take heed Christ be not called Beelzebub . I know my profession to the greatest part of the world is Sectarisme , as Christianity : amongst those who professe the name of Christ , to the greatest number , I am a sectary , because a Protestant : amongst Protestants , at least the one half , account all men of my perswasion , Calvinisticall Sacramentarian Sectaries : amongst these again , to some I have been a Puritanicall sectary , an Aerian Haeretick , because Anti-prelaticall : yea and amongst these last , not a few account me a Sectary , because I plead for Presbyteriall Government in Churches : and to all these am I thus esteemed , as I am fully convinced , causelesly and erroneously , what they call sectarisme , I am perswaded is ipsissima veritas , the very truth it self , to which they also ought to submit , that others also though upon false grounds , are convinced of the truth of their own perswasion , I cannot but believe ; and therefore as I finde by experience , that the horrid names of Haeretick , Schismatick , sectary , and the like , have never had any influence or force upon my judgement , nor otherwise moved me , unlesse it were unto retaliation ; so I am perswaded it is also with others , for homines sumus ; forcing them abroad in such liveries , doth not at all convince them , that they are servants to the master of sects indeed , but only , makes them wait an opportunity , to cast the like mantle on their traducers . And this usually is the beginning of arming the more against the few , with violence : impatient of bearing the burdens , which they impose on others shoulders : by means whereof , Christendom hath been made a theatre of blood : and one amongst all , after that by cruelty and villany , he had prevailed above the rest , took upon him to be the only dictator in Christian Religion : but of this afterwards . Now by the concession of these , as I hope not unequitable demands , thus much at least I conceive will be attained , viz. that a peaceable dissent in some smaller things , disputable questions , not-absolutely-necessary assertions , deserves not any rigid censure , distance off affections , or breach of Christian Communion and amity : in such things as these , veniam petimusque damusque vicissim : If otherwise , I professe I can hardly bring my minde to comply and close in with them , amongst whom almost any thing is lawfull but to dissent . These things being premised , I shall now set down and make publike , that proposall , which heretofore I have tendred , as a means to give some light into a way for the profitable and comfortable practice of Church-Government ; drawing out of generall notions what is practically applicable , so circumstantiated , as of necessity it must be : and herein I shall not alter any thing , or in the least expression go off from that which long since I drew up at the request of a worthy friend , after a discourse about it : and this , not only because it hath already been in the hands of many , but also because my intent is not , either to assert , dispute , or make out any thing further of my judgement in these things , then I have already done , ( hoping for more leasure so to do , then the few houres assigned to the product of this short appendix will permit ) but only by way of a defensative , to evince , that the rumours which have been spread by some , and entertained by others , too greedily about this matter , have been exceeding causelesse and groundlesse ; So that though my second thoughts have , if I mistake not , much improved some particulars in this Essay , yet I cannot be induced , because of the reason before recounted ( the only cause of the publication thereof ) to make any alteration in it , only I shall present the reader with some few things , which gave occasion and rise to this proposall . As 1. A fervent desire to prevent all further division and separation , disunion of mindes amongst godly men , suspisions and jealousies in the people towards their ministers , as aiming at power and unjust domination over them , fruitles disputes , languishings about unprofitable questions , breaches of charity for trifles , exasperating the mindes of men one against another : all which growing evils , tending to the subversion of Christian love , and the power of godlinesse , with the disturbance of the state , are too much fomented by that sad breach and division , which is here attempted to be made up . 2. A desire to work and draw the mindes of all my brethren ( the most I hope need it not ) to set in , for a thorow Reformation , and for the obtaining of holy Communion , to keep off indifferently the unworthy from Church priviledges , and prophaning of holy things . Whereunto , I presumed the discovery of a way whereby this might be effected , without their disturbance in their former station , would be a considerable motive . 3. A consideration of the paucity of positive rules in the Scripture for Church-Government with the great difficulty of reducing them to practise in these present times , ( both sufficiently evidenced by the endlesse disputes , and irreconcilable differences of godly , precious and learned men about them , made me conceive , that the practice of the Apostolicall Churches , ( doubtlesse for a time observed in those immediately succeeding ) would be the best externall help for the right interpretation of those rules we have , and patern to draw out a Church way by . Now truly after my best search , and inquiry , into the first Churches and their constitution , framing an Idea and exemplar of them , this poor heap following , seems to me , as like one of them , as any thing that yet I have seen : nothing at all doubting , but that if a more skilfull hand had the limning of it , the proportions , features and lines , would be very exact , equall and paralell : yea , did not extream haste , now call it from me , so that I have no leisure , so much as to transcribe the first draught , I doubt not but , by Gods assistance , it might be so set forth , as not to be thought altogether undesirable ; if men would but a little lay aside beloved preconceptions : but the Printer staies for every line : only I must intreat every one that shall cast a candid eye , on this unwillingly exposed Embryo , and rude abortion , that he would assume in his minde , any particular Church mentioned in the Scripture , as of H●erusalem , Corinth , Ephesus , or the like , consider the way and state they were th●n , and some ages after , in respect of outward immunities and enjoyments , and tell me , whether any rationall man can suppose , that either there were in those places , sundry particular Churches , with their distinct peculiar officers , acting in most pastorall duties severally in them , as distinguished and divided into entire societies , but ruling them in respect of some particulars loyally in combination , considered as distinct bodies ; or else , that they were such single Congregations , as that all that power and authority which was in them , may seem fitly and conveniently to be entrusted , with a small handfull of men , combined under one single Pastour , with one , two , or perhaps no associated Elders . More then this , I shall only ask , whether all ordinary power , may not without danger , be asserted to reside in such a Church as is here described , reserving all due right and authority , to Councels and Magistrates . Now for the fountain , seat , and rise of this power , for the just distribution of it , between Pastours and people , this is no place to dispute ; these following lines were intended meerly to sedate and bury such contests , and to be what they are intitled , viz. Notes, typically marginal, from the original text Notes for div A90296e-650 Ecclesia sicut lun● defectu● habet , & ortus frequentes ; sed defectibus suis crevit , &c. haec est ver● lun● , quae de fratris fui luce perpetua , lur●●en sibi immortalitatis & gratiae mutuatur Amb. Hex . lib 4. cap 8. Psal. ●8 . 13. Isa 54. 11. Zach. 4 7. Isa. 53. 3 , 4 , 5. 1 Joh. 3 13. Rev. 2. 10. 2 Cor. 4. 4. Isa. 53. 2. Heb. 7. 25. Cant. 2. 2. Mat. 10. 16. Psal 74. 19. Eo ipso tempore quo ad omnes gentes praedicatio evangelij mittebatur , quaedam loca Apostolis adire prohibebatur ab eo , qui vult omnes homines salvos fieri . Prosp. Ep ad Rufin {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hom. Mal. 4. 2. 1. A quo . 2. Ad quem . Mod●● . Temp●● . Instrumentum . Materia . Isa. 1. 1. Amos 1. 1. 〈◊〉 . 1. 1. Obad. 1. Jer. 1. 11. Jer 1. 13. Ezek. 1. 5 , 6 , 7. Zech. 1. 8. & 3. 9 , 10 , &c. Dan. 7. 8 , 9. Zech. 2. 1. Vid. Aquin. 2. 2 q. 174. Art. 3 , 4 Scot . in dist. tert. A Lapide , Sanctius in locum , &c. Me●● . Apost. of later times . ●lut●rch . in vit. Bru●i . Calvin . in locum , Dicebat se discernere , ( nescio quo s●pore , quem verbis explicare non poterat ) quid interesset inter Deum revelantem , &c. Aug. confes. Acts 3. 6. ● lutarch , de defect . or●●u . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Respons . Apoll. apud Euseb. Niceph. — a nullo duro corde resistitur , quid cor ipsum emollit . Aug. Ezek 36 26. Deut. 30. 6. Lapide . Sanctius . in loc. Rom Script . Synd ar . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ignat. Epist. ad Ep. Irae lib. 3. cap. 3. Qui causam quae sit voluntatis divinae , aliquid majus ●o quaerit , Aug. Voluntas Dei nullo modo causam habet . Aquin. p. q. 〈◊〉 . a 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . theophrast. . apud Picum , de prov. Providentia est ratio ordinis rerum ad finem . Th. p. q. 22. a 1. c. Ezek. 1. Non tantum res , sed rerum modos . V●●etur ergo quod non s●t aliqua d●ordenatio , deformitas aut peccatum simpliciter in toto u●●verso , sed tantummodo respectu interiorum causarum , ordinationem superioris causa volentium , licet non vale●●ium pert●rbare . ●rad . de caus. Dei l●b. 1. cap. 34. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . A●eo summa justitiae regula est Dei volun ●as , ut quicquid vult , co●●so quo● vult justum ●abendum sit , Aug. de gen. con ma● . l●b 1. Isa. 46. 10. Gen. 3 15. Chap 4. 26. Gen. 6. 5. Gen. 5. ●5 . & 6. 18. Gen. 12. 1. & 18. 1 , 2. Psal. 76 1 , 2. Joh. 4. 22. Gal 4 4. Joh. 12. 31. Acts 17. 30. Mark . 16 15. Mal. 3. 4. Prov 8. 31. See Tertullian , lib. ad Iudae . reckoning almost all the known Nations of the world , and affirming that they all , that is , some in them , in his daies , submitted to the scepter of Christ : he lived in the end of the second Century . Ioh. 7. 12. Piscat. in loc. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Damascin satis imp●e . Mat. 10. 29. Iob 14. 5 ▪ Prov. 16. 33. Prov. 11. 1. ●0 . & 19 21. Nihil fit , nisi omnipotens fieri velit , vel ipse faciendo , vel si●endo ut fiat . Aug. Gen. chap 4 , 5. 4 , 5 , 6 , 7. 1 King. 22. 19 , 20 , 21. 2 Kin. 5. 18 , 19. Psal. 76. 10. Eccles. 7. 26. Isa. 6. 9 , 10 , 11 , &c. Deus no● operatur in malis , quod ei displicet , sed operatur per eos quod ei placet ; recipientur vero , non pro eo quod Deus bene usus est ipsorum operibus malis , sed pro eo , quod ipsi mal● abusi sunt Dei operibus bonis : Fulgent . ad Monim . 2 Thes 2. Acts 4. Liberatur pars hominum , parte pereunte ; sed ●ur horum misertus sit Deus , i●orum non misertus , quae scientia comprehendere potest ? later discretionis ratio , sed non late● ipsa discretio . Prosp. de Vocat . Gen. Rom. 8. 28 , 29. Ephes. 1. 4. 2 Tim. 2. 1● . Ephes. 2. 2 , 12. Non ob aliud dicit , non vos me elegistis , sed ego vos elegi , nisi quia non elegerunt eum , ut eligeret eos ; sed ut eligerent eum , elegit eos . Non quia praescivit eos credituros , fed quia facturus ipse fuerit credentes . Electi sunt itaque ante mundi constitutionem , ea praedestinatione , qua Deus ipse sua futura facta praevidit : electi sunt autem de mundo e● vocatione , qua Deus id quod praedestinavit implevit . August . de bon . persev . cap. 16 , 17. Mat. 11 21. Acts 13. 46. Luk. 2. 34. 1 Pet. ● . 7. Ezek. 2. 5. Matth. 2● . 15. Rom. ● . 23. Vse 1. N●h. 4. 17. Zech. 4. 7. S●●l . de Emend . Temp. * I follow in this the vulgar or common account , otherwise there is no part of Scripture chronologie so contended about , as these weeks of Daniel : most concluding , that they are terminated in the death of Christ , happening about the middest of the last week : but about their originall or rise there is no small debate , of the four decrees made by the Persian Kings about the building of Ierusalem , viz. 1. By Cyrus , 2 Chron. 3. 6. 2. By Darius Ezek. 6. 3. 3. By Arta●erxes , Ezek. 7. of the same to Nehemiah , chap. 2. following the account of their reign set down in profane stories , the last only holds exactly . Tertullian ad Iudae . begins it from Darius , when this vision appeared to Daniel , whom it seems he conceived to be Darius Hyslaspes , that followed the Magi , and not Medus , that was before Cyrus : and so with a singular kinde of Chronologie makes up his account . Vid : Euseb. demon . Evan lib. 8. cap. 2. Fun●c . Com. in Chron. Beroald . chron. lib. 3. cap. 7 , 8 Mon●acu . Apparat. Vse 2. Prov. 18. ●0 . Heb. 12. 11. Pet ▪ Mart. de Relig. Jud ▪ decad. . 1 l●b. 1. Observ. 2. Q●i liber●t●r , gra●iam diligat ▪ qui non liberatur , debitu●a a●roscar . Aug. de bon ▪ persev . cap. 8. 1. Ex nequissimis in ipso vitae exitu gratia invenit quos aaoplet ▪ cum multi , qui minus ●ocertes videantur , doni hujus alieni sunt . Pros. de voc. Gen. lib. 1. cap. 17. 1 Cor , 1. 25 , 26. 2. Act. 14. 16 , ●7 . ●h . ●7 . ●0 , 3● . 3. Rom. ● . 22. Joel 2. 28. Joh. 17. 32. Rom. 1 5 Rom ▪ 10. 26. 2. Rom. ● . 13. Ephs ▪ 14 , 15. Mat. ●8 19. August . Si hoc voluntatum meritis voluerimus ascribere , ut malos negl●xisse gratia bon●s etegisse ●ideatu● . resistet vobis innumerabilium causa populorum , quibus per tot secula , coelest is doctrinae a●nu●tiatio non corruscavit , nec meltores ju●sse ●oru● posteros possumus ●icere , quibus scriptum est , Gentium populus qui sedebat in ●encoris lucem vidit magnam , Prosp de voc. gen. lib. ● . cap. 15. Reason ● . Si de d●bito quaeratur respectu creaturae , in Deum cadere non pote●t , nisi ex a●i ●ua suppositione ipsi . Deo volunt●ria , quae non potest esse nisi promissio aut pactio a●iqua , ex quibus fideli●at●s aut justitiae debitum ●●●risolet , Zuat●z . de libert. divi . vol. disp. 1. Sect. 2. num . 5. Deus nulla ob ligatione tenetur ▪ antequam i●se fi●em suam astringat , ergo ante promissionem nulla justitia distributiva in Deo reperitur . V●sq . in q. 21. ●1 . d●sp . ●6 . Aqui● 2 , 2. q ● art . 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Justin . Apo● , 2 2. Obs. 1. Hos. 11. 8 , 9. Obser. 3. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . ●●yrillus Herol , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Revel. 13. 17. Vse 1. Britanoram inaccessa Romanis locd , Christo vero subdita . Tertul. Vse 2. Britannian in Christianam consentire religionem , O●●gen . Hom. 4. in Ezek. Niceph. lib. 2. cap. 40. Epist. Eleuth . ad Lucium , an , 16● . apud Bar. Anno 469. the Saxons entred . Nunc igitur si ● ▪ ominis edium ●st ▪ quis romirum reatus ? quae a●cu●atio vocabulo●●m ? nisi av● barbarum sonat aliqu● vox nominis , aut maledicum aut impudi●um . Tertul. Apol. ●d Gen. cap. 3. See Canterburian self-conviction , See Ld dee . Cell . &c. 2. Coal from the Altar . Altare Christianum . Antedotum Linco●n . Case of Greg. 3. 2. Sapieatior sis Socr●te ; doctior Augustino , &c. Clavinianus si modo dicare clam vel propalam , mox Tartaris , moscis , Afrus , Turcisque saevientibus & jacc●is excaecratior , &c. 3. Romes Master-piece . Royall favourite . Vse . 2 Non libertate gratiam , sed gratia libertatem consequimur . Aug. de Correp . & G●l . cap. 8. Ezek 36. 26. Acts 16. 14. P●il . 1. 39. & 2 , 13. Vse ● Gildas de Excid . Britanniae , Omnia quae Deo placebant & displicebāt aequali lance , pendebantur , non igitur admirandum est degeneres tales patria●illam am●ttere , quam praedicto modo maculabant . Hist. M. S. apud Foxum . Obs. 3. Ge● 30 1. Gen. 35. 18. Gen. 21. 16. Gen. 15. 2. 2 King. 4. 13 , 14. Gen. 3. 8. Matth. 6. 23. Luk. 1. 79. Act. 26. 18. Rom. 2. 19. Ephes. 5. 8. Col 1. 13. 1 Pet. 1. 9. Nomē Iesu non erat ibi . Joh. 6. 50. Revel. 2. 17. Joh. 4. 14. Cant. 4. 1● . Joh. 7. 37 , 38. 1 Cor. 1. 30. Paura igitur de Christo . Tertul. Joh. 14. 5. Joh. 1 3 , 4 , 5. Ephes. 4. 18. Mat. 7. 26 , 27. Matth. 16 18. Psal. 4. 6. Psal. 42. 1 , 2. Psal. 84. 1 , 2 , 3 , 4 , &c. Revel. 6. 16. Matth. 22. 13. Luk. 16. 24. Mark . 9. 43 , 44. Isa. 66. 24. Revel. 3. 17. Josh. 10. 18. Ego propero ad inferot , nec est ut aliquid pro me agas : advocatus quidam moriens apud Bel. de arte mor lib. 2. cap. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vse 1. Vse 2. Vse 3. Notes for div A90296e-32070 Laudatur ab his , culpatur ab illis . See August . Ep. 7. 28. 157. de orig. anim . — Deferri in vicun vendentem thus & odores , & piper , & quicquid chartis amicitur ineptis . Occidit miseros crambe repetita magistros . Semper ego auditor tantum ? Immortale odiū & nunquam sanabiic beliū , ardet adhuc , Combos & Tentyra , summas utrinque inde sucor culgo , quo● numina vicinorum odit uterque locus . Juven. Graece scire out polite loqui apud illos haeresis est : Eras. de Sc●olast . Noli irritare crabrones , Si lapidet teras nonne ignis erumpit ? Ambros. lib. 1. cap. 21. Prov. 30. 33. J●b 3● . 21. Prov. 25. 18. Vide Remed. contra ●ravam , ratio 〈◊〉 Germani●ae Luth praesat . al lib. de concil. Protest . 34. 〈…〉 . 4. Conclus . That generally all writers at the beginning of the Reformation . Si accusasse suffic●et , quis erit innocens ? Nec nos obniti contra , nec ten dere tantum sufficimus . Sulo Sever. Epist. Hist. Eccles. Plut. Apoth. Vid catal. baeret . aput Tertul. de praescript . Epiphan. Aug. Vincent . ●go Ancillae tuae fidem ●a bui , nonne tu imp●den● , qui nec mihi ipsi credis ? Philos. apud plut . apoth. Nunc vero ●i nominis odium ●st , quis nominum reatus ? quae accusatio vocabulorum ? nisi aut Barbarum sonat aliqua vox ●ominis ▪ aut maledicum , aut impud cum ? Tertul Apol. Act. 24. 14. & 28. 22. Haeresis christi . anorum . Tertul secta Christ . id . ●aeresit catholice , & haeresi● sancti●●ma , Constant . Epist. Chr. syrac . mislenta systema : quo probare conatur Calvinianos esse ●aeretices . Hu● . Calv. Tur Andrews Epist ad Moli●ae . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pind , od. 10. Oli●a . 〈◊〉 
A92145	----	A sermon preached before the Right Honorable House of Lords, in the Abbey Church at Westminster, Wednesday the 25. day of Iune, 1645. Being the day appointed for a solemne and publique humiliation. / By Samuel Rutherfurd Professor of Divinitie at St. Andrews. Rutherford, Samuel, 1600?-1661. This text is an enriched version of the TCP digital transcription A92145 of text R200125 in the English Short Title Catalog (Thomason E289_11). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 186 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A92145 Wing R2393 Thomason E289_11 ESTC R200125 99860929 99860929 113056 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92145) Transcribed from: (Early English Books Online ; image set 113056) Images scanned from microfilm: (Thomason Tracts ; 48:E289[11]) A sermon preached before the Right Honorable House of Lords, in the Abbey Church at Westminster, Wednesday the 25. day of Iune, 1645. Being the day appointed for a solemne and publique humiliation. / By Samuel Rutherfurd Professor of Divinitie at St. Andrews. Rutherford, Samuel, 1600?-1661. [6], 62 [i.e. 66] p. Printed by R.C. for Andrew Crook, and are to be sold at his shop at the signe of the Greene Dragon in Pauls Church-yard, London : 1645. Page 66 misnumbered 62. Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Fast-day sermons -- 17th century. A92145 R200125 (Thomason E289_11). civilwar no A sermon preached before the Right Honorable House of Lords,: in the Abbey Church at Westminster, Wednesday the 25. day of Iune, 1645. Bein Rutherford, Samuel 1645 34910 18 255 0 0 0 0 78 D The rate of 78 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2008-08 John Latta Sampled and proofread 2008-08 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON PREACHED BEFORE THE RIGHT HONORABLE House of LORDS , In the Abbey Church at Westminster , Wednesday the 25. day of Iune , 1645. Being the day appointed for solemne and publique Humiliation . By SAMUEL RUTHERFURD Professor of Divinitie at St. Andrews . Esay 8. 17. And I will wait upon the Lord that hideth his face from the house of Jacob , and I will looke for him . London Printed by R. C. for Andrew Crook , and are to be sold at his shop at the signe of the Greene Dragon in Pauls Churchyard , 1645. Die Iovis 26. Iunii , 1645. IT is this day ordered by the Lords in Parliament assembled , That Mr. Rutherfurd who preached yesterday before the Lords in Parliament , in the Abbey Church Westminster , is hereby thanked for the great paines he tooke in his said Sermon ; And is desired to print and publish the same , which is to bee printed onely by authority under his owne hand . To the Gentleman Usher or his Deputie to be delivered to the said Mr. Rutherfurd . Iohn Brown Cler. Parliamentorum . I appoint Andrew Crooke to print this Sermon . Samuel Rutherfurd . Errata . PAge 17. line 27. for stope read slops , p. 18. li. 4. for it read at , p. 23. l. ult , for feeleth , r. fleeth , p. 28. l. 19. for Emphesis r. Emphasis , p. 29. l. 30. for end , r. send , p. 48. l. 15. for Chap. 4. r. Chap 24. p. 50. l. 20. for same r. sonne , p. 54. l. 9. for 22 r. 42. p. 55. l. 1. for it , r. unbeleefe . To the godly and ingenuous READER . AS the Text of the booke of divine providence ( worthy Reader ) is the Church and Spouse of Jesus Christ , for every line , word , and letter thereof hath a necessary relation to that body whereof Christ Jesus is head , so the draughts and passages of providence towards all creatures , yea to devils and the haters of Zion , seeme to bee but Annotations in the Margin of this great volume . There bee many wonders and depths in the book , and the Lord doth even before our eyes in this old age of the world create new things and miracles in Britaine . 1. It is most congruous to divine wisedome to time fitly the laughing and the weeping of the children of men ; the triumphing of the wicked , and their prosperitie ; The Sackcloth and teares of the prisoners of hope seeme darke and mysterious Chapters of the booke , especially because wee trade by the senses , and colour of things , for wee see not how God hath set his enemies in slippery places , and that the throne that mysticall Babylon sitteth on , is made of Crystall glasse , and the pillars thereof nothing but Saffes of ever-guilded earth , the Sonnes of God would not exchange their teares with the joy of the wicked . O that wee had grace to read to a full period , and with the sense of a godhead , every section of the treatisc of providence ; wee doe halfe both the word and the workes of God , wrong reading of God in his wayes doth spoyle the true sense and scope of God in his acting . The light of faith maketh legible to us , that The vision at the end shall speak , and not lie , and that light is sowen to the righteous ; then the harvest must be hoped for , and wee erre not a little , if wee comment any otherwise on the short triumphing of the wicked , and the joy of the hypocrite for a moment , even when his excellency mounteth up to heaven , and his head reacheth unto the clouds ; then that his golden heaven is not onely lined with silken troubles , and woes , but also that hee goeth downe to the grave , and the Chambers of hell , in a moment . 2. This seemeth darke to us , that all the heires of one inheritance do not mind and speak the same thing ; yet in the Apostolick Church there hath been some discord , 1 Cor. 1. 10. Phil. 1. 2. Rom. 15. 5. Gal. 5. 10. more love , lesse pride of opinion and judgement , must either bee in these kingdomes , or then wee are to feare that God must worke us to an union , by the sword of the common enemy , wee might have union at an easier rate . 3. It is a mystery , but it is also from the Lord who is wonderfull in counsell , that truth must bee trailed through floods of blood . 4. That a Church is greene and flowring and smelling out beautie , glory and life , in the flaming fire , that the crueltie , policie , wisedome , counsels of nations round about Britaine , and so many bloody men within our bowels in the three kingdomes , doe kill us , and behold wee live , troubleand us , wee are not distressed , perplex us , and wee despaire not , persecute us , and we are not forsaken , cast us downe , and wee are not destroyed . What a living death ? what a breathing and triumphing grave is this ? what a shining darkenesse ? what a rejoycing sorrow is here ? 5. Wee wonder that our warres are not at an end ? But Gods thoughts are not like our thoughts , when God hath by the sword taken away his Jewels and his pretious ones out of these Kingdomes , it is rather like the continued burning of the house , then any apparent end of our miseries . 6. Yet after the Lord hath made the glory of Jacob thinne , and the fatnesse of his flesh to wax leane , are wee not in silence and hope to beleeve that a remnant must bee saved ? and that yet gleaning Grapes shall bee left in the kingdomes , as the shaking of an Olive tree , two or three berries in the top of the uppermost bough , foure or five in the outmost fruitfull branches thereof , saith the Lord God of Israel ? Lord , hasten his worke , and ripen us by humiliation and turning to him who hath smitten us , for the day that the Lord is bringing forth out of the wombe of his decree of peace , when the light of the Moone shall bee as the light of the Snnne , and the light of the Sunne shall bee seven fold as the light of seven dayes ; Farewell . A SERMON PREACHED before the Right Honorable the House of LORDS at their Monethly Fast , June 25. 1645. in the Abbey Church at Westminster . Luke 8. 22. Now it came to passe on a certaine day , that he went into a ship with his Disciples , and he said unto them , let us goe over into the other side of the Lake , and they lanced forth . 23. But as they sailed , he fel asleep : & there came down a storme of wind on the lake , and they were filled with water , and were in jeopardie . 24. And they came to him and awoke him , saying , Master , master , we perish : then he arose and rebuked the wind , and the raging of the water , and they ceased , and there was a calme . 25. And he said unto them , where is your faith ? and they being afraid wondered , saying one to another , What manner of man is this ? for he commandeth even the windes and the water , and they obey him . Marke 4. 38. And hee was in the hinder part of the ship asleepe on a pillow , and they awake him , and say unto him , Master , carest thou not that wee perish ? 39. And hee arose and rebuked the wind , and said unto the sea , Peace , bee still : and the wind ceased , and there was a great calme . 40. And hee said unto them , Why are yee so fearefull ? how is it that yee have no faith ? Matth. 8. 26. And he saith unto them , Why are yee fearefull , O yee of little faith ? then he arose and rebuked the winds and the Sea , and there was a great calme . THere is so much of G●d , and of omnipotency in these words ( which I desire by Gods assistance and your patience to goe through shortly , at least in such heads of doctrine as may bee most sutable to the present condition of the Church ) as may prove that God being sought by prayer is a present helpe in trouble . The words containe six particulars . 1. There is here Christs Sea journey with the convoy ; secondly , time ; thirdly , and place . Christ and his members have not a way of onely dry land to heaven , there is much Sea-way before Christ and his followers , ere they come to shoare . 2. We have in the Text , the condition of the ship and the Saylers and passengers that are carried in the vessell with Christ , in six particulars , expressing the greatnesse of the danger by reason of a mighty storme . First , there is a behold {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , set before it ; first to hold forth the greatnesse of the storme , Matth. 8. 24. And behold , there arose a great tempest . Secondly , to note that creatures as winds and stormes are daring and bold against Christ , and his Church , God permitting them ; wee imagine when Christ goes to Sea , hee must have faire weather , and a calme Sea , for how dare the winds blow upon the faire face of him who created Sea and winds ? But Christ sayling must have a mightie gale , if the Prince of the ayre Satan can in his owne spheare and parish command the winds . The second circumstance , Mark saith a great storme {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} came downe ; it is contrary to nature that winds descend , they rather ascend ; this saith it was not an ordinary wind , but thirdly , a whirlewind , Mark {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , such a wind , as Aristotle saith , is most dangerous , by rolling in a circle with violence , so as it doth in Italy and other parts swallow up townes . Matthew saith it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a great tempest , a Sea-quake , that had as great force and strength as an Earth-quake , that can remove Castles and Towers out of their places . Fourthly , from the effect , the greatnesse of it is amplified , the ship was filled with water ; Chemnitius observeth as the waterpots , Iohn 2. are filled with water to the brim : for it is the same word . Fiftly , they were in such feare , that the Disciples being some of them Fishermen , and so experienced with Sea stormes , cry that they perish , and are gone ; when the Shipmasters art faileth him , and the grayhaired Seamen goe to their prayers , the passengers have cause to bee afraid . But sixtly , that is not much , there is a good Seaman in the Ship , the great Lord Admirall not of the Seas onely , but also of the winds , is here ; Lord Admiralls on earth cannot make winds and faire weather , all shall bee well , the Creator of Sea and winds is here ; yea but hee is so here , as if he were not here to them , hee is fast asleepe ; God save us from a Sea-storme , when Christ is either farre away from us , or sleeping . 3. What course take the Disciples in their danger ? first , they awake Christ with their prayer ; secondly , they double their words , Luke saith , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , master , m●ster , tutor , such as are heads of Colledges , or take care of Orphanes , are so called . Christ tutors stormes , and winds , and Church and Court , and all : Matthew saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Lord , which signifieth Christs dominion : Marke {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Master , for ( if he can , and what can hee not ? ) hee 'l helpe his Disciples , so they put an argument of helpe home upon Christ from his office . Thirdly , they complaine , Carest thou not for us ? What a master art thou , who sleepest when wee are in danger to be drowned ? so dreame we Christ careth not for us , if he deliver not presently . Fourthly , they lay the danger before him , wee perish . 4. Wee have Christs present helping of them , Matthew keepeth the naturall method ; Why are yee fearefull , O yee of little faith ? hee first rebuketh the Disciples unbeleefe , before hee rebuke the Sea and winds . Secondly , hee spake angry words to the Sea and winds , or laid a strict charge on the Sea and winds , as the word is , Luke 3. 12. Luke 9. 21. or it is to rebuke with threatning and authoritie , 2 Tim. 4. 2. not because Sea and winds can stirre without speciall commission from God , as the Poets fancied that their Aeolus could boast and chide the winds and cast them in fetters , but this is to expresse the absolute and invincible dominion of Christ over Sea and winds , they being his Apparitors and Pursevants , so that thirdly , Christ ( as Marke saith ) uttered angry words of authoritie and commanded the Sea , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bee quiet , peace , and be still , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bee muzled , it is borrowed from wild beasts or dogs that are muzled up that they cannot devoure , so is the word , 1 Cor. 9. 9. Thou shalt not muzle the Oxe that treadeth out the corne ; it is a hard trope , and holds forth to us the Sea as a devouring beast , that would swallow up ships ; so Matth. 22. 34. Iesus stopped the mouths of the Sadduces . 5. The effect of Christs rebuking is here set downe , there was without more adoe a great calme ; when Christ glowmeth upon the Sea it dare but smile and bee still . 6. The fruit of the miracle is here , the Seamen , not the Disciples were stricken with wonder and astonishment . Now it came to passe on a certaine day . Touching the three particulars in the first part , a word first of the place , this was not properly a Sea , but a lake , not Lacus Gadarenus , of which Strabo saith beasts could not goe through it , without the losse of haire and hoofes , the waters being so pestilent , but it was the lake of Genesareth , through which Christ and his Disciples sayled to the Gadarens , called by a Hebraisme the Sea of Tiberias . Secondly Christs convoy in this Sea-journey were his Disciples . Seldome was Christ his alone , onely when he went to a mountaine to pray , as Ioh. 6. 15. and in the garden when his Disciples would not watch with him one houre . But ordinarily his Disciples , and others were witnesses of his doctrine and miracles . First , because the Disciples were to bee eye-witnesses of him , to preach by sense as well as by faith , 1 Iohn 1. 1. 2 Pet. 1. 18. And this voyce which came from heaven we heard ( saith Peter ) when wee were with him in the holy mount . Sense of Christs sweetnesse in Preachers is not so good as faith , but it is more excellent then hearesay ; there is a sense of faith in such as have beene in the Mount with Christ ; I beleeved , therefore I spake , 2 Cor. 4. 13. Sense of Christ is an excellent Preacher of Christ , Now beleeve wee ( say the Samaritans , Ioh. 4. 42. ) not because of thy saying , for wee have heard him our selves ; every faithfull pastor is not onely a messenger to speake tydings , but a witnesse who saw and heard the visions of God . Secondly , Crosse-bearing is not easily learned , Christ had the perfect art of it , Heb. 5. 8. the Disciples must see how straight Christs shoulders are in walking under the Crosse ; to learne to doe is no difficill thing , in comparison of learning to suffer . Thirdly , wee know our owne weaknesse best in conversing with Christ . Christs beautie and fairenesse casteth a shade and a light on our blacknesse ; wee are all faire enough while wee see Christs fairenesse , Esay 6. 5. Fourthly , the more you converse with Christ , the more you partake of heaven ; to bee with your selfe is to bee in ill company , to be with the world rubbeth rust on you , to be with Christ leaveth a smell of heaven , and a die and colour of another world on you that you shall never rub off ; to touch perfume and sweet oyntments leaveth a witnesse behind it ; none can preach nor suffer , but such as have beene with Christ to see and heare ; you may bee called to a bloody death for Christ . I pray you aske when was you last with Christ , and how oft was you with him , or was you ever with him ? Thirdly , the time of his sayling , Marke saith , in that same day when the evening was come , chap. 4. 35. that is , in the day that hee preached the parables , you have Matth. 13. it is like hee went to Sea in the evening , when hee had preached all the day . Luke saith indefinitely on a certaine day ; how ever there is no waste of words , here two Evangelists , as their manner is , doe write a Diurnall of Christs life and actions , they chronicle Christs time carefully . Whence see wee how well Christ husbanded his time upon earth , Act. 10. 38. he went about doing good : So in his message to Herod , Luke 13. 32 , 33. Goe tell Herod , Behold , I cast out devils , and doe cures to day and to morrow , and the third day I shall bee perfected . First , he spent whole nights in prayer to God , Luke 6. 12. wrought miracles in the night , at the fourth watch , Matth. 14. 25. yea now while hee is sleeping hee is making way for a miracle . Secondly , Early in the morning hee taught in the Temple , Iohn 8. 2. and while hee was eating hee losed not time , but preached in time of dinner . Luke 7. 38 , 39. Luke 10. 39 , 40. and made it his meate and drinke , when hee should have eaten , to gaine soules , Ioh. 4. 34. Thirdly , hee began early , being twelve yeares of age , to dispute with the Doctors in the Temple , and died preaching and praying on the Crosse , Luke 23. 43. 44. 46. Then first , such are rebuked , as know not well their time , Ier. 8. 7. Yea the Storke of the heaven knoweth her appointed times , and the Turtle , and the Crane , and the Swallow observe the time of her comming , but my people know not the judgement of the Lord . Who is wise to know when God is watering the Land with blood ? to know that the yeare 1645. is that yeare of vengeance that hath beene in the Lords heart against England and Scotland ? This must bee a part of prophecy , which the people knowes not while God reveale it , Ezek. 7. 12. The time is come , the day draweth neare , vers. 2. Also thou sonne of man , thus saith the Lord God , unto the Lord of Israel , an end , the end is come upon the foure corners of the Land . Secondly , it were a right timing of actions if the honorable Parliament would begin not at the establishing of their owne Liberties , Lawes , houses , but at the building of the house of God ; the Lord hath given opportunitie for many yeares of a sitting Parliament , and there is not yet a face of a Church in the Land , and scarcely is there one stone layd in the house of the Lord ; men say , it is not yet time to build the house of the Lord . Thirdly , wee have not knowne in this our day of the Gospel , these things that belong to our peace : had Tyrus and Sidon , Sodom and Gomorrah seen the dayes of the Son of man , which England and Scotland have seene , they should have repented long agoe ; and had wee improved the gratious opportunities of mercy , our peace had beene as a River , and our righteousnesse as the waves of the Sea ; but now wee are like broken men , unable so much as to cast up our accounts , far lesse to pay the rent of the Vineyard , when our Vine is as the Vine of Sodom , and our Grapes are Grapes of Gall ; there is much underhand dealing against the cause and covenant of God ; wee did sweare the extirpation of Prelacie , Popery and Schisme , now wee preach , professe and print that libertie is to bee given for consciences of men , and how can this bee denied to Papists and Prelates ? not onely every City , but every family almost hath a new Religion , the former unreprented wil-worship in the breasts of men , against the power of godlinesse , vanitie in apparell , whoring , extortion , unjustice to widowes and Orphans whose husbands and parents were killed in the warres , drunkennesse , excesse , lying and cousening , unjust and false slanders and calumnies , trusting in the arme of men and multitudes , halting betweene God and Baal , postponing of Christs matters to the end of the day , as if Religion and the house of God were of lesse concernment to us then liberties and civill Lawes , and as if both kingdomes miraculously defended by the right arme of God , against mercilesse and blood-thirsty Babylon , were not more obliged to the Lord of Hosts , who hath saved us , then that wee should now bee debtors to our owne carnall ends , divisions , rentings , emulations , sides and factions ; Ephraim against Manasseh , and Manasseh against Ephraim , though the children of one father : all these and many other sinnes tesifie to our faces that the time of the Gospel hath not beene fruitfully improved by the two kingdomes . Fourthly , all of us generally faile in the bad husbanding of time , wee are a dying ere wee know for what end wee live ; imagine a master send his servant to a great Citie with a written paper containing businesses of great concernment , having allotted to him the space of ten sandglasses to dispatch them all , should hee for the space of the first nine houres fall a drinking with his drunken companions , and goe up and downe to behold all the novelties of the Citie , hee should break trust ; Alas ! is not this world like a great Exchange ? our Paper containeth the businesse of a great kingdome up above , the honour and glory of our Lord , our redemption through Christ , a treaty for everlasting peace ; the time of infancy and childhood slippeth over , and wee know not the end of our creation ; youth-head and mans age like a proud meadow , greene , faire , delightfull to day , and to morrow hay , casteth blossomes and flowers , and with one little stride skippeth over our span-length of time , and wee goe through the Exchange to buy frothy honour , rotten pleasure , and when the last houre is come , wee scarce read our masters paper , we barter one nothing-creature with another ; alas ! it is but a poore reckoning that a naturall man can make , who can say no more at his death , but I have eaten , drunken , sleeped , waked , dreamed and sinned , for the space of sixtie or seventie yeares , and that is all . Time like a long swift sliding River runneth through the Citie from the creation , when God first set the horologe a going , to the day of Christs second comming , this River slideth through our fingers , wee eate , drinke , sleepe , sport , laugh , buy , sell , speake , breathe , die in a moment , every gaspe of ayre is a fluxe of our minuts time sliding into eternitie ; within a few generations there shall bee a Parliament of other faces , a new generation of other men in the Cities , Houses , Assemblies wee are now in , and wee a company of night-visions shall flie away , and our places shall know us no more : and though this should not bee , the world is not eternall , being a great body made up of corruptible peeces , of little dying creatures , standing upon nothing , if God take the legges from them ; at length God shall remove the passes of the watch , and time shall bee no more , the wheeles of time shall bee at a stand . What poore thoughts shall wee have of this poore fading ball of clay the earth , when the wormes shall creepe in through face & cheeks , and eate our tongue , and seise upon Liver and heart ? or imagine that our spirits once entred within the line of eternitie could but stay up beside the Moone , and looke downe and behold us children sweating and running for our beloved shadowes of Lands , Fields , Flocks , Castles , Towers , Crownes , Scepters , Gold , Money , hee should wonder that reason is so bleare-eyed as to hunt dreames and toyes . Judge righteously , give faire justice to Christ , doe good while it is to day , consider the afternoone of a declining Sunne , within few houres wee are plunged in the bosome and wombe of eternitie , and cannot returne backe againe . Lord teach us to number our dayes . 23. But as they sayled bee fell a sleepe , and there came downe a storme of wind , Matth. 8. 24. a great tempest . I keepe the order laid downe before ; this is not an ordinary storme . But is not the most skilled Seaman in heaven and earth here ? dare the wind blow so proudly on his face , who is white and ruddy , and the chiefe amongst ten thousand worlds ? do not the Seas know their Creator ? and dare they wet his face , who made the Sea and the dry Land ? Yet from the greatnesse of this storme ( as was cleared before from the Text ) wee observe that Christ his Ship , his Church , and passengers have in their sayling more then ordinary stormes . Lamen . 1. 12. Is it nothing to all you that passe by ? ( alas ! Christ in his sufferings hath too many passers by ) Behold and see if there bee any sorrow like unto my sorrow , wherewith the Lord hath afflicted mee , in the day of his fierce anger ! Chap. 2. 13. the Prophet cannot find a comparison to equall the Churches sorrow . Thy breach is great like the Sea , who can beale thee ? The Sea is a vast body , and a great Sea of troubles was like to drowne the Church , Chap. 1. 9. Jerusalem came downe wonderfully {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is admirably , the word is from a root which signifieth to bee separated , and hidden as things above sense or reason , as Gen. 18. 14. Is there any thing hid , or too hard or admirable to the Lord , which hee cannot doe ? there is some great and admirable thing in the Sword of the Lord , upon the three kingdomes above all that Irish Rebells , or bloodly malignants can doe ; the curse and vengeance in afflictions from men comes from a higher hand then men , men kill with the Sword , but they cannot stampe upon killing with the Sword judgement and vengeance , this onely God doth . Lam. 2. 2. The Lord hath swallowed up all the inhabitants of Jacob , and hath not pitied . 4. He hath bent his bow like an enemie ; O terrible , any enemy but God , is tolerable ; the Lord stood with his right hand as an adversarie , and slew all that was pleasant to the eye , ( the sucking children are pleasant to the eye ) in the Tabernacle of the daughter of Zion bee poured out his fury like fire , v. 20. Behold , O Lord , and consider to whom thou hast done this : shall the women eate their fruite and children of a span long ? shall the Priests and the Prophets bee slaine in the Sanctuary ? Psal. 44. 19. Thou hast sore broken us , or bruised us , as in the place of Dragons , and covered us ( as with a vaile or covering , or garment , Psal. 32. 1. ) with the shadow of death . Death is a cold , sad and fearefull garment cast over the Church , and that when shee is bruised to dust and pouder : how sore and heavy a storme was upon poore Job ? Chap. 16. 13. His archers compasse mee round about , ( Gods terrors shot not at the rovers , that God should misse the marke ) hee cleaveth my reines asunder , and doth not spare , hee poureth out my Gall upon the ground . 14. Hee breaketh me with breach upon breach , and runneth on mee as a Giant . What is safe in the living man , when the reines , that are as inward as the mans heart , are cloven asunder ? and when Gall and Liver are taken out of the living man , and powred upon the earth ? See how the Lord dealeth with his owne people , Hos. 13. 8. I will meet them as a Beare bereaved of her Whelpes , and will rent the cawle of their heart . It cannot bee an ordinary paine , when the webbe of fate that compasseth about the heart , is torne asunder . There is a sad and a blacke booke presented unto Ezekiel , Chap. 3. 10. a roll of a booke written within and without ( page and margin ) lamentation , and mourning and woe , how doth the afflicted Church complaine , Psal. 102. 3 ? My dayes are consumed as smoake ( when yesterdayes sad life is burnt to ashes , what is it ? ) and my bones are burnt as an bearth , 4. My heart is smitten and withered like grasse , so that I forget to eate my bread . 5. By reason of the voyce of my groaning my bones cleave to my skinne . These and the like borrowed expressions , hold forth that the storme of afflictions was terrible and loud , as if it would cleave Mountaines and Rocks , and there must bee such a pressure of paine here , as if you would take a living mans bones , and make fewell for fire , and use them as we do Faggots ; and not that onely , but they indured as much heat of fire as the hearth-stone that is daily under the extremitie of the fire : so the Apostle speaketh of himselfe , 1 Cor. 4. 8. For I thinke God hath set forth us , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the last Apostl●s , as it were appointed to death , for we are made a spectacle to the world , and to men and Angels . The Apostles in regard of their great sufferings , were so exposed to violent death , as in the Roman Playes , Bulls , Dogs , Lions , were set forth to fight one another to death ; they were made worlds wonders , and gazing-stacks to heaven and earth , to men and Angels for their great sufferings . Behold how strong the tempest was , that invaded that barke , that carried the witnesses of Jesus to heaven , Heb. 11. 35. they were tortured , stoned , sawen asunder , tempted , slaine with the Sword . The reason of the Lords so dealing is . 1. God declareth himselfe more impatient of sinne in his owne children , then in the wicked ; I meane of Gods impatience Evangelick , in regard that it is a sinne of higher ingratitude to sinne against the Gospel . 2. Illumination . 3. And the mercy of regeneration , then to sinne against the Law , and common favours and gifts ; though Gods legall impatience in regard of revenging justice bee farre more against the sinnes of the wicked , then against the sinnes of beleevers , it being an act of vengeance which God cannot exercise towards beleevers ; and if Antinomians would acknowledge an Evangelick displeasure and anger of God against the sinnes of beleevers , as the Scripture doth , 1 Cor. 10. 21 , 22. 1 Cor. 11. 30 , 31. 2 Sam. 11. 27. they should not so stumble at the Gospel as they doe ; I say , God is more displeased with the sinnes of his owne children , then with the sinnes of the wicked ; even as the husbandman is more offended that Thristles and Thorns grow in his Garden , then in his out-field , Esay 1. 2. Heare O heaven , hearken O earth ; why ? it is more then an ordinary defection that moveth the Lord to this . I have nourished and brought up children , and they rebell against me . God taketh it also harder , that violence and unjustice should bee in Parliaments and Assemblies , then in Prelates Courts and High Commissions . The Lord expecteth nothing else but sowre grapes from his enemies . 2. The hell of the godly , and the heart of their hell should ordinarily bee heavier then the borders and margin of the hell of the wicked : the sufferings of the Saints in this life is their whole hell : wicked men have here a heaven , and but fore-tastings of hell , which I grant , in regard they want the presence and comforts of God in this life , and also that their curses are in themselves heavier then the afflictions of the godly , but not so in their apprehension . 3. Gods deepe counsells worke under-board ; providence is a great mystery : why these three kingdomes having a good cause , and contending for Christ , yet should bee put to a more bloody condition , and have more of floods of blood for a while , then bloody men who defend a cursed cause , is wondred at by us , as ignorance is the cause of admiration ; hee that never saw husbandry , thinketh sowing , losing and casting away of good Corne ; the end , cujus gratia , which seasoneth Gods workes with wisedome and grace , is unseene : hony is sweet , but tasting onely discerneth it ; neither eye can see it , nor eare can heare it ; our senses cannot reach the reason of his Counsell , who will have the godly plagued every morning . If it bee so , that the godly , the greene tree suffer such a fire , it must bee more then fire that is abiding the enemies ; O enemies of the Gospel , O Malignants and haters of the Lord and his Saints , have you Castles and strong holds to runne to in the day of wrath ? or are your Castles judgement-proofe ? Cannot death and hell scale your walls ? and though you shut your doores , climbe in at your windowes ? are your bulworkes and walls salvation ? have you strength to bide the proofe and shot of the vengeance of the Lord , and the vengeance of his Temple ? hath not the second death long and sharpe tuskes ? will you indure the siege and batteries of everlasting wrath ? vengeance will have nothing under your pretious soules ; take your pleasure , kill and destroy the mountaine of the Lord , the feast is good , ever , till the reckoning come : Job 28. 8. Can you drinke a Sea of vengeance ? and floods of gall and wormewood ? there is a Sword before the throne forbished that will lap and swallow up blood and never bee quenched : wrath , wrath creepeth on the sinners in Zion by theft , without a cry or noyse of feet , you heare not the ratling of your sunnes wheeles , when it is setting , and the night falleth on you ; the day of wrath is secret and uncertaine , you sleep & you see not hell at your heels ; what will you do , when you shall make your prayers to the hills , to cover you quick ? This serveth to condemne our softnesse , who love a wanton , and a smooth providence , and Golden and silken sayling to bee carried away quickly to land without wind or storme , wee desire to goe to Paradise through no other way but Paradise , and a way strowed with Roses ; nay but wee must indure hardnesse , and resolve the way cannot bee changed to flatter our softnesse , it is as God hath carved it out , there bee not two wayes to heaven ; one way strowed with blood , and brimstone , and deaths , to Christ , and another to us white , faire , easie ; heaven was not so feazable to Christ , but it was to him sweating ; if Christ had taken the faire way and a street to heaven like Paradise , and left the rough way to us , wee had the more reason to complaine . But it should silence us that Christ saith ; you have no harder usage then the Captaine of your salvation had , Joh. 15. 18. when wee see wee must suffer , wee would bee at a chosen Crosse , and afflictions carved by our owne wit , or flowred and perfumed with Diamonds and Rubies ; so our heart saith any judgement but warre , and any warre but civill warre ; the hatred of the world is not much , but hatred from our brethren , the sonnes of our Mother , O that is hard ! yet it is not to bee expected but the flesh will warre in the Saints against both the Spirit and the flesh in other Saints ; no lesse then the flesh warreth against the Spirit in one and the same Saint , wee are to kisse and adore providence , wee can no more change the foule and dirtie way to faire heaven , then wee can remove heaven it selfe out of its place ; God hath drawn and moulded the topographie to heaven , and set all our Guests before ; hee is a bad Souldier who followeth such a Captaine of salvation as Christ , weeping and murmuring . But what doth this ship lead us to ? certaine it is , that it holdeth forth to us the condition of the Church of God , tossed with wind and wave , and the world it selfe , the earth is a Sea of glasse before the Throne , Revel. 4. 6. and that mingled with fire , Revel. 15. 2. Of which a word , 1. of the ship , 2. of the Element it sayleth in , 3. of the Pilot , 4. of the Anchor and appurtenances , 5. of the wares , 6. of the passengers carried in the ship , 7. of the winds and stormes , 8. of the Port and Haven . The ship is , of its nature , a tumbling and a moving creature , and by its constitution and nature ordained for motion . The Church triumphing is landed , and above motion , but the militant Church is a rolling and a tumbling thing ; and that first , in a naturall ; secondly , in a civill ; thirdly , in a spirituall relation . As the Church consisteth of men in a naturall consideration , all are but changes and meere motions ; for mans condition in the wood of creatures , he is borne amongst is moveable , hee himselfe is a proud inch of short-living clay . God hath given wheeles to time , so that it playeth upon generations , Eccles. 1. 4. One generation passeth away and another commeth , vers. 5. The sunne also riseth , and the sunne goeth downe ; the Moone looketh not on us , two dayes , with one face ; elements , winds , floods , seas , time , as yeares , dayes , houres , living creatures , trees , hearbs , flowers , summer , harvest , spring , heavens , starres are all tottering and reeling ; and if the earth and the workes that are therein , must bee burnt with fire , 2 Pet. 3. 12. all must bee on their journey toward change and corruption ; the best of them for elegancy of matter not excepted . The heavens shall wax old as a garment , Psal. 102. 26. 2 The Church in a civill relation is a rolling thing , and that first , as it is in Common-wealths and States . Kingdomes and Monarchies are up and downe , greene , flowrishing , and withering in their cadency like May flowers . God doth roll Kings and Kingdomes like Bowles in an Alley ; pride , tyranny , unjustice putteth a Byas on the Bowle that it tumbleth over the mount , and God with a put of his foot turneth the Bowle out of its place ; the glory and absolutenesse of men is a weight that cannot beare it selfe . Secondly , man the best of the creatures is a vaine thing , Psal. 39. Every man at his best state is altogether vanitie ▪ if the Hebrew expresse it better ( as I humbly conceive it doth ) it runs thus , ver. 6. surely , all men are all vanitie , even standing on their feet , or every man is every vanitie , though he stand on his tiptoes , or stand straight up , as a Champion or an army of Souldiers that stand fast and keepe their ground , for so the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth as the learned observe , vanitie is a light , a moving and rolling thing , like a Cart wheele or a feather in the ayr . Thirdly , the Church for one good day of ease hath ten , twentie troublesome dayes of warre , persecution , divisions , heresies , plots . Reade the History of the Judges , and of the persecuting , yea and Christian Emperours , and you shall see the ups and downes of the Church , they had ease , yea and court and favour with godly Emperours , but a very short time . Thirdly , in their spirituall relation , the Church is a moving thing : in that , 1. change is a part of sufferings , and suffering and the Crosse is the patrimony of the Church ; whereas David saith of the wicked , Psal. 55. 19. Because they have not changes , therefore they feare not God ; Meab is not moved from vessell to vessell , and hath not gone to captivitie , therefore his tast remained in him , and his sent is not changed , Jer. 48. 11. Secondly , the Song of Salomon sheweth the inward and spirituall ups and downes , and changes of the Church ; as sometime Chap. 2. it is full noone-day with the Church ; shee being taken into the banqueting house , and Vers . 4. his banner over her was love ; and shee is in great Court , Vers . 16. My well beloved is mine , and I am his , hee feedeth among the Lillies , 17. till the day breake , and the shaddowes flee away ; but there is a change of Court , and a great revolution , Chap. 3. 1. By night , on my bed I sought him whom my soule loveth , I sought him , but I found him not . Againe , Chap. 4. there is a revolution , Christ breaketh out in a high commendation and praise of his Church , Chap. 4 : Vers . 16. there is a prayer of hers in sense of love and heate of faith for an union ; Let my beloved come into his garden , and eate his pleasant fruits ; here the ship hath faire weather , and sailes faire before the wind , for Christ answereth , Ch. 5. 1. I am come unto my garden , my sister , my spouse , I have gathered my myrrhe , with my spice , I have eaten my honey-combe with my honey , I have drunken my wine with my milke , eate O friends , yea drinke abundantly , O beloved ; this is a joyfull feast betweene Christ and his Church . But this world lasteth not alway ; shee falleth asleepe and holdeth Christ at the doore , and there is mightie storme that tosseth the ship , and a sad discourting of her ; for it is farre otherwayes , Vers . 6. I sought him , but I could not finde him , I called him , but hee gave mee no answer . Grace , as it is in God , is God gracious , and is most stable and unchangeable , but it is various , as it is received in us , who are made of changes , and a difference there must bee betweene a communion of grace and a communion of glory , and 2. betweene this life and that life ; as for the former , glory is grace in everlasting action , and therefore there is no desertions in heaven , no hiding of Gods face , no cloud , no night , no change , nothing but a sunne in its full strength ; alwayes day without night , a full Sunshine without a cloud or a shadow . Grace in us is a habit , and not alwayes in action , and our stabilitie here ( as touching the other ) is Heb. 13. Vers . 14. that wee have no continuing Citie here , but wee seeke one to come , this is a tottering life . Secondly , the ship sayleth in an element called a Sea of glasse , all things here are fraile , slippery , brickle like glasse , it cannot beare the ship above , no more then a board of glasse can sustaine the weight of an huge ship , but it should breake in a thousand peeces ; certainly the Church subsisteth by no worldly strength , Christ sayleth with his owne wind , then it it is a Sea of glasse mingled with fire , Rev. 15. 2. There bee cumbustions , warres , tumults , motions , and mightie winds in this Sea , that that may bee fulfilled which Christ saith to the passengers , John 16. 33. in the world you shall have tribulation . Thirdly , all the safetie of the ship is in a good pilot , now Christ who can sayle with every wind , and bringeth many broken ships to land , he sitteth at the helme and setteth the halfdrowned ship-broken passengers on dry land to sing on the shoare , Revel. 7. 14. These are they ( the ship broken men who swimmed to land on Plankes and broken boards ) that have come out of great tribulation ( out of the Sea of glasse mingled with 〈◊〉 ) and have washed their robes and made them white in the blood of the Lambe . The Ship is sayling in Britaine now in a Sea of blood , Christ must bring her safe to land . Fourthly , there bee three excellent vertues of the anchor of hope , Heb. 6. 19 , 20. first , which hope wee have as an anchor of the soule {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , out of danger and sure . Secondly , it is tothed in good ground , it is up within the vaile in heaven ; hee must shake heaven , who loseth the Anchor . Thirdly , Christ the forerunner , who leapt first ashoare , and as the first begotten of the dead , first hanselled heaven with our fresh , hath the farre end of the Anchor in his hand . Christ strengthneth the Tackling and the cords of the ship ; the Church a ventruous Pinnage , that through the strength of Christ ventures thorough , 2 Cor. 6. 5. Stripes , imprisonments , tumults , labours , watchings , fastings , by honour and dishonour , through evill report and good report , and landeth safe , John 14. 3. I will come againe and receive you to my selfe , that where I am , there you may bee also . Fiftly , the pretious pearle of the Gospel is carried in this ship , yea Christ who holdeth the seven starres , and walketh in the midst of the golden Candlesticks , is in the ship . Bee not afraid ( said the Emperour to the waterman ) th●u carriest Caesar : So here Christ saith to the shipmen , Bee not afraid , you carry the King of Kings in this poore Barke of the Church ; indeed there bee more pretious wares in the ship , then if shee carried from India millions of Navies of Gold , and shipfulls of Diamonds and Rubies . Sixtly , there be many passengers of divers qualities , of which I speake with reference to the times ; as first , some greene professors beleeved ( as children doe ) it was but a play to bee ingaged for the good cause . But when the King left his Parliament and made warre with his good Subjects of both kingdomes , they then became to bee Sea-ficke , and to vomit out their protestations and covenant ; men should seriously put downe in paper aforehand what it will cost them , if they indent with Christ to follow him , Luke 14. 28. Secondly , some ingaged to the cause and embarked upon life and death did cast themselves in the Sea , thinking to swim to the nearest shoare , they stole away from Christ , and cast Cause , Gospell , Lawes and Liberties over board to save themselves , but hee that will save his life , shall lose it . Thirdly , some still remaine in the ship , but as Judas did with Christ , waiting an opportunitie either to play a game for Malignants , or to foster divisions betweene the kingdomes , and divisions in the Church , to raise a mutinie amongst the passengers of Christ , that the one halfe may throw the other over board in the Sea . Fourthly , Some are like Jonab , downe in the sides of the ship sleeping ; these are indifferent passers by , Lament . 1. 12. they 'l neither sweat at the Pumpe , nor lay one finger on a rope , nor move an Oare , but ( say they in their heart ) Christ is a good enough Seaman , if he will not guide his owne ship to shoare , let him see to it . Fiftly , some passengers are merchant men ; their Sea voyage in the ship is to gaine , to buy and sell Religion , and live on the winning , these that would draw in to themselves gaine from the publike now , would crucifie Christ for his coate . Sixthly , some trusting in multitude and strength thinke by hard rowing and sweating at the Oares to bring the ship to land ; but a horse is a vaine helpe . Seventhly , sincere professors are willing to stay , and take faire or foule weather with Christ , to sinke or swimme with the Gospell , and not onely to stay , but to row and pray . Wee cannot but see winds and stormes , loud and mightie tossing the poore ship in Britaine ; Pirates and robbers have made stops in the ship by plots , much underwater is come in . Eighthly , though the winds be strong and the Sea tempestuous , yet the port is sure , for this is the promise of the Lord who sits at the helme , Esay 54. 11. O thou afflicted and tossed with tempests , behold I will lay thy stones with faire colours , and lay thy foundations with Saphires . Christ can saile with contrary winds , yea the harbour is neare ; Behold I come quickly , ( saith the Lord ) ; in the greatest storme that ever was , the Church can see the shoare and dry land , Mic. 7. 9. and faith in warre seeth peace , and in shipwrack is assured of the land , and in saddest times , when God is farthest off , the children of God feele the smell of the flowers of the higher garden Romans 5. 3. Wee rejoyce , or wee leape for joy , in tribulation . [ And hee was fast asleepe . ] Wee are here to consider farther of the condition that they were it ; it is a storme , but Christ sleepeth . First , a word of Christs sleeping . Secondly , of his sleeping at this time . If wee compare the Text with it selfe wee shall finde , hee was sleeping , who can neither slumber nor sleepe , and that hee is waking while hee is sleeping , for hee who is the mightie God , the Prince of peace , and rebuked the Sea and the winds , and there was a calme , does not sleepe . How then ? can God sleepe ? hee that is in one person God-man can sleepe . First , because in this rare peece of our redemption , Christ-God took all our infirmities on him , except sinne , as hee tooke our nature , so hee tooke our condition and place , to expresse the depth of the love of God to mankind ; the lower and the baser our glorious redeemer was , it hath the greater impression of love . Love , love answereth all our questions of wonder . O way of life , why wast thou wearied ? O bread of life , why wast thou hungry ? O well of life , why wast thou thirsty ? Hast thou not made all the fountaines and all the Vines in Judea , and in all the earth ? O ancient of dayes , why becamest thou young , and a weeping infant ? blessed Jesus would become a workhouse of sufferings and infirmities for us ; and love , free love answereth all these questions ; for us , for us sinners hee came thus low . Secondly , here is a wonder , if there be a wonder in the world , Christ God and man in one person is more then a miracle . The mightie God giving infinite subsistence to a finite nature , Isa. 9. 6. Thirdly , here is an able and sufficient Saviour furnished to us , one who is more then a man ; why ? there was not onely need of infinite worth and merit to the person , but of infinite strength under the sufferings ; man as man is but a creature , and all the Angels in heaven and a world of worlds of new created Angels could not indure the infinite wrath of God , and therefore God must bee in this play , unlesse all had beene marred . Qu. But the Godhead could not suffer nor be a passive subject of suffering , God therefore though bee had not made one person with the manhead , might have added actively strength to a man to endure and suffer all that Christ suffered . Answ . It is true , the Godhead was no formall passive subject of either infirmities or sufferings in Christ , and God might have added to one who is only man possibly strength to suffer the terrours of the second death without despairing : but then it could not bee said , that in that case these sufferings should have beene the sufferings and blood of God , and so of infinite worth and merit . But here all strength , and which is more , all worth and merit of suffering came from the Godhead , which may bee illustrate from two comparisons . First , suppose there were a faire rose in the southest part of the earth , nearest the Sunne , growing in great beautie , but in danger to bee burnt up with the extreame heate of the Sunne , yet if wee should imagine there were at the root of this same rose a cold refreshing Fountaine and Spring of water , sending up an oily and lively sope of life to the rose , so that how much the parching heate of the Sunne consumed and wasted of the life and greenenesse of the Rose , the fountaine eternally furnished as much of new vigour and life to it , wee may thinke if the fountaine were eternall so to act upon the Rose , the Rose must bee eternally greene and never wither : So the flower of Issai , Jesus Christ the faire Rose of Sharon , that Lilly of the field never planted with hands , that blessed man who was a sonne without a father , though the parching Sunne of the infinite wrath of God , for our sinnes did burne him , and looke upon him to consume him , as hee complained , Psal. 22. 15. My strength is dried up like a Potsheard . 17. I may tell all my bones ; yet the blessed Godhead , in a personall union , was like an oily fountaine at his root , that contributed the active influence of life , courage , vigour and strength , so as this rose could not but grow in death , and the excellency of his person makes the sufferings of infinite worth . And even as the Scarlet and purple Curtaines in the Tabernacle cast a glaunce and lustre on the golden Mercy-seate , when the Arke was within the Tabernacle : so the purple wounds and blood of Jesus Christ and all his infirmities received an excellent sweet lustre , worth and beautie from the glorious and more then golden Godhead of our true and living Arke the Sonne of God . It may also bee thus cleared , the Iron wedges of Noahs Arke separated from the Arke , and cast into the waters should sinke to the bottome , but being fastned in the Arke they fleet above the water : the manhead separated from the Godhead should sinke under the wrath that Christ did sustaine , but being wedged and united to the Godhead , in a personall union , could not but ride out against all the stormes : O blessed bee our sure Ark . Now though suffering could not touch the Godhead passively , yet could the Godhead actively contribute to the strengthning of the Manhood for suffering . Hence wee are to conceive if Christ the Redeemer , Christ personall , was a Standard-bearer that could not faint under all his sufferings and infirmities , Christ mysticall is more then men , I meane the Church of Christ must have also strength against all the persecutions of men ; there is a bone in the head of the Church , that is , strength in Christ that cannot bee broken , malignants shall fight against Mount Zion , but shall not prevaile , there was never any victory that the seed of the Serpent or Satan could obtaine against Christ , but the bruising of his heele , that is a poore victory , a wound in the heele , or a bleeding heele is farre from the heart ; Malignants are but drawing blood of Christs heele , in these bloody warres . But they doe but thresh the waters , Christ hath indured more then the wrath of the King of Britaine , and beleeve it , hee shall bee victorious and shall prevaile . If Christ be such a wonderfull one that is God no lesse then man , it is neither pietie nor good policy to take any thing from him that is his due ; if Caesar had stepped in and usurped a headship over the Assembly convened in the name of Christ , Act. 15. and had said it seemed good to the Holy Ghost , and to us the Roman Emperour and Senate of Rome , to injoyne such Lawes to the Churches of Christ ; and should put the name of the Emperours and Parliaments decrees on these which are called the decrees of the Apostles and Elders at Jerusalem , as they are called , Act. 16. 4. I conceive the Apostles would have called it a wronging of Christ the King of the Church , in his prerogative Royall , and an abridging of the freedome of his Court ; nor was it ever in our heart to teach that the Christian Magistrate is with blind obedience to execute the decrees of the Church ; for this poore argument , if it have any nerves , as it would cast upon us the doctrine of Papists and Jesuits to make the wayes of Christ odious , it hath as great strength against the preaching of the Gospel ; for if Paul or any faithfull Pastor preach to the Magistrates of Berea that Christ , whom the Jewes crucified , is the onely Redeemer and Saviour of the world , and that therefore they are as nurse-fathers to give libertie to the Servants of God , to preach this doctrine , and to hinder any to persecute such as shall preach this doctrine , yet by their civill authoritie , and ex officio , they are not for that , with blind obedience to receive it , and not to search the Scriptures to try whether that which is preached bee agreeable to the Scriptures , nor to take it upon the bare authoritie of the Preacher , but they are to search the Scriptures , and obliged to beleeve the preached Gospell . But not as Magistrates either to preach themselves , or to judge authoritatively by vertue of their office , whether the Preachers doctrine bee the Gospel of Christ , or no : so if a Synod , by the holy Ghost , and the light of Scriptures determine any thing for discipline or censure , the Magistrate as hee may as a Christian try the word preached , so may hee the same way try the decrees and determinations of the Church , and not take them upon blind trust , and accordingly punish the contraveners as a magistrate , and as hee is the Minister of God that beareth his sword ; but yet hee can no more as a Magistrate , and by his office prescribe such ecclesiastick Lawes , ( as wee have Acts 15. v. 28 , Act. 16. 4. ) unto the Churches of God , or as a Magistrate and by his office judge them unlawfull , and forbid them , then hee can preach the word , or say , it seemed good to the holy Ghost , and to me who beares the Sword , to command that the Churches observe such and such Lawes . But wee shall hardly beleeve that the honorable Houses will take on them supreme authoritie above the Assemblies and courts of the Lord Jesus , or that they will give occasion to all the Protestant Churches in the world who prayeth for them , to write against their proceedings . [ And he was fast asleepe ] What ? should Christ sleepe now , as Lonab did , when God seemeth to bee angry with all in the ship ? Nay but Christ holdeth forth to us by his sleeping , that innocency and a good conscience can sleepe securely amidst the greatest calamities and stormes , and not bee afraid . This is made good by these grounds of Scripture ; as first , God hath a chamber and a pavilion to save his owne people in , so are they spoken to Esay 26. 20. Come my people , enter into thy Chambers , and shut thy doores about thee , hide thy selfe for a little moment , untill the indignation bee overpast . Secondly , God not onely saveth his owne from trouble , but also from the feare of trouble , Psal. 3. 5. I laid mee downe and slept . 6. I will not bee afraid of ten thousand of the people , that have set themselves against mee round about , Psal. 23. 4. Yea though I walke through the valley of the shadow of death , I will feare no evill . Thirdly , there is yet a higher degree to which a good conscience can ascend , for Eliphaz saith , Iob 5. 22. At destruction and famine thou shalt laugh , faith is so above death , that it maketh a holy sporting at death , 1 Cor. 15. 55. O death , where is thy sting ? O grave , where is thy victory ? It is much to looke death on the face and to laugh ; beleeve and triumph . It is true , the Godly are fittest to bee souldiers , and faith hath more true courage for the warre then thousands of men , yet are not meanes to bee despised . God will not have us to worke miracles on the warrant of our owne private spirit , though God worke miracles himselfe ; David saith , Psal. 141. 7. that the Lord covered his head in the day of battell ; yet hee putteth on a helmet on his head himselfe in the day of battell , and was a man of warre . 2 Sam ▪ 17. 10. There is reason why the Saints are secure in God , in the greatest calamitie , because peace with God maketh peace with bullets , and swords and speares , and these goe well together , Psal. 149. 6. Let the high prayses of God be in their mouth , and a two edged sword in their hand : and faith knoweth nothing of base feare ; when there are stormes without , to the beleever , there is faire weather within , faith is a grace above time , as there is neither raine nor winds above the second region of the ayre , therefore the Campe should bee purged of Achans . Secondly , unbeleefe hath a wide apprehension , and is full of jealosies and feares , and beleeveth every bush to bee an armed man , Prov. 28. 1. The wicked feeleth when none pursueth , but the righteous {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is confident as a Lion , or as a young Lion , courage and animositie is vigorous and greene in the young Lion , for when the beleever hath closed a covenant with death , not such a one as is Esay 28. 15. but such a covenant as taketh in Christ as a party with the beleever , in which hee is in Covenant with the wild beasts of the field , Hos. 2. 18. and with the stones of the fields , then is hee secure , for if death bee the Saints servant , 1 Cor. 3. 22. why but wee should have Law-suretie in Christ , with our servant , that death shall not hurt us ? 1 Cor. 15. 55. and if the grave bee our bed of rest , why should not the sick man bee at peace with his owne Couch , and with his owne post that conveyeth him over the water to heaven ? the beleevers death is a sleepe , 1 Cor. 15. 6. 51. 1 Cor. 4. 14. then it must bee a sweet and sound sleepe , as is the sleep of the godly , whereas such as sleepe wrapped in such a winding-sheet as the sinnes of their youth , Job 20. 11. cannot have a sound sleepe , but as an ill conscience prophecyeth vengeance , as wee see in Hamans wife , Esth. 8. 13. and in Cain , Gen. 4. 14. so the bones of a reprobate in the grave must in a manner prophecie hell and wrath to him . [ Hee was fast asleepe ] Christ-man did but sleepe , for otherwayes , Psal. 121. 4. Behold hee that keepeth Israel shall neither slumber nor sleepe . Yet in our trouble God is said to sleepe , not that spirits , farre lesse the Creator of spirits , doth sleepe , onely hee seemeth to sleepe . i. when wee dreame that God letteth things goe at six and seven , and when hee seemeth to cocke the wheeles of his providence , and worketh not for us , his arme seemeth to sleepe , Esay 51. 9. Awake , awake , put on strength O arme of the Lord , awake as in the ancient dayes , in the generations of old ; now the sleeping of his arme is the sleeping of his power , and hee saith , Vers . 5. My righteousnesse is neare , my salvation is gone forth , and mine armes shall judge the people ; his arme is his power to judge betweene his Church and his enemies , Psal. 44. 23. Awake , why sleepest thou , O Lord ? Psal. 7. 6. Awake O Lord , for the judgement that thou hast commanded . But why should Christ sleepe when his cause requireth hee should wake ? Ans. Beside that this was a proofe of his humane nature united personally with his Godhead , that a sleeping man was God who could command the Sea , and the winds , it was expedient that this storme should rise when Christ was sleeping , for it might seeme to arise against his will , if hee had beene waking : or rather God of purpose will have extreame dangers to come on his Church , and hee will seeme to sleepe and to bee farre off , to waken up our sleeping faith . Hence the doctrine is , God will have his Church and cause to bee brought within a haire breadth of losing , except the Lord arise and bee onely be a present helpe in trouble . Consider that Christ-man ( if wee lay aside the decree of God ) was capable of drowning , stoning or any death as well as crucifying , and in this ship was carried Christ the hope of heaven , and all the ends of the earth , and the eleven Disciples were in the same danger , they had a word of promise that they should bee his witnesses to carry the Chariot of the Gospel to all the world , and to subdue the nations to Christ by the preaching of the word , and were to be brought before Kings and rulers for a testimony to all nations , and to bee scourged , killed , persecuted of all men for Christs sake ; here be both a promise , and prophecies , and all seemes to bee losed as fallen in the bottome of the Sea ; Christ and Apostles and the ship are within lesse then two or three fingers breadth of death . The Church was at a low ebbe in Aegypt , the male children must bee drowned in the River , the life of the aged is toyled and worne out of them . Omnipotency with nine heavy plagues cannot get the people of God freed out of the hands of a Tyrant . God must step in with immediate omnipotence in the tenth plague to pull out his people with a stretched out arme . Moses his word of deliverance and Gods decree of bringing out the people is upon the extreame banke and margin of perishing : Israel hath an hoast of cruell enemies behind them , and the raging Sea before them , and mountaines on every side , here bee many deaths in a circle round about the Church , this is like to God sleeping and the wheeles of providence at a stand , there is no place for helpe from a creature except immediate omnipotency break a gap in the circle , and divide the red Sea ; the Church of God is a field of dry and dead bones , so as it is said , Ezek. 37. 2. Behold the bones were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} very or exceeding dry , and they say , Vers . 11. our hope is losed , and wee are cut off ; yet wee know God made his owne word good , Vers . 12. Behold O my people , I will open your graves , and bring you to the land of Israel , Deut. 32. 36. The Lord shall judge his people , and repent himselfe for his servants . But when shall that be ? Omnipotency is good at a dead lift ; when hee seeth their strength is gone , Heb. that their hand is gone , and there is none shut up and left , when the Saints have neither hands nor feet , the Lord ariseth : for Christ can saile with halfe wind , and play about and fetch a compasse , yea hee can sayle against tide and wind , and with no wind , hee never sincks his bark , nor breaks his helme , nor loses a passenger , nor misseth his harbour , so how hopelesse was the condition of the Church , when loving Jesus Christ is couched under a cold stone in the grave ? the onely hope of Davids throane , he who was to restore the kingdome to Israel is gone ; and what shall the people of God now do ? utter desolation is so neare that God is put to it , and the poore Churches coale so cold , that they are at Lord either now or never , either within three dayes restore the head of the Church or never . Then the Lord , Act. 5. 31. exalted buried Christ , with his right hand to bee a Prince , and a Saviour to give repentance to Israel and forgivenesse of sinnes . 1. Reason . Omnipotencie can walke in the extreame and out most margin and most pendulous banke hanging over hell , and not fall ; Christ can drive his Chariot over mountaines and rocks and not breake one pin or wedge of it , poore nothing to omnipotency is as good as Speare and Shield . 2. Reas. This declares the depth of the wisedome of Gods unsearchable dispensation , he suffereth malignants to ride over his people , that hee may perfume the worke of hell in the enemies , who are , as it were , skullions to purge the vessells of mercy and to humble them , and may instampe their Acts with supernaturall events of faith and patience ; malignants plow the Church , and sow blood in the three kingdomes , the father of Christ the good husband man comes in to breake the clods and the fallow ground , and reape the crop of the quiet fruits of righteousnesse ; and it is depth of wisdome to consider how God maketh use of mens sinfull ingagements having chainzed men to his cause , and carries his owne holy and cleane worke of reformation through many foule hands and durtie intentions : so when men thwart and crosse Gods will of precept , they serve Gods will of providence ; a passenger walkes on the hatches of the ship toward the west , Sea , and tide and winde doe carry both him , his motion and ship to the east , the wisedome of God the Pilot of his Church overpowereth mens intentions which are set on gaine , honour , factions , their owne by-ends , ease and pleasure . It is not unlike that when this worke now under the Lords wheeles in Britaine is come to a height of extreame desolation , that wee are at this , Lord , either now or never , and the Sea is come in at the broad side of the ship , that the Lord will deliver by some immediate way ; and wee see feavours come to a height , and then decrease and coole : and when doth the Sea turne to an ebbing ? not while it flow to the utmost score of the coast , and then be fullest ; seldome doth ever the Lord deliver his Church while their hope be gone , and what if it bee so here , that Parliaments , Assemblies , armies of and in both kingdomes , navies , shippings , treaties , victories can doe no more ? and then the Lord arise , and by some immediate omnipotency wee never dreamed of , calme our Sea , and bring his owne ship to land . First , you never saw creatures doe any great worke , but something was left to omnipotency and to God onely to bee done . Moses led the people out of Aegypt , but hee could not divide the red Sea , and that was their way . Secondly , in Gods greatest workes immediate providence hath had hand . The victory over Midian had more of Gods immediate worke , then of Gideons Sword in it : this truely to me is one continued miracle that these 1600. yeares , God hath carried his ship and kept the passengers alive , when persecuting Emperours , when bloody Babylon , when Hereticks , Kings the hornes of the beast that rose out of the Sea , fire , faggots , sword , torments have torne the sailes of Christs Ship , broken the Mast , drowned the passengers , yet wee live . Joseph is blessed , but when hee is separated from his brethren , then blessings come upon the head of Joseph . He was fast asleepe . This is the saddest circumstance in their suffering . What is death and the drowning of them all , so they have Christ with them ? But Oh! Christ to their sense is as good as absent ; for hee is fast alseepe ; and as they complaine , hee careth not for them ; Christ walking and working for a soule in the saddest affliction of the world is a blessed visitation . To bee in heaven , if Christ sleepe and bee not with you , is a hell , and to bee in hell and want his presence , is two hells ; to bee sicke , and the onely Physitian Christ will not come at mee , is two hells . Gods watching presence , first , bringeth the courage of faith : To bee in the midst of devils , the beleever having God with him walketh without feare ; even cold death that king of terrours walking with him at his right side , hee hath a passe-port that will take him safe through the grave , as these places prove , Psal. 16. 8 , 9 , 10. Psal. 23. 4. Psal. 46. 2. 3. Mic. 7. 8. Secondly , God is not present with his owne in trouble as the picture of a friend , who hath much love in his heart while hee stands at your bed side seeing you goe to a great hell through a little hell of sicknesse and paine , and cannot take off you one graine weight of sorrow and paine . But God is in a farre other manner present , Psal. 91. 15. I will bee with him in trouble , but this is not all , I will deliver him , Esay 43. 2. when thou passest through the waters , I will be with thee , and through the Rivers , they shall not overflow thee , when thou walkest through the fire , thou shalt not be burnt ; nor is Christ in trouble like our Summer-friends who in a great drough dry up . But may not God be with his own , though they be both burnt & drowned ? then this is no consequent at all , feare not that the fire shall burn thee , or the waters shall drowne thee , for I am with thee ; yea it is most strong , this presence of God with his owne in trouble maketh God and them so one , by Gods union of love , ( for Gods love to us is infinitely more active to save us , then either our faith and love to him ) that the fire that burneth Jacob must also seise upon God , according to that , Zach. 2. 8. Hee that toucheth you , toucheth the apple of his eye . Thirdly , when Christ waketh and sleepeth not in heavy afflictions , his love is so in action , even while hee striketh , that the rod falleth out of his hand , that hee 1. giveth them not so hot a fire , as silver , and 2. hee acteth love and mercy on them in their saddest time of suffering , and marieth them at their lowest condition ; both which are excellently expressed , Esay 48. 10. Behold , I have refined thee , but not as silver , I have chosen thee in the furnace of affliction . Fourthly , wee may adde another benefit of the presence of God in afflictions , that the very breath of Christ is sweet , though hee should not deliver for the present , yet the smoake of hell and the paine of the furnace is so perfumed and over-gilded with the breathings of the love of Christ , that the paine of the furnace is allayed ; this is witnessed by the Martyrs singing at the stake ; If in these bloody sufferings wee want Gods presence , how miserable are wee ? and therefore this is one of the proper markes of the children of God , if wee can misse Gods comfortable presence in this fiery tryall that is now in the three kingdomes : So Lament . 1. 16. for these things I weepe , mine eye , mine eye runneth downe with water , yea but these sufferings are but the materiall object of weeping , there is a higher cause of weeping then that , and set downe in the Hebrew as a cause with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because the comforter that should bring backe my soule is farre away : Christ esteemed this the salt of his sufferings ; My God , my God , why hast thou forsaken me ? there is a great Emphesis in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and therefore the word is doubled : as if hee would say , any forsaking of friends is nothing , but Gods forsaking is sad : and Heman , Psal. 88. 6. Thou hast laid mee in the lowest pit , in darknesse , in the depths . 7. Thy wrath lieth hard upon mee , thou afflictest mee with all thy waves ; but this is the heaviest of all , 14. Lord why castest thou off my soule ? why hidest thou thy face from mee ? positive wrath is not so heavy as the meere negative absence of God . Mary her want of the man Christ is sad , but shee wants him under an higher reduplication , John 20. 13. The Angels say unto Mary Magdalen , Woman why weepest thou ? shee answereth with a because , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Because they have taken away my Lord ; Sword and pestilence , yea the civill sword are heavie plagues on a land , but this is heavier , God hath left us , O terrible ! the Lord is not with us . Luke 8. 24. And they came to him , and awoke him , saying , Master , master , we perish . The third part of the text containeth the course they take in their trouble . It is good that in their trouble they agree in these foure . First , that there is a great danger , even present drowning . Secondly , they looke spiritually on it in this , that the face of death is so much the more awefull that Christ their deliverer sleepeth . Thirdly , they agree in judgement that Christ onely can helpe them . Fourthly , they agree in practise , all joyne in prayer to awake Christ , and by faith to awake him , and set him on worke to helpe and save them . It is excellent when one heart and one mind is amongst all the passengers of Christs ship , especially in a troublesome Sea storme . Gen. 13. Abraham and Lots herdmen strive . But it is so much the worse that it is said , Vers . 7. and the Canaanite and the Perizite dwelt then in the land , they had common enemies , and therefore striving was unseasonable ; holy Joseph ( when his brethren was in great distresse , falling out was unseasonable ) therefore saith to them , Gen. 45. 24. See that yee fall not out by the way : Alas ! wee are in great trouble , and yet wee fall out by the way : it was a sad time with the Disciples neare to the time when the shepheard was smitten and they scattered sheepe , when Christ said , John 13. 35. By this shall all men know that yee are my Disciples , if yee love one another . Doe but heare how Paul is most copious in arguments for this in one Verse , Philip . 2. 1. If there bee therefore any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies , 2. Fulfill my joy , that yee may bee like minded , having the same love , being of one accord , and of one mind Psal. 133. 1. to bee of one mind in love , is the fulfilling of the joy of the Saints ; biting and devouring is a hole , a gap , a great blanke to the joy of the holy Ghost ; love neighboureth with the sweet consolations of Christ , it is the birth , a fruit , an Apple growing on the spirit of Jesus , Gal. 5. 22. in the wombe and bowels of love lodgeth bowels of tender mercies ; pardoned sinners cannot so hate pardoned sinners as to jeere them out of the hearts of the Saints , & end them to the lake of Brimstone . Ps. 133. Behold how good , and how pleasant it is for brethren to dwell together in unitie . Many things are good , as workes of divine justice , and destroying the enemies of God , yet they are not pleasant ; and many things are pleasant that are not good , as the pleasures of sinne for a season must bee pleasant ; but because unlawfull , they are not good ; but unitie amongst brethren is both good and pleasant ; now because striving and bitter divisions in this land and Church are so sad , and a lovely and peaceable union so necessary , give me leave to presse this a little ; the motion of a loving union were desirable . First , because our Father the Lord appeared to Elias , not in the thunder , but in the calme voyce . Love is not onely from God , but 1 John 4. 8. God is love , and that in all the foure causes of love : See how much of God is in any , as much of love and meeknesse is in them ; love is the breathings of heaven , love is the aire and element wee live in , in the highest new Jerusalem , 1 Cor. 13. 8. 13. The redeemeds breath smells of love , and love hath the smell of another world ; it is a flower of Christs planting , the blessings and prayers of the good husbandman Christs Father came on the flower , Psal. 133. 3. The dew of God lieth all the night upon the leaves of the flower , it is alwayes greene . The Church is a house that is builded up in love , that raiseth the wall up to heaven , Ephes. 4. 16. Secondly , Christ our redeemer , whose wee are , being bought with a price , is a masse of love , hee hath a heart very hospitall to lodge all our infirmities ; when hee saw his people , as touching the condition of their soule , like sheepe without a shepheard , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , hee was bowelled with compassion toward them : Esay 40. when the Prophet speaketh of his power and his ruling arme , hee also prophecyeth of his meeknesse and bowels of compassion to weake ones ; there bee three sorts of persons in the Church that hee shall handle tenderly . 1. The simple but gratious , and for these , Vers . 11. hee shall feede his fl●cke like a shepheard ; hee hath the heart of a shepheard who tendereth and careth for the flocke . 2. There bee young ones , babes in Christ , and of these it is said , hee shall gather the Lambes with his arme , and carry them in his bosome , two excellent sweet expressions , hee shall not throw his club at the Lambs , nor bee froward and cruell to them , but in lieu of a club , hee shall gather them with his arme . 3. And as for the young and weake that have not legges , he shall carry these in his bosome ; the bosome of Christ is a seat of love and tendernesse of bowels . 4. There bee some in the Church that want not their infirmities and sinnes , and have legges , and a little strength , yet the tendernesse of the bowels of compassion must yeeld them , some Christian condescension and accommodation , and they must not bee forced and driven roughly , Christs Spirit is a spirit of accommodation , Sir I le make you in despight of your teeth , is not for these , and therefore it is said , hee shall gently lead those that are with young , so Esay 42. 2. Jesus Christ shall not cry nor lift up , nor cause his voyce to bee heard in the streets , Christ hath not the art of rayling , shouting and thundering against the meeke of the flock . Yea Christ rideth and triumpheth in meeknesse , Zach. 9. 9. his horse hee rideth on , is meeknesse , Psal. 45. 4. it is spoken to him , Ride prosperously upon truth and meeknesse , and Psal. 147. 6. This Lord lifeth up the meeke , and Psal. 76. 9. bee will save all the meeke of the earth : Christs heart is King Solomons Chariot , the pillars of it is , ( Cant. 3. 10. ) Silver , the bottome thereof Gold , the covering of it of purple , the midst thereof beeing paved with love , for the daughters of Jerusalem . And Christ chooseth to dwell in a heart paved with love and meeknesse . Thirdly , the Spirit of the Lord is a Dove , the spirit of grace is a gaul-lesse and gentle spirit . Grace , grace is the innocentest thing of the world , there is no wild fire of sinfull wrath in grace . Bitternesse , rayling , jeering , persecution with the tongue , outcries against Assemblies , Presbyteries , are not the tooles of the spirit of grace ; yea calumnies , salt writings on either side are not from that spirit of Christ which hath a hand to wipe teares off the faces of the mourners in Zion ; To all raylings , all bitter mockings against Presbyteries and Assemblies , wee say , wee are desirous not to bee driven off the roade way to heaven , but to goe on , Through honour and dishonour by evill report and good report , as deceivers , and yet true . One inch of a good conscience is rather to bee chosen , then a thousand yards of windie credit . Meeke Jesus Christ and his Apostles used not such a stile of language , nor is such Grammar from heaven , nor smelleth it of the holy Ghosts pen . Fourthly , if wee bee the children of one father , it might breed strange thoughts in our minds , when the sonnes of one father Independents and Presbyterians ( spare mee , necessitie , not love of factions forceth mee to these tearmes ) shall sing one song up before the throne , to him that liveth and reigneth for ever , that wee cannot gather heate and warmnesse of love in one arke , and in one Church here in the earth , pens and tongues salted and steeped in the gall of bitternesse are not the fruits of the Spirit . Shall wee kill and devoure one another all the day , and lodge together in one heaven at night , and can wee say one to another in heaven , hast thou sound me , O mine enemy ? shall there bee any factions , any sides , either religious , of Presbyterian and independent in heaven , or nationall of England and Scotland ( which yet differ not essentially ( I am sure ) but onely in the poore accidents of North and South ) and yet on earth wee must bee at daggers , at rentings , divisions ; are there two Christs , because two nations ? Fiftly , truth is never victorious by persecution ; now the Scripture speaketh of a persecution with the tongue , Jer. 18. 18. Come ( say they ) let us smite Jeremiah with the tongue . Job thus complayneth of his friends who never put violent hands in him , Chap. 19. 22. Why doe you persecute me as God , and are not satisfied with my flesh ? then tongue persecution is an eating of the flesh . Sixtly , the Gospel which wee professe is a Gospel of peace , wee preach warre betweene the flesh and the spirit , and warre betweene the womans Seed and the Serpent . But oh ! should wee preach warre betweene the Saints ? wee have choyser golden chaines to tie us together , Ephes. 4. 4. There is one body , and one spirit , even as yee are called in one hope of your calling . 5. One Lord , one faith , one Baptisme . 6. One God , and Father of all . Have wee need of Prelats and a high Commission Court , and pursevants sent out to hunt us for praying together , that they may reconcile us and unite us together , as wee were all one within these few yeares ? Seventhly , the more grace and mercy wee have from God our Father , and from our Lord Iesus , the more peace amongst our selves , and the more grace the more compassion toward the weaknesse of Brethren . Christ is an uniting and a congregating Saviour , his blood and his spirit soweth and needleth together the hearts of the lambe and the Leopard , of the Calfe and of the young Lion , Esay 11. 6. Eighthly , the Saints of the most High are stiled the meeke of the earth , Esay 11. 4. there bee no meeke creatures on earth but the regenerate . Buls and Lions fight together , Lions and Woolves pursue Lambes . But wee have not heard of warre betweene Lambes and Lambes ; Why should wee strive , for wee are brethren ? how unseemly that one redeemed one should hate , persecute and chase another redeemed one , even into the gates of heaven ? Ninthly , are wee not debtors one to another ? and the sum wee owe is love . O what a spirit of accommodation was in that chosen vessel Paul ! who said , 1 Cor. 9. 22. I am made all things to all men , that I might by all means save same . This is Pauls charge , Gal. 6. 1 , 2. who will have love to put in joynt an overtaken sinner , in the spirit of meeknesse , and so it is , love doth not onely beare it selfe , but also the burdens of our brethren ▪ and so fulfilleth the Law of Christ ; love planted by Christ is the Law of Christ , and why doe wee by ruptures and divisions labour to frustrate the end of Christs prayer , which is , John 17. 2. I pray ( saith Christ ) that they may all bee one , as thou Father art in mee , and I in thee ? if wee bee one in uno tertio , in the heart of Christ , and of Christs Father , why but wee should bee one amongst our selves ? yea love is burnt in tender feeling and compassion with the very smoake of a brothers house that is on fire , 1 Cor. 13. 15. Love is not easily provoked ; it is a pardoning grace , and hath strong shoulders to beare the madnesse and infirmities of a fellow heire of heaven . Love thinketh not evill , love must abound in love and charitable thoughts towards others , as every element aboundeth in its owne spheare , it thinketh not that the Saints doe hunt for a dominion over Saints . 6. Love rejoyceth not in iniquitie . Cursed bee that love that exulteth when malignants prevaile , and rejoyceth not when the cause of the Lord and his people are victorious . Love rejoyceth in the truth ; then love is wounded and sicke when heresies and sects prevaile ; and sigheth to see Altars multiplied , and that many false Christs and false teachers arise . Wee cannot deny but God hath put his seale to the ministery of the servants of Christ that went from this to New England , and in the wisdome of God they saw and doe see , that libertie of conscience is no remedie , but physick worse then the disease ; against false religions ; It is now off my way to dispute . But I know certainly a negative argument from the practise of Christ and the Apostles , because they stirred not up heathen Magistrates and Wolves , not fathers , to punish false teachers , is not good divinitie to infer libertie of conscience ; for in their practise they stirred not up the sword of the Magistrate against extortions and rapines in publicans , nor against the persecuting and killing of the Lord of Glory , nor against sedition , incests , tyranny over the Apostles and Christians , bribing and unjustice used against Paul by Felix and others who were subject to higher Magistrates , and many other scandalous sinnes against the second table ; any might inferre libertie of conversation in matters of the second table , no lesse then libertie of conscience in matters of the first table , if this argument hold good . But the doctrine of Christ and his Apostles giveth to the Magistrate the Sword against evill doers , Rom. 13. 4. but teachers of false doctrine though in the matter of ceremonies , are evill doers , Phil. 3. 2. and they pervert soules , Act. 15. and kill soules , and subvert whole houses , and make their followers twofold more the Children of hell , then they themselves , Matth. 23. 15. nor did wee ever dreame that the bloody sword was a mean of conversion of soules , the Gospel is so the onely power of God to salvation , but that hindereth not but the Magistrate is to restraine by a coercive power the man that teacheth that Jesus Christ is not true God consubstantiall with the Father , because the Sword ought to curbe the spreading of false doctrine , it followeth not that it is a meane of propagating true doctrine . But of this more possibly in another place . Nor doe I intend the bloody sword should bee drawne against every different opinion holden by the truely godly , though in the government of the Church all see not with the same light . Luke 8. 24. Master , master , wee perish . Marke 3. 38. Master carest thou not that wee perish ? It is too ordinary for us , because of the greatnesse of the stroake , and no present deliverance to put unkindnesse upon Christ , as here they complaine that Christ is carelesse of them , because hee sleepeth and they perish ; few of the Saints have ever beene in extremitie of heavie afflictions , but they have uttered hard thoughts of Christ , Psal. 77. as the Prophet in name of the Church , when hee was troubled and his sore ran in the night , Vers . 7. saith , will the Lord cast off for ever ? will hee bee favourable no more ? 8. Is his mercy cleane gone ? is his word or oracle rotten ? 9. Hath hee forgotten to be gratious ? hath hee in anger shut up his tender mercies ? It is a strange word , Vers . 7. will hee bee favorable no more ? will hee never put forth in action one act of good will againe ? for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; it were a prodigious thing as the Prophet calleth it , his infirmitie , Vers . 10. that all acts of reconciliation toward the elect should dry up . Jeremiah when hee cryed out in his great trouble , Chap. 15. Vers . 10. Woe is me , my mother , that thou hast borne mee a man of strife , and a man of contention to the whole earth ; complayneth Vers . 18. Wilt thou bee altogether to me as a lier ? as waters that are unfaithfull ? that is , I hoped thou shouldest have helped mee , as the thirsty traveller trusteth in a dry pit , seeing it afarre off , and beleeving it to bee a refreshing fountaine , but thou hast beguiled mee and my hope ; to this you may adde the cursing of the day that hee was borne in , Chap. 20. David , Psal. 31. when Vers . 12. hee was forgotten as a dead man , and laid aside by all the world , as an uselesse , and a broken vessell , complaineth , Vers . 22. For I said in mine hast , I am cut off from before thine eyes ; and wee know the sufferings of Job , who beside his other agues uttereth these words , Chap. 13. Vers . 14. Wherefore hidest thou thy face , and holdest mee for thine enemy ? The Reasons are : First , extreame afflictions , as Physicke , stirre up both the good and the bad humours , they make legible both the good and the ill in the man , and which of them is the predominant ; when the fire boileth extremely , if there bee a scum in the liquor , it is that which is first seene , yea and it is not onely the vertue and strength of the fire , but also of the gold that the drosse goeth to its owne place , if it were all gold there should bee no separation at all ; the Disciples here put a false Character upon Christ , that hee hath neither love to them , nor care of them , they double the word , Master , master , and that is a check , being added to the other , carest thou not for us ? it saith 1. that hee is worse then other masters , better serve any master then Christ , a master will care for his servants , so hee can helpe them , no earthly master will sleepe , when hee knoweth his servants are drowning . 2. They object his sluggishnesse , carest thou not for us ? hee bath neither love nor respect to us , though wee have forsaken all and followed him . Secondly , apprehension putteth a bastard glowme upon Christ , and causeth us to take a false measure of Christ ; Fancy hath strong operations , especially when it commeth in the roome and place of faith . What could they imagine now but that the Sea will drowne Christ ? hee had said to them , hee must bee delivered to the hands of sinners and bee crucified , or then , hee could walke upon the Sea and escape death , and would let them goe to the mercie of the raging Seas , and perish in the waters ? now this was a belying of the promises of God ; Christ had both decreed and said that they behooved to bee his witnesses , and to carry his name to the Gentiles , and carry the chariot of the Gospel thorough all the world , and be delivered up to Synagogues and councels , and bee beaten and scourged , and hated of all men for his names sake , now all these are dreams , they must bee drowned in the waters , through no other cause but the negligence and cold affection that their master Christ beareth to them , though they had preferred him and his service to all the world . Wee are beasts under great temptations , and phantasie is all the wit that leadeth beasts , so the Prophet saith of himselfe , Psal. 72. 22. so foolish was I and ignorant , I was a beast before thee ; and why a beast ? hee had said in his heart , Vers . 11. how doth God know ? that was a strong dreame : hee that teacheth man knowledge , shall bee not know ? Psal. 94. 10. and Vers . 13. Verely I have cleansed my heart in vaine , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is an emptie thing , and our word smoake or reeke seemeth to come from it , then said the Prophets imagination , it is as empty a thing as smoake to serve God . Thirdly , sense is strong as fancy , drowning and death was come over board , and therefore they complaine of a changed and sleeping Christ ; now old and gray haired judgements move us not , as the drowning of the old world , the destruction of Sodom with fire and brimstone , these are gone many hundreth yeares , therefore they affect not us , and the day of judgement is farre off , and where is the promise of his comming ? say the scoffers , 2 Pet. 3. and so did the people , Ezek. 12. 27. Sonne of man behold they of the house of Israel say , The vision that hee seeth is for many dayes to come , and hee prophecieth of times that are afarre off . But when death is at thy right side , and sitteth upon the ball of thy cheek , that acteth and worketh on us . When the Sword is two hundreth miles from us , wee take no care of it ; but if the enemy were comming in at the ports of the Citie , and wee saw them burning houses , and killing husbands and children , and heard the crying of women and children ; wee should then bee on the other extremitie , and cry , Christ is changed and cares not for us ; keepe good and heavenly thoughts of Christ in the saddest times , Psal. 22. 2. O my God I cry by day and thou hearest not , in the night season I am not silent ; What then ? doth hee fall a chiding with God ? doth hee say , Oh , God is changed , hee careth not for us ? no : yea the contrary hee saith , Vers . 3. But thou art holy , O thou that inhabitest the praises of Israel . 4. Our fathers trusted in thee and were delivered ; say in the mouth of hell , I will beleeve , as Job 13. 15. Though the Lord should kill mee , I will trust in him ; faith liveth and breatheth in the grave , in the throat of hell . How sweet is it to heare , There is the grave of a buried beleever ; these bee the ashes of a dead man , that went into the grave in faith and hope as Christ did , Psal. 16. 10. Beware of false imaginations of God in time of trouble . Fancy can spin out and forge a God weake of memory , who hath forgotten his promises , Esay 49. 14 , 15. wee cast behind us the promises in the day of trouble ; yea which is fearefull , often when wee conceive wee are praying , wee are but chiding with God , and not farre from blaspheming ; grace in the day of trouble layeth silence on the thoughts , wee have need of an high Priest to wash our sacrifices , and when we have prayed , there is so much sinne in our prayers that Christ must pray them over againe , as it were , for hee maketh prayers and requests for us , Heb. 8. 25. They awoke him saying , Master , master . Prayer awaketh a seeming sleeping God , and puts him to it , wee cannot take a better course in trouble then to runne to Christ by prayer , Psal. 130. 1. Out of the deeps have I cryed unto thee , Psal. 18. 6. In my distresse I called upon the Lord : that is a sweet story , Psal. 34. 6. This poore man cryed unto the Lord , and the Lord heard and saved him out of all his troubles . David used this weapon of prayer against his owne sonne Absolom , Psal. 3. Faith is not partiall , prayer is not selfie , David prayed and prophesied his sonnes destruction . 7. Arise O Lord , save mee ; and hee answers himselfe , Thou hast broken the teeth of the ungodly : A praying Army must be a victorious Army . If this storme had not risen they should not have prayed : alas ! wee put Christ often in the reere ; or wee keepe Christ to a reserve or a recrute ; when we have tryed Physitians for twelve yeares , and spent all , then wee come to Christ , when wee can doe no better . There is much deceit in bed-prayers , for the principium motus , the first spring is extrinsecall , it comes from the rod on us ; it is true , naturall consciences deaded and benummed with rubbing doe gather warme blood , and are stirred up to devotion and fasting , and praying in the spirit , and the spirit of prayer may bee wakened by judgement , but judgement is not the cause of praying in the godly , but the occasion . Hee that raiseth up a sleeping man is not the cause of his motion and walking , the cause was in him , when hee was fast asleepe , his life and the Locomotive power is the cause of walking , and this is not put in the sleeping man by him who raiseth him : when the hypocrite and ungodly man fasteth and prayeth , the hand of an angry God is both occasion and cause of his praying ; wee would try what moveth us to fasting and praying . First , whether sinne or afflictions , this is a good signe , if we can pray with as great intention of spirit to bee delivered from the dominion of sinne , as for the pardon of the guilt ; we may be afraid that God heare us when wee pray for deliverance from the dominion of Idol-sinnes , experience teacheth this . But wee are never afraid to bee heard , but afraid with the feare of unbeleefe , for the most part , that wee bee not heard , when wee pray for pardon and deliverance from the guilt of sinne ; the reason is , men may hate the guilt of sinne , and yet love the sinne . Secondly , if affliction put us to a humiliation for sinne , as sinne and the depth of griefe for sinne putteth us to condemne our selves without flattery and lying , the contrary of which is when in trouble wee give God good words , and have within us lying hearts and thinke not so , as the people , Psal. 78. 34. who sought God when hee slew them , Vers . 36. Neverthelesse they did flatter him with their mouth , and they lyed to him with their tongues . 37. for their heart was not right within them ; men doe then flatter themselves , when they flatter God . Thirdly , when we are more anxious in our fasting for Zion , and the taking of the Arke of God , then for our selves , our Lawes , goods , houses , lives and liberties ; when David made the 25. Psalme the troubles of his heart were inlarged , but this was one of his great suits when hee had cause to mind himselfe , 22. Redeeme Israel , O God , out of all his troubles . Fourthly , when the circumcised heart is humbled , and the people shall not faint and expire through want of faith , by which the just liveth . 2. When they shall not so murmure and wrestle against the rod as a wilde Bull taken and lying in a net , which having lost strength and feet , and being overcome , yet kicketh against the hunter . 3. When they shall not bee surfeited with affliction , so as to loathe and despise the rod , as the tender stomack loatheth physicke , because they are full and surfeited with the fury of the Lord . These three are excellently expressed , Esay 51. 20. Thy sonnes have fainted , they lie at the head of all the streets ( for in the meetings of wayes the wild bull is catched in the net ) as a wild bull in a net ; they are full of the fury of the Lord , and the rebuke of thy God : it is a bad token to faint ; 2. to wrestle , 3. to bee so drunke with Gods judgements and rebukes , as against reason , to cry out against God and his Prophets in trouble , as these who are drunken and afflicted , but not with wine , Vers . 21. but with the rod and rebukes ; and cry , it was better with us in Aegypt , und●r the Prelates , and their brick and clay and toyling , under ceremonies , Officiall Courts , tyranny of conscience , and now wee are wast●d and destroyed and killed ; and 4. when the people shall as it were , with pleasure and good will ( for so the word Levit. 26. 41. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifieth ) accept of the punishment of their iniquitie , a kindly and willing satisfaction of heart in the rod of God in so farre , as it calmeth and pacifieth ( in a manner ) Evangelick justice , so that the Lord is eased and comforted toward his people , when he hath punished them , and they are eased and comforted in the declaration of the glory of his justice , and with good will doe justifie God in his afflicting them , as Lament . 3. 41 , 42. Micah . 7. 9. Esa. 39. 8. this willing accepting of the rod , ( I say ) is a speaking signe that the rod of God is sanctified . Marke 4. 39. Then hee arose , and as Matth. 8. 26. hee saith to them , Why are yee fearefull , O yee of little faith ? Matthew keepeth the most naturall order ; for Christ first rebuked the Disciples unbeleefe , before hee rebuked the Sea and the winds , we have reason so to conceive of Christs method , for hee requireth faith before hee worke miracles , at least often hee doth so , though hee confirme and strengthen that faith by miracles . It is fit that Christ rebuke us ere hee deliver us from drowning . Hee first rebuketh the noble man and all his nation for unbeleefe , and then healeth his sonne , John 4. 48 , 49 , 50. Hee first chideth Martha out of her unbeleefe , and then raiseth her brother Lazarus from death , John 11. 40. 43 , 44. and Matth. 17. 17. Hee rebuketh the father of the lunaticke child , and the faithlesnesse of the perverse generation , before hee cast out the devill ; it is fit wee bee both convinced and humbled , before hee turne away his angry hand . First , the crosse is a mystery to us and a dumbe teacher , wee understand not the language and the grammar of the rod , the man of wisedome knowes it , Mic. 6. 9. Vengeance is written on the wall before Belshazzer ; but it is in unknowne language , hee doth not understand it . Secondly , greene and raw deliverances are plagues of God , not mercies ; the plague is nine times removed , but Pharaohs heart is neither softned nor humbled , the scum abideth in the bloody Citie , as the Lord complayneth , Ezek. 24. 6. Therefore thus saith the Lord God , Woe to the bloody Citie , to the pot whose scum is therein , and whose scum is not gone out ; the Prophet in Chaldea heard that Jerusalem had beene boyled with the sword of the Lord , but the scumme of their Idolatry and blood remained in them ; whilst the wicked of these kingdomes , malignants , bloody Irish , rotten hearted men , such backsliders and perjured Apostates , as are in Scotland , delivered to Satan and excommunicated , while these taste of the Gall and wormwood of the wrath of God in this warre , the hand of God cannot bee removed , and therefore that must bee taken notice of , Jer. 6. 29. The bellowes are burnt , the lead is consumed of the fire , the founder melteth in vaine : for the wicked are not plucked away ; O that our Lord would boyle out on the fire the scumme of both kingdomes . The whoredomes of Popish Aegypt , and the ceremonies , the inventions of men are not mourned for by the pastors of the Lord , sure , I am , not by most of the Ministers in Scotland : What can wee say for our confidence in our Armies , our multitude , Parliaments , Navies , our extortion , oppression , unjustice , hollow-heartednesse in the cause of God , our lying , cousening , budding and bribing , our breach of our Covenant , denying of justice to the oppressed , to the widow , strangers , and Orphans , to the poore and needy , the abominable and daring opinions of God , his Sonne Christ , his Church , his Sacraments and free grace and sanctification and holinesse in this land ? Thirdly , judgements on a land or a person are the cup of the Lords fury : now often it is the grounds and thick of the cup , which is the substance and vertue of the cup , and must worke the cure . And possibly to sip at the brim will not doe it , it is a judgement that some get not leave to heate in the furnace , but are dipped in in the flood , and are never at leasure to commune with their owne heart , nor hath the Lord time to allure them in the wildernesse , Hos. 2. 14. as Ephraim was in the Oven as a Cake unturned : poore Germany hath not beene slenderly dipped in , and presently out againe , they have now beene in the floods , and under the water these 26. yeares , these kingdomes are yet greene , not ripened , for the mercy of deliverance , ourscumme remaineth in us ; divisions amongst us say , it is not yet time for our triumph , The fields are not while already to harvest ; when all godlinesse is to dispute out new wayes to heaven , and not seeke after the power of godlinesse ; it is good wee see the farre end of the judgement , and that wee bee heart-humbled and tamed , and made weaned children , that wee put our mouth in the dust , and sit alone on the ground , and keepe silence , and bee filled with reproach , and beare the yoake , Lament . 3. 28 , 29 , 30. and resolve to beare the indignation of the Lord , because we have sinned , Mic. 7. 9. and it is good we be threshed while we be so broken as we may remember , and bee confounded , and never open our mouth any more , because of our shame , when the Lord is pacified toward us , for all that we have done , Ezek. 16. 63. Marke 4. 40. Why are you so fearefull ? Luke 8. 25. Where is your faith ? The ground of their doubting and unbeleefe is excessive and immoderate feare , not simply feare , therefore Marke saith , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , why are you so fearefull ? hee saith not ; why feare you ? hence the Text will leade us to inquire in the bad properties of this feare ; which that wee may doe , a little of the affections in generall ; 2. of this bad feare condemned by our Lord in these following propositions . 1 Proposition . Grace removeth not affections ; Christ condemneth not their feare , but onely their fearfulnesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so high bended . Grace maketh not men Stoicks , nor does it root out Nature : Nature of it self , as it commeth out of the work-house of the Creator , is an innocent thing . Whatever decrees the high former , and Potter have concerning all things , in the exercise of his absolute , but most pure and holy Soveraignty over lame Vessels , yet all that hee made is good ; hee is the author of no sinfulnesse in the Creature . But hee doth not extirpate the nature , and harmlesse being of naturall affections : A Chirurgion taketh not away life and sense , but onely rottennesse and corrupt humors , that are enemies to life and sense . Grace embroidereth sinlesse nature , but does not turne it out at doores : Give your lust to Christ who maketh all things new ; and hee shall restore it againe to you in renewed love : Put your fainting in his hand , and hee 'll make it holy feare : Christs furnace melteth but out the refuse and drosse of our affections . What fire was in Peter a Fisher is but made holy zeale in Peter the Apostle ; no man is the worse that hee come through the new Physitians hands ; hee maketh brasse Gold : I should wish no better , but that Christ would barter an old heart with a new ; for Christ has skill to over-gold nature with Grace . Grace turned not Job in a lumpe of iron , that hee could not weepe or sorrow ; for it was not destructive of Grace which hee saith , Job 16. 16. My face is foule with weeping : The Man Christ that chosen flower , and the rarest pearle of sinlesse nature both wept , Job . 11. 35. Luke 19. 42. and was feared , Luke 22. 44. Heb. 5. 7. 2 Propos. Grace but removeth the scumme , and exorbitances of our affections : As first , Grace is a regular thing , and moves as the Starres doe , in a motion , contrary to the motion of the whole World ; it moveth not as nature doth , to seeke its own being and life , but with subordination to God . Bee angry , but sinne not , holdeth in all ; Feare , but sinne not ; Love the Creature , but sinne not ; Trust holy men , but sinne not ; Sorrow at calamities , but sinne not . Grace is a straight line that measureth both it selfe , and all crooked lines . And therefore the Grace of God , the Gospel is a teaching guide , Tit. 2. 11. The grace of God , 12. teacheth us to deny ungodlinesse . Secondly , grace is an excellent skreene between the soule and the burning heat of affections , it is a strong banke to keepe off over-swelling tides of lusts in the soule ; when affections start up without leave of the grace of God , then a man according to Gods heart David will but utterly destroy Nabal and all hee hath , the Disciples , because they cannot have a nights lodiging , will doe no lesse then burne Cities and Townes , & have Samaria destroyed as Sodome , as if Christ were come in the world to raise fire and sword against men , women and sucking infants , but when affections looke toward the creatures , the grace of God sets them on to move on leasurely and upon slow wheeles , and loppeth off from our affections all the wanton and luxuriant branches , that is a sweet fruite of the grace of God , 1 Cor. 7. 29. But this I say , Brethren , the time is short , it remaineth that both they that have wives , bee as though they had none . 30. And they that weepe , as though they wept not , and they that rejoyce as though they rejoyced not , and they that buy as though they possessed not ; and mortification laugheth at mirth and laughter , as Solomon in his repenting dayes doth , Eccles. 2. 2. I said of laughter , it is mad , and of mirth , what doth it ? 3. Proposition . There bee diverse diseases in the feare of the Disciples ; as first , their feare is more then enough , they speake as if the Sea could drowne Christ and them both , ere the man Christ awake . Hence their precipitations , Master , master , and their complaint , carest thou not for us ? our affections in great dangers runne with the head formost , not onely before the light of faith , but before that reason command them to rise ; according to the measure of unmortified lusts so is the swelling of our affections ; grace keeping them within banks , else they are as some great Seas that have great tides . Secondly , there is much unbeleefe in this feare ; and therefore as Matthew relates the story , Christ said to them , why are yee fearfull O yee of little faith ? and as Marke saith , 4. 40. How is it that you have no faith ? and Luke saith , where is your faith ? that is , they had little or no great strength of faith , with this fear , it being mixed with much doubting ; hence as Christ denyeth not simply that they had no faith , so hee condemneth their unbeleefe , unbeleefe doth not a little dull our apprehension , so that death and afflictions looke on us with a more ugly and awsome countenance , the more of the sunne bee covered in an eclipse , the greater is the darknesse : unbeleefe is a darke black webbecast over our eyes , that wee see not what omnipotency can doe , and how it secondeth the faithfulnesse of God , to make good his owne promises , our corrupt affections arising in their strength are great enemies to righteous judging . Hence thirdly , this feare doth make them to misfather their affliction , they lay the blame of their danger on Christs sleeping , and his forgetfulnesse and carelesnesse of them , as their complaint sheweth : Carest thou nor for us ? wee perish , and thou sleepest ; in this , if in any thing , it is true ; happy is hee who knoweth the causes of things , wee are often smitten of God in the darke . To apply these to our selves . It is much to know the causes of this present warre in the rwo kingdomes , some say it is because libertie is not given to every man to live in what Religion hee pleaseth , but this is a sin that every man doe , What seemeth good in his owne eyes , because there is not a judge to put any to shame , Judg. 18. Chap. 19. 1 , 2. the contrary then cannot bee the cause of the so great judgement . Others say rebellion against the King is the cause , but rather the not timous rising to helpe the Lord , and his oppressed people against the mightie is the cause . The defection of both kingdomes to altar worship , imagerie , idolatry , Popish and Arminian Doctrine , the articles of Perth Assembly followed and practised in our owne kingdome without repentance , the ignorance of God , people perishing for want of knowledge , both under prelacy , and now the not building of the house of God in this land , the backsliding of many after the Covenant of God is sworne , are the true causes , and it is to bee feared that if Presbyteriall government bee erected in this land ( as wee hope it shall ) if this bee not taken heed to , it shall continue a judgement on the Land , and it is this , many both preachers and professors shall conforme to the Government ( as they would doe to either the prelaticall , or congregationall way as many time-servers doe ) and shall hate and persecute the power of godlinesse under the pretence of Sectaries , Brownists , Separatists , independents , and the like , and retaining an Antichristian and rotten heart shall doe what in them lies , under that colour to vex , oppresse and banish many godly men out of the land . But this is to bee considered , if it were not needfull there were a Fast through both kingdomes to deale with God to find out the true causes of our fastings , and these heavy judgements in which in the three kingdomes many hundreth thousands are killed . I doubt if under any Prince or Emperour there bee a history can parallel the blood shed within these few yeares ; Job when God visited him desired to know wherefore God contended with him : it is a sad thing to lye drowned under unknown and fatherlesse plagues , wee being ignorant of the causes of Gods judgement ; so wee suffer blind crosses like the Oxe that beares the yoake and knoweth nothing of the art of husbandry , or the horse killed in the battell , and yet is ignorant of State-affaires , and of the causes of warre , and of disorders in Lawes , Liberties , Religion in State and Church , wee are like one smitten in the dark night by a spirit or a ghost , but hee seeth not who striketh . Oh it were good wee would inquire , as the Prophet doth , Esa. 42. 24. who gave Jacob for a spoyle ; and Israel to robbery ? and wherefore is all this come on us ? why doth the Lord contend with us ? O make us know our iniquities . Often the rod maketh a lying report of God , and accuseth Christ in our desertions . O! Christ is unkind , hee is changed , hee hath forsaken me ; wee can sooner spy a fault in Christ under desertion then in our selves , and wee often reason from that which is no cause for the cause . Christ seemeth changed to us , and unmercifull and sleepey and carelesse . First , when the judgement is extreame and wee apprehend it as a fruite of the anger and vengeance of God . Apprehension gives life to afflictions and casteth in many ounce weights of wrath in our cup , which was never there , because our conscience giveth in against us lying libells and unjust complaints , such as this , ( thou art not in Christ ) nor a convert , nor a pardoned and justified sinner ; ) and wee first retort the lying libell upon Christ ▪ O! Christ hath forgotten to bee mercifull , wee see Christ in the false glasse , in our extreame suffering , our sinne and apprehension joyning together . Secondly , Christ may sleepe and hide himselfe in a great tryall , and when hee is gone , and grace hath no actuall influence on our soules , then wee languish and die ; the passes of the Clock being laid by , there is no motion at all , and the wheeles gather rust . Should wee suppose that the Creator of nature did suspend his influence , all naturall operations should cease , there should bee no motion in the Sunne , it should neither rise nor goe downe , the raine should not fall , the wind should not blow , living things could not move , Beasts could not walke , Fowels could not fly , Fishes could not swimme , Roses , Flowers , and Hearbs could not grow , &c. because hee causeth all these to bee , and his immediate influence addeth oyle to all wheeles , and rowleth and moveth them , else they could not stirre ; so Christ in the spheare of grace being the first mover , if his influence stand still , all our wheeles as wanting oyle and motion gather rust and stand still ; Paul cannot call Jesus Lord , the Spouse runneth not , for the bridegroome will not draw , Can. 1. David dieth and withereth a hundreth deaths ; for God hides his face . Hezekiah fainteth , for God glowmeth , Haman is downe amongst the dead , in the grave , Christ his life worketh not , so here in trouble Christ standeth behind the mount , and the poore Disciples faint and die , and dreame , and are all afraid in a storme , because God seemeth to sleepe , as if God were dead : Oxthodoxe and sound apprhensions of Christ in us are not habits , but acts , and are in us as lightnings are in the ayre , when nature actually cooperateth , or as fire is in the flint , not but when it is beaten out with force . Thirdly , distempers and feavers on faith take away the taste and the honey out of Christ , the father is not a father to the child in a fit of an ague . Thirdly , when extreame danger is neare and the Army foyled , and the enemy entering in at the ports , our courage is as farre to seeke as ever was the courage of the Apostles . Oh then wee are gone , this is our death , the cause is now losed , Christ is buried , hee cannot rise againe , Esay 7. 2. It was told the house of David , saying , Syria is confederat with Ephraim , and his heart was moved , as the trees of the field : the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is to bee moved from place to place , and is ascribed to Cain the vagabond , Gen. 4. 12. wee feare the creature too much , because hee can kill the body , and wee feare the Lord of heaven and earth to little , though hee have dominion over both soule and body , remember what a forgetting of God it is to feare the creature in Gods cause , Esay 51. 12. I , even I am hee that comforteth you , who art thou that shalt bee afraid of a man that shall die , and of the Sonne of man that shall bee made as grasse ? is it so great a sinne to feare man ? ay , the next words beare no lesse . 13. and forgettest the Lord thy maker that stretched out the heaven , and laid the foundation of the earth ; an unbeleeving people hath a feare of their owne , which the people of God are not to follow , Esay 8. 12. Feare yee not the feare of this people , neither bee afraid . 13. Sanctifie the Lord of hosts , let him bee your feare . Matth. 8. 26. Then hee saith unto them , why are yee fearefull , O yee of little faith ? Luke 8. 25. where is your fatth ? That which Christ first seeketh , and first misseth in any is their faith . Where is your faith ? by comparing the Evangelists together a little faith is faith , and it is no faith , that is , not so great a faith as is required in a great storme . Hence these conclusions concerning a little faith . 1. Conclus . A little faith in regard of the nature of faith is faith ; as Christ , Matth. 8. saith not , they have no faith ; but hee chideth them for their little faith ; as the least of fire is fire , as well as a fire of all the timber and fewell of the earth is fire , and the fourth part of a drop of dew is water , no lesse then the whole element of water is water ; the least measure of saving faith is saving faith ; and there bee other three acts of free grace that are of the same nature . As first , Gods free love of election to glory can neither bee halfe nor divided ; the meanest of the elect is no lesse a chosen Senator inrolled in the booke of life then Abraham , or great Moses . Secondly , all the Saints are equally ransomed and equally married on Christ , there was no greater ransome of Christs blood given for Job , David , the Apostles then for thee , O thou the least of Saints . Thirdly , all are equally saved and crowned Kings ; of the degrees of grace and glory , I doe not now speake . 2. Conclus . Faith and fainting may consist together at one and the same time , as night and day are one in the twylight , so the poore man said , Marke 9. 24. I beleeve , that is faith , Lord helpe my unbeleefe , that is fainting ; and David , Psal. 31. 22. I I said in my hast , I am cut off from before mine eyes ; here is much fainting . Neverthelesse thou heardest the voyce of my supplication ; here must bee much faith , when his prayers hath beene heard : So Jonah Chap. 4. Then I said , I am cast out of thy sight , this was base fainting ; yet I will looke toward thy holy Temple , this is faith , and Jeremiah , ch. 20. 7. O Lord thou hast deceived me , and I was deceived , thou art stronger then I , and hast prevailed , I am in derision daily , and every one mocketh mee . Hee fainted not a little , when hee spake so of God to God ; but Vers . 11. hee getteth up the mount againe ; But the Lord is with mee as a mightie terrible one , therefore my persecutors shall stumble , they shall not prevaile . A wrestling faith opposing doubtings and faintings is an argument of a vigorous life of Christ , and weaknesse here is an argument of strength and deadnesse doth argue life , and fainting beleeving ; wee have a bad opinion of our owne state when there is no cause , and the reason is , that it is a reflect act to know our owne acts of faith ; and first , reflect acts are more rare and difficill , because more spirituall then direct acts . Secondly , the light of saving grace must concurre in all our reflect acts , but it seemeth to mee to bee easier , because more naturall to reflect upon our doubting and unbeleefe , then upon our beleeving , especially where there is any tendernesse of conscience , as a sleeping man knoweth not that hee is in health , nor can hee have any sense of his health while hee sleepeth , and yet a sleeping man may know and feele the paine of sicknesse , and of an aking bone , and thereby bee wakened to feele it more sensibly , though I know there bee a necessitie of the influence of saving grace , either to know our fainting , or our faith in a spirituall manner , yet there bee degrees of grace here . 3 Conclus . Those who have a great faith in habit , many have a little faith in act , and the Disciples who had forsaken all and followed Christ , must have a great measure of faith of fiduciall adherence ; it is a great faith to renounce all our bosome-lovers for Christ : Though 2. their faith of light , or in regard of knowledge was weak ; they not knowing Christs death and resurrection , which are principal Articles of faith , Matth. 16. 21 , 22 , 23. Joh. 20 9. Yet in this present act their faith was weake . The grounds of a weake faith in regard of the act , and some speciall exigents of a prevailing temptation : are first , because faith is one thing , and the use of faith another thing : The habit of faith is not the compleate and onely cause of beleeving . 1. Because then the regenerate from the first moment of their regeneration to their dying day , should alwayes beleeve , which is repugnant to Scripture and all experience ; for the habit of faith , and the seed of God alwayes remaineth in them , even when they sin , they lose not that , Joh. 3. 9. 1 Ioh. 2. 27 , 28 , 29. Ioh. 4. 14. Ier. 32. 40 , 41. Esay 59. 21. 2. We are not Lords , having by free-will a dominion over the habit of faith , to stirre it up into acts when wee please ; for then , these that have the habit need not to pray for the actuall influence of the grace of God , to worke in them to will and to doe , against many Scriptures , as Cant. 1. 4. Psal. 25. 5. Psal. 86. 11. Psal. 119. 18 , 36 , 37. 66. 68. 80. 3. Our free-will , at its best , is but Graces armour-bearer , and servant . Grace whether habituall or actuall , is Gods Prerogative Royall , and one of the supreme and absolute flowers of his Crowne . And therefore wee are Masters of our owne sins ; wee can bee willingly wicked , and fall when wee will , we are not masters of our owne rising againe ; wee can faint when wee will , but wee beleeve when Christ will , and when his saving grace breathes on us , and neither sooner nor later , neither more strongly , nor more remissely , then the free-grace of God , inableth us : for if wee could beleeve ere grace blow on us ; First , wee could prevene grace , and then should wee carry it all before us ; and it should bee after this , not prevening grace , but prevening nature , prevening free will . Secondly , if the intention of the degrees of actuall beleeving were in our power , Paul did not well to ascribe his labouring more abundantly to the grace of God , and not to himselfe , 1 Cor. 15. 10. But I laboured more abundantly then they all ; yet not I , but the grace of God which was with me . Secondly , our faith is often led by the sense of appearance and second causes , and that is a very bad rule . Faith and sense may thus bee compared : Faith is like the just horologe or watch which sheweth to us justly the houres at midnight , when there bee neither Sun , Moone , nor Stars to give notice what time of night it is ; so rotten boylie Job , chap. 19. 25 , 26. when hee had not so much as Star-light of appearance to lead him , but death and rotten boyles , could in faith point the houre , and say , I know that my Redeemer liveth , and that I shall see him for my selfe , and my eyes shall behold , and not another , though my reines bee consumed within mee : But sense is not like the night horologe , but like the Sun-diall , that cannot point the houres in the night , nay , nor yet in day-light if the same bee under cloud , sense must have daylight , and a shining Sun ; and can doe nothing for Christ upon trust : and this is a great unthankfulnesse in our sense ; for it is faith and not sense that layeth hold on relations , and such a relation as is betweene husband and wife , so the Lord speaketh , Esa. 54. 4. Feare not , that is , beleeve ; upon what ground ? Upon the ground of marriage-faith . Ver. 5. for thy maker is thy husband . so is faith expressed by a marriage word , Wee are freed from the Law , Rom. 7. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that yee should bee for another husband , that yee should bee maried on another lover . 4 Conclus . Sometimes wee beleeve on Christ as morall agents , and then wee may both know Christ and our own state , if the light of the Spirit concurre to make the promises visible to our spirituall senses : not onely as true , but also as good and sweet , for wee see colours , and apprehend them both as colours , and as pleasant and delectable : so a man may see a great heape of Gold which belongeth to another man , hee sees it as of such a colour , and as it offereth it self to the eye ; but because it is not his owne , nor hath hee any hope it can bee his owne ; hee seeth it possibly with griefe : but if it were offered and given to him , hee should then see it as good and acceptable : now the grounds of a weak faith , is a weake evidence of our interest in Christ ; small and weak evidence produceth weak acts of beleeving : it is true there is sometime little evidence of knowledge , where there is strong adherence , and strong faith , as many unlettered Martyrs of no great knowledge in the Scriptures , have dyed with great adherence and strength of faith : but there is a twofold evidence , one literall , another spirituall , it is unpossible there can bee a strong faith , but there must bee a strong spirituall evidence proportionable thereunto to convey it , for faith walketh not without eyes , and therefore the weakenesse of spirituall evidence of our interest in Christ ( as here the Apostles see not but Christ hath forgotten them , and cares not that they perish ) must produce a weake faith . Againe faith commeth not onely from discourse , and the morall perswasion of the holy Ghost making use of sanctified reason , but also sometime from a meere spirituall instinct , as where there is no discourse , especially when wee first beleeve , and have nothing but a meere command , and knowes not whether the promise and the Saviour belongeth to us or not , even as the infant that can make no use of discourse relieth and trusteth to the mother or nurse for milke , by meere instinct , having neither promise nor experience for it , and the young Chickens confide in the covering of the Hens wings , and the Lambes for food from the damme meerly by naturall instinct : so when wee are new borne againe , the first act of fiduciall adherence seemeth to bee from the new nature and instinct of grace , as the child in a suddaine danger without discourse or promise that his father will helpe him , runnes to his father , and the Conies in danger to their holes of the rock , and so a weake instinct of grace may produce weake acts , and by the way the promise may bee forgotten and out of mind , and the assurance that Christ loved mee before the world was , none at all , and a beleever yet may rely and confide in Christ through instinct , and know no ground , as through some secret sympathy of nature one may love another and they know not the reason , and proportionally may trust in another also , for love produceth some confidence , so some are kind and their heart warmed with Christ ; and they doe not well know Christ , as the Disciples going to Emmaus have hearts burning with the love of God , but they knew not it was Christ who was there , the third man conferring with them . 5. Conclus . The chiefe cause , as of all sinnes of infirmitie , so of a weake and infirme faith , is not so much from want of will as want of power , and rather from want of grace and a larger measure of the spirit of faith , then from malice and wickednesse . I deny not but the corruption of a wicked nature hath influence in sinnes of infirmitie , and in a weake faith , as it hath in all sinnes ( as some of the mothers seed must alwayes bee in the child ; ) but I speake comparatively , and in regard of that which is the nature of sinne ; therefore sinnes of infirmitie and a weake faith , though they bee not veniall sinnes , as Papists vainely teach , yet they bee sinnes of a lower size ; for there bee lesse activenesse and more passivenesse in these sinnes , and so lesse will and more renitency and reluctancy then in raigning sinnes , and all sinnes of infirmitie have but the halfe of the will , sometime nothing but a virtuall consent , as in the first motions of concupiscence and some sinfull errors and bad opinions contrary to the truth which the children of God have , and the renewed part doth protest on the contrary against the flesh and side with Christ ; and if the will joyne in sinnes of infirmitie , it is but the one halfe of the will trayling the other halfe after it , like the motion of a worme in which the former part having more life and vigor draweth after it the hinder part . But I come to prove the nature of a weak● or little faith , and of other sinnes of infirmitie : Paul , Rom. 7. 14. saith of him selfe , I am carnall sold under sinne , hee useth the passive Verbe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that which is put to the market to bee made away for money , were it man or woman , is a patient , But Ahab had another marke , Elias said to him , 1 King. 20. ●0 . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thou hast sold thy selfe to worke wickednesse in the sight of the Lord , hee that is sold is not sui juris , not his owne man , the flesh in that act prevaileth over him , the renewed will saying the contrary . The acting of ●…d unbeleefe in a Saint is like a businesse in a court hardly 〈◊〉 hotly debated , and the matter is carried by one voyce onely , or as in weighing of things in a ballance one scruple may cast the seale , and where there is but one graine of saving grace , the worke may bee swayed by it , if the flesh act by prevalency , it goes wrong , but in the wicked , where there is no prevalency of saving grace , nor any such principle , the sinne is not a sinne of infirmitie . Christ hath not one voyce in the court , if reason speake against some crying sinnes , that is something of God the Creator , but nothing of Christ , it is not from a saving principle , or the right end the honour of God , and so it is not a voyce in the court for Christ , but for nature and carnall ends . Paul hath another word , Rom. 7. 23. I finde another Law in my mind , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , leading mee captive to the Law of sinne ; the word signifieth one taken with the point of a Speare , or Sword , or with a bloody weapon , so is the word , Luke 21. 24. They shall fall by the edge of the Sword , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and shall bee led captive unto all nations , Rom. 16. 17. Salute Andronicus and Junia my kinsmen , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and fellow prisoners . Now in a taken captive there bee two things expressing the nature of infirmities , and so of a weake faith in the Saints . First , ere the captive bee taken in warre he resisteth , and sheddeth blood , and therefore by paction they promise him quarters . Secondly , it is major vis , a greater power that doth it , so it is against his will that hee is taken , and onely for want of strength and power to fight hee is taken ; so hee that falls of infirmitie or sinnes of weaknesse , if hee had more strength of grace , hee would not yeeld , and therefore hee resisteth and accepteth not of quarters from the flesh without stroake of Sword , and the spirit doth not consent to the ill hee doth , as it is , Rom. 7. 15. For that which I doe , I allow not , for what I would , that I doe not : but what I hate that I doe : So the beleever is like a sicke man walking up a mount , his will and desire is quicker in climbing up to bee at the top of the mount , then his legges are . The last practicall inditement of conscience that leadeth on in these sinnes of infirmitie is broken , shaken , divided , it is not a kindly consent the captive giveth to obey his keepers , and therefore there is complaynings under these sinnes , as Paul doth , Rom. 7. 24. O wretched man that I am , who shall deliver mee from the body of this death ? Hence the poore man is so gravelled with a body of sinne , that his confined desires take strength from the strong walls of the prison , that hee would gladly bee in heaven , where hee shall sinne no more , as the Bird would wish the Cage of clay broken that it might flee up and sing ; Esay useth another word , Ch. 22. Christ shall not breake a Reed that groweth in a lake , or an Oate Reed that is already bruised , the word is halfe-breaking , as Gen. 25. 22. The Twinns struggle or shalter one another in the wombe , but they killed not one another ; and the smoaking flax is a dying out candle in the socket , except more oyle bee added to it , it is gone , the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies the dimme eyes of old men , Gen. 27. 4. Job 17. 7. so the weake beleever and the fainting faith may from this easily be knowne . Then if Christ misse faith in a professor ; first , labour to beleeve , especially in a storme ; now the Sea rages , the storme is tempestuous , God hath not as yet awaked in the three Kingdomes for our deliverance , beleeve , faith cannot strike saile to hell or death , Rom. 8. 37. faith can make a passage between hell and heaven ; for out of the belly of Hell Jonah cryed ; this should put our enemies to flight , it did so of old , Heb. 11. 34. and grace is not weake , and old , and gray haired now ; there are bones and strength in faith now to subdue malignants , as of old ; these that seeke for crooked wayes of an unjust peace without truth , doe not trust God in these stormes ; wee are in publick calamities so farre from faith that wee think God hath forgotten us , as the people in their calamitie said , Ezek. 33. 10. If our transgressions and our sinnes bee upon us , and wee pine away in them , how should wee then live ? we looke to the waters that floweth over the soule and cannot see the bottome , and our hope sinketh , but faith would outface all our stormes , and carry ship-broken men to laud . It was unbeleefe rather then Sea and winds that was like to drowne the Church , for it puts weaknesse and sleepinesse upon Christ , and robs him of the glory of his truth . Glory is the prime flower of the Crowne and Royall Prerogative of Christ , and it changeth Christ in a sleeping man , there must bee then more high treason here against the Royall honour of Christ then in all sins , it is from unbeleefe that that complaint is made , Jer. 14. 8. Why shouldest thou bee as a stranger in the land , and as a wayfaring man that turneth aside to tarry for a night ? 9. Why shouldest thou bee as a man astonished , as a mighty man that cannot save ? the Church had as good said , why should you bee turned in no God , for hee that cannot save is no God ; so unbeleefe usurpeth the Crowne and dethroaneth God . Secondly , so long as wee are not humbled for sinne , and turne not from our evill wayes , Christ justly misseth faith in us , and saith , hee can see no faith in the land , and God will change his dispensation toward his Church , and doe what hee hath not done before , if hee deliver us , ere wee turne to him . But God cannot take his vessell out of the fire till hee have purged away the tinne and the drosse : Will hee cast the rod in the fire till hee have done his worke in mount Zion ? God principally aymeth that this shall bee the end of his fire in Zion , and his furnace in Jerusalem , which hee saith , Ezek. 7. 16. But they that escape of them shall escape , or , shall bee saved , and they shall bee upon the mountaines as Doves in the valleyes , all of them mourning every one for his iniquity : could wee returne , and build the house of the Lord , our enemies in the three kingdomes should fall and our peace should bee as a river , and our righteousnesse as the waves of the Sea , Esay 48. 18. wee may have peace without turning to God , but it should not bee peace like a mightie river , but like a dryed up brook , but so scarce that it should dry up as the dew . Thirdly , challenge not Christ of unkindnesse through unbeleefe in sad times , faith thinketh no evill of Christ ; blame thy selfe and thy unbeleefe , if Christ hide his face ; faith hath eyes to see Christ in the night as in day-light , faiths eyes pierce through Christs marke , and the vaile or cloud that covers his face , there is mercy and love in the bottome of afflictions . Fourthly , weake ones are neither to under-value Christ in themselves , nor should others under-value them ; faith maketh not heart-separation from faith , the estrangement of affection from any in whom there is any thing of Christ is from the flesh , contrary to faith , Marke 4. 39. And hee arose and rebuked the wind , and said unto the Sea , Peace , peace , be still . The Sea is not capable of rebukes such as are given to reasonable creatures , but there is a rebuking of omnipotency , that is not verball but real ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is with words hardly to rebuke ; in conjugation kal cum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is to destroy , Mal. 2. 3. Behold I will destroy your seed , Esay 54. 9. I have sworne I will not bee angry with thee , neither rebuke thee . 2. It is to hinder the enemies in their ill courses , Zach. 3. 2. The Lord rebuke thee , O Satan , Mal. 3. 11. I will rebuke the devourer for your sake , Psal. 68. 30. Lord rebuke the company of the Spearemen : and when it is applyed to creatures voyd of reason , it is by omnipotency to hinder them to hurt us , and to stay their actions , Psal. 106. 9. Hee rebuked the red Sea also , Luke 4. 39. Jesus rebuked the seaver ; it holdeth forth the acts of omnipotency in Christ , such as is his act of creating of an immediate faire sweet calme out of a contrary , out of a boysterous and stormy Sea . God hath some peeces in which is stamped so much of a legible and evident omnipotency , as the worke fathereth it selfe upon God onely without a teacher , so Job 26. 7. hee stretcheth out the North over the emptie place , and hangeth the earth upon nothing ; the earth is the weightiest of any visible creature God hath made , it needeth some solid resting place ; but the omnipotencie of the Creator doth hang it upon nothing , except onely the aire round about it , now the aire being so weake , so yeelding an Element , it were unpossible that the heavy and ponderous earth should have beene seated on the emptie and fluid aire to rest in it these five thousand yeares , except omnipotency had done it , for the aire of it selfe is very nothing to hold up the globe of the earth , Job 38. 5. Who hath layd the measures of the earth , if thou knowest ? or who hath stretched the line upon it ? 6. Whereupon are the foundations thereof fastned ? or who layd the corner stone thereof ? there bee three great questions here , that few can answer but God . First , to take the compasse of the circumference of the globe of the earth exactly , and to lay a measuring line over the Diameter and the whole body of it , is a great work . Secondly , to know how to fasten the corner stone of the world . Thirdly , and how the whole weight is sustained , is more then wee can tell , and it is no lesse wonder , Psal. 104. 2. who stretcheth out the heaven as a curtaine . What a power must it bee , to spread over all nations of the earth , the elements and creatures in Sea and land , such a large white molten webbe of Crystall glasse , that hath beene spread over our head , from the east end of the world to the west , and north and south , and there is not an hole in the webbe , these five thousand yeares . ( 2 ) The Sea is a fluid huge great body , where can there bee a bottle to containe it ? 2. When it swelleth and rageth with mightie winds , how is it kept from drowning the world ? God doth remedy these two . 1. Job 38. 8. Who shut up the Sea with doores , when it brake forth , as if it had issued out of the wombe ? Vers . 11. The Lord said , Hitherto shalt thou come , and no farther , and here shall thy proud waves bee stayed . God hath put an Iron doore upon the Sea , and put it under an Act and Law of omnipotency , that it shall not devoure and overwhelme the earth , Jer. 5. 22. he hath placed the sand for the bound of the Sea , by a perpetuall decree . For the second , when , Psal. 107. 27. the Sea is all in fire , and the passengers in a mightie storme reele to and fro , and stagger like a drunken man , and are at their wits end , 29. hee maketh the storme a calme , so that the waves thereof are still . Esay 50. 2. Behold , at my rebuke , I dry up the Sea . Psal. 65. 7. hee stilleth the noyse of the Seas . ( 3. ) The Seas , as all the rest of the creatures , are by the first sinne of man , broken out of the covenant of peace , betweene us and them in the state of innocency , and warre is denounced betweene us and them , the fire should burne us , the water hath Law to drowne us , the aire to suffocate us , the earth a Commission to swallow us up quick , if Christ had not made a cessation of armes , and if the Gospell were not a concluded treatie of peace , and if the Lord should not rebuke the fury of the creature , ( for some sparkes of Gods wrath yet resideth in the creature ) they have yet an inclination to revenge the quarrell of the treason that wee committed against their King , and wee doe receive the creatures as fugitive souldiers from Gods Campe of justice , and doe imploy them in warre against God , as the Glutton and Drunkard imployeth meat and drinke against God , the vaine persons their vaine apparell , their patched faces , bare breasts and shoulders , as an exchange to sell the body to lust ; if the Lord should not rebuke our servants the creatures , water , fire , sword and the like , they would destroy us . If wee looke spiritually now upon Gods dealing to these kingdomes , the sword hath a charge from God to come against these lands , Ezek. 21. 14. Therefore , Sonne of man , prophecy and smite thine hands together , and let the Sword bee doubled the third time , the sword of the slaine , it is the sword of the great men that are slaine , which entreth into their privie Chambers : when God giveth the sword a commission to destroy , it cannot rest , Jeremiah Chap. 47. Vers . 6. O thou sword of the Lord , how long will it bee ere thou bee quiet ? put up thy selfe into thy scabbard , rest and be still . 7. How can it bee quiet seeing the Lord hath given it a charge against . Askelon and the Sea shore ? there hath bee appointed it : it is then a commanded and a sent sword that now rageth in these kingdomes . 2. Not onely is the Sword and the pestilence sent of God by speciall commission , Jer. 24. 10. but it is his sword , it is not the sword of Papists and malignants , but the sword of the Lord , Jer. 47. 6. The Lord saith , Ezek. 14. 21. that the Sword , famine , noysome beasts and pestilence are his foure sore judgements : wee may goe thorough these souldiers , wee have the Lords passe-port , Esay 43. 2. for the sword is our Fathers sword . The Seas wee are in , are our Fathers Seas , and so cannot drowne us . 3. Omnipotency taketh this as peculiar to himselfe , hee onely can create peace , Psal. 46. 9. Hee maketh warres to cease from the ends of the earth , Esay 45. 6. I am the Lord , and there is none else . 7. I forme the light and create darknesse , I make peace and create evill : then by what title hee is God and Creator by the same , hee maketh peace , Psal. 65. 7. He stilleth the noise of the Seas , the noyse of their waves and the tumult of people ; these bee two troublesome creatures , the raging Sea , and the people up in warres ; The will of furious men is an unruly and wild thing , there is a strong tide and mightie and loftie winds stirring in mens hearts , when they are in a feaver and heat of warre ; it is Omnipotencies proper worke to calme the winds , and put the wheeles to a stand , that peace may bee in our borders . 4. Hee hath promised as hee is Creator deliverance , Esay 65. 18. But bee you glad , and rejoyce for ever , in that which I create , for behold I create Jerusalem a rejoycing , and her people a joy , it is the word used Gen. 1. 1. when it is said , God created the heaven and the earth , 5. Hee hath said hee will rebuke Kings for his Churches sake , Psal. 105. 14. and Esay 50. 9. of Christs enemies . They all shall wax old as a garment , the moth shall eate them up , Esay 49. 26. And I will feede them that oppresse thee with their owne flesh , and they shall hee drunken with their owne blood , as with sweet wine ; Are wee then to doubt but the Lord will arise and rebuke these windes ? Christ is in the ship called the Church of God , therefore the tacklings shall not bee loosed , but the mast shall bee strengthned and the sailes spread out , though there breake up a leake in the ship : and there was a loud noyse of loftie stormes in this poore ship , such as fining , confining , imprisoning , banishing , silencing of the Pastors of Jesus Christ , cutting off eares , ripping of noses ; yet Christ arose and rebuked these winds : and though there were cries of reconciliation with Rome , strong tides and winds of false doctrine , of altar-worship , imagery , vaine Idols to represent the Father and the Sonne Christ , massing , a new reall sacrifice , the body of Popery taught in Universities , preached in Pulpits , printed in books , Christ arose and rebuked these winds ; and when the three kingdomes have been swimming in blood , to hold up arbitrary power in the State , and the Tyranny of Antichristian prelates in the Church , the Lord of Hoasts hath also rebuked these winds , and will calme the Sea . There bee also great stormes of sad and lamentable divisions , and rents , alter against alter , so as the one halfe of the passengers are like to cast the other over board in the Sea , these are more dangerous and judgement-like winds , Oh that wee could awake the Lord , that hee may arise and rebuke the Sea and the winds ! There hath been , and still is a cry of many provocations in both kingdomes , so that the Lord cannot have rest in heaven , for the sinnes of the land that are come up before him . The breach of the Covenant of God , all sort of sinnes against both Tables , no knowledge of God in the land , no mercy , no truth , but by swearing , lying , killing and stealing and committing adultery wee break out , and blood toucheth blood ; yet the Lord Jesus is a Saviour not onely of persons , but also a nationall redeemer , hee sprinkleth many nations , Esay 52. 15. with his blood , he sprinkles cleane water upon nations the house of Israel , and cleanseth them from all their filthinesse and idols , for his names sake , Ezek. 36. 22. 25. it is the omnipotency of free grace that Christ arise and rebuke these winds and Seas also . Mark 4. 39. And there was a great calme . There be● two Characters of God in this miracle ; One in the manner of the doing , anger goes not away from either a man , or the Sea in an instant ; when the aire is calmed , and the wind removed , yet in the bowels of the Sea , there remaines a wind , and so a raging and working in the Sea . But here without delay , there is a calme . Secondly , in the miracle there is a Character of God , there was a great calme . In the former wee see God worketh irresistibly , and with efficacy . For when hee saveth , wee must bee saved : When God saith that which Isaac said , I have blessed him ; the other must follow , And hee shall bee blessed . Some Creatures worke necessarily without any dominion over their actions ; the Sun must cast out heat , the fire cannot but burne , the Sea cannot but flow ; but because God has truly an absolute Prerogative Royall , hee has a Negative voice in all the actions of the world , and what is to the creature necessary , and a must bee , to the Lord it is free , though not contingent , and it hath a may bee to God , and not a must bee , except he will : To the creature the sea must ebbe and flow , the Sun must give light , the fire must consume , the Lyon must devoure the prey ; but in all these to God , there is a must not bee , except hee adde his affirmative voice ; and therefore God commandeth the Sea neither to ebbe nor flow , but to stand up as two stiffe walls of glasse , hee covereth the Sunne with a webbe of darknesse at the crucifying of the Lord of glory ; hee dischargeth the fire to burn the three children , and the Lyon to eat Daniel , and all these must bee , because God has said they shall bee . Againe , as God putteth his may not bee upon things necessary to the creature ; so hee putteth a law of necessity upon all the contingent actions of the creature : an arrow shot at a venture may kill Achab , and not kill Achab , but some other man neare by ; yet there is here to the Lord no contingency , no such thing as maybee , and may not bee . But the arrow of the Lords vengeance must bee so timed , so placed , as it has no motion against any but Achab onely , and against no part of him , but betweene the joints of his harnesse , that hee may fall and die , according to the word of the Lord . The way and manner that Christ hath a calme Sea , wee have a calme Sea , and the way that Christ commeth to land , and at that very time , the Disciples come to land ; our stomacks rise much , wee say , What is God doing ? is there not a necessitie in regard of divine justice , that vengeance fall upon Malignants , Papists , Prelates in these Kingdomes , and bloody Irish cut-throats and murtherers ? But wee would consider these two . First , these sixteene hundreth yeares , Christ hath beene under wrongs , and vengeance to the full , hath not reached his enemies , as yet , for 1. the enemies of Christ are not fully subdued ; 2. and many of them rotten in the dust , are not in their bodies tormented as yet ; Christ suffereth injuries , and you cannot , you will not have patience to indure the crueltie of bloody men . Secondly , Christ as wee see here , devideth faire weather and foule weather with his Disciples , it is enough to us , that if wee bee laid low , wee are low with Christ ▪ it is time enough that wee have faire weather and come safe to shoare to dry our garments at that Sunne that shineth to the glorified in heaven , when Christ commeth to shoare ; let us weepe when Christ weepeth , and bee buried when Christ is buried ; when Christ rejoyceth and riseth againe , wee cannot lie rotting in the grave . [ A great Calme , ] Matthew 8. 26. so calleth it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This is the other Character of God in this miracle , that it is a great calme . There is nothing in God , not any judgement or worke of God but greatnesse is printed on it ; for the effect smelleth of the cause , Job 36. 26. God is great , Christ is great , as the Churches danger in this Sea-voyage is great , so is the calme great ; great buildings have great foundations , great ships great sailes , great Sea-ebbings have great flowings , 2 Cor. 1. 10. God delivered us from so great a death , some death is but an infant death and weake , there is another death called by Bildad , Job . 18. 13. The first borne of death . The Lord sheweth his people ( Psal. 71. 20. ) great and sore troubles , and gives them teares to drinke in great measure , Psal. 80. 5. and the people is in great distresse , Nehem. 9. 37. and for that the Lord doth great things for them , Psal. 126. 2. and worketh a great salvation for his people , 1 Sam. 14. 45. and giveth great deliverances to David , Psal. 18. 80. and to Davids seed , the Israel of God . Secondly , there is greatnesse written upon all the workes of God , Psal. 92. 5. O Lord how great are thy workes ? Psal. 111. Vers . 2. The works of the Lord are great , sought out of all those that have pleasure therein . Thirdly , there is greatnesse written on his judgements against his enemies , for Zach. 7. 12. there is a great wrath from the Lord of hosts on those that pull away the shoulders , and makes their heart as an Adamant stone ; hee fighteth against the rebellious , Ier. 21. 5. in anger , and in fury , and in great wrath ; and the great day of his wrath shall come upon his enemies , so that they shall not bee able to stand . Fourthly , and there is a great reward for the righteous , Psal. 19. 11. a great reward in heaven for them , Matth. 5. Vers . 12. A farre more exceeding and eternall weight of glory , 2 Cor. 4. 17. Then great vengeance is appointed for the enemies of God , Ezek. 25. 17. and great desolation on Pharoah the great Dragon that lieth in the midst of his Rivers , Ezek. 29. 3. and when these kingdomes have committed great whoredomes , what wonder that great judgements bee on us , and many more hundreth thousands bee slaine in the three kingdomes then histories can in our ages parallel but if Babylon bee a great whore , great must bee her fall , all the Kings of the earth , and her Merchants shall wonder , and weepe and waile at her desolation . Our King saith , hee will repeale Lawes made against Papists in England ; But it is a worke above his strength to hold up the cursed throane of the beast , which God hath said hee will crush ; if all the Kings of the earth should make their bones pillars to hold up that throne , there is such a weight of vengeance lying on that throne , that their bones shall bee bruised in powder . Reformation is a worke of God also , Zach. 13. 23. and then it is a great worke , and though there bee great mountaines in the way , God doth rebuke and remove such mountaines , Zach. 4. 7. faint not then , bee strong in the Lord . No marvell wee are to sell all and buy Christ that pearle of great price , Matth. 13. 46. for none hath so neare a relation to God as hee ; wee seeke great things , seeke great Christ . Luke 8. 25. And they being afraid wondered , saying one to another , What manner of man is this ? for hee commandeth even the winds and waters , and they obey him . This is all the fruit wee read this miracle produced in the Seamen , they fall a wondring , being astonished to see a man command Sea and winds . First , the miracles of Christ and all the workes of God are so farre inferiour to his word , that they can teach us nothing of the Trinitie , nor of two natures in the one person and of our mediator Iesus Christ . Secondly , O how little of God doe wee see , especially being voyd of his owne light ? even Iob saith , though God bee at our elbow , wee know not it is hee , Chap. 23. 8. Behold I goe forward , and hee is not there , and backward , but I cannot perceive him . But is this because God was neither behind Iob , nor before him ? no , God goeth round about us , every man may as it were , put forth his hand , and grope the Almightie , Act. 17. 27. therefore Iob addeth Vers . 9. ( he is ) on the left hand where hee doth worke , but I cannot behold him , hee hideth himselfe on the right hand that I cannot see him ; wee cannot trace the footsteps of his unsearchable wayes , alas wee but sport our selves to behold the superfice , the outside , and as it were , the brim of divine providence men or Angels cannot dive to the bottome of the wayes of our Lord ; Esay 55. hee saith himselfe , Vers . 9. for as the heavens are higher then the earth , so are my wayes higher then your wayes , and my thoughts then your thoughts . Thirdly , wee come but that neare Christ , that wee goe at the farthest three or foure steppes to him ; some are convinced and wonder , they say this must bee God , as Luke 4. 22. when Christ preaches as Christ , and like himselfe , they all beare him witnesse and wonder at the gratious words that proceed out of his mouth ; yet they are not a step nearer to him , they despise him , and say , Is not this Josephs sonne ? Some know a Prophet hath beene amongst them , Ezek. 3. 5. but they are Scorpions and briars and thornes , and will not heare . Secondly , some ate inlightned and beleeve for an houre , Matth. 13. 21. a faith that liveth for an houre is a sickly , dying faith . Thirdly , some are a step nearer , they have joy in Christ , Matth. 13. 20. and the word of the Prophet is , Ezek. 33. 32. to them as a very lovely song of one that hath a pleasant voyce , and can play well on an Instrument ; the Gospel is sweet to many , but they come not nearer , they will not heare , nor obey . Fourthly , some tast of the good Word of God , and of the powers , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the manifold powers of the life to come , Heb. 6. 5. yet come never nearer to Christ , but fall off , as if they were afraid to bee converted , they goe not a fift step farther on to give themselves up wholly to Jesus Christ . It is not the Seamens way onely ; but 1. Malignants , and Prelats and Papists see God in this worke , they wonder , and yet they resist , Esay 26. 11. Lord thy hand is exalted , they see not , they shall see and bee ashamed for their envy at the people : in this worke that the Lord is working in the three kingdomes , there bee sundry notes of divinitie and footsteps of God , and Malignants doe but wonder ; as 1. when Prelats and Malignants were on the top of their wheeles , God , from despised and contemned beginnings , raised the worke to a great height ; 2. our adversaries were agents , and would not rest , but did cooperate to their owne destruction : They would move the King to change Religion in Scotland against all Lawes . 2. They would stirre him up to raise Armies by Sea and Land against Scotland . 3. They moved the King to break the articles of peace , and the word of a Prince to his Subjects , after an accommodation , and set him on bloody warres againe . 4. After his Army was defeated and a Parliament granted in England they moved him first to come and yeeld to all that is just and right in a Parliament of Scotland , but against their mind , with no purpose to keepe their faith , and then to raise Tragicall and bloody warres in England , and in all these they were coagents and workers with a judiciall and secret providence , to their owne destruction . 3. They have beene searching to find out , that our intentions were not to establish Religion in power and puritie , and to bee freed of the bondage of arbitrary and tyrannicall domination over Church and State , but to change monarchy , and set up another government ; this they could never yet find . 4. They see God against them , prophanitie and wickednesse on their side , and with them Papists , Idolaters , Irish murtherers , the cruellest of men , the scumme and refuse of the Churchmen , yet they will not see God in this . 5. They find and see their treachery , popery , tyranny discovered by many plots come to light , by letters under the Kings hand , their intentions to bring in a forraigne nation , ere popery and arbitrary government bee not established ; and that all Treaties have beene intended , not for a just peace , but for this end that a peace being once patched and sowed up , all things shall returne to their ancient Channels , as the King speakes in his instructions to his Commissioners at Vxbridge , yet they will not see God in all these passages of his deepe providence . If naturall men wonder at the power and excellency of Christ , in that hee with a word commands Sea and winds , and they obey him ; should not Christ bee to us a worlds wonder ? should hee not bee to us altogether lovely ? were it possible to lay in the counter-scale of the ballance to Christ a world of Angels , put in yet millions of worlds of Angels , adde to them a world of Solomons with tripled wisedome , put in all the delights of the sonnes of men , put in yet the flowre and Rose of ten thousand possible worlds perfections , they should bee under-weight to him , the ballance should never downe . Oh! wee glory in good armies , wee rejoyce in victories and successe , in a good Parliliament , in godly Commanders , in a good reformation , all is excellent to us , that hath any lustre or glimpse of created goodnesse , but why doe wee not rather wonder , admire and extoll excellent Jesus Christ ? who setteth him on high above the skies ? who lifts up his throne and his glory ? Consider but what is said of him , Col. 1. 15. Who is the image of the invisible God , the first borne of every creature , Vers . 16. For by him were all things created , &c. 17. And hee is before all things , and in him all things consist . 18. And hee is the head of the body the Church , who is the beginning , the first borne from the dead , that in all things hee might have the preheminence ; see what wonders are there in Christ , as first , hee is Gods equall , every way as high as God , being the substantiall Image of God , begotten of the Father , and without all beginning . Secondly , as man the eldest of the creation of God , and as God the Creator of the new world . Thirdly , no lesse the Creator of all then the Father ; wee have a head who can make and unmake all the glorious Angels in heaven , the royallest of the house of heaven , these principalities and powers , these little Gods , the eldest and supreme Courtiers , the higher house of the Peeres of heaven , are but peeces of dependent shadowes that fell from the fingers of our highest King , when hee framed this great all , and the rich Palace-Royall of this greatest body of heaven and earth and all the furniture within the bosome of the great world . Fourthly , the Lord Jesus hath all the created world so in the hollow of his hand , as a man that holdeth a bowle of glasse in his hand in the aire , should hee take his arme from under it , it should fall to the earth and breake in a hundred peeces , and doe no more good , if Christ in whom all things consist ( some say ) as the notes of an excellent musick in a song , draw in his armes of conserving providence , the world should go all out of tune , and the Globe of Crystall glasse should fall to a thousand meere nothings ; and as a man betweene his fingers may crush an Egge , so hath Christ the huge created Lump of the whole creation in his hand , if hee but thrust his two fingers together with a little crush , all the world is dissolved like a broken Egge . Fiftly , hee is the head of the Church , and such a head as is deaths eldest sonne and heire , hee lay in deaths wombe , and as the doubly blessed first-borne , had the key of death with him in the inner side , and opened the wombe and tooke away the ports and gates of death on his backe , that now all the younger brethren might come out at the same passage also ; yea hee came a bridegroome from heaven to suite in marriage a bride his Church , was sicke , and died of love for a Princes daughter his lovely Church , & rose the third day from death , and married her . Sixtly , he hath so the absolute preheminence in all things that the highest of the Angels are but his vassals and servants , & is now in such incomparable eminency of Glory , above all creatures , that when the beloved-disciple John who came that neare to him in the dayes of his flesh , that hee leaned on his bosome , saw him in his glory , hee fell downe at his feet dead , Revel. 1. 17. yea there was more of heaven in Christ then his eyes of flesh could behold . FINIS . Notes, typically marginal, from the original text Notes for div A92145e-440 Iob. 20. 5 , 6. 2 Cor. 6. 9. 2 Cor. 4. 8 , 9. Esay 17. 6. Esay 30. 26. Notes for div A92145e-880 Six parts of the Text . The words opened . Part I. Preachers are to converse much with Christ , & why ▪ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Luc. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . How carefully Christ husbanded time . How both kingdomes faile in improving of opportunities of mercy . A generall faile of all in the care lesse improvement of time . Part II. Christ and his Ship have more then ordinary stormes . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Reason why the afflictions of the people of God are so extreame . Evangelick & legall anger in God . Vse . 1. Wrath untolerable to the ungodly . Vse 2. We love a soft and a chosen providence of our owne carving . Eight particulars considerable in the ship in which Christ and his Church is carried . The Church a moveable thing as a ship . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Great change of the spirituall condition of the Church , & of particular Saints . The Ship sayleth in a Sea of glasse , mingled with fire . Hope the Anchor of the Church . The wares of the ship . Seven sorts of passengers in the ship . Why Christ took on our nature and infirmities . Christ , God and man , and why . The influence of the Godhead in Christs sufferings was active , not passive . Vse 1. Vse 2. It were sacriledge in the Roman Empire and Senate to give out decrees to the Churches as the Apostles and Elders did , Acts 15. Innocency can sleepe sound amidst the greatest calamities . How God is said to sleepe . God will have his Church & cause within a haires breadth of losing , except he arise and helpe . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Why God saveth not while the Church be betweene the sinking and the swimming . The presence of God in trouble how comfortable . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Part III. The unitie and harmony of Christs Disciples in their trouble . Reasons for Christian unitie . Doct. Wee put unkindnesse on Christ , because wee are not presently delivered , and the reasons thereof . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Et non addet ( bene ) velle ultra . ● Iudgements of themselves are the occasion , rather then the cause of praying . Some signes that sinne , not afflictions put us to fasting and praying . How the rod of God must work us to humiliation , ere we be delivered . Grace doth not extirpate , but regulate feare and other affections . The faults of the Disciples feare . It were good to inquire the causes of the judgement . Vse 2. The causes of misapprehending of Christ . What is a small or weake faith . Faith and fainting may consist together in one Reasons why wee know our grace so hardly . The grounds of a faith weak in action . Faith and sense compared together . Simile . Faith from instinct of grace sometime rather then from light of discourse . The speciall cause of all sinnes of infirmitie . From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , cuspis , mucio , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , captivus , or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , cuspis hastae . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vse 1. Vse 2. Vse 3. Vse 4. How God really rebuketh the creature . Gods omnipotency in creating and ruling the earth and Sea . Vse This sword in Brittaine not the sword of men , but of the Lord . It is proper onely to omnipotency to make peace . Part V. Two Characters of God in this miracle : 1 That it is done in an instant , and irresistibly . 2 That it is great . Things necessary to the Creature , to the Creator have a may not be : Things contingent to the Creature , may have a must bee to the Creator . Vse . It is enough that our sea be calme , when Christs is calme Greatnesse is printed on all the works of God . Vse 1. Vse 2. Vse 3. Part VI . Wee see little of God in his wayes . Vse 1. God most visible in that hee now doth in Brittaine , but Malignants will not see him . Vse 2. The Lord Jesus a wonder to all . 
A90288	----	A sermon preached to the Honourable House of Commons, in Parliament assembled: on January 31. A day of solemne humiliation. With a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. Humbly presented to them, and all peace-loving men of this nation. / By John Owen, pastor of the Church of Christ, which is at Coggeshall in Essex. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90288 of text R203104 in the English Short Title Catalog (Thomason E540_25 E549_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 264 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90288 Wing O805 Thomason E540_25 Thomason E549_1 ESTC R203104 99863181 99863181 165002 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90288) Transcribed from: (Early English Books Online ; image set 165002) Images scanned from microfilm: (Thomason Tracts ; 84:E540[25] or 85:E549[1]) A sermon preached to the Honourable House of Commons, in Parliament assembled: on January 31. A day of solemne humiliation. With a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. Humbly presented to them, and all peace-loving men of this nation. / By John Owen, pastor of the Church of Christ, which is at Coggeshall in Essex. Owen, John, 1616-1683. [8], 95, [1] p. Printed by Matthew Simmons, for Henry Cripps in Popes head Alley, London : 1649. With a preliminary order to print. Reproduction of the original in the British Library. eng Sermons, English -- 17th century. Religious tolerance -- England -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. A90288 R203104 (Thomason E540_25 E549_1). civilwar no A sermon preached to the Honourable House of Commons, in Parliament assembled: on January 31. A day of solemne humiliation.: With a discour Owen, John 1649 43737 23 125 0 0 0 0 34 C The rate of 34 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2008-07 John Latta Sampled and proofread 2008-07 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON Preached to the Honourable House of COMMONS , IN PARLIAMENT Assembled : On January 31. A day of Solemne Humiliation . With a Discourse about TOLERATION , And the Duty of the Civill Magistrate about RELIGION , thereunto Annexed . Humbly Presented to them , and all Peace-loving Men of this NATION . By John Owen , Pastor of the Church of Christ , which is at Coggeshall in Essex . LONDON , Printed by Matthew Simmons , in Aldersgate Street , 1649. Die Mercurij , 31. Januarij , 1648. ORdered by the Commons Assembled in Parliament , That Master Allen , do give the Thankes of this House , to Master Owen , for the great paines he tooke in his Sermon , Preached before this House this day , at Margarets Westminster ; And that he be desired to Print his Sermon at large , wherein he is to have the like priviledge of Printing it , as others in the like kind usually have had . Hen : Scobell Cler : Parl. Dom. Com. To the Right Honourable the Commons of England , Assembled in Parliament . Sirs , IT hath always suited the wisedome of God , to do great things in difficult seasons . He sets up wals in troublous times . Dan. 9. 25. His builders must hold Swords and Spears , as well as Instruments of labour , Neh. 4. 16. Yea while sin continueth in its course here ( which began in Heaven , and having contemporized with the Earth , shall live for ever in Hell . ) Great works for God , will cause great troubles amongst men . The holy , harmlesse Reconciler of heaven and earth , bids us expect the Sword , to attend his undertakings for , and way of making peace , Mat. 10. 34. All the waves in the world , arise to their height and roaring ▪ from the confronting of the breath of Gods spirit , and the vapours of mens corruptions . Hence seasons receive their degrees of difficulty , according to the greatnesse and weight of the workes which in them God will accomplish . to their worth and excellency is mans opposition proportioned . This , the instruments of his glory in this generation , shall continually find true to their present trouble , and future comfort . As the days approach for the delivery of the decree , to the shaking of Heaven and Earth , and all the powers of the World , to make way for the establishment of that kingdom which shall not be given to another people ( the great expectation of the Saints of the most high before the consummation of all ) so tumults , troubles , vexations and disquietnes , must certainly grow and increase among the sons of men . A dead woman ( says the Proverb ) will not be carryed out of her house under four men . Much lesse will living men , of wisedome and power , be easily & quietly dispossessed of that share and Interest in the things of Christ , which long continued usurpation , hath deluded them into an imagination of being their owne Inheritance . This then being shortly to be effected , and the scale being ready to turn against the man of sin , notwithstanding his ballancing it in opposition to the witnesse of Jesus , with the weight and poyse of earthly power , no wonder if heaven , earth , sea , and dry land , be shaken in their giving place to the things that cannot be moved . God Almighty having called you forth ( Right honourable ) at his entrance to the rolling up of the Nations heavens like a Scroll , to serve him in your Generation in the high places of Armageddon , you shall be sure not to want experience of that Opposition which is raised against the great work of the Lord , which generally swels most , against the visible instruments therof . And would to God , you had only the deuoted sons of Babel to contend withall , that the men of this shaking earth were your only Antagonists : that the Malignity of the Dragons tayle , had had no influence on the Stars of heaven , to prevaile with them to fight in their courses against you . But jacta est alea , the providence of God must be served , according to the discovery made of his owne unchangeable will , and not the mutable interests and passions of the sons of men . For verily the Lord of Hosts hath purposed to pollute the pride of all glory , and to bring into contempt all the Honourable of the Earth , Isa. 23. 9. The contradictions of sinners against all that walk in the paths of righteousnesse and peace , with the supportment which their spirits may receive ( as being promised ) who pursue those wayes , notwithstanding those contradictions , are in part discovered in the ensuing Sermon ; the foundation of that whole Transaction of things , which is therin held out , in reference to the present dispensations of providence ( being nothing but an entrance into the unravelling of the whole Web of Iniquity , interwoven of Civill and Ecclesiasticall Tyranny , in opposition to the kingdome of the Lord Jesus ) I chose not to mention . Neither shall I at present add any thing thereabout , but onely my desire that it may be eyed as the granted Basis of the following discourse . Only by your very favourable acceptation of the making out those thoughts , which were the hasty conception , and like Jonah's Gourd , the child of a night or two ( which with prayer for a rooting in the hearts of them to whom they were delivered , had certainly withered , in their owne Leaves , had they not received warmth and moysture from your commands in general , and the particular desires of many of you , to give them a life of a few dayes longer ) I am encouraged to the annexing of a few lines , as a free-will offering to attend the following Product of obedience . Now this shall not be to the Opposition which you doe and shall yet further meet withall , but as to the Causes , real , or pretended , which are held forth as the bottom of that contradiction wherwith on every side you are encompassed . The things in reference whereunto , your proceedence is laden with such criminations , as these sad dayes of recompence , have found to be Comets portending no lesse then blood , are first Civill , then Religious . For the First , as their being beyond the bounds of my Calling , gives them Sanctuary from being called forth to my consideration , so neither have I the least thoughts with Absolom of a more orderly carrying of of Affaires , might my desires have any influence into their disposall . Waiting at the throne of Grace , that those whom God hath intrusted with , and enabled for the Transaction of these things , may be directed and supported in their employment , is the utmost of my undertaking herein . For the other , or Religious things , the generall interest I have in them as a Christian , being improved by the super-added Title of a Minister of the Gospel ( though unworthy the one Name , and the other ) gives me not onely such boldnesse as accreweth from enjoyed Favour , but also such a Right as will support mee to plead concerning them , before the most Impartiall Judicature . And this I shall doe ( as I said before ) meerly in reference to those criminations , which are layd by conjecturall presumptions on your Honourable Assembly , and made a cause of much of that opposition and contradiction you meet withall . Now in particular , it is the Toleration of all Religions or invented wayes of worship , wherein your Constitutions are confidently Antidated in many places of the Nation , the thing it selfe withall , being held out , as the most enormous apprehension , and desperate indeavour for the destruction of Truth and Godlinesse that ever entred the thoughts of men , professing the one and the other . The contest hereabout , being adhuc sub Judice , and there being no doubt , but that the whole matter , commonly phrased as above , hath ( like other things ) sinfull and dangerous Extreames . I deemed it not amisse , to endeavour the powring a little cold water upon the common flames , which are kindled in the breasts of men about this thing . And who knowes , whether the words of a weake Nothing , may not by the power of the Fountaine of Beings , give some light into the determination and Establishment of a thing of so great concernment and consequence , as this is generally conceived to be . What is in this my weake undertaking , of the Lord , I shall begg of him , that it may be received , what is of my selfe I begg of you that it may be pardoned . That God Almighty would give you to prove All things that come unto you in his way , and to hold fast that which is good , granting you unconquerable Assistance , in constant perseverance , is the prayer of , Your devoted Servant in our dearest Lord : JOHN OWEN . Coggeshall , Feb. 28. A Sermon Preached to the Honourable House of Commons , Jan. 31. 1648. JEREMIAH 15. Ver. 19 , 20. — Let them returne to thee , but returne not thou unto them . And I will make thee unto this people a fenced brazen wall , and they shall fight against thee , but they shall not prevaile against thee : for I am with thee to save thee , and to deliver thee , saith the Lord . THE words of my Text having a full dependance upon , and flowing out from , the maine subject matter of the whole Chapter ; I must of necessity take a view thereof , and hold out unto you the minde of God contained therein , before I enter upon the part thereof chiefly intended : And this I shall doe with very briefe Observations , that I may not anticipate my selfe , from a full opening and applycation of the words of my Text . And this the rather are my thoughts led unto , because the whole Transaction of things between the Lord and a stubbornely sinfull Nation , exceedingly accommodated to the carrying on of the controversie , he is now pleading with that wherein wee live , is set out ( as wee say ) to the life therein . Of the whole Chapter , there be these five parts . 1. The denuntiation of fearefull wasting , destroying , judgements against Judah and Jerusalem , v. 3. and so on to the 10. 2. The procuring deserving cause of these overwhelming calamities , vers. 4. and 6. 3. The inevitablenesse of those judgements , and the inexorablenesse of the Lord , as to the accomplishment of all the evill denounced , vers. 1. 4. The state and condition of the Prophet , with the frame and deportment of his spirit , under those bitter dispensations of providence , vers. 10. and 15 , 16 , 17 , 18. 5. The Answer and appearance of God unto him upon the making out of his complaint , vers. 11 , 12 , 13 , 14. and 19 , 20 , 21. My Text lyeth in the last part , but yet with such dependance on the former , as inforceth to a consideration of them . 1. There is the denuntiation of fearfull wasting destroying Judgements to sinfull Jerusalem , vers. 2. and so onwards , with some interposed ejaculations , concerning her inevitable ruine , as vers. 5 , 6. Here 's death , sword , famine , captivity , vers. 2. banishment , v. 4. unpittied desolation , v. 5. redoubled destruction , bereaving , fanning , spoyling , &c. v. 6 , 7 , 8 , 9. That universall devastation of the whole people , which came upon them in the Babilonish Captivity , is the thing here intended ; The meanes of its accomplishment by particuler Plagues and Judgements , in their severall kinds ( for the greater dread and terrour ) being at large annumerate : The faithfulnesse of God also being made hereby to shine more cleare , in the dispersion of that people ; doing , not onely for the maine , what before he had threatned , but in particular , executing the Judgements recorded ; Luke 26. 14. &c. Deut. 28. 15. &c. Fulfilling hereby what he had devised , accomplishing the word he had commanded in the dayes of old , Lam. 2. 17. That which hence I shall observe is onely from the variety of these particulars , which are held out as the meanes of the intended Desolation . Gods treasures of wrath against a sinfull people , have sundry and various issues for the accomplishment of the appointed end . When God walkes contrary to a people , it is not alwayes in one path , he hath seven wayes to doe it , and will doe it seven times , Levit. 26. 24. He strikes not alwayes with one weapon , nor in one place . As there is with him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} manifold and various Grace , 1 Pet. 4. 10. Love and compassion making out it selfe in choice variety , suited to our manifold indigencies : So there is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2. 5. Stored , treasured wrath , suiting it selfe in its flowings out , to the provocations of stubborne sinners . The first Embleme of Gods wrath against man , was a flaming Sword turning it selfe every way , Gen. 3. last : Not onely in one , or two , but in all their paths , he meeteth them with his flaming Sword . As a wilde beast in a Net , so are sinners under inexorable judgements ; the more they strive , the more they are enwrapt , and entangled . They shuffle themselves from under one calamity , and fall into another ; As if a man did flee from a Lyon , and a Beare mett him ; or went into the house and leaned his hand upon the wall , and a Serpent bit him , Amos 5. 19. Oh remove this one Plague , saith Pharoah ; if hee can escape from under this pressure , he thinkes he shall be free : but , When he fled from the Lyon , still the Beare met him , and when he went into the house , the Serpent bit him . And as the flaming Sword turnes every way , so God can put it into every thing : To those that cry , Give me a King , God can give him in his anger ; and from those , that cry , take him away , hee can take him away in his wrath , Hosea 13. 10 , 11. Oh , that this might seale up instruction to our owne soules ; What variety of calamities have we beene exercised withall , for sundry yeares ? What Pharoah-like spirits have we had under them ? Oh that we were delivered this once , and then all were well ! How doe we spend all our thoughts to extricate our selves from our present pressures ? If this hedge , this pit were passed , wee should have smooth ground to walke in ! not considering that God can fill our safest pathes with Snares and Serpents : Give us peace , give us wealth , give us , as we were , with our owne , in quietnesse . Poore creatures ! suppose all these desires were in sincerity , and not as with the most they are , faire colours of soule and bloody designes ; yet if Peace were , and Wealth were , and former things were , and God were not ▪ what would it availe you ? Cannot he Poyson your Peace , and Canker your Wealth ? And When you were escaped out of the field from the Lyon and the Beare , appoint a Serpent to bite you , leaning upon the wals of your owne house ? In vaine doe you seek to stop the streames , while the Fountaines are open ; turne your selves whither you will , bring your selves into what condition you can , nothing but peace and reconciliation with the God of all these judgements , can give you rest in the day of Visitation : You see what Variety of Plagues are in his hand : Changing of condition will doe no more to the avoiding of them , then a Sick mans turning himselfe from one side of the bed to another ; during his turning , he forgets his paine by striving to move , being laid down againe , he findes his condition the same as before ; this is the first thing , we are under various judgements , from which by our selves there is no deliverance . The second thing here exprest , is the procuring cause of these various Judgements set downe , v. 4. — because of Manasseh sonne of Hezekiah King of Judah , for that which he did in Jerusalem . The sinnes of Manasseh filled the Epha of Judahs wickednesse , and caused the Talent of Lead to be laid on the mouth thereof . Oftentimes in the relation of his story , doth the holy Ghost emphatically expresse this ; that , For his sinne Judah should surely be destroyed , 2 Kings 21. 11. Yea when they had a little reviving under Josiah , and the bowels of the Lord began to worke in compassion towards them ; yet as it were , remembring the provocation of this Manasseh , he recals his thoughts of mercy , 2 Kings 23. 26 , 27. The disposing of divine and humane things , is oftentimes very oposite . God himselfe proceeds with them in a diverse dispensation : In the spirituall body the members offend and the head is punished : The iniquity of us all did meet on him , Isa. 53. In the civill politick body , the head offends and the members rue it ; Manasseh sins , and Judah must goe Captive . Three things present themselves for the Vindication of the equity of Gods righteous judgments , in the recompencing the sins of the King upon the people . 1. The Concurrence and Influence of the Peoples power into their Rule and Government : They that set him up , may justly be called to answer for his miscarriage . The Lord himselfe had before made the sole bottom of that Politicall Administration to be their owne wills . If thou wilt have a King after the manner of the Nation , Deut. 17. 14. 1 Sam. 8. 7. though for particulars , himselfe ( according to his supreame soveraignty ) placed in many , by peculiar exemption , otherwise his providence was served by their plenary consent , or by such dispensation of things as you have related , 1 Kings 16. 21 , 22. Then were the people of Israel divided into two parts , halfe of the people followed Tibni the sonne of Ginath to make him King , and halfe followed Omri : but the people that followed Omri prevailed against the people that followed Tibni ; so Tibni dyed , and Omri reigned . Now they , who place men in authority to be Gods Vicegerents doe undertake to God for their deportment in that authority , and therefore may justly beare the sad effects of their sinfull miscarriages . 2 Because for feare of Manasse's cruelty , or to flatter him in his tyranny for their owne advantage , the greatest part of the people had apostatized from the wayes and worship of Hezekiah , to comply with him in his sinne . As at another time they willingly walked after the Commandement , Hos. 5. 11. And this is plainly exprest , 2 Kings 21. 9. Manasseh seduced the people to doe more evil then the Nations . When Kings turne seducers , they seldome want good store of followers : Now if the blinde leade the blinde , both will , and both justly may fall into the ditch . When Kings command unrighteous things , and people suite them with willing complyance , none doubts , but the destruction of them both is just and righteous . See vers . 6. of this Chapter . 3. Because the people by vertue of their retained ▪ soveraignty , did not restraine him in his provoking wayes . So Zwinglius , Artic. 42. Qui non vetat , cum potest , jubet : When Saul would have put Jonathan to death , the people would not suffer him so to doe , but delivered Jonathan that he dyed not , 1 Sam. 14. When David purposed the reducing of the Arke , his speech to the people was ; If it please you , let us send abroad to our brethren every where , that they may assemble themselves to us , and all the Congregation said that they would doe so , because the thing was right in their eyes , 2 Chron. 13. 2. So they bargaine with Rehoboam about their subjection , upon condition of a moderate Rule , 1 Kings 12. By vertue of which power also they delivered Jeremiah from the Prophets and Priests that would have put him to death , Ier. 26. 16. And on this ground might justly feed on the fruit of their own neglected duty . See Bilson of Obed. part 3. page 271. Be it thus , or otherwise , by what way soever the people had their Interest therein ; certaine it is , that for the sinnes of Manasseh , one way or other , made their owne , they were destroyed : And therefore these things being written for our example , it cannot but be of great concernment to us , to know what were those sinnes which wrapt up the people of God in irrevocable destruction : Now these the holy Ghost fully manifesteth in the story of the life and reign of this Manasseh , and they may all be reduced unto 2. chiefe heads . 1. False worship or superstition : He built high places , made Altars for Baal , and a Grove as did Ahab , 2 Kings 25. 2. 2. Cruelty : Hee shedde innocent blood very much , till hee had filled Jerusalem with blood from one end of it to another , vers. 16. Whether this cruelty be to be ascribed to his Tyranny in civill affaires , and so the blood shed , is called innocent , because not of Malefactors , or to his persecution , in subordination to his false worship instituted as before ( as the Pope and his Adherents have devoured whole Nations in ordine ad spiritualia ) is not apparent : but this is from hence and other places most evident ; That superstition and persecution , will-worship and tyranny are inseparable concomitants . Nebuchadnezzar sets up his great Image , and the next news you heare , the Saints are in the furnace , Dan. 3. 20. You seldome see a fabricke of humane invented worship , but either the foundation or top-stone is laid in the blood of Gods people . The wisdome ( Religion , or way of worship ) that is from above , is first pure , then peaceable , gentle , easie to be entreated , full of mercy and good fruits , without partiality , without hypocrisie , James 3. 17. when the other is earthly , sensuall , devillish , bringging along envying , strife , contention , and every evill worke , vers. 16. Persecution and blood is the genuine product of all invented worship . I might from hence name , and pursue other Observations , but I shall only name one , and proceed . When false worship with injustice by cruelty have possessed the Governours of a Nation , and wrapt in the consent of the greatest part of the people ; who have been acquainted with the mind of God , that People and Nation without unpresidented mercy is obnoxious to remedilesse ruine . Those two are the Bell and Dragon , that what by their actings , what by their deservings , have swallowed that Ocean of blood which hath flowed from the veines of millions of millions slaine upon the face of the earth . Give mee the number of the witnesses of Jesus , whose soules under the Altar cry for revenge against their false worshipping murtherers , and the Tale of them , whose lives have been sacrificed to the insatiable Ambition and Tyranny of blood-thirsty Potentates , with the issues of Gods just vengeance on the sons of men , for complyance in these two things , and you will have gathered in the whole Harvest of blood , leaving but a few stragling gleanings upon other occasions . And if these things have been sound in England , and the present administration with sincere humiliation , doe not runne crosse to vnravell this close woven webb of destruction , all thoughts of recovery will quickly be too late . And thus far , sinne and providence drive on a parallel . 3. The inevitablenesse of the desolation threatned , and the inexorablenesse of God in the execution of it , v. 1. is the third thing considerable : Though Moses and Samuel stood before mee , yet my minde could not be toward this people . Should I insist upon this , it would draw me out unto Scripture evidences , of a Nations travelling in sinne , beyond the line of Gods patience , and so not to be exempted from ruine : but instead thereof I shall make it a part of my daily supplications , that they may be to our enemies , if Gods enemies , and the interpretation of them to those that hate us . In briefe , the words containe an impossible supposition , and yet a Negation of the thing for whose sake it is supposed : Moses and Samuel were men , who in the dayes of their flesh offered up strong supplications , and averted many imminent judgements from a sinfull people ; As if the Lord should say , All that I can doe in such a case as this , I would grant at the intercession of Moses and Samuel , or others interceding in their spirit and zeale ; but now the state of things is come to that passe , the time of Treaty being expired , the black flagge hung out , and the decrree having brought forth , Zeph. 2. 2. that upon their utmost intreaty it cannot , it shall not be reversed . There is a time when sin growes ripe for ruine ; For three transgressions and for foure the Lord will not turne away the iniquity of a people , Amos 1. 9. When the sinne of the Amorites hath filled the cup of vengeance , they must drinke it , Gen. 15. 16. England under severall Administrations of civill Government , hath fallen twice : yea thrice into Nation-destroying sinnes ; Providence hath once more given it another bottome ; If you should stumble ( which the Lord avere ) at the same blocke of impiety and cruelty , there is not another sifting to be made to reserve any graines from the ground ; I doubt not but our three transgressions and foure will end in totall desolation , the Lord be your guide , poor England lyeth at stake . The greatest difficulty that lyeth in bringing of totall destruction upon a sinfull people is in the interposition of Moses and Samuel ; If Moses would but have stood out of the gap , and let the Almighty goe , he had broken in upon the whole Host of Israel , Exo. 32. 9 , 10. And let it by the way be observed of the spirit of Samuel , that when the people of God were most exorbitant , he cryeth , as for me , God forbid that I should sinne against the Lord in ceasing to pray for you , 1 Sam. 12. 23. Scarce answered by those , who if their interest be no served , or at best , their reason satisfied , will scarce yield a prayer for , yea powre out curses against their choisest Deliverers : The Lord lay it not to their charge ; For us seeing that praying Deliverers are more prevalent then fighting Deliverers ( it is though Moses and Samuel , not Gideon and Sampson , stood before me ) as some decay , let us gather strength in the Lord , that bee may have never the more rest for their giving over , untill hee establish mount Zyon a praise in the earth . 4. Come we now to the fourth thing in this Chapter ; the Prophets state and condition with the frame and deportment of his heart and spirit under these dispensations , and here we find him expressing two things of himselfe . 1. What he found from others , v. 10. 2. What hee wrestled withall in his owne spirit , v. 15 , 16 , 17 , 18. 1. What he found from others , he telleth you , it was cursing and reproach , &c. I have neither lent on usury , nor have men lent to me on usury yet every one of them doth curse me , v. 10. Now this returne may be considered two wayes . 1. In it selfe , Every one ( saith he ) of this people curse me . 2. In reference to his deportment : I have neither borrowed nor lent on usury yet they curse me . From the First , Observe : Instruments of Gods greatest workes and glory , are often times the chiefest objects of a professing peoples curses and revenges . The returne which Gods Labourers meet withall in this Generation , is in the number of those things , whereof there is none new under the Sun . Men , that under God , deliver a Kingdom , may have the Kingdoms curses for their paines . When Moses had brought the people of Israel out of Bondage , by that wonderfull and unparallel'd deliverance , being forced to appeare with the Lord for the destruction of Corah and his Associates , who would have seduced the Congregation to its utter ruine , he receives at length this reward of all his travell , labour and paines , All the Congregation gathered themselves against him and Aaron , laying murther and sedition to their charge , telling them they had killed the people of the Lord , Numb. 16. 41 , 42. A goodly reward for all their travels : If Gods workes doe not suite with the lusts , prejudices , and interests of men , they will labour to give his instruments the Devills wayes . Let not upright hearts sink , because they meet with thanklesse men , Bona agere , & mala pati Christianorum est . A man may have the blessing of God , and the curse of a professing people at the same time . Behold I and the Children wbom God hath given me , are for signes and for wonders in Israel , Isa. 8. 15. Cum ab hominibus damnamur , à Deo absolvimur : Mans condemnation and Gods absolution , doe not seldome meet upon the same persons , for the same things : If you labour to doe the worke of the Lord , pray think it not strange , if among men , curses be your reward and detestation your wages . 2. In reference to the Prophets deportment , he had neither lent nor had any lent to him upon usury ; he was free from blame among them , had no dealings with them , in those things which are usually attended with reproaches , as he shews by an instance in Usuary , a thing that a long time hath heard very ill . Men every way blamelesse and to be embraced in their owne wayes are oftentimes abhorred and laden with curses , for following the Lord in his wayes . Bonus vir Cajus sejus , sed malus quia Christianus ; What precious men should many be , would they let goe the work of God in this Generation ? No advantage against them , but in the matter of their God , and that is enough to have them to the Lyons , Dan. 6. 5. He that might be honoured for compassing the ends suiting his owne Worldly Interest , and will cheerefully undergoe dishonour for going beyond , to suit the designe of God , hath surely some impression upon his spirit , that is from above . 2. You have the Prophets deportment , and the frame of his spirit during those Transactions between the Lord and that sinfull people : And this he holds out in many patheticall complaints , to be fainting , decaying , perplexed , weary of his burden , not knowing how to ease himselfe , as you may see at large , v. 15 , 16 , 17 , 18. In darke and difficult dispensations of Providence , Gods choisest servants are oftentimes ready to faint under the burthen of them . How weary was David when he cryed out in such a condition , O that I had wings like a Dove , for then would I flie away and be at rest , Psal. 55. 6. Long had he waited for a desired issue of his perplexed state , and had perhaps often times been frustrated of his hope of drawing to a period of his miseries , and now finding one disappointment to follow on the neck of another , he is weary and cries , What nothing , but this trouble and confusion still ? Oh that I had wings like a Dove , a Ship to saile to a forraigne Nation ( or the like ) there to be at peace . In the like strait another time , see what a miserable conclusion he draws , of all his being exercised under the hand of God , Psal. 73. 13. Verily I have clensed my heart in VAINE , and wished my hands in innocency ; And againe , Psal. 116. 11. He saith in the perturbation of his mind , All men are lyars : That all the promises , all the encouragements , which in his way he had received from God should faile of their accomplishment . It is not with them , as it was with that wicked King of Israel , who being disappointed of peace and del●verance in his owne time , crys out , This evill is of the Lord , why should I waite upon him any longer , 2 Kings 16. 33. The season of deliverance suited not his exp●ctation ; therefore he quite throweth off the Lord and his protection . Not unlike many among our selves , whose desires and expectations being not satisfied in the closing of our distractions , according to the way , which themselves had framed for the Lord to walke in , are ready to cast off his cause , his protection to comply with the enemies of his Name , Si Deus homini non placuerit , Deus non erit : But it may be observed , that deliverance came not to that people untill Jehoram was weary of waiting , and then instantly God gives it in ; when God hath tyred the patience of corrupted men , he will speak peace to them , that wait for him . Thus is it not with the Saints of God , onely being perplexed in their spirits , darke in their apprehensions , and fainting in their strength , they breake out oft times into passionate complaints ( as Jeremy for a Cottage in the Wildernesse ) but yet for the maine holding firme to the Lord : and the reasons of this quailing are : 1. The weaknesse of Faith , when the methods of God's proceedings are unfath mable to our apprehensions ; while men see the paths wherein the Lord walketh , they can follow him through some difficulties ; but when that is hid from them , though Providence so shut up all other wayes , that it is impossible God should be in them , yet if they cannot discerne ( so proud are they ) how he goeth in that wherein he is , they are ready to faint and give over . God is pleased sometime to make darknesse his pavilion and his secret place , A fire devoures before him , and it is very tempestuous round about him , Psal. 50. 3. When once God is attended with fire , darknesse , and tempest , because we cannot so easily see him , we are ready to leave him : Now this the Lord usually doth in the execution of his judgements , Thy righteousnesse is like the great Mountaines , thy judgements are a great deep , Psal. 36. 6. His righteousnesse , his kindnesse is like a great Mountaine , that is easie to be seen , a man cannot overlooke it , unlesse he wilfully shut his eyes ; But his Judgements are like the great Deepe ; Who can look into the bottome of the Sea , or know what is done in the depths thereof ? Gods works in their accomplishment are oftentimes so unsuited to the reasons and apprehensions of men , that very many who have been strong in desires , and great in expectation of them , upon their bringing forth to light , have quite rejected and opposed them as none of his , because distant from what they had framed to themselves : It is evident from the Gospel , that the people of the Jewes were full of expectation and longing for the great work of the comming of the Messias , just at the season wherein he came , yet being come , because not accommodated to their prae imaginations , they rejected him , as having neither forme nor comelinesse in him to be desired , Isa. 53. 2. And the Prophet Amos telleth many , Who desired the day of the Lord , that , that day should be darknesse to them and not light , Amos 5. 18 , 20. So in every Generation many desirers of the accomplishment of Gods work , are shaken off from any share therein , by finding it unsuited to their reasons and expectations . Now when the Lord is pleased thus to walke in darknesse , many being not able to trace him in his dispensations , are ready to lye downe and sink under the burden : David seemes to professe , that he had nothing at such a time to uphold him but this , that God must be there , or no where ; I had said ( saith he ) that it was in vaine to walke as I doe , but that I should have condemned the generation of thy Children , Psal. 73. 15. And truely God never leaves us without to much light , but that we may see clearly where he is not , and so by recounting particulars we may be rolled where he is , though his goings there be not so clear . Aske if God be in the Counsels of men , who seek themselves , and in the ways of those who make it their designe to ruine the Generation of the just . If you finde him there , seek no further ; if not , let that give you light , to discerne , where hee makes his abode , that you turne not aside to the flocks of Others . 2. A reducing the works of Providence to inbred Rules of our owne . But this I cannot pursue . Be tender toward Fainters in difficult seasons ; if they leave waiting on the Lord , because the evill is of him , if they cast in their Lot with the portion of the ungodly , they will in the end perish in their Gainsaying : But as for such , as what for want of light , what for want of faith , sit downe and sigh in darknesse , be not too hasty in laying further burdens on them : When first the Confederacy was entred into , by the Protestant Princes in Germany against Charles the fift , Luther himselfe for a season was bewildred , and knew not what to doe , untill being instructed in the fundamentall Laws of the Empire , he sate downe fully in that undertaking , though the Lord gave it not the desired issue , Sleid. Com. Lib. 8. Our Saviour Christ askes , If when becomes , hee shall finde faith on the earth , Luke 18. 8. It is his comming with the spirit of judgement and burning , a day of Tryall and Visitation , he there speaks of : Now what Faith shall he want , which will not be found in that day ? Not the Faith of adherence to himselfe for spirituall life and justification , but of actuall closing with him in the things he then doth ; that shall be rare , many shall be staggered , and faint in that day . And thus by the severall Heads of this Chapter , have I led you through the very state and condition of this Nation at this Time . First , Variety of judgements are threatned to us , and incumbent on us , as in the first part . Secondly , of these , Falsew orship , Superstition , Tyranny , and Cruelty lye in the bottome , as their procuring causes , which is the second . Thirdly , These if renewed under your hand , will certainely bring inevitable ruine upon the whole Nation , which is the third . Fourthly , All which , make many precious Hearts , what for want of light , what for want of Faith , to faile , and cry out , for the wings of a Dove , which is the fourth . I come in the fift place to Gods direction to you for the future , in this state and condition , which being spread in diverse Verses as the Lord gives it to the Prophet , I shall meddle with no more of it , then is contained in the words , which at our entrance I read unto you . Let them returne , &c. In the words observe foure things , 1. Gods direction to the Prophet , and in him , to all , that doe his worke in such a season , as this describe● : Let them returne to thee , returne not thou to them . 2. Their assistance and supportment in pursuance of that direction : I will make thee , to this people , a brazen fenced wall . 3. The opposition , with its successe and issue , which in that way , they should meet withall : They shall fight against thee , and shall not prevaile . 4. Their Consolation and successe from the presence of the Lord : For I am with thee to deliver thee , &c. 1. There is Gods direction , Many difficulties in this troublesome season , was the Prophet intricated withall : The people would not be prevailed with , to come up to the mind of God , they continuing in their stubbornnesse , the Lord would not be prevailed with , to avert the threatned Desolation ; what now shall he doe ? To stand out against the bnlke of the people suits not his earthly Interest ; to couple with them , answers not the discharge of his Office ; to wait upon them any longer , is fruitlesse ; to give up himselfe to their ways comfortlesse : Hence his complaints , hence his moanings . Better lye downe and sink under the burden , then always to swim against the streame of an unreformable multitude : In this strait , the Lord comes in with his direction , Let them returne unto thee , &c. Keep thy station , performe thy duty , comply not with the Children of Backslyding . But what ever be the essue , if there be any closing wrought , let it be , by working them off from their wayes of Folly . All condescention on thy part , where the worke of God is to be done is in opposition to him ; If they Return , embrace them freely ; if not , doe thy duty constantly . That which is spoken immediately to the Prophet , I shall hold out to All , Acting in the name and Authority of God , in this generall Proposition . Plausible complyances of men in Authority , with those , against whom they are employed , are Treacherous contrivances against the God of Heaven , by whom they are employed . If God be so provoked , that he curseth him , who doth his worke negligently , what is he by them that do it Treacherously ? when he gives a sword into the hands of men , and they thrust it into his owne Bowels , his Glory and Honour , those things so deare to him ? He that is intrusted with it , and dares not doe Justice on every one , that dares doe Injustice , is affraid of the creature , but makes very bold with the Creator . Prov. 25. 2. It is the glory of God to conceale a thing , but it is the glory of a King to finde out a matter : That which God aimeth to be glorious in , to manifest his Attributes by , is the concealing and covering our Iniquities in Christ ; but if the Magistrate will have glory , if he will not bring upon himselfe Dishonour by dishonouring of God , he is to search and finde out the Transgressions , with whose Cognizance he is entrusted , and to give unto them condigne Retribution . If the Lord curse them , who come not forth to his helpe against the mighty , Judg. 5. 23. What is their due , who being called forth by him , doe yet helpe the mighty against him ? For a man to take part with the Kingdomes Enemies is no small crime ; but for a Commission-Officer to runne from them by whom he is Commissionated , to take part with the Adversary , is death without mercy : yet have not some in our dayes arrived at that stupendious Impudence , that when as private persons they have declaimed against the Enemies of the Nation , and by that means got themselves into Authority , they have made use of that Authority to comply with , and uphold those , by an Opposition to whom , they got into their Authority ? which is no lesse then an Atheisticall attempt to personate the Almighty , unto such Iniquities as without his Appearance , they dare not owne : But he that justifieth the wicked , and condemneth the Just , are both an Abhomination to the Lord , Prov. 17. 15. and not only to the Lord , but to good men also ; He that saith to the wicked , thou art Righteous , him shall the people curse , Nations shall abhor him , Prov. 24. 24. I speake only as to the Generall ( for mee let all particulers find mercy ) with a sad Remembrance of the late workings of things amongst us , with those vile sordid compliances which grew upon the spirits of Magistrates and Ministers with those , whose Garments were died with the blood of Gods Saints and precious ones ( as formerly they were called , for now these Names are become termes of reproach ) and would this complying went alone , but Pretences and Accusations must be found out against such as fellow with them , when they begin to call darkenesse light , they will ere long call light darkness : by which meanes , our eyes have seen , men of their owne accord laying down the weapons werewith at first they fought against Opposers , and taking up them , which were used against themselves , as hath happened more then once , to Pen-men both in our own , and our neighbour Nation . Now this Revolting from principles of Religion and Righteousnesse , to a complyance with any sinfull way or person , is a Treacherous Opposition to the God of Heaven ; for , 1. It cannot be done but by preferring the creature before the Creator , especially in those things which are the proximate causes of Deviation . Two principall causes I have observed of this crooked walking . 1. Feare . 2. That Desire of perishing things , which hath a mixture of Covetousnesse and Ambition . The first maketh men wary , what they doe against men , the other maketh them weary of doing any thing for God , as whereby their sordid ends are not like to be accomplished . 1. Feare : when once Magistrates begin to listen after quid sequitur's , and so to with-draw from doing good , for Feare of suffering evill , paths of wickedness are quickly returned unto , and the authority of God despised . Let this man goe , and take heed of Caesar , John 19. 12. did more prevaile on Pilat's treacherous heart , then all the other clamours of the Jewes ; yea , was not the whole Sanedrim swayed to desperate villany , for feare the Romans should come and take away their Kingdome ? John 11. 48. When men begin once to distrust that God will leave them in the bryars , to wrestle it out themselves ( for unbeliefe lyeth at the bottome of carnall feare ) they quickely turne themselves to contrivances of their owne , for their owne safety , their owne prosperity , which commonly is by obliging those unto them by compliances , in an opposition to whom they might oblige the Almighty to their assistance : surely they conclude hee wants either Truth or Power to support them in his employment . If a Prince should send an Embassadour to a Forreigne State to treat about Peace , or to denounce War ; who , when hee comes there , distrusting his Masters Power to make good his undertaking , should comply and winde up his Interest with them to whom he was sent , suffering his Soveraign● errant to fall to the ground , would hee not be esteemed as arrant a Traitor as ever lived ? And yet though this be clipt coine among men , it is put upon the Lord every day as currant . From this principle of carnall feare and unbeliefe , trembling for a man that shall dye , and the Son of man that shall be as grasse , forgetting the Lord our maker , Isa. 51. 12. are all those prudential follies , which exercise the mindes of most men in authority , making them , especially in times of difficulties , to regulate and square all their proceedings , by what suites their owne safety and particular interests , counselling , advising , working for themselves , quite forgetting by whom they are entrusted , and whose businesse they should doe . 2. A desire of perishing things tempered with covetousness and ambition : Hence was the sparing of the fat Cattell , and of Agag by Saul , 1. Sam. 15. When those two qualifications close on any , they are diametrally opposed to that frame which of God is required in them , viz. That they should be men fearing God , and hating covetousnesse : The first will goe far , being only a contrivance for safety ; but if this latter take hold of any , being a consultation to exalt themselves , it quickly carryeth them beyond all bounds whatsoever . The Lord grant , that hereafter there may be no such complaints in the Nation , or may be causelesse , as have been heretofore , viz. That wee have powred out our prayers , jeoparded our lives , wasted our estates , spent our blood , to serve the lusts and compasse the designs of ambitious ungodly men . The many wayes whereby these things intrench upon the spirits of men , to byasse them from the paths of the Lord , I shall not insist upon , it is enough that I have touched upon the obvious causes of deviation , and manifested them to be treacheries against the God of all Authority . Be exhorted to beware of Relapses , with all their causes and inducements , and to be constant to the way of Righteousnesse , and ●his I shall hold out unto you in two particulars . 1. Labour to recover others , even all that were ever distinguished and called by the name of the Lord , from their late fearfull Returning to sinfull Complyances with the Enemies of God and the Nation : I speak not of mens Persons , but of their wayes ; For 3. yeares this people have been eminently sicke of the folly of Back●sliding , and without some speciall Cordiall are like to perish in it , as farre as I know . Looke upon the estate of this People as they were differenced seven yeares agoe , so for some continuance , and as they are now , and you shall find in how many things we have returned to others , and not one instance to be given of their returne to us ; that this may be clear take some partciulars . 1. In Words and Expressions , those are index animi ; turne them over and you may find what is in the whole Heart . Out of the Aboundance of the heart the mouth speaketh . Now is not that Language , are not those very Expressions , which filled the mouths of the common Adversaries onely , grown also terms of Reproach upon the Tongues of men , that suffered sometimes under them , and counted it their honour so to do ? Hence that common Exprobation , A Parliament of Saints , an Army of Saints , and such like D●●●sions of Gods ways , now plentifull with them , who sate sometimes , and tooke sweete counsell with us ▪ Ah! had it not been more for the Honour of God , that we had kept our station , untill others had come to us , so to have exalted the name and profession of the Gospel , then that we should so return to them , as to joyne with them in making the paths of Christ a Reproach ? Had it not beene better for us with Judah to continue Ruling with God , & to be faithfull with the Saints , Hos. 11. 12. then to stand in the Congregation of the mockers , and to sit in the seate of the scornefull ? What shall we say when the Saints of God are as signes and wonders to be spoken against in Israel ? Isa. 8. 18. Oh that men would remember how they have left their first station ; when themselves use those Reproaches unto others , which for the same cause themselves formerly bare with comfort ! It is bitternesse to consider how the Gospel is scandalized by this wofull Returne of Ministers and People , by casting Scripturall Expressions by way of scorn , on those , with whom they were sometimes in the like kind Companions of Contempt . Surely in this we are Returned to them , and not they to us . 2. In Actions and those , 1. Of Religion , not only in Opinion , but Practise also , are we here under a vile Returne . We are become the Lyons , and the very same thoughts entertained by us , against others , as were exercised towards our selves . Are not others as unworthy to live upon their native soile in our judgements , as we our selves in the judgements of them formerly over us ? Are not groanes for liberty , by the warmth of favour , in a few yeares hatched into Attempts for Tyranny ? and for Practise , what hold hath former superstition in observing dayes and times , laid hold upon the many of the People again , witness the late solemn superstition , and many things of the like nature . 2. For Civill things , the closing of so many , formerly otherwise engaged , with the adverse party in the late Rebellion , with the lukewarm deportment of others at the same time , is a sufficient demonstration of it ; And may not the Lord justly complain of all this , what iniquity have you seene in mee , or my wayes , that you are gone farre from me , and walked after vanity , and are become vaine , Jer. 2. 4. Why have you changed your glory for that which doth not profit , vers. 11. Have I beene a dry heath , or a barren wildernesse to you ? Oh that men should find no more sweetness in following the Lambe under wonderfull protections , but that they should thus turne aside into every Wildernesse : What Indignity is this to the wayes of God ? I could give you many Reasons of it ; but I have done , what I intended , a little hinted , that wee are a Returning People , that so you might be exhorted to help for a Recovery : and how shall that be ? 2. By your owne keeping close to the Paths of Righteousnesse ; if you Returne not , others will look about again : This Breach , this evill is of you , within your own walls , was the fountaine of our Backesliding . Would you be the Repairers of Breaches , the Restorers of Paths for men to walke in , doe these two things . 1. Turne not to the wayes of such , as the Lord hath blasted under your eyes , and these may be referred to 3. heads . 1. Oppression . 2. Selfe-seeking . 3. Contrivances for persecution . 1. Oppression , how detestable a crime it is in the eyes of the Almighty , what effects it hath upon men , making wise men madde , Eccl. 7. 7. How frequently it closeth in the calamitous Ruine of the Oppressours themselves , are things known to all . Whether it hath not been exercised in this Nation , both in Generall by unnecessary Impositions , and in Particular by unwarrantable pressures , let the mournfull cryes of all sorts of People testifie . Should you now Return to such wayes as these , would not the Anger of the Lord smoake against you ? Make it I bseech you your Designe to relieve the whole , by all meanes possible , and to relieve Particulars , yea even of the adverse Party where too much overborn . Oh let it be considered by you , that it be not considered upon you . I know the things you are necessitated to , are not to be supported by the aire . It is only what is unnecessary as to you , or insupportable as to othes , that requires your speedy Reforming ; that so it may be said of you as of Nehemiah , Chap. 5. 14 , 15. And for Particulars ( pray pardon my folly and boldness ) I heartily desire a Committee of your Honourable House might sit once a week , to relieve poor men that have been oppressed by men , sometimes enjoying Parliamentary Authority . 2. Selfe-seeking , when men can be content to lay a Nation low , that they may set up themselves upon the heapes and ruines thereof . Have not some sought to advance themselves under that power , which with the lives and blood of the People they have opposed ? Seeming to be troubled at former things , not because they were done , but because they were not done by them . But innocent blood will be found a Tottering foundation for men to build their Honours , Greatnesse , and Preferments upon . O returne not in this unto any . If men serve themselves of the Nation , they must expect that the Nation will serve it selfe upon them . The best security you can possibly have that the People will performe their duty in obedience , is the witnesse of your own consciences , that you have discharged your duty towards them , in seeking their good , by your owne trouble , and not your owne advantages in their trouble . I doubt not but that in this , your practice makes the admonition a commendation , otherwise the word spoken , will certainly witnesse against you . 3. Contrivances for persecution , how were the hearts of all men hardned like the nether Mill-stone , and their thoughts did grinde blood and revenge against their Brethren ! What colours , what pretences had men invented to prepare a way for the Rolling of their garments in the teares : yea blood of Christians . The Lord so keep your spirits from a compliance herein , that with all the Bowe be not too much bent on the other side , which is not impossible . Be there a Backsliding upon your spirit to these , or such like things as these , the Lord will walke contrary to you , and were you as the Signet upon his hand , he would pluck you off . 2. Returne not to the open enemies of our peace : I could here inlarge my selfe to support your spirits in the work mentioned , Job 29. 14 , 15. but I must on to the following parts of my Text , and passe from the Direction given , to the Supportment , and Assistance promised . I will make thee to this people a brazen and a fenced Wall . An implyed Objection , which the Prophet might put in , upon his charge to keep so close to the rule of righteousnesse , is here removed . If I must thus abide by it , to execute whatsoever the Lord cals me out unto , not shrinking , nor staggering at the greatest undertakings , what will become of me in the issue ? Will it not be destructive to stand out against a confirmed People ? No , saith the Lord , it shall not be : I will make thee , &c. God will certainly give in prevailing strength , and unconquerable defence unto Persons constantly discharging the duties of Righteousnesse , especially when undertaken in times of difficulty and opposition . I will make thee , &c. The like engagement to this you have , made to Ezekiel , Chap. 3 , 8 , 9. Neither was it so to the Prophets alone , but to Magistrates also when Joshua undertook the Regency of Israel in a difficult time , he takes of his feare and Diffidence with this very incouragement , Josh. 1. 5. He saith he will make them a Wall , the best defence against opposition , and that not a weake tottering Wall , that might easily be cast downe , but a brazen wall , that must needs be impregnable : What Engines can possibly prevaile against a Wall of Brasse ? And to make it more secure , this brazen wall shall be fenced with all manner of fortifications , and ammunition ; so that the veriest Coward in the World , being behind such a wall , may without dread or terrour apply himselfe to that , which he findeth to doe . God will so secure the Instruments of his glory against a Backeslyding people in holding up the wayes of his Truth and Righteousnesse , that all Attempts against them shall be vaine , and the most timorous spirit may be secure , Provided he goe not out of the Lords way ; for if they be found beyond the Line , the brazen wall , they may easily be surprized . And indeed , who but a Foole would run from the shelter of a brazen wall , to hide himselfe in a little stubble ? And yet so doe all who runne to their owne wisedome , from the most hazardous engagement that any of the wayes of God can possibly lead them unto . It is a sure word , and for ever to be rested upon , which the Lord gives in to Asa , 2 Chron. 15. 2. The Lord is with you , while yee be with him : An unbiased Magistracy , shall never want Gods continued presence : Very Jeroboam himselfe receives a promise upon condition of close walking with God in righteous administrations , of having an house built him like the house of David , 1 Kings 11. 38. What a wall was God to Moses in that great undertaking of being instrumentall for the delivery of Israel from a bondage and slavery of foure hundred yeares continuance : Pharoah was against him whom he had deprived of his Soveraignty and dominion over the People : and what a provocation the depriving of Soveraignty is unto Potentates , needs no demonstration : To the corruption of nature which inclines to Heights and exaltations , in imitation of the fountaine whence is flowes ; they have also the corruption of state and condition , which hath alwayes enclined to Absolutenesse and Tyranny : All Egypt was against him , as being by him visibly destroyed , wasted , spoyled , robbed , and at length smitten in the Apple of the eye , by the losse of their first borne ; and if this be not enough , that the King and People , whom he opposed were his enemies , the very People , for whose sakes he set himsele to oppose the others , they also rise up against him , yea seek to destroy him ; one time they appeale to God for Justice against him , Exod. 5. 21. The Lord looke upon you and judge . They appeale to the righteous God to witnesse , that he had not fulfilled what he promised them , to wit , Liberty , Safety , and freedome from oppression , but that rather by his meanes their Burdens were encreased : And in this they were so confident ( like some amongst us ) that they appealed unto God for the equity of their complaints . Afterward being reduced to a strait , such as they could not see how possibly they should be extricated from , without utter ruine ( like our present condition in the apprehension of some ) they cry out upon him for the whole designe of bringing them into the Wildernesse , and affirme positively , that though they had perished in their former slavery , it had been better for them , then to have followed him in this new and dangerous engagement , Ex. 14. 11 , 12 , 13. That Generation being ( as Calvin observes ) so inured to bondage , that they were altogether unfit to beare with the workings and pangs of their approaching Liberty . Afterwards , doe they want drink ? Moses is the cause ; did they want meate ? this Moses would starve them , Exod. 15. 24. and 16. 7. He could not let them alone by the Flesh-pots of Egypt , for this they are ready to stone him , Exod. 17. 3. At this day , have we too much Raine , or too short a Harvest , it is laid on the shoulders of the present Government . It was no otherwise of old . At length this People came to that height , as being frightened by the opposition , they heard of , and framed to themselves in that place whether Moses would carry them , that they presently enter into a conspiracy and revolt , consulting to cast off his Government , and chose new Commanders , and with a violent hand to returne to their former condition , Numb. 14. 4. an attempt as frequent at fruitlesse among our selves . When this would not doe , at length upon the occasion of taking off Corah and his company , they assemble themselves together , and lay ( not imprisonment but ) murder to his charge , and that of the people of the Lord , Numb. 16. 41. Now what was the issue of all those oppositions ? What effect had they ? How did the power of Pharoah , the Revenge of Egipt , the backsliding of Israel prevaile ? Why God made this one Moses a fenced brazen wall to them All , he was never in the least measure prevailed against ; so long as he was with God , God was with him , no matter who was against him . One thing onely would I commend to your considerations , viz. That this Moses , thus preserved , thus delivered , thus protected , falling into one Deviation , in one thing , from close following the Lord , was taken off from enjoying the closure and fruit of all his labour , Numb. 20. 12. Otherwise he followed the Lord in a difficult season , and did not want unconquerable supportment : Take heed of the smallest turning aside from God : Oh loose not the fruit of all your labour for selfe ; for a lust , or any thing that may turne you aside . Now the Lord will doe this , 1. Because of his owne Engagement . 2. For our Incouragement . 1. Because of his owne Engagement , and that is two fold , 1. Of Truth and Fidelity . 2. Of Honour and Glory . 1. His Truth and Veracity is ingaged in it . Those that honour him he will honour , 1 Sam. 2. 30. If men honour him with Obedience , he will honour them with preservation : He will be with them while they are with him , 2 Chron. 15. 2. While they are with him in constancy of duty , he will be with them to keep them in safety , He will never leave them nor forsake them , Josh. 1. 5. No weapon that is framed against them shall prosper , Isa. 54. 17. Now God is never as the waters that faile to any that upon his ingagements waite for him ; he will not shame the faces of them that put their trust in him . Why should our unbeleeving spirits charge that upon the God of Truth , which wee dare not impute to a man that is a worme , a lyar ? Will a man faile in his ingagement unto him , who upon that ingagement undertakes a difficult imployment for his sake ? The truth is , it is either want of sincerity in our working , or want of faith in dependance , that makes us at any time come short of the utmost tittle , that is in any of the Lords engagements . 1. We want sincerity , and doe the Lords work , but with our owne aimes and ends , like Jehu ; no wonder , if we be left to our selves for our wages and defence . 2. We want Faith also in the Lords worke , turne to our owne counsels for supportment ; no marvell , if we come short of assistance ; If we will not beleeve we shall not be established . Looke to sinceritie in working , and faith in dependance , Gods truth and fidelity will carry him out to give you inconquerable supportment : Deflexion from these , will be your destruction : You that are working on a new Bottome , worke also on new principles , put not new Wine into old Bottles , new designes into old Hearts . Secondly , He is engaged in point of Honour , if they miscarry in his way , What will he doe for his great name ? Yea so tender is the Lord herein of his Glory , that when he hath been exceedingly provoked to remove men out of his presence yet because they have been called by his Name , and have visibly held forth a following after him , he would not suffer them to be trodden downe , left the enemy should exalt themselves , and say , Where is now their God ? They shall not take from him the honour of former Deliverances and protections : In such a Nation as this , if the Lord now upon manifold provocations should give up Parliament , People , Army to calamity , and ruine , would not the Glory of former counsels , successes , deliverances , be utterly lost ? would not men say it was not the Lord , but chance that happened to them ? 2. For our Encouragement , the wayes of GOD are oftentimes attended with so many difficulties , so much Opposition , that they must be imbraced meerly because his ; no other motive in the World can suit them to us . I meane for such as keep them immixed from their owne carnall and corrupt Interests : Now because the Lord will not take off the hardship and difficulty of them , least he should not have the Honour of carrying on his work , against tumultuating opposition , hee secures poore weaklings of comfortable assistance , and answerable successe , lest his worke should be wholy neglected . It is true , the Lord as our soveraigne Master may justly require a close labouring in all his wayes , without the least sweetning endearments put upon them , onely as they are his whose we are , who hath a dominion over us : But yet as a a tender Father , in which relation he delights to exercise his will towards his owne in Christ , Hee pittieth our infirmities , knowing that we are but dust : and therefore to invite us into the darke , into ways laboursome and toylesome to flesh and blood , he gives us in this security , that we shall be as a fenced brazen wall to the opposing sons of men . To discover the Vanity and Folly of all opposition to men called forth of God to doe his worke , and walking in his wayes ; would you not thinke him mad , that should strike with his fist , and run with his head against a fenced brazen wall to cast it downe ? Is he like to have any successe , but the battering of his flesh , and the beating out of his braines ? What doe the waves obtaine by dashing themselves with noise and dread against a rocke , but their owne beating to peeces ? What prevailes a man by shooting his arrows against the Skie , but a returne upon his owne head ? Nor is the most powerfull opposition to the ways of God , like to meet with better successe : God looks no otherwise upon Opposers , then you would do upon a man attempting to thrust downe a fenced brazen wall with his fingers . Therefore it is said , that in their proudest attempts , strongest assaults , deepest counsels , combinations , and associations , he laughs them to scorne , derides their folly , contemns their fury , lets them sweat in vaine , untill their day become , Psal. 2. How birthlesse in our owne , as other Generations have been their swelling conceptions ? What then is it that prevailes upon men to break through so many disappointments against the Lord , as they doe ? Doubtlesse that of Isa. 23. 9. Surely the Lord of Hosts hath a purpose to staine the pride of all glory , to bring into contempt all the honourable of the earth . God gives up men unto it , that he may leave no earthly glory or honour without pollution or contempt : And therefore hath Opposition in our dayes , been turned upon so many hands , that God might leave no glory without contempt : Yet with this difference , that if the Lord will owne them , he will recover them from their opposition , as hath happened of late to the Ministry of one , and will happen ere long to the Ministry of another Nation ; when the Lord hath a little stain'd the pride of their glory ; they shall bee brought home againe by the spirit of judgement and burning : but if he owne them not , they shall perish under the opposition . And when it hath been wheeled about on all sorts of men , the End will be . Be wise now therefore O yee Rulers , be Instructed yee that are Judges of the earth , serve the Lord with feare , and rejoyce with trembling , Psalm 2. 10 , 11. See whence your Assistance commeth ; see where lye the ●●●s of your salvation , and say , Ashur shall not save us , we will not ride upon horses , neither will we say any more to the workes of our hands , yee are our Gods , for in thee the fatherlesse findeth mercy , Hos. 14. 3. It is God alone who is a Sunne and a Shield : his wayes doe good to the upright in heart . Behold , here is a way to encompasse England with a brazen wall : let the Rulers of it walke in right wayes , with upright Hearts . Others have beene carefull to preserve the people to them , and the City to them , oh be you careful to preserve your God unto you ; he alone can make you a fenced wall ; if he departs , your wall departs , your shade departs . Give me leave to insist a little on one particular , which I choose out among many others : When God leades out his people to any great things , the Angel of his presence is still among them : see at large Exod. 23. 20 , 21 , 22. The Angel of the Covenant , in whom is the name of God , that hath power of pardoning or retaining Transgressions , Jesus Christ , the Angel that redeemeth his out of all their troubles , Gen. 48. 16. hee is in the middest of them , and amongst them ; And God gives this speciall Caution if we would have his Assistance , that we should beware of him , and obey him , and provoke him not : Would you then have Gods Assistance continued , take heed of provoking the Angel of his presence : provoke him not by slighting of his wayes , provoke him not by contemning his Ordinances ; if you leave him to deale for himselfe , he will leave you to shift for your selves : what though his followers are at some difference ( the best knowing but in part ) about the Administration of some things in his Kingdome ; the Envious one having also sown some bitter seeds of persecution , strife , envy , and contention among them ? what though some poor creatures are captivated by Sathan , the Prince of Pride , to a contempt of all his Ordinances , whose soules I hope the Lord will one day free from the snare of the Devill ? yet I pray give me leave ( it is no time to contest , or dispute it ) to beare witnesse in the behalfe of my Master to this one Truth , that if by your owne personall practise and observance , your Protection , Countenance , Authority , Laws , you doe not assert , maintaine , uphold the order of the Gospel , and Administration of the Ordinances of Christ , notwithstanding the noise and clamours of Novell fancies , which like Jonah's gourd have sprung up in a night , and will wither in a day , you will be forsaken by the Angel of Gods presence , and you wil become an astonishment to all the Inhabitants of the Earth : and herein I do not speak as one haesitating or dubious , but positively assert it , as the known mind of God , and whereof he wil not suffer any long to doubt , Psalm 2. ult. Strengthen the weake hands , and confirme the feeble knees , say to them that are of a fearefull heart , be strong , feare not , behold your God will come with vengeance , even your God with a recompence , he will come and save you , Isa. 35. 3 , 4. Let the most weak and fearful , the fainting heart , the trembling spirit , and the doubting mind know , that full and plenary security , perfect peace attends the upright in the wayes of God . You that are in Gods way , doe Gods worke , and take this cordiall for all your distempers , return not to former provoking wayes , and he will make you a fenced brazen wall . And so I come to the third thing , which I proposed to consider , the Opposition , which men cleaving to the Lord in all his ways shal find , with the issue and success of it , They shal fight against thee , but shall not prevaile . The words may be considered either as a Prediction depending on Gods praescience , of what will be , or a Commination from his just Judgement , of what shall be . In the first sence the Lord tells the Prophet , from the corruption , apostacy , stubbornnesse of that People what would come to passe . In the 2d , what for their sins and provocations , by his just judgement should come to passe . Time will not allow me to handle the words in both Acceptations : wherefore I shall take up the latter only , viz. that it is a Commination of what shall be for the further misery of that wretched People , they shall Judicially be given up to a fighting against him . God oftentimes gives up a sinfull People to a fruitlesse contention , and fighting with their only supporters , and meanes of deliverance . They shall , &c. Jeremiah had laboured with God for them , and with them for God , that if possible peace being made they might be delivered , and to consummate their sins , they are given up to fight against him . I cannot now insist upon particular instances , consult the History of the Church in all Ages , you shall find it continually upon all occasions verified . From the Israelites opposing Moses , to the Ephraimites contest with Jephte , the rejecting of Samuel , and so on to the Kings of the earth , giving their power to the Beast to wage Warre with the Lamb , with the Inhabitants of the World combining against the witnesses of Christ , is this Assertion held out . In following story , no sooner did any Plague or Judgement breake out against the Roman Empire , but instantly , Christianos ad Leones , their fury must be spent upon them , who were the onely supporters of it from irrecoverable ruine . Now the Lord doth this , 1. To Seale up a sinfull Peoples destruction . Elie's Sonnes hearkened not , because the Lord would slay them , 1 Sam. 2. 25. When God intends Ruine to a people , they shall walk in wayes , that tend thereunto : Now is their a readier way for a man to have a house on his head , then by pulling away the Pillars whereby it is supported ? If by Moses standing in the Gap , the fury of the Lord be turned away , certainely if the people contend to remove him , their desolation sleepeth not . When therefore the Lord intends to lay Cities wast without Inhabitant , and houses without men , to make a Land utterly desolate , the way of its accomplishment is by making the hearts of the People fat , and their eares heavy , and shutting their eyes that they should not see , and attend to the meanes of their recovery , Isa. 6. 10 , 11. So gathering in his peace and mercies from a provoking people , Jer. 16. 15. 2. To manifest his owne power and soveraignty in maintaining a small handfull , oftimes a few single persons , a Moses , a Samuel , two Witnesses against the opposing rage of a hardned multitude . If those who undertake his worke and businesse in their severall Generations , should have withall , the concurrent obedience and assistance of others , whose good is intended , neither would his name be so seen , nor his wayes so honoured , as now , when he beares them up against all opposition . Had not the people of this Land been given up ( many of them ) to fight against the Deliverers of the Nation , and were it not so with them even at this time , how darke would have been the workings of Providence , which now by wrestling through all opposition are so conspicuous and cleare . When then a People , or any part of a people , have made themselves unworthy of the good things intended to be accomplished by the Instruments of righteousnesse and peace , the Lord will blow upon their waves , that with rage and fury , they shall dash themselves against them , whom he will strengthen with the munition of Rocks , not to be prevailed against . So that Gods glory and their owne ruine , lye at the bottome of this close working of providence , in giving up a sinfull People to a fruitlesse contending , with their owne Deliverers , if ever they be delivered . But is not a Peoples contending with the Instruments , by whom God worketh amongst them , and for them , a sin and provocation to the eyes of his glory ? How then can the Lord be said to give them up unto it ? Avoyding all Scholasticall discourses , as unsuited to the work of this day ; I shall briefly give in , unto you , how this is a sinfull thing , yet sinners given up unto it , without the least extenuation of their guilt , or colour for charge on the justice and goodnesse of God . 1. Then to give up men unto a thing in it selfe sinfull , is no more , but so to dispose and order things , that sinners may exercise and draw out their sinfull principles , in such a way . This that the Lord doth , the Scripture is full of examples , and hath Testimonies innumerable : That herein the Holy one of Israel , it no wayes Co-partner with the guilt of the sonnes of men , will appeare by observing the difference of these severall Agents in these four things . 1. The Principle , by which they worke . 2. The Rule , by which they proceed . 3. The Meanes , which they use . 4. The End at which they aime . 1. The Principle of operation in God is his owne Soveraigne will , and good pleasure . Hee doth what ever hee pleaseth , Psal. 115. 3. He saith his purpose shall stand , and hee will doe all his PLEASVRE , Isa. 46. 10. He hath mercy on whom be WILL have mercy , and whom hee WILL he hardneth , Rom. 9. 13. Giving no account OF HIS MATTERS , Job . 33. 18. This our Saviour rendereth as the onely Principle and reason of his hidden operations : O Father so it seemed good in thy sight , Matth. 11. 26. His Soveraignty in doing what he will with his owne , as the Potter with his clay , is the rise of his operations : So that what ever he doth , who can say unto him , what doest thou , Job 9. 12. Shall the thing formed say to him that formed it , why hast thou made mee thus ? Rom. 9. 20. And hence two things will follow . 1. That what he doth , is just , and righteous , for so must all acts of supreame and absolute dominion be . 2. That he can be Author of nothing , but what hath existence and being in it selfe , for he workes as the Fountaine of Beings . This sin hath not . So that though every action , whether good or bad , receives its specification from the working of Providence , and to that , is their existence in their severall kinds , to be Ascribed , yet an evill action , in the evilnesse of it , depends not upon Divine concourse and influence , for good and evill make not sundry kinds of Actions , but only a distinction of a Subject in respect of its Adjuncts and Accidents . But now the Principle of operation in man , is Nature vitiated and corrupted : I say Nature , not that he worketh naturally , being a free Agent , but that these faculties , will and understanding , which are the principles of Operation are in nature corrupted , and from thence can nothing flow but evill : An evill tree bringeth forth evill fruit : Men doe not gather Figs from Thistles : A bitter fountaine sends not forth sweet Waters : Who can bring a cleane thing out of an uncleane ? If the fountaine be poisoned , can the streames be wholesome ? What can you expect of light and truth from a minde possest with vanity and darknesse ? What from a will averted from the chiefest good , and fixt upon present appearances ? What from an heart , the figment of whose imagination is onely evill ? 2. Consider the difference in the Rule of operation : Every thing that workes hath a Rule worke by , this is called a Law . In that thing which to man is sinfull , God worketh as it is a thing onely , Man as it is a sinfull thing : And how so ? Why every ones sin is his Aberration from his Rule of operation or working . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is aberrare a scopo . To sin , is , not to collime aright at the end proposed ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is a most exact definition of it : Irregularity is its forme , if it may be said to have a Forme : a Privations forme , is deformity . Looke then in any Action , wherein an Agent exorbitates from its Rule , that is sin : Now what is Gods rule in operation ? His owne infinite wise will alone ; he takes neither Motive , rise , nor occasion for any internall acts , from any thing without himselfe ; hee doth what ever hee pleaseth , Psal. 115. 3. He worketh all things according to the counsell of his owne will , Ephes. 1. 11. That is his owne Law of operation , and the Rule of righteousnesse unto others : working then agreeably to his owne will , which he alwayes must doe , he is free from the obliquity of any action . What now is the Rule of the Sonnes of men ? Why the revealed will of God ; Revealed things belong to us that we may doe them , Deut. 29. 29. Gods revealed will is the rule of our walking ; our working ; what ever suits not , answers not this , is Evill . Sinne is the transgression of the Law , 1 John 3. 4. Here then comes in the deformity , the obliquity , the at axy of any thing , God workes and man worketh ; those Agents , have severall rules . God workes according to his rule , hence the action is good , as an Action : Man deviates from his rule , hence it is sinfull in respect of its qualifications and Adjuncts . Man writes faire letters , upon a wet paper , and they run all into one blot , not the skill of the Scribe , but the defect in the Paper is the cause of the deformity : he that makes a lame Horse goe , is the cause of his going , but the defect in his joynts , is the cause of his going lame : The Sunne exhales a steame from the Dunghill , the Sunne is the cause of the exhalation , but the Dunghill of the unwholesome savour . The first cause is the proper cause of a things being , but the second of its being Evill . 3. Consider the severall operations and actings of God and Man : for instance in a rebellious peoples fighting against their Helpers under him . Now the Acts of God herein may be referred to six heads . 1. A continuance of the creatures being and life ; Vpholding him by the word of his power , Heb. 1. 3. When he might take him off in a moment : Enduring them with much long suffering , Rom. 9. 22. When he might cut him off as he did she opposers of Elijah , with fire from heaven , 2 Kings 1. 12. 2. A continuance of power of operation to them , when he could make their hands to wither like Jeroboams , when they goe about to strike , 1 Kings 13. 4. Or their hearts , to dye within them like Nabals , when they intend to be Churlish , 1 Sam. 25. 37. but he raiseth them up , or makes them to stand , that they may oppose , Rom. 9. 11. 3. Laying before them a suitable object for the drawing forth their corruption unto opposition , giving them such Helpers as shall in many things crosse their lusts , exasperate them , thereunto ; as Elijab a man of fiery zeale , for a lukewarme Ahab . 4. Withholding from them that effectuall grace , by which alone that sin might be avoided ; a not actually keeping them from that sin by the might of his spirit and grace ; that alone is effectuall grace , which is actuall ; he suffers them to walke in their owne wayes : And this the Lord may doe , First , in respect of them , Judicially , they deserve to be forsaken , Ahab is left to fill up the measure of his iniquities , add iniquity to iniquity , Psal. 69. 27. Secondly , In respect of himselfe , by way of Soveraignety , doing what he will with his owne , hardening whom hee will , Rom. 9. 15. 5. He positively sends upon their understandings that , which the Scripture sets out under the termes of blindnesse , darkenesse , folly , delusion , slumber , a spirit of giddinesse , and the like ; the places are too many to rehearse . What secret actings in , and upon the minds of men , what disturbing of their advises , what mingling of corrupt affections with false carnall reasonings , what givings up to the power of darknesse , in Satan the Prince thereof , this judiciall act doth containe , I cannot insist upon : Let it suffice , God will not helpe them , to discern , yea he will cause that they shall not discerne but hide from their eyes the things that concerne their peace , and so give them up to contend with their onely Helpers . 6. Suitably , upon the will and affections he hath severall acts ; obfirming the one , in corruption , and giving up the other to vilenesse , Rom. 1. 24 , 26. Untill the heart become throughly hardened , and the conscience seared : Not forcing the one , but leaving it to follow the Judgement of practicall reason , which being a blind , yea a blinded guide , whither can it lead a blind Follower , but into the ditch ? Not defiling the other with infused sensuality , but provoking them to act according to inbred , native corruption , and by suffering frequent vile actings to confirme them in wayes of vilenesse . Take an instance of the whole ; God gives Helpers and Deliverers to a sinfull people , because of their provocations , some or all of them shall not taste of the Deliverance , by them to be procured ; wherefore though he sustaines their lives in being , whereby they might have opportunity to know his minde , and their owne peace , yet he gives them a power to contend with their Helpers , causing their helpers to act such things , as under consideration of circumstances , shall exceedingly provoke theses sinners : Being so exasperated and provoked , the Lord who is free in all his dispensations , refuseth to make out to them that healing grace , whereby they might be kept from a sinfull opposition : Yea being justly provoked , and resolved that they shall not taste of the plenty to come , he makes them foolish and giddy in their reasonings and counsels , blinds them in their understandings , that they shall not be able to discerne plaine and evident things , tending to their owne good , but in all their wayes , shall erre like a drunken man in his vomit ; whence that they may not be recovered , because he will destroy them , he gives in hardnesse and obstinacy upon their hearts and spirits , leaving them to suitable affections , to contend for their owne ruine . Now what are the wayes and methods of sinfull mans working in such an opposition , would be too long for me to declare ; what prejudices are erected , what lusts pursued , what corrupt Interests acted , and followed ; how selfe is honoured , what false pretences coyned , how God is sleighted , if I should goe about to lay open , I must looke into the Hell of these times , then which nothing can be more loathsome and abhominable : Let it suffice , that sinfull selfe , sinfull lusts , sinfull prejudices , sinfull blindnesse , sinfull carnall feares , sinfull corrupt interests , sinfull fleshly reasonings , sinfull passions , and vile affections doe all concur in such a work , are all woven up together in such a Web . 4. See the distance of their aimes , God's aime is onely the manifestation of his owne Glory ( then which nothing but himselfe is so infinitely good , nothing so righteous that it should be ) and this by the way of goodnesse and severity , Rom. 11. 22. Goodnesse in faithfulnesse and mercy , preserving his , who are opposed , whereby his Glory is exceedingly advanced : Severity towards the Opposers , that by a sinfull cursed opposition , they may fill up the measure of their iniquities , and receive this at the hand of the Lord , that they lye down in sorrow , wherin also he is glorious . God forbid , that I should speak this , of all , that for any time , or under any temptation may be carryed to an opposition in any kind , or degree to the instruments of Gods glory amongst them : Many for a season may doe it , and yet belong to God , who shall be recovered in due time : It is onely of men given up , forsaken , opposing all the Appearances of God with his Saints and people in all his wayes , of whom I speak . Now what are the ends of this Generation of Fighters against this brazen wall , and how distant from those of the Lords ? They consult to cast him downe from his excellency , whom God will exalt , Psal. 62. 4. They thinke not as the Lord , neither doth their heart meane so , but it is in their heart to destroy and to cut off , Isa. 10. 7. To satisfie their owne corrupt lusts , ambition , avarice ▪ revenge , superstition , contempt of Gods people , because his , hatred of the yoak of the LORD , fleshly Interests ; even for these and such like Ends as these , is their undertaking . Thus though there be a concurrence of God and Man in the same thing , yet considering the distance of their Principles , Rules , Actings , and Ends ; It is apparent that Man doth sinfully , what the Lord doth judicially ; which being an answer to the former Objection , I returne to give in some Vses to the Point . Let men , constant , sincere , upright in the wayes of God , especially in difficult times know , what they are to expect from many , yea the most of the Generation , whose good they intend , and among whom they live ; Opposition and fighting is like to be their Lot , and that not onely it will be so because of mens lusts , corruptions , prejudices , but also it shall be so from Gods righteous Judgements against a stubborne people : They harden their hearts that it may be so to compasse their ends , and God heardens their hearts that it shall be so to bring about his aimes : They will doe it to execute their revenge upon others , They shall doe it to execute Gods vengeance upon themselves . This may be for consolation , that in their contending there is nothing but the wrath of man against them , whom they oppose ( which God will restraine , or cause it to turne to his praise ) but there is the wrath of God against themselves , which who can beare ? This then let all expect , who engage their hearts to God , and follow the Lambe whither ever he goeth . Men walking in the syncerity of their hearts are very apt to conceive that all Sheaves should bow to theirs , that all men should cry Grace , Grace , to their proceedings : Why should any oppose ? Quid meruere ? Alas ! the more upright they are , the fitter for the Lord by them to breake a Gainsaying people : Let men keep close to those wayes of God whereto protection is annexed , and let not their hearts faile them because of the people of the Land ; the storme of their fury will be like the plague of Haile in Egipt , it smote onely the Cattel that were in the field ; those , who upon the word of Moses drove them into the houses , preserved them alive . If men wander in the field of their owne wayes , of selfe seeking , oppression , ambition , and the like , doubtlesse the storme will carry them away ; but for those , who keep house , who keep close to the Lord , though it may have much noyse terrour and dread with it , it shall not come nigh them . And if the Lord for causes best known , known onely to his infinite wisedome , should take off any Josiahs in the opposition , he will certainly effect two things by it . 1. To give them rest and peace . 2. Further his cause and truth by drawing out the prayers and appeales of the residue , and this living they valued above their lives . All you then that are the Lords workmen be alwayes prepared for a storme , wonder not , that men see not the wayes of the Lord , nor the judgements of our God , many are blinded . Admire not , that they will so endlessely engage themselves into fruitlesse oppositions , they are hardened . Be not amazed , that evidence of truth and righteousnesse will not affect them , they are corrupted . But this doe , Come and enter into the Chambers of GOD , and you shall be safe untill this whole indignation be overpast . I speak of All them , and onely them who follow the Lord in all his ways with upright hearts , and single minds , if the Lord will have you to be a Rock and a brazen wall for men to dash themselves against , and to breake in pieces , though the service be grievous to flesh and blood , yet it is His , whose you are , be prepared , the wind blowes , a storme may come . Let men set upon opposition make a diligent enquiry , whether there be no hand in the businesse , but their owne ? Whether their counsels be not leavened with the wrath of God ? And their thoughts mixed with a spirit of giddinesse , and themselves carried on to their owne destruction ? Let me see the opposer of the present wayes of God , who upon his oppostion is made more humble , more selfe denying , more empty of selfe-wisedome , more fervent in supplycations and waiting upon God , then formerly : and I will certainely blot him out of the Roll of men judicially hardened . But if therewith , men become also proud , selfish , carnally wise , revengefull , furious upon earthly Interests , full , impatient , doubtlesse God is departed , and an evill spirit from the Lord prevaileth on them . O that men would looke about them before it be too late , see the Lord disturbing them , before the waves returne upon them ; know that they may pull downe some Anticks that make a great shew of supporting the Church , and yet indeed are Pargetted posts supported by it ; the foundation is on a rock , that shall not be prevailed against . See the infinite wisedome and soveraignty of Almighty God , that is able to bring light out of darknesse , and to compasse his owne righteous Judgements by the sinfull advisings and undertakings of men . Indeed the Lords Soveraignty and dominion over the Creature doth not in any thing more exalt it self , then in working in all the Reasonings , debates , consultations of men , to bring about his owne counsels through their free workings . That men should use , improve their wisedome , freedome , choyce , yea lusts , not once thinking of God , yet all that while doe his worke more then their owne : This is the Lords doing and it is marvellous in our eyes . Of the last part of my Text I shall not speak at all , neither indeed did I intend . OF TOLERATION : And the Duty of the Magistrate , About RELIGION : THE Times are busie , and we must be breife . Prefaces , for the most part are at all times needlesse , in these , troublesome . Mine shall only be , that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , without either Preface or Passion , I will fall to the businesse in hand . The thing about which I am to deale , is commonly called Toleration in Religion , or Toleration of severall Religions . The way wherin I shall proceed , is not by contest , thereby to give occasion : for the reciprocation of a Saw of debate with any , but by the laying downe of such positive observations , as being either not apprehended , or not rightly improved , by the most , yet lye at the bottome of the whole difference betweene men about this businesse , and tend in themselves to give light unto a righteous and equitable determination of the maine thing contended about : And lastly herein , for method , I shall first , consider the grounds upon which that Non toleration whereunto I cannot consent , hath been and is still indeavoured to be supported , which I shall be necessitated to remove , and then in order assert the positive Truth , as to the substance of the businesse under contest : all in these ensuing observations . 1. Although the expressions of Toleration , and Non toleration wherewith the thing in controversie is vested , doe seeme to cast the Affirmation upon them who plead for a forbearance in things of Religion towards dissenting persons , yet the truth is , they are purely upon the Negation , and the Affirmative lyes fully on the other part : and so the weight of proving ( which ofttimes is heavy ) lyes on their shoulders . Though non-toleration sound like a negation , yet punishment , ( which termes in this matter are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) is a deep Affirmation . And therefore it sufficeth not men to say , That they have consulted the minde of God , and cannot finde that hee ever spake to any of his Saints or people to establish a Toleration of errour : And yet this is the first argument to oppose it , produced in the late Testimony of the Reverend and learned Assembly of the Church of Scotland . Affirmative precepts must be produced , for a non Toleration , that is the punishing of erring persons . For actings , of such high concernment , men doe generally desire a better warrant then this , There is nothing in the Word against them . Cleare light is needfull for men , who walke in paths , which lead directly to houses of Blood . God hath not spoken of Non-Toleratin , is a certaine rule of Forbearance . But God hath not spoken of Toleration , is no rule of acting in opposition thereunto . ( What he hath spoken one way or other , shall be afterwards considered . ) Positive actings must have positive precepts , and rules for them , as conscience is its owne guide . If then you will have persons deviating in their apprehensions from the truth of the Gospell , civilly punished , you must bring better warrant then this , that God hath not spoken against it , or I shall not walke in your wayes , but refraine my foot from your path . 2. That undoubtedly there are very many things under the command of the Lord , so becomming our duty , and within his promise , so made our priviledge , which yet if not performed , or not enjoyed , are not of humane cognizance , as faith it selfe . Yet because the knowledge of the Truth is in that rank of things , this also is urged as of weight , by the same learned persons , to the businesse in hand . 3. Errours , though never so impious , are yet distinguished from Peace-disturbing enormities . If Opinions in their owne nature tend to the disturbance of the publike peace , either that publick Tranquilitie is not of God , or God alloweth a penall restraint of those Opinions . It is a mistake , to affirme , that those who plead for Toleration , doe allow of punishment for offences against the second Table , not against the first . The case is the same both in respect of the one , and the other . What Offences against the second Table are punishable ? Doubtlesse not all : but onely such as by a disorderly Eruption pervert the course of publicke quiet and society . Yea none but such , fall under humane Cognizance . The warrant of exercising vindictive power amongst men , is from the reference of Offences to their common tranquility . Delicta puniri , publice interest . Where punishment is the debt , Bonum totius , is the Creditour to exact it . And this is allowed , as to the Offences against the first Table , If any of them in their owne Nature ( not some mens apprehensions ) are disturbances of publick peace , they also are punishable . Only let not this be measured by disputable consequences , no more then the other are . Let the Evidence be in the things themselves , and Actum est , let who will plead for them . Hence , Popish Religion , warming in its very Bowels , a fatall Engine against all Magistracy amongst us , cannot upon our Concessions plead for Forbearance : It being a knowne and received Maxime , that the Gospell of Christ , clashes against no righteous ordinance of man . And this be spoken to the third Argument of the forenamed Reverend persons from the Analogie of delinquencies against the first and second Table . 4. The Plea for the punishment of Erring persons , from the penall constitution under the Old Testament against Idolaters ( which in the next place is urged ) seemes not very firme and convincing . The vast distance that is between Idolatry , and any Errors whatsoever , as meerly such , however propagated or maintained with Obstinacy , much impaireth the strength of this Argumentation . Idolatry is the yeelding unto a Creature the service and worship due to the Creator : Reinold . de . Idol . li . 2. Cap. 1. S. 1. Idololatria est circa omne Idolum famulatus & servitus , Tertul. de Pol. The attendance and service of any Idoll . Idololatroe dicuntur qui simulachri eam servitutem exhibent quae debetur Deo : August lib. 1. de Trinit. Cap. 6. They are Idolaters who give that service to Idols which is due unto God . To render glory to the Creature as to God , is Idolatry , say the Papists : Bell. de Eccles , Triump . lib. 2. cap. 24. Greg. de Valen. de Idol . lib. 1. cap. 1. Suitable to the description of it given by the Apostle , Rom. 1. 25. plainely , that whereunto the Sanction under debate was added , as the bond of the Law against it ( which was the bottom of the commendable proceedings of diverse Kings of Judah against such ) was a voluntary relinquishment of Jehovah revealed unto them , to give the honour due unto him to dunghill Idols . Now though Error and Ignorance ofttimes lye as the bottome of this abhomination , yet Error properly so called , and which under the name of Heresie is opposed , is sufficiently differenced therefrom . That Common definition of Heresie , that it is an Error , or Errors in or about the Fundamentals of Religion , maintained with stubbornnesse and pertinacy after Conviction ( for the maine received by most Protestant Divines ) will be no way suited unto that , which was before given of Idolatry and is at commonly received ; being indeed much more cleare , as shall be afterward declared . That this latter is proper and suitable to those Scripturall descriptions , which we have of Heresie , I dare not assert : but being received by them who urge the punishment thereof , it may be a sufficient ground of affirming , that those things whose definitions are so extreamely different , are also very distant and discrepant in themselves , and therefore Constitutions for the disposall of things concerning the one , cannot eo nomine , conclude the other . Neither is the Inference any stronger , then , that a man may be hanged for coveting , because he may be so for murdering . The penall Constitutions of the Judaicall policy ( for so they were which yet I urge not ) concerning Idolaters , must be stretched beyond their Limits , if you intend to enwrap Hereticks within their Verge . If Hereticks be also Idolaters , as the Papists . ( The poor Indians who worship a piece of red cloath , the Egiptians who adored the Deities , which grew in their owne Gardens , being not more besotted with this abhomination then they who prostrate their soules unto , and lavish their Devotion upon a peice of Bread , a little before they prepare it for the draught , so casting the stumbling block of their iniquities before the faces of poore Heathens and Jewes , causing Averroes to breath out his soule , in this expression of that scandall , Quoniam Christiani manducant Deum quem adorant , sit anima mea cum Philosophis . ) I say then , the case seemes to me , to have received so considerable an alteration that the Plea of forbearance is extreamely weakened ; as to my present apprehension : However for the present , I remove such from this debate . 5. The like to this also , may be said concerning Blasphemy , the Law whereof is likewise commonly urged in this cause . The establishment for the punishment of a Blasphemer is in Lev. 24. 16. Given it was upon the occasion of the blaspheming and cursing of the Son of an Egyptian , upon his striving & contending with an Israelite . Being ( probably ) in his own apprehension wronged by his Adversary , he fell to Reviling his God . The Word here used to expresse his sinne , is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifying also to peirce , and is twice so rendered , Isa. 36. 6. Hab. 3. 14. Desperate expressions peircing the honour and glory of the most High , willingly and wilfully , were doubtlesse his death deserving crime . It is the same word that Balack used to Baalam , when he would have perswaded him to a deliberate cursing and powring out of the Imprecations on the people of God , Numb. 23. 13 , 14. A resolved peircing of the Name and glory of God , with cursed reproaches , is the crime here sentenced to death . The Schoolemen tell us , that to compleate Blasphemy of the perverse affection in the Heart in detestation of the goodnesse of God , joyned with the Reproaches of his Name , is required . Thom. 22ae . g. 13. a. 1. ad 1 um . Which how remote it is from Error of any sort ( I meane within the compasse of them whereof we speak ) being a pure misapprehension of the understanding , imbraced ( though falsely ) for the honor of God , I suppose is easily conceived : and so consequently that the Argument for the death of a person erring , because he came off no easier , of old who blasphemed , is a baculo ad angulum . If any shall say that Blasphemy is of a larger extent , and more generall acceptation in the Scripture , I shall not deny it . But yet that , that kind of blasphemy which was punishable with violent death , was comprehensive of any inferiour crime , I suppose cannot be proved . However , Blasphemy in the Scripture is never taken in any place that I can remember , for a mans maintaining his owne Error , but for his reviling and speaking evill of the Truth which he receiveth not , and so Paul before his conversion was a Blasphemer . Now if men to whom forbearance is indulged in by-paths of their owne , shall make it their worke to cast dirt on the better wayes of truth , it is to me very questionable whether they do not offend against that prime dictate of nature , for the preservation of humane society , Quod tibi fieri non vis , alteri ne feceris ; and for such , I will be no Advocate . Neither can indeed the Law of Blaspbemy , be impartially urged by us in any case of Heresie whatsoever . For , 1. The paenall Sanctions of the Lawes of God are not in England esteemed of Morall equity , and perpetually indispensable ; for if so , why doe Adulterers unmolested , behold the violent death of Stealers . 2. The Blasphemer by that Law was not allowed his Clergy . Dye he must without mercy , no roome being left for the intervention of Repentance , as to the removall of his temporall punishment . When once the Witnesses Garments were rent , he was Anathema : But in case of any Heresie , repentance , yea Recantation is a sure Antidote ( at least for once , so it is among the Papists ) against all corporall sufferings . 6. Neither doth that place in Zachary , Chap. 13. v. 3. concerning the running through of the false Prophet , more prove or approve of the punishment of death to be inflicted for misapprehensions in the matters of Religion ( and if it proves not that , it proveth nothing , for slaying is the thing expressed , and certainely if proofes be taken from the Letter , the Letter must be obeyed , or we force the Word to serve our Hypothesis ) then that place of Joh. 10. He that entereth not by the doore is a thiefe and a robber ; which Bellarmine strongly urgeth to this very purpose , because Theives and Robbers , are so dealt withall , righteously : Bell. lib. de Laicis . cap. 21. If such deductions may be allowed it will be easie to prove , quidlibet , ex quolibet , at any time . If the Letter be urged , and the sense of the Letter as it lyes ( a indeed the figurative sense of such places is the proper literall sense of them ) let that sense alone be kept to : Let Parents then passe sentence , condemne , and execute their Children , when they turne Seducers . And that in any kind whatsoever , into what Seduction soever they shall be ingaged ; be it most pernicious , or in things of lesse concernment ; The Letter allows of none of our distinctions ; be they convinced or not convinced , obstinate or not obstinate , all is one , so it must be , thrust through , and slain by their Parents , must they fall to the ground ; Onely observe , his Father and his Mother that begat him , must be made Magistrates , Prophets with uncleane spirits be turned into Hereticks , onely thrusting through , that must be as it is in the Letter ; yea though plainely the Party , of whom it is said , Thou shalt not live , v. 3. is found alive , v. 6. Surely such an Orleans glosse is scarce sufficient to secure a conscience in slaying Hereticks . But when Men please , this whole place shall directly point at the Discipline of the Churches and their spirituall censures under the Gospel , curing deceivers and bringing them home to confession and acknowledgement of their folly : see the late Annot. of the Bible . 7. From the asserting of the authority , and description of the duty of the Magistrate , Rom. 13. the Argument is very easie , that is produced , for the suppressing , by externall force , of erronious persons : The Paralogisme is so soule and notorious , in this arguing , hee is to suppresse evill deeds , Heresie is an evill deed , therefore that also , that it needs no confutation . That he is to punish all evill deeds was never yet affirmed . Vnbeliefe is a worke of the flesh ; so is Coveting : one the root sinne , against the first , the other against the second Table : Yet in themselves , both exempted from the Magistrates Cognizance and jurisdiction . The evill doers doubtlesse for whose terrour and punishment he is appointed , are such as by their deeds , disturbe that humane Society , the defence and protection wherof , is to him committed . That among the Number of these , are Errours , the depravations of mens understandings , hath not yet been proved . 8. The case of the Seducer , from Deut. 13. is urged with more shew of reason then any of the others , to the businesse in hand ; but yet the extreame discrepancies between the proofe , and the thing intended to be proved , make any Argumentation from this place , as to the matter in hand , very intricate , obscure , and difficult . For , 1. The Person here spoken of , pretends an immediate Revelation from Heaven : he pretends Dreames , and gives signes and wonders , v. 1. and so exempts his spirit from any regular tryall : Hereticks for the most part , offer to be tryed by the Rule that is in Medio , acknowledged of all ; a few distempered Enthusiasts excepted . 2. His businesse is , to Entice from the worship of Jehovah , not in respect of the manner but the object , v. 5. All Hereticks pretend the feare of that great Name . 3. The accepting and owning Idoll dunghill Gods in his roome , is the thing perswaded to , v. 2 , ( and those were onely Stocks and Stones ) and this in opposition to Jehovah , who had revealed himselfe by Moses . Hereticks , worship him , owne him , and abhorre all thoughts of turning away from following after him , according to their Erronious apprehensions . Manichees , Marcionites , Valentinians , and such like names of Infidels , I reckon not among Hereticks , neither will their brainsick Paganish follies , be possibly comprehended under that definition of Heresie which is now generally received . Mahumetans are farre more rightly tearmed Hereticks , then they . 4. This Seducer was to dye without mercy : And Aynsworth observes from the Rabbines , that this Offender alone , had traps laid to catch him ; and were he but once overheard to whisper his seduction , though never so secretly , there was no Expiation of his transgression , without his owne blood : but now this place is urged for all kind of restraint and punishment whatsoever . ( Now where God requires blood , is it allowed to man , to Commute at an inferiour Rate ? ) So I confesse it is urged . But yet what lyes at the Bottome , in the Chambers of their bellyes who plead for the Power of the Magistrate to punish erring Persons , from those and such like places as these , is too apparent . Blood is there : swiftly , or slowly , they walke to the Chambers of death . 5. Obstinacy after conviction , Turbulency , &c. which are now laid downe , as the maine weights that turne the Scale on the side of Severity , are here not once mentioned , nor by any thing in the least intimated . If he have done it , yea but once , openly , or secretly , whether he have been convinced of the sinfulnesse of it , or no , be he obstinate or otherwise , it is not once inquired , dye he must , as if he had committed Murder , or the like indispensable death-procuring crime . If the punishment then of erring Persons be urged from this place , all consideration of their Conviction , Obstinacy , Pertinacy , must be laid aside : the Text allows them no more Plea in this businesse , then our Law doth in the case of wilfull Murder . 6. Repentance and Recantation will in the judgement of all , reprieve an erring person from any sentence of any punishment corporall whatsoever ; and many reasons may be given , why they should so doe . Here is no such allowance . Repent or not repent , recant or not recant , he hath no sacrifice of Expiation provided for him , dye he must . 7. This Law containes the Sanction of the third Commandement as the whole , was a Rule of the Jewish politie in the Land of Canaan : This amongst us is generally conceived not binding , as such . 8. The formall reason of this Law by some insisted on , because be sought to turne a man from Jehovah : 1. Is of force onely in this case of the object whereunto seduction tends ; viz. strange gods , and no other . 2. Turning from Jehovah respects not any manner of backslyding in respect of the way of worship , but a falling away from him as the object of worship . Now there being these and many other discrepancies hindering the cases proposed from running parallell , I professe for my part , I cannot see how any such evident deductions can possibly be drawne from hence , as to be made a bottome of practise and acting in things of so high concernment . What may be allowed from the equity of those and the like Constitutions , and deduced by Analogie and proportion to the businesse in hand , I shall afterwards declare . The summe of what is usually drawne out from holy Writ , against such a forbearance , as I suppose may be asserted , and for the punishing Hereticks with Capitall punishments being briefly discussed , I proceed in the next place to such other generall observations , as may serve to the further clearing of the businesse in hand , and they are these that follow . 1. The forbearance of , or opposition unto Errors , may be considered , with respect either unto Civill or Spiritual Judicature . For the Latter , it is either Personall or Ecclesiasticall , properly so called . Personall forbearance of Errors in a spirituall sense , is a Moral Toleration or approbation of them . So also is Ecclesiasticall . The Warrant for proceedance against them , on that hand is plaine and evident . Certainely this way , no Error is to be forborne . All persons who have any Interest and share in Truth , are obliged in their severall wayes and stations , to an opposition unto every Error . An opposition to be carryed on by Gospel Mediums , and spirituall weapons . Let them according as they are called or opportuned , disprove them from the Word , Contending earnestly for the faith once delivered unto the Saints : Erring Persons are usually ( Bono animo , sayes Salvian ) very zealous to propogate their false conceptions ; and shall the Children of Truth be backward in her defence . Precepts unto this as a duty , commendations of it , incouragements unto it , are very frequent in the Gospel . Alike is this duty incumbent on all Churches walking to the rule . The spirituall Sword of Discipline , may be lawfully sheathed in the blood of Heresies . No spirituall Remedy , can be too sharpe for a spirituall disease . When the Cure is suited to the Malady , there is no danger of the application . And this is not denyed by any . He that submits himselfe to any Church society , does it ea lege , of being obedient to the Authority of Christ ; in that Church in all its Censures . Volenti non fit injuria . Error is offensive , and must be proceeded against . Examples and precepts of this , abound in the Scriptures . The blood of many erring persons ( I doubt not ) will one day have a Quo warranto granted them , against their ( as to the particulars in debate ) Orthodox slayers , who did it to promote the service of God . Let them not fear an after reckoning , who use the Discipline of Christ , according to his appointment . This being considered , the occasion of a most frequent Paralogisme is removed . If errours must be tolerated , say some , then men may doe what they please , without controll ? No meanes it seems must be used to reclaime them ? But ! is Gospel Conviction no meanes ? Hath the Sword of Discipline no edge ? Is there no meanes of instruction in the New Testament established , but a Prison and a Halter ? Are the Hammer of the Word , and the Sword of the Spirit , which in days of Old , broke the stubbornnest Mountaines , and overcame the proudest Nations , now quite uselesse ? God forbid . Were the Churches of Christ , established according to his appointment , and the professors of the Truth , so knit up in the unity of the Spirit and bond of peace , as they ought to be , and were in the Primitive times ; I am perswaded those despised Instruments would quickly make the proudest Hereticke to tremble . When the Churches walked in sweet Communion , giving each other continuall account of their affaires , and warning each other of all , or any such persons , as either in practice , or doctrine , walked not with a right foot ( as we have examples in Clem. Epist. ad Corinth . the Churches of Vienna and Lyons , to those of Asia : Euseb. of Ignatius to severall persons and Churches , of Iraeneus to Victor . Euseb. Dyonisius to Stephen , ibid. and the like ) Hereticks found such cold entertainment , as made them ashamed if not weary of their chosen wanderings ; but this is not my present businesse . 2. There is an opposition , or forbearance , in reference to a civill Judicature , and proceedence of things , which respecteth Errors , in a Reall sense , as to the inflicting , or not inflicting of punishment , on Religious Delinquents . And this is the sole thing under debate , viz. Whether Persons enjoying civill Authority over others , being intrusted therewithall , according to the Constitutions of the place and Nation where the lot of them both , by Providence is fallen , are invested with power from above , and commanded in the Word of God , to coerce , restraine , punish , confine , imprison , banish , hange , or burne , such of those persons under their jurisdiction , as shall not embrace , professe , beleeve , and practice , that Truth and way of worship , which is revealed unto them of God , or how far , into what degrees , by what means , in any of these wayes , may they proceed . The Generall propositions and considerations of the penall Lawes of God , which were before laid downe , have , as I suppose , left this businesse to a naked debate from the word of truth , without any such prejudices on either part , as many take from a misapprehension of the mind of God in them ; and therefore by the Readers patience , I shall venture upon the whole anew , as if no such arguments had ever been proposed , for the affirmative of the Question in hand , not declining the utmost weight , that is in any of them , according to equity and due proportion . And here first I shall give in a few things . 1. To the Question it selfe . 2. To the Manner of handling it . 1. To the Question it selfe , for herein , I suppose , 1. That the Persons enjoying Authority , doe also enjoy the truth , which is to the advantage of the Affirmative . 2. That their Power in civill things is jnst and unquestionable , which also looses favourably on that side . 3. That Non-toleration makes out it selfe in positive infliction of punishment , which is so , or is nothing . Casting men out of protection , exposing them to vulgar violence , is confestly unworthy of men representing the authority of God , and contrary to the whole end of their trust . 2. To the manner of handling this Question among persons at variance ; and here , I cannot but observe . 1. That if I have taken my aime aright , there is no one thing under debate amongst Christians , that is agitated with more confidence and mutuall animosity of the Parties Litigant : Each charging other with dreadfull inferences , streames of blood , and dishonour to God , flowing out from their severall perswasions . So that ofttimes , in stead of a faire dispute , you meet on this subject with a Patheticall outcry , as though all Religion were utterly contaminated and trampled underfoot , if both these contradictory assertions , be not imbraced . Now seeing that in it selfe , it is a thing wherein the Gospel is exceedingly sparing , if not altogether silent , certainely there must be a further Interest , then of Judgement alone , or else that , very much prejudicated with corrupt affections , or men could not possibly be carryed out with so much violence , upon supposed selfe-created consequences , wherwith in this cause they urge one another . 2. That generally , thus much of private Interest appeares in the severall contesters that Non-toleration is the Opinion of the many , and these enjoyning the countenance of Authority : Toleration of the Oppressed , who alwayes goe under the Name of the faction or factions , the unavoidable Livery of the smaller number professing a way of worship by themselves , be it right or wrong . I doe not desire to lay forth the usuall deportment , of men , seeking the suppressing of others differing from them , towards those in Authority . It is but too clearely made out , by dayly experience : If they close with them , they are Custodes utriusque Tabulae , the Churches Nursing Fathers , &c. what they please . But if they draw back for want of light or truth to serve them ▪ Logges and Storks find not worse entertainement from Froggs , then they from some of them . Such things as these , may , ( nay ought to ) be especially heeded by every one , that knowes what influence corrupt affections have upon the judgements of men , and would willingly take the paines to wipe his Eyes for the discerning of the truth . These things premised , I assert , That Non-Toleration in the Latitude , which is for Persons in Authority , enjoying the truth ( or supposing they doe enjoy it ) to punish in an Arbitrary way , ( according to what they shall conceive to be condigne . ) men , who will not forsake their owne convictions , about any head , or heads , of Christian Religion whatsoever ; to joyne with what they hold out , either for beliefe or worship ( after the using of such wayes of perswasion as they shall thinke fit ) is no way warranted in the Gospel , nor can any sound proofe for such a course be taken from the Old Testament . The Testimonies out of the Law which I can apprehend to have any colour or appearance of strength in them , with the examples approved of God , that seem to look this way : I considered at our entrance into this discourse . I speake of punishing in an Arbitrary way , for all instances produced to the purpose in hand , that speak of any punishment , mention nothing under death it selfe ; which yet ( at least in the first place ) is not aymed at by those that use them in our dayes as I suppose . Now some Divines of no small Name , maintain , that God hath not left the imposition of punishment in any measure , to the wils of men . Some Arguments for the proofe of the former Assertion as layd downe , I shall in due place make use of ; for the present , I desire to commend to the serious pondering of all Christians in generall , especially of those in Authority , these ensuing considerations . 1. That it is no priviledge of truth , to furnish it's Assertors , with this perswasion , that the Dissenters from it , ought forceably to be opposed , restrained , punished : No false Religion ever yet in the World , did enthrone it selfe in the minds of men , enjoyning a civill soveraignty over the persons of others , but it there withall commanded them , under paine of neglect and contempt of it selfe , to crush any underling worship , that would perke up in inferiour consciences . The old Heathens carryed their Gods into the Warre ( as did the Philistims , 1 Chron. 14. 12. and the Israelites the Arke with Heathenish superstition , 1 Sam. 4. 3. ) to whom they ascribed the successe they obtained , and in requitall of their kindnesse , they forced the dunghill Deities of the conquered Nations , to attend the tryumph of their Victorious Idols ; and unlesse they adopted them into the number of their owne Gods , all further worship to them was forbidden . Hence were these inventions among the old Romans , by spells and Enchantments to entise away a Deity from any City they besieged , ( they being as expert at the getting of a Devill , as Tobias's Raphael , or the present Romanists at his fumigation ) by which means they shrived into the honor of having 30000 unconquered Idols ( as Varro in Augustine de civit . Dei . ) and deserved worthily , that change of their Cities Epithete ; from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which it justly inheriteth to this very day . Rabsheke's provocation to the example of the Gods of the Nations , 2 Kings 18. 33 , 34. and the Roman Senats consultation concerning the admitting of Christ to a place among their Idols , that he might have been freely worshipped ( their consent being prevented , by his Almighty providence , who will not be enrolled among the vilest works of his most corrupted creatures ) do both declare this thing . Now not to speak of Caine , who seems to me , to have layd the foundation of that cruelty , which was afterward inserted into the Churches Orthodoxies , by the name of Haereticidium , we find the four famous Empires of the World to have drunke in this perswasion to the utmost , of suppressing all by force and violence , that consented not to them , in their way of worship . Nebuchadnezzar the Crowne of the golden Head , sets up a Furnace with an Image , and a Negative answer to that Quaery , doe you not serve my Gods , nor worship my Image ? served to cast the servants of the living God , into the middest of the fire , Dan. 3. Daniel's casting into the Lyons Den , Chap. 6. shews that the Persian Silver brest and armes , did not want Iron hands , to crush or breake the Opposers of , or dissenters from their Religious Edicts . And though we find not much , of the short-lived founder of the Grecian Dominion , yet what was the practice of the Branches of that Empire , especially in the Syrian and Egiptian sprouts , the three Books of the Machabees , Josephus and others , do abundantly manifest . For the Romans , though their Judgement and practice , ( which fully and wholly , are given over from the Dragon to the Beast and false Prophet ) be written in the blood of thousands of Christians , and so not to be questioned , yet that it may appear , that we are not the onely men in this Generation , that this wisedome of punishing dissenters was not born with us , I shall briefly give in , what grounds they proceeded on , and the motives they had to proceed as they did . First , then , they enacted it as a Law , that no religious worship should be admitted or practised , without the consent , decree , and establishment of the Senate . Mention is made of a formall Law to this purpose in Tertullian , Apol. cap. 5. though now we find it not . The foundation of it was doubtlesse in that of the twelve Tables : Separatim nemo habessit Deos , neue novos , sed ne Aduenas nisi publice ascitos privatim colunto . Let none have Gods to himselfe , neither let any privately worship new or strange Deities , unlesse they be publiquely owned and enrolled . And that it was their practise and in the counsells of the wisest amongst them , appeares in that advice given by Maecenas to Augustus in Dio Cassius : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Worship ( saith he ) the divine power thy selfe , according to the constitutions of thy Countrey , alwayes and at all times , and compell others so to honeur it ; not onely for the Gods sake , whom yet whoso contemneth , hee will never doe any honourable thing , but because , these ( not so worshipping ) introducing new Deities , doe perswade many to transgresse ( or to change affaires ) whence are conjurations , seditions , private societies ; things no way conducing to Monarchies . Hence doubtlesse was that opposition , which Paul met withall in deverse of the Roman Territories ; thus at Athens , ( though as I suppose they enjoyed there , their owne Lawes and Customes , very suitable as it should seem to those of the Romans ) preaching Jesus , he was accused to be a setter forth of strange Gods , Acts 14. for although as Strabo observeth of the Athenians , that publiquely by the Authority of the Magistrates , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they received many things of forreigne worships , yet that none might attempt any such things of themselves , is notorious from the case of Socrates , who as Laertius witnesseth , was condemned , as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . one who thought not those to be Gods , whom the City thought so to be , but brought in certaine new Deities . Hence I say was Pauls opposition , and his haling to Mars hill : Without doubt also , this was the bottome of that stirre and trouble he met withall about Philippi . It is true , private Interest lay in the bottome with the chiefe Opposers , but this Legall Constitution was that which was plausibly pretended . Acts 16. 21. They teach customes , which are not Lawfull for us to receive , neither to observe being Romans . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , it is not lawfull for us Romans to receive the Religion they hold out , because Statutes are made amongst us against all Religious worship not allowed by publique Authority . Let Calvin's short Annotation on that place be seen . Gallio's refusing to judge between Jewes ( as he thought ) in a Jewish controversie , is no impeachment of this truth : had it been about any Roman establishment , he would quickly have interposed . Now this Law amongst them was doubtlesse , Fundi Christiani Calamitas . This then in the first place was Enacted , that no worship should be admitted , no Religion exercised , but what received Establishment and Approbation from them , who supposed themselves , to be intrusted with Authority over men in such things . And this power of the Dragon was given over to the Beast and false Prophet . The Anti-christian power , succeeding into the room of the Paganish , the Pope and Counsels of the Emperours and Senate , it was quickly confirmed that none should be suffered to live in peace , who received not his marke and name , Revel. 13. 16 , 17. Wherunto for my part , I cannot but referre , very many of those following Imperiall Constitutions , which were made at first against the opposers of the Churches Orthodoxisme , but were turned against the witnesse of Jesus in the close . 2. This being done , they held out the Reasons of this Establishment . I shall touch only one , or two , of them , which are still common to them , who walke in the same paths with them . Now the first was , that Toleration of sundry ways of worship , and severall Religions tends to the disturbance of the Common-wealth , and that civill Society , which men under the same Government doe , and ought to enjoy . So Cicero tels us , Lib. 2. de legibus : Suos Deos , aut novos , aut alienigenas coli , confusionem habet , &c It brings in confusion of Religion , and civill Society . The same is clearly held out , in that Counsell of Maecenas to Augustus before mentioned . They ( saith he ) who introduce new Deities , draw many into Innovations ; whence are Conspiracies , Seditions , Conventicles , no way profitable for the Common wealth . Their other maine Reason was , that hereby the Gods , whom they owned and worshipped , were dishonoured and provoked to plague them . That this was continually in their mouths and clamours , all the Acts at the slaying of the Martyrs , the Rescripts of Emperours , the Apologies of the Christians , as Tertullian , Justine Martyr , Arnobius , Minutius Felix , doe abundantly testifie . All trouble was still ascribed to their Impiety , upon the first breaking out of any judgment , as though the cause of it had been the Toleration of Christians , presently the vulgar cry was , Christianos ad Leones . Now that those causes and reasons , have been traduced to all those , who have since acted the same things , especially to the Emperours successor at Rome , needs not to be proved : With the power of the Dragon , the wisedome also is derived ; see that great Champion Cardinall Bellarmine , fighting with these very weapons : Lib. de Laicis . cap. 21. And indeed , however illustrated , improved , adorned , supported , flourished , & sweetned they are the sum of all that to this day hath been said in the same case . 3. Having made a Law , and supported it with such reasons as these , in proceeding to the Execution of the penalty of that Law , as to particular Persons ( which penalty being as now , Arbitrary was inflicted , unto Banishment ; Imprisonment , Mine-digging , Torturing in sundry kinds , Mayming , Death , according to the pleasure of the Judges ) they always charged upon those persons , not onely the denying and opposing their owne Deities , Religion , and Worship , but also , that , that which they embraced , was foolish , absurd , detestable , pernitious , sinfull , wicked , ruinous to Common●wealths , Cities , Society , Families , honesty , order , and the like . If a man should goe about to delineat Christian Religion , by the Lines and features drawne thereof , in the invectives and accusations of their Adversaries , he might justly suppose , that indeed , that was their God , which was set up at Rome with this Inscription , DEUS CHRISTIANORUM ONONYCHITES . Being an Image with Asses eares , in a Gowne , Clawes or Talons upon one foot , with a Booke in his hand . Charged they were , that they worshipped an Asses head , which impious folly , first fastened on the Jews by Tacitus . Histor. lib. 5. cap. 1. ( in these words , Effigiem animalis quo monstrante , errorem s●●imque depulerant penetrali sacravere , having before set out a faigned direction received by a company of Asses ) which he had borrowed from Appion a rayling Egiptian of Alexandria ( Joseph . ad . App. lib. 1. ) was so ingrafted in their minds , that no defensative could be allowed . The Sun , the Crosse , Sacerdotis Generalia , were either really supposed , or impiously imposed on them , as the objects of their worship . The blood and flesh of Infants , at Thiestaean banquets , was said to be their food and provision : promiscuous lust , with Incest , th●●● chiefest refreshment . Such as these it concerned them , to have them thought to be , being resolved to use them , as if they were so indeed : Hence I am not sometimes without some suspition , that many of the impure abhominations , follies , villanies , which are ascribed unto the Primative Hereticks , yea the very Gnosticks themselves ( upon whom the filth that lyes , is beyond all possible beliefe , Epiphan. Tom. 2. lib. 1. Har. 26. ) might be ●ained , and imposed , as to a great part thereof . For though not the very same , yet things as foolish and opposite to the light of nature , were at the same time , charged on the most Orthodox . But you will say , they who charged these things upon the Catholicks , were Pagans , enemies of God , and Christ ; but these who so charged Hereticks were Christians themselves : And so , say I also , and therefore for reverence of the name , ( though perhaps I could ) I say no more . But yet this I say , that Story which you have in Minutius Felix , or Arnobius 8th . Book Apologeticall , of the meeting of Christians , the drawing away of the Light by a Dogge tyed to the Candlestick , so to make way for Adulteries and Incests : I have heard more then once , told with no small confidence , of Brownists and Puritans . Hath not this very same course been taken in latter ages ? Consult the Writings of Waldensis , and the rest of his Companions , about Wickleffe and his Followers , see the occasion of his falling off from Rome , in our owne Chronicles , in Fabian of old , yea and Daniel of late to gratifie a Popish Court ; of Eckius , Hosius , Staphylus , Bolsecte , Bellarmine , and the rest who have undertaken to pourtray out unto us , Luther and Calvin with their followers ; and you will quickly see , that their great designe was to put ( as they did upon the head of John Huss at the Councell of Constance , when he was lead to the stake ) the ugly vizard , of some Devillish Appearance , that under that forme , they might fit them for Fire and Fagot . And herein also , is the Politie of the Dragon , derived to the false Prophet , and a colour tempered , for persecutors to imbrue their hands in the blood of Martyrs . This was the old Roman Way , and I thought it not amisse to cautionate those , enjoying Truth and Authority , that if it be possible , they may not walke in their steps and method : the course accounted so soveraigne , for the extirpation of Errour , was as you see , first invented , for the extirpation of Truth . Secondly , I desire it may be observed , That the generall Issue and tendance of unlimited arbitrary persecution or punishing for conscience sake , because in all Ages {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the worst of men have sate at the upper end of the World , for the most part , more false Worshippers , having hitherto enjoyed authority over others , then Followers of the Lambe , hath been pernicious , fatall , and dreadfull to the Profession and Professors of the Gospel , little , or not at all , serviceable to the truth . I have heard it averred , by a Reverend and Learned Personage , that more blood of Hereticks hath been shed by wholesome Severity , in the maintenance of the truth and opposition unto Errors , then hath been shed of the witnesses of Jesus , by the Sword of Persecution , in the hands of Hereticks and false Worshippers . An assertion , I conceive , under favour , so exceedingly distant from the reality of the thing it selfe , that I dare take upon me , against any man breathing , that in sundry Christian Provinces , almost in every one of the West , more Lives have been sacrificed to the one Idoll Haereticidium , of those that bear witnesse to the Truth , in the Beleife , for which they suffered , then all the Hereticks properly so called , that ever were slaine in all the Provinces of the World , by men professing the Gospell : And I shall give that worthy Divine , or any other of his perswasion , his Option , among all the chiefest Provinces of Europe , to tye me up unto which they please . He that shall consider that above sixty thousand persons , were in six yeares or little more , cut off in a Judiciall way , by Duke D' Alua in the Nether-Lands , in pursuite of the sentence of the Inquisition , will conclude , that there is Causa facilis in my hand . The Ancient Contest , betweene the Homoousians and the Arrians , the first Controversie the Churches were agitated withall , after they enjoyed a Christian Magistrate ( and may justly be supposed to be carryed on to the advantage of Error , beyond all that went before it , because of the Civill Magistrates interessing themselves in the Quarrell ) was not carryed out to Violence and Blood , before the severall perswasions , lighted on severall Dominions , and State Interests : As between the Goths , Vandals , and the rest of their Companions on one side , who were Arrians , and the Romans on the other . In all whose Bickerings notwithstanding , the honour of Severity , did still attend the Arrians , especially in Affricke , where they persecuted the Catholicks , with horrible outrage and fury . Five thousand at one time barbarously exposed to all manner of cruell Villany . Some Eruptions of passion had been before among Emperours themselves , but still with this difference , that they who Arrianized , carryed the Bell for zeale against dissenters . Witnesse Valens , who gave place in persecution , to none of his Pagan Predecessors ; killing , burning , slaying , making havock of all Orthodox Professors : Yea perhaps , that which he did , at least was done by the countenance of his Authority , at Alexandria upon the placing in , of Lucius an Arrian in the roome of Athanasius , thrusting Peter besides the Chaire , who was rightly placed according to the custome of those times , perhaps I say , the Tumults , Rapes , Murders , then , and there acted , did outgoe what before had been done by the Pagans , see Theodorit , Eccles. Hist. lib. 4. cap. 22. it were tedious to pursue the lying , slandering , invectives , banishments , deaths , tumults , murders , which attend this counsell all along , after once they began to invoke the help of the Emperours one against another : Yet in this space some Magistrates , weary with persecuting ways , did not only abstaine practically from force and violence , as most of the Orthodox Emperours did , but also enacted Laws , for the freedome of such as dissented from them . Jovianus a pious man , grants all peace , that will be peacable ; offended onely with them , who would offer violence to others . Socrates Eccles. Hist. lib. 4. cap. 21. Gratianus makes a Law , whereby he granted liberty to all Sects . but Manichees , Photinians , and Eunomians . Zozo . Eccles. Hist. lib. 7. cap. 1. Many more the like examples might be produced . The next difference about the Worship of God ( to the Arrian and its Branches ) that was controverted in Letters of blood , was about Images , and their Worship ; in which , though some furious Princes , in opposition to that growing Idolatry , which by Popes , Bishops , Priests , and especially Monkes , was in those dayes , violently urged , did mingle some of their blood with their Sacrifices , yet not to the Tithe almost , of what the Iconolatrae getting uppermost , returned vpon them , and their adherents . This if occasion were , might be easily demonstrated from Paulus Diaconus and others . After this , from about the year 850. about which time the Iconolatrae , having ensnared the West by politie , the posterity of Charles the Great , who had stoutly opposed the worship of Images , complying with the Popes , the Fathers of that Worship for their owne ends , and wearied the East by cruelty , that Contest growing towards an End , the whole power of punishing for Religion , became subservient to the Dictates of the Pope , the Kings of the Earth giving their power to the Beast , ( unto which point things had been working all along ) from thence I say , untill the death of Servctus in Geneva , the pursuit of Gentilis Blandeata , and some other mad men in Helvetia , for the space well nigh of 700 years , the chiefest season of the Reigne of Sathan and Antichrist , all punishing for Religion , was managed by the Authority of Rome , and against the poore witnesses of Jesus , prophecying in sackcloth , in the severall Regions of the West . And what streames of blood were poured out , what Millions of Martyrs slaine in that space , is knowne to all . Hence Bellarmine boasteth that the Albigenses were extinguished by the Sword . De Laic . cap. 22. It is true there were Lawes enacted of old by Theodosius , Valentinian , Martian , as C. de haereticis , L. Manichaeis , L. Arriani . L. Vnicuique ; which last provideth for the death of Seducers , but yet truely , though they were made by Catholicks , and in the favour of Catholicks , yet considering to what end they were used , I can look upon them no otherwise , but as very bottome stones of the Tower of Babel . This , then in its Latitude proving so pernicious to the profession of the Gospell , having for so long driven the Woman into the Wildernesse , and truth into corners , being the maine Engine whereby the Tower of Babel was built , and that , which at this day they cry Grace unto , as the foundation stone of the whole Antichristian Fabrick ( see Becanus de fide baereticis servanda , Bell. de Laicis , &c. ) we had need be cautious , what use we make ( as one tearmes it well ) of the Broome of Antichrist , to sweep the Church of Christ . Whither that wee are in the Truth , and they blinded with Error , of whom wee have spoken , be a sufficient Plea , we shall see anon . In the meane time , we may doe well to remember , what Lewes the twelth of France said , yea swore concerning the Inhabitants of Mirindoll , whom by the instigation of his Prelates he had ordered to be slaine , when newes was brought him , what was their conversation and way of life , Let them be Hereticks if you please ( saith he ) but assuredly they are better then me , and my Catholicks . Take heed least the punished , be better then the punishers . Let me add to this Observation onely this , that the attempt to suppresse any Opinions whatsoever by Force , hath been for the most part fruitlesse ; for either some few particular persons , are proceeded against , or else greater multitudes : If some particulars only , the Ashes of one , hath alwayes proved the seed of many Opinionatiists : Examples are innumerable , take one , which is boasted of , as a patterne of severity taken from Antiquity . About the yeare 390. Priscillianus , a Manichee , and a Gnosticke , by the procurement of Ithacius and Idacius , two Bishops , was put to death by Maximus , an usurping Emperour , who ruled for a season , having slaine Gratianus ; ( as that kind of men , would always close with any Authority , that might serve their owne Ends ) Now what was the issue thereof ; Martinus a Catholick Bishop renounces their Communion who did it : The Historian , that reports it , giving this censure of the whole , Sic pessimo exemplo , sublati sunt homines luce indignissimi , though the men ( Priscillian and his Companions ) were most unworthy to live , yet their sentence to death , was most unjust . But no matter for this , was not the Heresie suppressed thereby ? See what the same Historian , who wrote not long after , and was able to testifie the event , sayes of it ( it is Severus Sulpitius , lib. 2. Eccles. Hist. ) Non solum non repressa est haeresis ( sayes he ) sed confirmata , & Latius propagata est , &c. The heresie was so farre from being suppressed hereby , that it was confirmed and propagated : His followers who before honoured him as a Saint , now adore him as a Martyr : The like in all Ages hath been the issue , of the like indeavours . But now , if this course be undertaken against Multitudes , what is or hath been the usuall End of such undertakings ? Take some examples of late dayes : Charles the fifth , the most mighty Emperour of Germany , undertakes by violence to extirpate the Lutherans and Calvinists out of the Empire . After a tedious Warre , the death of many thousands , the wasting of the Nation , in the close of all , himselfe is driven out of Germany ; and the businesse left much where it begun : Sleid. Com. Philip of Spaine will needs force the Inquisition upon the Netherlands ? What is the issue ? After the expence of an Ocean of blood , and more Coyne then would have purchased the Countrey twice over , his Posterity is totally deprived of all Sovereignty over those Parts . Patrick Hamilton , and George Wishard are put to death in Scotland , by the procurement of a Cardinall ; the Cardinall is instantly murthered by some desperate young men , and a war raised there about Religion , which was never well quieted , untill having hunted their Queene out of her native Kingdome , she had her head chopt off in England : History of Reformation in Scotland . The Warres , Seditions , Tumults , Murders , Massacres , Rapes , Burnings , &c. that followed the same attempt in France , cannot be thought of , without horror and detestation . Neither knew those things any End , untill the present forbearance , was granted . Instances might be multiplyed , but these things are knowne to all . If any shall say , all these Evils followed , the attempting to suppresse Truth not Errour , I shall answer him another time , being loath to doe it , unlesse compelled : Onely for the present I shall say , that Errour hath as much right , to a forceable defence , as Truth . 6. To stirre us up yet further , to a serious consideration of the grounds and reasons which are laid downe , for the inflicting of punishment upon any , for Exorbitancies in things of Religion ( upon what hath been said ) the perpetuall coincidence of the causes by them held forth , who pretend to plead for just severity , with their pretences who have acted unjust persecution , would be well heeded . The Position is laid downe in Generall on both sides , that Erring persons are so , and so , to be dealt withall . That such is the power and duty of the Magistrate in such cases . The definition of Heresie is agreed on for the maine ; onely the Papists place the Churches determination , where others thrust in the Hereticks conviction ( a thing much more obscure to by-standers and Judges also . ) The appellations wherewith truth persecuted , and error pursued , are cloathed , still the same . The consequents urged on all sides , of dishonour to God , trouble to the State , and the like not at all discrepant . The arguments for the one , and other , for the most part the same . Looke what Reasons one Sect gives for the punishing of another , the names being changed are retorted . He blasphemeth to the Hereticke , who chargeth blasphemy upon him . Wee use no other Arguments , cite no other Texts , presse no other consequencies for the punishing of other Hereticks , then the Papists the wisest Hereticks breathing , doe for the punishment of us . No colour , no pretence , but hath been equally used in all hands : None can say , this is mine . To Luthers objection , that the Church of Christ never burned an Hereticke , for Husse , and Hierome were none ; Bellarmine answers , they were Hereticks to them Catholicks , which did suffice : de Laic . cap. 21. And indeed this Vicissitude of things is very pernitious . All Christians almost are Hereticks to some enjoying Authority : ( as Salvian said the case was , between the Homoousians and Arrians in his time ) and most of those enjoying authority , are perswaded it is their duty , to suppresse them whom they account Hereticks ; and answerably have more or lesse acted , according to this perswasion , untill by blood , Wars , and horrid devastations of Nations , some of them have been wearied : From the first Ceraysado against the Albigenses , through the Warre of the Hussites under Zifea and the Procopij , those dreadfull Massacres , before recounted , what a stage of blood , hath Europe been made upon this account ? I desire that to this point the Declaration of the Netherlands , at the beginning of their Troubles ( whom Bellarmine affirmes to have Petitioned for Liberty of Coscience , as he was writing de Haereticidio , the thing being long before granted at Spira , at the Convention of the States of the Empire , in the yeare 1526. ) may be seriously considered . 7. For the necessity of courses of extremity , against erronious Persons , for the upholding the Faith once delivered to the Saints , and the keeping the Churches in peace , it doth not appeare to me to be so urgent as is pretended ; for three hundred years , the Church had no assistance from any Magistrate against Hereticks : and yet in all that space , there was not one long-lived , or farre-spreading Heresie in comparison of those that followed . As the disease is spirituall , so was the remedy which in those dayes was applyed ; and the Lord Jesus Christ , made it effectuall . The Christians also of those dayes , disclaimed all thoughts of such proceedings . The expressions of the most Antient , as Policarpus , Ignatius , Iraenaeus , concerning Hereticks are sharpe and cutting : Their avoyding of them being admonished , precise and severe ; their confutations of them , laborious and diligent ; their Church censures , and Ejections , peircing and sharpe : Communion amongst the Churches , close , exact , and carefully preserved ; so that a stubborne Heretick was thrust out of Christian society . But for corporall punishment to be inflicted on them , in their writings , not a syllable . Untill Augustine was changed from his first resolution and perswasion , by the madnesse of Donatisticall Circumcellions , this Doctrine had poore footing in Antiquity . And whether his reasons as to this point be convincing , let any impartiall man , read his Epistle 50 , and determine . What some say , the Christians would have been of another minde , had they injoyed Christian Magistrates , is so suited to our present frame and temper , but so unworthy of them , that I should wrong them by a Defensative . What was their sense of them in a spirituall way is cleare . John they say would not abide in a Bath , where Cerinthus the Heretick , infected wtih Judaisme and Paganisme was ; saying , let us depart lest the building fall on us , where Cerinthus is : Iraen . lib. 3. cap. 3. Euseb. Eccles. Hist. lib. 3. cap. 25. Marcion meeting Polycarpus , and asking him whether he knew him or acknowledged him , his answer was , Yea , to be the first borne of the Devill , Euseb. lib. 4. cap. 14. Ignatius his Epistles are full of the like expressions . Iraeneus sayes , he would have no words with them , lib. 3. cap. 3. Tertullians Books testifie for him at large , with what keenesse of spirit he pursued the Hereticks of his dayes ( though before the End of them ; he had the unhappinesse to be almost one himself . ) Cyprian cryes out , Nulla cum talibus convivia , nulla colloquia , nulla commercia misceantur : Epist. 3. ad Cornel. Neither eate , nor talke , nor deale with them . Antonius the Hermit leaves Testimony when he was dying , That he never had peaceable conference with them all his dayes , Vita Anton ▪ inter Oper. Athan. Surely , had these men perceived the minde of God for their Bodily punishment , they would not have failed to signifie their minds therein ; but truely their expressions hold out rather the quite contrary . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : sayes Ignatius , Epist. ad Philad. Count them enemies and separate from them , but for beating or persecuting them , that is proper to the Heathen who know not God , nor our Saviour , doe not you so . Tertullian in very many places , layes downe generall maximes tending to more Liberty then is now pleaded for ; one or two places may be jointed at . Videte ne & hoc ad irreligiositatis elogium concurrat , adimere libertatem religionis , & interdicere Optionem divinitatis , ut non liceat mihi colere quem velim , sed cogar colere quem nolim . Nemose ab invito coli vellet , ne homo quidem : Apol. cap 23. And againe to Scopula the Governour of Carthage to disswade him from the Persecution he intended . Tamen humani juris & naturalis potestatis est unicuique quod putaverit colere : nec alii obest aut prodest alterius Religio : sed nec Religionis est , cogere Religionem , quae sponte , suscipi debeat , non vi ; cum & hostiae ab animo libenii expostulantus ; ita & si nos compuleritis ad sacrificandum , nihil praestabiis diis vestris , ab invitis enim sacrificia non disiderabunt . And I desire to know , whether that which he maketh to be the Plea of Christians , may not also be used by all erring persons . Totum quod in nos potestis , nostrum est Arbitrium . Certe si velim , Christianus sum , tunc ergo me damnabis si damnari velim . Cum vero quod in me potes , nisi velim , non potes , jam meae voluntatis est quod potes , non tuae potestatis . Apol. cap. ult. Hence was that Quaere of Lactantius : Quis imponet mihi necessitatem aut credendi quod nolim , aut quod velim non credendi : And long after these Gregory of Rome , Lib. 2. Ep. 52. tells us , Nova & inaudita est ista praedicatio , quae verberibus exigit fidem : To bea●e in Faith with stripes , was then , a new kinde of Preaching . These and the like , were their Expressions . It is true , in the three first Centuries , many fond , foolish , corrupt Opinions , were broached by sundry brain sick men ; but they laid little hold of the Chrches , kept themselves in the breasts of some few disorderly Wanderers , and did very little promote the Mysterie of Iniquity : But afterwards , when the Roman Emperours , and the Great men of the Earth , under , and with them , began to interpose in the things of Religion , and were mutually woed , instigated , and provoked by the Parties at variance ( as indeed it is a shame to consider upon all meetings , assemblies , disputes councels , what running , what flattering , what insinuation at Court were used on all hands ) what Roote did diverse Heresies take ( how farre were they propagated ? Witnesse Arrianisme , which had almost invaded the whole World . Furthermore , by the wayes which were invented oft from the Rule , for the extirpation of Errors , when by the Instigation of Prelates , the Emperours were , ( to their owne ruin ) perswaded to them , the Man of sinne walked to his Throne . Those very Lawes , Edicts , and Declarations , which were obtained against erring Persons , did the Bishops of Rome invert and use against all the Witnesses of Jesus . The Devill durst not be so bold , as to imploy that his grand Agent in his Apprentiship against the Saints : But he first suffers him , to exercise his hand against Hereticks , intending to make use of him afterwards to another purpose . In most of those contests , which the Roman Pontists had with their fellow Bishops , by which they insensibly advanced their owne supremacy , it was the defence of Catholicks they undertooke , as in the case of Athanasius and others . Neither did the Christians of old , at once , steppe into the perswasion of punishing corporeally in case of Religion . Constantine makes a Decree at first , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that Liberty of worship is not to be denyed , and therefore the Christians as others , should have Liberty to keep the faith of their Religion and heresie , Euseb. Eccles Hist. lib. 10. cap. 5. And in the same Edict he saith ( how truely I know not , but yet Great Constantine said it ) That it is most certaine , that this is conducing to the peace of the Empire , that free Option and choyce of Religion he left to all . Afterwards , when he begun a little further to ingage himselfe in the businesse of Religion , being indeed wearied with the Petitions of Bishops and their Associates , for the persecution of one another , what troubles in a few yeares did he intricate himselfe withall , perplexed he was in his spirit to see the untoward revengefulnesse of that sort of people ; insomuch that he writes expresly to them , being assembled in Counsell at Tyre , That they had neither care of the truth , nor love to peace , nor conscience of scandall , nor would by any meanes be prevailed on to lay downe their malice and animosities ; Socrat. Hist. lib. 1. cap. 22. At length an Arrian Priest curryes favour with his Sister Constantia : Shee gets him into the Esteeme of her Brother ; after some insinuations of his , new Edicts , new Synods , new recallings , new Banishments of other persons , follow one upon the neck of another . Ruffin . Eccles. Hist. lib. 1. cap. 11. And when this knack was once found out , of promoting a Sect by Imperiall favour , it is admirable to consider how those good Princes , Constantine and his Sonnes , were abused , misled , inraged , ingaged into mutuall Dissensions , by the Lyes , flatteries , equivocations of such as called themselves Bishops , Ruff. lib. 1. cap. 15 , 16 , &c. As also how soone with the many , the whole businesse of Religion was hereupon turned into a matter , of externall Pompe and Dominion . But it is besides my purpose , to rase into that Hell of confusion , which by this meanes , brake in upon the Churches in succeeding Ages . Onely , for the following Imperiall Edicts and Constitutions in the behalfe of the faith Catholicke , and for the punishing of Erring Persons , I desire to observe , 1. That the Emperours were stirred up to them , by Turbulent Priests , and aspiring Prelates ; let the Popes letters to them witnesse this , Leo Epist. 75 , &c. 2. That they were still bottomed , upon such , and such , counsells , that were not to be opposed or spoken against , when all of them were spent for the most part , about things quite besides and beyond the Scripture ( as feastings , and fastings , and Bishops jurisdictions ) and some of them , were the very ulcers , and impostumations of Christian Religion , as those of Nice and Ephesus , both the second ; and in generall all of them the Sea , upon which the Whore exalted her seat and throne ; and these things did those good men , either deceived by the craft of Hereticks , or wearied by the importunity of the Orthodox . And yet notwithstanding all this ( as I shall afterwards declare ) I cannot close with that counsell which Themistius a Philosopher gave to Valens the Emperour , and am most abhorrent from the Reason of his Counsell , viz. That he should let all Sects alone , because it was for the glory of God , to bee honoured with diversities of Opinions , and wayes of Worship : Yet though this Reason be false and impious , yet the advise it selfe was well conducing at that time , to the peace of the Churches , something qualifying the spirit of that Hereticall Emperour , who before had cruelly raged , against all Orthodox professors of the Deity of Christ , Socrat. lib. 4. cap. 27. 8. Lastly , add unto all that hath been said ( vice coronidis ) for the use of such as injoying Authority , may have misapprehensions of some truths of Christ , a sad consideration concerning the End and Issue , which the Lord in his righteous Judgement hath in all Ages given to Persecutors and Persecution . Nero ( of whom sayes Tertullian , tali Dedicatore gaudet sanguis Christianus ) who was the first that imployed the Sword against our Religion , being condemned by the Senate to be punished More Majorum , slew himselfe with this exprobration of his owne sordid Villany , Turpiter vixi , turpius Morior : Sueton. in Nero : Domitian the inheritor of his rage and folly , murdered in his owne House , by his Servants , Idem in Domit. Trajan by a resolution of his Joynts , nummednesse of body , and a choaking Water , perished miserably , Dion Cassius de Tra. This is he whose order not to seeke out Christians to punishment , but yet to punish them appearing , you have in his Epistle to Plinie a provinciall Governour under him , Plin. Epist. 97. which though commended by Eusebius , Eccles. Hist. lib. 3. cap. 30. yet is canvassed by Tertullian , as a foolish , impious , wicked Constitution , Apol. cap. 2. Hadrian perishing , with a Flux and casting of blood , payd some part of the price of the Innocent blood which hee had shed , Aelius Spart . in Had. Severus poysoned himselfe , to put an end to his tormenting paines , Jul. Capitol . Maximinus , with his Sonne yet a Child , was torne in pieces of the Souldiers , all crying out , That not a whelpe was to be left of so cursed a stock . Decius having reigned scarce two yeares , was slaine with his Children , Euseb. lib. 7. cap. 1. Valerian being taken by Sapores King of Persia , was carryed about in a Cage , and being 70 yeares old , was at length flayed alive , Euseb. lib. 7. cap. 9. Another Valerian , of the same stampe , with his Brother and Kindred , was murdered at Millan . Diocletian being smitten with madnesse , had his Pallace consumed with fire from Heaven , and perished miserably . The City of Alexandria in the time of Gallienus , was for its persecution , so wasted with variety of destroying Plagues and Judgements , that the whole number of its Inhabitants , answered not the Gray-headed old men that were in it before , Dyonis . apud Euseb. lib. 7. cap. 20. What was the End of Julian , is knowne to all . Now truely of many of these , we might well say ( as one of old did ) Quales Imperatores ? as Trajan , Hadrian , Severus , Julian , what excellent Emperours had they been , had they not been Persecutors . And all this sayes Tertullian is come to passe , that men might learne , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He that desires to see more of this , let him consult , Tertull. Apol. & ad Scap. Euseb. Eccles. Hist. lib. 7. cap. 21. August . de civit . Dei , lib. 18. cap. 52. Eutrop. lib. 8. It would be tedious to descend to examples of latter Ages , our owne and the neighbour Nations , do so much , too much abound with them ; let this that hath been spoken suffice , to cautionate mortall men , how they meddle with the Vessels of the Sanctuary . But now , may some say , What will be the Issue of this discourse ; doe you then leave every one at Liberty in the things of God ? Hath the Magistrate nothing to doe , in , or about Religion ? Is he to depose the care thereof ? Shall men exasperated in their spirits by different perswasions , be suffered to devoure one another as they please ? &c. I have onely shewed the weaknesse of those grounds , which some men make the bottome of their Testimonies , against the toleration of any thing but what themselves conceive to be Truth ; as also taken away the chiefe of those Arguments , upon which , such a proceeding against Erring Persons is bottomed , as tends to blood and death : What positively the Civill Magistrate , may , nay ought to doe , in the whole businesse of Religion , comes in the next place to be considered , being the third and last part of our discourse : Now my thoughts unto this , I shall hold out under these three heads . 1. What , is the Magistrates duty , as to the truth , and persons professing it . 2. What , in reference to the Opposers and Revilers of it . 3 , What , in respect of Dissenters from it . And I shall begin with the first , which to me , is , much of chiefest importance . His power , or rather his duty herein , I shall hold out in these ensuing Propositions . 1. As all men in Generall , so Magistrates , even as such , are bound to know the minde and will of God , in the things which concerne his Honour and Worship . They are bound I say , to know it . This obligation lyes upon all creatures , capable of knowing the Creatour , answerably to that light , which of him they have , and the meanes of Revelation which they doe enjoy . He of whom we speake , is supposed to have that most Soveraigne and supreme of all outward Teachings , the Word of God , with such other helpes , as are thereby revealed , and therein appointed . So as he is bound to know the will of God , in every thing him concerning ; wherein he failes , and comes short of the truth , it is his sinne ; the defect being not in the manner of the Revelation , but in the corruption of his darkened mind . Now that he is to make this inquiry , in reference to his calling , is evident from that of David , 2 Sam. 23. 3. He that ruleth over men must be just , ruling in the feare of the Lord : This feare is onely taught by the Word . Without a right knowledge of God and his mind , there can be no true feare of him . That command also , for the Jewish Magistrate , to study it day and night , and to have the Booke of the Law continually before him , because it was the Rule of that civill Politie , whereof he was under God the head and preserver , by Analogy confirmeth this truth , Deut. 18. 2. If he desire this wisedome sincerely , and the Lord intend him , as a light of the morning , as a rising Sun , a morning without clouds , to his people , doubtlesse he will reveale himselfe to him , and teach him his mind , as he did David and Solomon , and other holy men of Old. And as to this , I shall onely with due reverence , cautionate the sonnes of men , that are exalted in Government over their Brethren , that they take heed of a lifted up spirit , the greatest closer of the heart against the truth of God . He hath promised , to teach the humble and the lowly in mind ; the proud he beholdeth a farre off . Is not this the great reason , that the Rulers beleeve not on him , and the Nobles lay not their necks to the yoake of the Lord , even because their hearts are lifted up within them , and so lye in an unteachable frame before the Lord . 3. The truth being revealed to them , and their owne hearts made acquainted therewith , after their personall engagements , to the practice of the power of godlinesse , according to the Revelation of God in the face of Jesus Christ ; three things are incumbent on him in reference thereunto . 1. That according to the measure of its Revelation unto him , he declare , or take care that it be declared unto others , even all committed to his governing charge . The general equity , that is in the obligation of , strengthening others , when we are confirmed , desiring them to be like our selves , in all participations of grace from God , the nature of true zeale for the glory and Name of the Lord , are a sufficient warrant for this , yea demand the performance of this duty . So Jehoshaphat being instructed in the wayes of God , sent Princes and Priests to teach it in all the Cities and Townes of Judah , 2 Chron. 17. 8 , 9 , 10. As also did Hezekiah , 2 Chron. 30. 6 , 7 , 8. Let this then be our first Position . 1. It belongs to the duty of the supreme Magistrate , the Governour , or Shepheard of the People in any Nation , being acquainted with the mind of God , to take care that the truth of the Gospell be Preached to all the people of that Nation , according to the way appointed , either ordinary , or extraordinary . I make no doubt but God will quickly reject them from their power , who knowing their Masters will , are negligent herein . 2. As he is to declare it , so he is to protect it from all violence , whatever . Jesus Christ , is the great King of Nations , as well as the holy King of Saints . His Gospell hath a right to be preached in every Nation , and to every creature under heaven . Who ever forbids or hinders the free passage of it , is not onely sinfull and impious toward God , but also injurious towards men . Certainly the Magistrate is to protect every one , and every thing , in their own right , from the violence and injury of unruly men . In the preaching and receiving the Gospel , there is a right acted , superior to all earthly priviledges whatever . In this then the Magistrate is to protect it , that under him the professors thereof , may leade a quiet and peaceable life , in all godlinesse and honesty . And for this cause , they to whom the Sword is committed , may with the sword lawfully defend the Truth , as the undoubted right , and priviledge of those who do enjoy it , and of which they cannot be deprived without the greatest injury . Jephthah layd it down as the ground of the equity of the warres he waged against the Ammonites , That they would possesse what the Lord their God gave them to possess ; the defence whereof , he pursued to the subversion of their ( at first ) invading enemies : Judg. 11. 24. 33. ( it is no new thing to begin in defence , and end in offence ) . Now , if the truth be given us of the Lord our God , to possesse , certainly it may be contended for , by those who owe protection thereunto ; And if this were not so , we may pray , and prevail for the prosperity of those in Authority ; and yet when we have done , not have a right to a quiet and peaceable life ; Let this then be the second assertion . The Gospel being preached , and declared as of right it ought to be , it is the duty of the Magistrate , by the power wherewith he is entrusted , to protect and defend it against all , or any persons , that by force , or violence shall seek to hinder the progresse , or stop the passage of it under what pretence soever . And that a neglect of this also , will be attended with the anger of the Lord , and the kindling of his wrath , shall not long be doubted of any . Thirdly , the protecting , assisting , and supporting of all the professors of it , in that profession , and in wayes of truths appointment , for the practice of that which is embraced , and the furtherance of it , towards them who as yet embrace it not , is also required , and of this there are sundry parts . 1. That seeing Christ Jesus hath appointed his disciples to walk in such societies , and requireth of them such kinde of worship , as cannot be performed without their meeting together {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in one place , that he either provide , or grant being provided , the use of such places under his protection , as may in all , or any kinde be suited , and fitted for that end and purpose . And the ground of this is : 1. From the Right which the Gospel of Christ hath to be received amongst men , according to his own appointment ; whether that be the appointment of Christ , or no , amongst us , is no question . 2ly , Because the Magistrate hath the sole power of all publick places , and the protection of them , is committed to him alone , by virtue of that consent into government which is among any people . This proved as above . 2ly , A protection in the use of those places , and all things exercised in them , answerable to that which he doth and is bound to grant unto men in their own private dwellings , and families . The Reason why I am protected from all hurt or violence in my family , is because I have a Right to dispose of all things in my family being mine own , and so hath not another ; It was asserted before , that Christians have a Right to the ordinances of Christ , and Truth a Right to be at liberty . And therefore , if any shall invade , disturbe , or trouble them in their rights , and liberties , he is bound ex officio to give them a protection , not bearing the sword in vain . Now being in my family , in my private house the assistance of those in Authority is due : 1. In respect of them without . 2. In respect of them within . 1. For them without , if any one will against my consent , intrude himself upon my family enjoyments , to share with me , or violently come to take away that is mine , or distub me in the quiet possession of it , the Magistrate takes cognizance of such disturbances , and punisheth them according to equity . Suteably , if any person or persons whatsoever , shall with violence put themselves upon the enjoyments of such ordinances as those enjoying the Rights of the Gospel have obtained to themselves , or shall come in their celebration of them , to cause disturbance , certainly , that Magistrate protects not every one in his undoubted Rights , who doth not accommodate the wronged parties , with the assistance of his power to the punishment of the transgressors . 2. For house dwellers , servants , or any others , who may break out into such offences , and incorrigiblenesse , as the amendment thereof , may be beyond what I am intrusted to do , to any , by Law of God or man , and shall not the Magistrate here also interpose ? is not his assistance here abundantly required and alwayes granted ? From parity of Reason is it not as due for their protection , who in the enjoyment of their publick religious Rights may receive disturbance , and be under force , from some , incorrigible by any Rule among themselves . For instance , suppose , a person justly excommunicated , and ejected any society of Christians as to any spirituall communion , yet will with outward force and violence , put himself upon them in their closest acts of communion , doubtlesse their Rights , are here to be by power preserved . 3. That whereas the Preachers of the Gospel are now to be maintained in an ordinarie way , and to expect their supportment in an usnall course of providence , and seeing that many to whom we have proved that the Gospel is to be declared , by the care of the Magistrate , will not , or cannot make such provisions for them as is needfull , in these last evil daies of the world , it is incumbent on those nursing Fathers , to provide for them , who because of their continuall labours in the work of the Lord , are dis-inabled , to make provision for themselves . Where Churches are setled according to the Rule of the Gospel , and not too much straightned by reason of want , there may be an alteration as to this proposall . That this ingagement lyes first upon the Churches , was seen of old ; Hence that caution or Canon , of the Councell of Chalcedon , cap. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , let none be ordained at large : Ne dicatur , mendicat in palaestra infoelix Clericus , saies the Scholiast : lest he should be driven to begge for want of maintenance . This being the summe of what as to this head , I have to assert , I shall give in the proofs of it , and then draw some further Positions . 1. The bottome of the whole , ariseth from that right which the Gospel hath to be preached to all Nations and people , and that right paramount to all civill sanctions and constitutions , which every soul hath to receive it in the profession thereof . And all this flows from the donation of the Father unto Jesus Christ , whereby he is made heir of all things . Hebr. 1. 3. Having the Nations given him for his inheritance , the utmost parts of the earth for his possession : Psal. 2. 8. Being also Lord of lords , and King of kings , acting nothing in taking possession of his own , but what his soveraignty bears him out in . 2. All this tends to the apparent good , of those committed to his charge , that they may leade their lives in godlinesse and honesty , which is the very chief end of Magistracy committed unto men . This is directly intended , all other things come in by accident , and upon suppositions . 3. No person living can pretend to the least injury by this , none is deprived , none wronged . 4. The precepts given unto them , and the promises made concerning them , do abundantly confirm all that hath been asserted . Psal. 2. 10 , 11. they are commanded as Kings and Judges to serve the Lord , in promoting the kingdom of the Lord Jesus Christ . And it is promised , Isa. 49. 23. that they shall be nursing Fathers , and nursing Mothers to the Church of Christ , even then , when she shall suck the brests of Kings ( earthly things are the milk of kingly brests ) when her officers shall be peace , and her exactors righteousnesse : Isa. 60. 16 , 17. This at least , reacheth to all we have ascribed to them . All is but bowing the knee of Magistracy at the Name of Jesus . Hence are these Positions . The providing or granting of places requisite for the performance of that worship which in the Gospel is instituted , is the duty of the Christian Magistrate . Protection as to peace and quietnesse , in the use of the ordinances , of the Lord Jesus Christ , from violent disturbers , either from without , or within , is also incumbent on him . Supportment and provision as to earthly things , where regularly failing , is of him required . And in the neglect of any of these , that takes place , which is threatned , Isa. 60. 12. Two or three consectaries added hereunto , shall close this part of the Magistrates power , or rather duty about the things of Religion : as , Positive actings by way of supportment and assistance , maintenance , allowance of publick places , and the like , in the behalf of persons deviating from the truth , in those things wherein they deviate , is contrary to the rule of the Word , and duty of them in Authority . For , Error hath neither right , nor promise , nor is any precept given in the behalf thereof . The defence and protection of erring persons , from violence and injury , in those things wherein they have a right , is no acting of his duty about religious things ; but a meer dealing for the preservation of humane society , by the defence of persons , not acting against the rules thereof . Every particular minute difference , among the professors of the truth , cannot be proved to come under the cognizance of the Magistrate , he being to attend the worship which for the main is acceptable to God in Christ , neither do any testimonies extend his duty any further : Hence Corola : The present differences about Church society , and the subject or seat of discipline , which are between those dissenters , who are known by the names of Presbyterians , and Independents , as they are in themselves ( not heightned by the prejudices , lusts , corruptions , and interests of men ) hinder not at all , but that the Magistrate is bound to the performance of the duties before mentioned unto both parties . And the Reasons of this are , because 1. The things wherein they are agreed , are clearly as broad , as the Magistrates duty can be stretched to cover them . 2. Neither party ( I am perswaded ) in their retyred thoughts , dare avow the main of the worship by their dissenters embraced , to be as such , rejected of the Lord . 3. No example in the world , can be produced out of the old Testament , or New , or Ecclesiasticall History , of a forcible decision of such minute differences . See Socrat : Eccles. Hist. lib. 6. cap. 20. 2. Corol : All the plea of persons erring in doctrine or worship , is not , from what the Magistrate must do , but from what he may not do . And this for the first part shall suffice . Secondly , there is another part of the Magistrates power , the other side of his sword to be exercised towards the opposition of that truth which he hath embraced : and this hath a twofold object . 1. Things . 2. Persons . Things are of 2. sorts : 1. Wayes of worship . 2. Outward Appearances , Monuments , Accommodations and Declarations of those wayes . Of the first , I shall speak afterwards . By the second , I mean , all the outward attendencies of any false or erronious worship , which are either helps to , or declarations of the superstition , idolatry , error , or falsenesse of it ; as Temple for idolatrous service , Crosses , pictures , and the like abused Relicks of old unwarranted zeal . Now concerning these , I affirm . 1. That the Magistrate ought not to make provision of any publick places for the practise of any such worship as he is convinced to be an abomination unto the Lord . When I say he ought not to make provision , I understand , not onely a not actuall caring that such be , but also a caring that such may not be . He should not have a negation of acting as to any thing of publick concernment . His not opposing , here is providing . For instance ; He must not allow , that is , it is his duty to oppose , the setting apart of publick places , under his protection for the service of the Masse , ( as of late in Sommerset House ) or for any kinde of worship in it self disallowed , because not required , and so , not accepted . This were to be bound to help forward sin , and that such sin whereof he is convinced , which is repugnant to the whole revealed will of God . A Magistrate , I told you before , is not to act according to what he may do , but what he must do : Now it cannot be his duty to further sin . 2. Outward monuments , wayes of declaring and holding out false and idolatrous worship , he is to remove : as the Papists Images , Altars , Pictures , and the like , Turks Mosckes , Prelates Service book . Now these are of two sorts . 1. Such things as in their whole use and nature , serve onely for the carrying on of worship , in it self wholly false , and meerly invented . As Altars , Images , Crosses . 2. Such as were used for the carrying on of worship true in it self , though vilely corrupted , as praying , and preaching ; such are those places commonly called , Churches . The first are to be abolished , the latter aright used . ( I speak as to publick appearances , for private disquisitions after such things , I may be otherwise minded . ) The Reason of this difference , is evident to all . Thus in dayes of old , Constantine shut up Pagans Temples : Euseb. de vita Constant . lib. 4. cap. 23 , 24. and demolished some of the most filthy of them : lib. 3. cap. 52. Theodosius utterly cast them to the ground , though not without some blows and bloodshed . Socrat : Eccles. Hist. lib. 5. ca. 16. The command of God for the abolishing all monuments of Idolatry , Deut. 12. 1 , 2 , 3. with the commendation of those Kings of Judah who accordingly performed this duty , 2 Chron. 17. 6. and 30. 14. are enough to confirm it , and to bottome this Position . It is the duty of the Magistrate not to allow any publick places for ( in his judgement ) false and abominable worship , as also to demolish all outward appearances and demonstrations of such superstitions , idolatrous and unacceptable service . Let Papists who are Idolaters , and Socinians who are Anthropolatrae , plead for themselves . Now secondly for persons , there seems something more of difficulty , yet certain clear rules may be proposed concerning them also , to hold out when they and their proceedings come under the cognizance of the Civill Magistrate , and are obnoxious to the sword which he beareth . And they are these . 1. Such persons , as having embraced any false principles and perswasion in , or about things concerning God and his worship , do pursue the upholding or propagating of such principles , in a disorderly manner to the disturbance of civill society , are doubtlesse under his restraining power , to be acted and put forth in such wayes as to other persons , running out into the same , or the like compasse of disorder , upon other grounds , and from the instigation of other lusts . The pretence of disturbance and confusion upon the bearing with differences in opinion about things commanded in Religion , we before rejected as a colour fitted chiefly for the waring of persecution . But actuall disturbances indeed , must have actuall restraints . For instance ; If a man being perswaded that the power of the Magistrate , is in Christian Religion , groundlesse , unwarrantable , unlawfull , should thereupon stir up the people to the abolishing , and removall of that power , such stirrings up , and such actings upon that instigation , are , as opposite to the Gospel of Christ ( which opposeth no lawfull regiment among the sons of men ) so also prejudiciall to humane society , and therefore to be proceeded against by them who bear not the sword in vain . This case we know happened once in Germany , and may do so again in other places . If such as these suffer , it is as murderers , or theeves , or evill doers , or busie-bodies in other mens matters ; which is a shamefull thing , no way commendable or praise worthy . 1 Pet. 4. 15. 2. If any persons whatsoever , under any pretence whatsoever , shall offer violence or disturbance to the professors of the true worship of God , so owned , established , and confirmed as above said , in , and for the profession of that true , so owned worship , service and declaration of the minde of God , such persons are to feare that power , which is the minister of God , and a revenger to them that do evill . Let us suppose of them , what they suppose , and for their own justification and support in irregular wayes , bear out of themselves , that they enjoy the truth , others walking in paths of their own ; yet then , this practise is contrary to that prime dictate of nature , which none can pretend ignorance of , viz : Do not that to another , which thou wouldest not have done unto thy self ; If men that would not think it equitable to be so dealt with , as they deal with others , supposing themselves in their conditions , do yet so deal with them , they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and do pronounce sentence against themselves , out of their own mouthes . This then deserveth punishment , and breaking out to the disturbance of publick order , ought to be punished . We before proved the protection of publick places to belong to the Magistrate : so that he not onely may , but if he will not be false to him by whom he is intrusted , he must put forth his Authority for the safe guarding and revenging of them . Yea also and this rule may passe , when some things in the way publickly established , are truly offensive . What the ancient Christians thought of the zeal of Audas a Christian Bishop , who would needs demolish a Pagan Temple in Persia , I know not , but I am sure his discretion is not much extolled , who by that one fiery act of destroying {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Temple of slain , occasioned a cruell persecution of 30. yeers continuance . Theod. Eccles. Hist. lib. 5. cap. 139. 3. When any have entertained any singular opinion , in matters of great weight and importance , such as neerly concern the glory of God , and the minds of Christians in reverence of his holy name , are most tenderly affected withall , so that without much horror of minde , they can scarse hear those errors , whereby those grand truths are opposed , yet those persons , who have entertained such uncouth opinions , shall not be content , so to have done , and also in all lawfull wayes ( as to civill society ) endeavoured to propagate the said opinions to others , but in the pursuit of this their designe of opposing truth , shall publickly use such expressions , or perform such acts , as are fit to powre contempt and scorn upon the truth which they do oppose , reviling it also , or God himself so represented , as he is in the truth they abominate , with odious and execrable appellations , ( as for instance , the calling the holy Trinity , Tricipitem Cerberum ) if the ●uestion be put , whether in this case the Magistrate be not obliged to vindicate the honour of God , by corporall restraints , in some degrees at least upon the persons of those men , truly for my part , I incline to the affirmative . And the Reason hereof is this ; Though men , through the incurable blindnesse of their minds , falling into error of judgement , and mis-interpretation of the Word , may dis-beleeve the Deitie of Christ , and the holy Spirit , yet that any pretence from the Word , perswasion of conscience , or dictate of Religion , should carrie them out to reviling opprobrious speeches of that , which of God ▪ is held out contrary to their apprehensions , is false and remote from Reason it self . For this cause Paul saies he was a blasphemer , not because being a Jew , he dis-beleeved the Gospel , but because so dis-beleeving it , he moreover loaded the truths thereof , with contumelious reproaches . Such expressions indeed differ not from those piercing words of the holy name of God which he censured to death : Levit. 24. 15. but onely in this , that there seemeth in that to be a plain opposition unto light , in this not so . The like may be said of a Jew's crucifying a dogge . 4. There are a sort of persons termed in Scripture , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 1 Thes. 5. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Act. 17. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 2 Thes. 3. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 1 Tim. 1. 9. and the like , disorderly ; vagabond , wandring , irregular persons , fixed to no calling , abiding in no place , taking no care of their families , that under a pretence of teaching the truth , without mission , without call , without warrant , uncommanded , undesired , do go up and down , from place to place , creeping into houses , &c. Now that such wayes as these , and persons in these wayes , may be judicially inquired into , I no way doubt . The story is famous of Sesostris King of Egypt , who made a Law , that all the Subjects of his kingdom , should once a yeer give an account of their way and manner of living , and if any one were found to spend his time idly , he was certainly punished ; and the Laws of most Nations have provided that their people shall not be wanderers , and whosoever hath not a place of abode , and imployment , is by them a punishable vagabond . And in this by much experience of the wayes , walking and converse of such persons , I am exceedingly confirmed in . I did as yet never observe any other issue upon such undertakings , but scandall to Religion , and trouble to men in their civill relations . 5. When men by the practise of any vice or sin , draw others to a pretended Religion , or by pretence of Religion draw men to any vice or known sin , let them be twice punished , for their reall vice , and pretended Religion . The truth is , I have been taught exceedingly to dis-beleeve all the strange imputations of wickednesse and uncleannesse , that are imposed upon many , to be either the end or the medium of the practise of that communion in Religion which they do professe and imbrace : I remember that when I was a boy , all those stories were told me of Brownists and Puritans , which afterward , I found it to have been long before , the forgeries of Pagans , and imposed on the primitive Christians . I dare boldly say I have heard stories of them an hundred times , holding out that very thing , and those deeds of darknesse , which Minutius Felix holds out in the tongue of an Infidel concerning the Christians of those dayes ; but yet because sundrie venerable persons to whom Antiquity hath given sanctuary from being arraigned in the point of false testimony , have left it upon record of sundry Hereticks in their dayes , as the ( Gnosticks & others ) that they were conjoyned into societies tessera pollutionis , and some assert that the like iniquities are not wholly buried , I made the supposition , and hope that if they depose themselves from common sence and reason , the Magistrate will never exalt them to the priviledge and exemption of Religion . In these , and such like eases as these , when men shall break forth into disturbance of common order and enormities against the light of nature , beyond all positive command of any pretended Religion whatsoever , that the Magistrate ought to set hedges of thornes in their wayes , sharpned according to their severall delinquencies ; I suppose no man not abhord of common sense , can once hesitate or doubt . And I am the more inclin'd to assert a restraint to all such as these , because it may be established to the height , without the least prejudice unto the truth , though persons erring should injoy the place of authority . That which now remaineth in this head , to be considered , is concerning persons maintaining and upholding any great and pernicious errors , but in such wayes , as are not by any of the former disorders to be brought under the cognizance of the Civill Magistrate , but good , honest , allowable , and peaceable in themselves , not at all to be questioned , but in reference to the things that are carried on , — in and by those wayes ; as communication by discourse , and private preaching , and the like . Now concerning these , it is generally affirmed , that persons maintaining any error in or against any fundamentall Article of faith , or Religion , and that with obstinacy or pertinacie , after conviction , ought to be proceeded against , by the authority of the civill Magistrate , whether unto death or banishment , imprisonment or confiscation of goods . Now unto this , supposing , what I have written heretofore , concerning the incompetency of all , and the non-constitution of any Judge in this case , with the Answers — given at the beginning of this Treatise , to the most of the places , produced usually for the affirmative , reserving the consideration of pressing conformity to the next head , to be handled : I shall briefly give in my thoughts : and , 1. That I cannot but observe , that in the question it self , there are sundry things , gratis assumed : as , 1. That it is known and confessed , what Articles in Religion are fundamentall ; and this also to the Magistrate : when no one thing among Christians is more questionable ; most accounting them so , ( be they what they will ) wherein they differ from others . So that one way or other , all dissenters shall be hooked in , directly or indirectly to clash upon fundamentals . In this , Papists are secure , who make the Churches Propositions sufficient to make an Article fundamentall . 2. That the persons holding the error are convinced , when perhaps they have been onely confuted : between which two there is a wide difference ; he that holds the truth may be confuted , but a man cannot be convinced but by the truth . That a man should be said to be convinced of a truth , and yet that truth not shine in upon his understanding , to the expelling of the contrary error , to me is strange . To be convinced , is to be over-powred by the evidence of that , which before a man knew not ; I my self , once knew a Scholer invited to a Dispute with another man , about something in controversie in Religion ; in his own , and in the judgement of all the by-standers the opposing person was utterly confuted : and yet the Scholer within a few months , taught of God , and clearly convinced , that it was an error which he had maintained , and the truth which he opposed . And then , and not till then , did he cease to wonder , that the other person was not convinced by his strong Arguments , as before he had thought . May not a Protestant be really worsted in a Dispute by a Papist ? hath it not so ere now fallen out ? If not , the Jesuites are egregious lyars . To say a man is convinced , when either for want of skill , and ability , or the like , he cannot maintain his opinion , to , and against , all men , is meer conceit . The truth is , I am so far from this morose severitie of looking upon all erring persons as convinced , that have been confuted , that I rather in charity incline to beleeve , that no erring person whilest he continues in his error , is convinced . It will not easily enter into my dull apprehension , how a man can be convinced of an error ( that is enlightned with a contrary truth ) and yet hold that error still : I am loth to charge more corrupt and vile affections upon any , then do openly appear ; That of Paul affirming that some men are self-condemned , is quite of another nature : I think a person is said to be convinced , not when there is a sufficiency in the means of conviction , but when there is such an efficacy in them , as to lay hold upon his understanding . 5. That they are obstinate and pertinacious is also a cheap supposall , taken up without the price of a proof . What we call obstinacy , they call constancy : and what we condemne them for , as pertinacy , they embrace as perseverance : as the conviction is imposed , not owned , so is this obstinacy , if we may be judges of other mens obstinacy , all will be plain : but if ever they get uppermost , they will be judges of ours : Besides , I know not what good it will do us , or how it will advantage our cause , to suppose men obstinate and convinced before we punish them : no such qualifications being anywhere in the book of God urged in persons deserving punishment : if they have committed the crime , whereunto the penalty is annexed , be they obstinate or not , they shall be punished . But now supposing all this , that we are clear in all fundamentals that we are convinced , that they are convinced , and doubt not but that they are obstinate , if they keep themselves in the former bounds , what is to be done ? I say , besides what we spake at the entrance of this discourse , I shall as to any wayes of corporall coaction and restraint , oppose some few things . 1. The non-constitution of a Judge in case of heresie , as a thing civilly criminall . As to spirituall censures and an Ecclesiasticall judgement of errors , and false doctrines , we finde them appointed , and a lawfull Judge as to the determining concerning them , divinely instituted : so that in such wayes , they may be warrantably proceeded against . Revel. 21. 3. But now , for any Judge that should make disquisition concerning them , or proceed against them as things criminall , to be punished with civill censures , I conceive the Scripture is silent : And indeed , who should it be ? The custome of former ages was , that some persons of one sort , should determine of it as to right , viz : that such or such a thing , was heresie , and such or such a one , an Heretick , ( which was the work of Priests and Prelates ) and persons of another sort , should de facto punish , and determine to be punished , those , so adjudged by the former : and these were as they called them the secular Magistrates , officers of this world . And indeed , had not the God of this world blinded their eyes , and the God of the spirits of all flesh hardened their hearts , they would not have so given up their power , to the Man of sin as to be made so sordidly instrumentall to his bloody cruelty : We read Jer. 26. 10 , 11. that the Priests and Prophets assemble themselves in judgement , and so pronounce sentence upon the Prophet Jeremy that he should dye for a false Prophet , v. 12. Jeremy makes his appeal to the secular Magistrate and all the people , who taking cognizance of the cause , pronounce sentence in the behalf of the condemned person , against the Priests and Prophets , and deliver him whether they will or not , v. 16. I spare the Application of the story : but that Princes and Magistrates should without cognizance of the thing , or cause , proceed to punishment or censure of it , upon the judgement of the Priests , condemning such or such a man for an heretick , or a false prophet , blessed be the Lord , we have no warrant : Had this proceeding been regular , Jeremy had dyed without mercy for a false prophet , as thousands since , standing before the Lord in his spirit have done . This course then , that the civill Magistrate should proceed to sentence of corporall punishment , upon others judging of the fault , is vile , sordid , unwarrantable , and exceedingly unworthy of any rationall man , much more such as are set over the people of the Land : that the same persons must determine of the cause , and appoint the punishment is clear : Now who must these be ? are they the Ministers of the Gospel ? of all others , they are the most likely to be the most competent Judges in spirituall causes : let it then be so ; but then also , they must be the determiners and inflicters of the punishment upon default : now let them powre out upon obstinately erring persons , all the vengeance , that God hath betrusted them withall . The weapons of our warfare are not carnall , but mighty through God , &c. By this course , Admonition , Avoiding , Rejection , Excommunication , will be the utmost that can be inflicted on them : which for my part I desire may be exercised to the utmost extent of the rule . 2ly , shall the Magistrate be made Judge of the cause , as well as of the person ? is he entrusted to determine , what is error , what not ; what heresie , what not ; who is an Heretick , who not ; and so what punishment is due to such , and such errors , according to the degrees , wherein they are ? Why first , I desire an institution of this ordinance in the Church ? where is the Magistrate entrusted with such a power ? where are rules prescribed to him , in his proceedings ? 2ly , is not a judiciary determination concerning truth and error ( I mean truths of the Gospel ) a meer Chruch act ? and that Church power , whereby it is effected ? must not then the Magistrate quâ talis be a Church officer ? will men of this minde , tolerate Erastianisme ? 3ly , if there be a twofold judicature appointed for the same person , for the same crime , is it not because one crime may in divers respects fall under severall considerations ? and must not these considerations be preserved immixed , that the formall reason of proceeding in one Court , may not be of any weight in the other ? We proved before , and it is granted of all , that the Church is Judge in case of heresie and error , as such , to proceed against them , as contrary to the Gospel ; their opposition to the faith delivered to the Saints , is the formall reason upon which that proceedeth to censure : if now this be afterwards brought under another sentence , of another Judicature , must it not be under another consideration ? Now what can this be , but its disturbance of civill society , which when it doth so , not in pretence , but really and actually , none denyes it to be the Magistrates duty to interpose with his power . 4ly , if the Magistrate be Judge of spirituall offences , and it be left to him to determine , and execute judgement in such proportion , as he shall think meet according to the qualitie and degrees thereof ; it is a very strange and unlimited arbitrarinesse over the lives & estates of men : and surely they ought to produce very clear testimonies , that they are entrusted from the Lord herewith , or they can have no great quiet in acting . 5ly , it seems strange to me , that the Lord Jesus Christ should commit this Architechtonicall power in his house , unto Magistrates , foreseeing of what sort the greatest number of them would be , yea determining that they should be such , for the tryall and affliction of his own . View the times that are past , consult the stories of former ages , take a catalogue of the Kings and Rulers that have been , since first Magistrates outwardly embraced Christian Religion in this , and other Nations , where the Gospel hath been planted , and ask your own consciences whether these be the men , to whom this high trust in the house of God is committed . The truth is , they no sooner left serving the Dragon in the persecution of the Pagans , but presently in a very few yeers , they gave up their power to the beast , to set up another State in opposition to the Lord Jesus Christ and his Gospel : in the supportment whereof , the most of them continue labouring till this very day . Hae manus Trojam exigent ? What may be added in this case , I refer to another opportunity . 2. Gospel constitutions in the case of heresie or error , seems not to favour any course of violence ; I mean of civil penalties . Foretold it is , that heresies must be , 1 Cor. 11. 19. but this , for the manifesting of those that are approved , not the destroying of those that are not ; I say destroying , I mean with temporall punishment , that I may adde this by the way ; for all the arguments produced for the punishment of hereticks , holding out capitall censures , and these being the tendance of all beginnings in this kinde , I mention onely the greatest , including all other arbitrary penalties , being but steps of walking to the utmost censures . Admonitions , and Excommunication upon rejection of admonition , are the highest constitutions ( I suppose ) against such persons : Waiting with all patience upon them that oppose themselves , if at any time God will give them repentance to the acknowledgement of the truth : imprisoning , banishing , slaying is scarcely a patient waiting ; God doth not so wait upon unbeleevers . Perhaps those , who call for the sword on earth are as unacquainted with their own spirits , as those that called for fire from heaven , Luk. 11. And perhaps the parable of the tares gives in a positive rule as to this whole businesse : occasion may be given of handling it at large : for the present I shall not fear to assert , that the answers unto it , borrowed by our Divines from Bellarmine , will not endure the triall : we hope that spirituall quiet , and inoffensivenesse in the whole mountain of the Lord , which is wrapt up in the wombe of many promises , will at length be brought forth to the joy of all the children of Sion . 3. Sundrie other arguments taken from the nature of faith , heresie , liberty of Conscience , the way of illumination , means of communication of truth , nature of spirituall things , pravitious tendence of the doctrine opposed , if it should be actually embraced by all enjoying authority , and the like ; I thought at present to have added , but I am gone already beyond my purposed resting place . Come we in a few words to the last thing proposed ( wherein I shall be very brief , the main of what I intended , being already set down ) the power of the Magistrate to compell others , to the embracing of that Religion and way of worship , which he shall establish and set up , which for the greater advantage we shall suppose to be the very same , both for the things proposed to be beleeved , and also practised , which God himself hath revealed , and requireth all men every where to embrace . What is to be done , for the setling and establishing of the profession of the Gospel , and the right apprehension of the minde of God therein , contra-distinct from all those false and erronious perswasions , which in these , or former dayes are , or have been held forth in opposition thereunto , was before declared ; how it is to be supported , maintained , protected , defended , safe-guarded , from all oppositions , disturbances , blasphemings , was then , and there set down . Now supposing , that sundry persons living under the power and owning civill obedience to the Magistrate , will not consent to sound doctrine , nor receive , in some things , ( fewer or more , lesse , or greater ) , that form of wholsome words , which he holds forth , and owns as the minde of Christ in the Gospel , nor communicate with him , in the worship , which by the Authority of those words , or that truth , he hath as before established , it is inquired what is the duty of the Magistrate in reference to the bringing of them into that subjection which is due unto , and acknowledgement of , the truth ; And to this I shall briefly give in my Answer in these following Positions . 1. In reference unto us , in this Nation , the greatest difficulty in giving a full return to this question , ariseth from the great disorder of the Churches of God amongst us : were the precious ▪ distinguished from the vile , Churches rightly established , and Church discipline exercised , that Christians were under some orderly view , and men might be confidered , in their severall capacities wherein they stand , an easie finger would unty the knot of this quaere ; but being in that confusion , wherein we are , gathering into any order being the great work in hand , I suppose under favour , that the time is scarce come , for the proposall of this question : but yet something may be given in unto it though not so clear , as the former supposall being effected , would cause it to be . 2. The constant practise of the Churches in former ages , in all their meetings for advise and counsell , to consent into some form of wholsome words , that might be a discriminating tessera of their communion in doctrine , being used in prime Antiquitie , as is manifest in that ancient Symbol commonly esteemed Apostolicall , of the chief heads whereof mention in the like Summary is made in the very first writers among them , having also warrant from the Word of God , and being of singular use to hold out unto all other Churches of the world , our apprehensions of the minde of God , in the chief heads of Religion ) may be considered : If this be done by the authority of the Magistrate , I mean if such a declaration of the truth , wherein the Churches by him owned and protected , do consent , be held out as the confession of that truth which he embraceth , it will be of singular use unto , yea indeed must necessarily precede any determination of the former question : of the nature and use of confessions , &c. so much hath of late been learnedly disputed , that I shall not powre out any of mine own conceptions for the present about them , in that hasty tumultuary manner , wherein I am enforced to expose this essay . 3. Those who dissent from the truth so owned , so established , so decreed , do so , either in lesse matters of small consequence , , and about things , generally confessed not fundamentall , or in great and more weighty heads of doctrine , acts of worship , and the like : both agreeing in this , that they will not hold communion as either to all , or some parts and duties thereof , which those Churches and persons who do embrace the truth , so owned , as before , and act accordingly . For the first of these , or such as dissent about things of no great concernment in comparison of those other things wherein they do agree , with them , from whom they do dissent , I am bold positively to assert , that , saving and preserving the Rules and qualifications set down under the second head , the Magistrate hath no warrant from the Word of God , nor command , rule , or precept to enable him , to force such persons to submit unto the truth as by him established , in those things , wherein they expresse a conscientious dissent , or to molest them with any civill penalty in case of refusall or non-submission : nor yet did I ever in my life meet with any thing in the shape of Reason to prove it , although the great present clamor of this Nation , is punctually as to this head : what ever be pretended , this is the Helena about which is the great contest . What I pray will warrant him then to proceed ? Will the Laws against Idolatry and Blasphemy ? with their sanctions towards the persons of blasphemers , and idolaters ( for I must ingenuously confesse , all that which in my poore judgement looks with any appearance , of pressing toward Haereticidium , is the everlasting equity of those judiciall Laws : and the Arbitrarinesse of Magistrates , from a divine rule in things of the greatest concernment , to the glory of God if free from them ) and that these Laws I doubt will scarcely be accommodated unto any thing under contest now in this age of the world among Christians ) but shall I say , a warrant taken from hence for the compelling of men , sound in so many fundamentals , as were it not for the contest with them , we would acknowledge sufficient for the entertainment of the Lord Jesus in their bosomes , to subject to , and close with , the things contrary to their present light and apprehension , ( though under a promise of being taught of God ) or to inflict penalties upon a refusall so to do ? Credat Apella . Shall the examples of extraordinary judgements upon Idolaters , false Prophets , by sword and fire from heaven , ( on Magitians , Apostates , and the like ) be here produced ? Though such arguments as these have made thousands weep tears of blood , yet the consequence in reason , cannot but provoke laughter to all men not wholly forsaken of directing principles . What then shall be done , they 'l say ? they have been admonished , rebuked , convinced , must they now be let alone ? Something as to this I shal adde , in the close of this discourse ; for the present let learned Whitaker answer for me : and first , to the first , of their being confuted . Possunt quidem controversiae ad externum forum deferri , & ibi desiniri : sed conscientia in eo foro non acquiescit , non enim potest conscientia sedari sine Spiritu sancto . Let controversies ( saith he ) be determined how you please , untill the conscience be quieted by the holy Spirit , there will be little peace . Unto which I shall not adde any thing , considering what I said before of conviction : and to the latter of letting them alone , to their own wayes . Ecclesiae quidem optatius est levibus quibusdam dissensionibus ad tempus agitari , quam in perfida pace acquiescere ; non ergo sufficit aliquo modo pacem conservari nisi illam esse sanctam pacem constiterint : Whit : con : 4. de Rom : Pont : qu : 1. cap. 1. sec : 2. Better some trouble , then a perfidious , compell'd peace : see him handle this more at large , with some excellent conclusions to this purpose . Con : 4. de Rom. Pont. q. 1. cap. 1. s . 19. pa. 48. & 50. For these then , ( and under this head I compare all such persons as keeping in practise within the bonds before laid forth , do so far forth hold the foundation , as that neither by beleeving what is not , or dis-beleeving what indeed is , they do take in , or keep off , any such thing as wherewithall being embraced , or without which , being rejected , the life of Christ cannot in any case possibly consist , nor salvation by him be obtained ) as the Magistrate is not bound by any rule or precept to assist and maintain them , in the practise of those things , wherein they dissent from the truth , so he is bound , to protect them in peace and quietnesse in the enjoyment of all civill rights and liberties ; nor hath he either warrant , or allowance , to proceed against them , as to the least penalty for their dissent in those things , they cannot receive . Attempts for uniformity among Saints , or such as for ought we can conclude , either from their opinions or practises may be so , by externall force are purely Antichristian . Now for those that stand at a greater distance from the publickly owned and declared truths , such as before we spake of , the orderly way of dealing with such , is in the first place to bring them off from the error of the way , which they have embraced : and untill that be done , all thoughts of drawing in their assent to that , from which at such a distance they stand , is vain and bootlesse . Now what course is to be taken for the effecting of this ? spirituall wayes of healing are known to all , let them be used , and in case they prove fruitlesse , for ought that yet I can perceive , the person of men so erring must be left in the state and condition we described under the second head . And now to drive on this businesse any further by way of contest I will not ; my intention at the beginning , was onely positively to assert , and to give in briefly the scripturall and rationall bottoms , and proofs of those assertions ; wherein I have gone aside , to pull , or thrust a line of debate , I have transgressed against my own purpose ; I hope it will be pardoned : though I am heartily desirous any thing which passeth my pen , may be brought to the test , and my self reduced where I have gone amisse , yet my spirit faints within me , to think of that way of handling things in Controversie , which some men by reciprocation of answers , and replyes have wound themselves into Bolsecte , and Staphylus , and Stapleton seem to live again , and much gall from beneath to be powred into mens ink . Oh the deep wounds , the Gospel hath received by the mutuall keen invectives of learned men : I hope the Lord will preserve me , from being engaged with any man of such a frame of spirit : what hath been asserted may easily be cast up in a few Positions , the intelligent Reader will quickly discern what is aymed at , and what I have stood to avow . If what is proposed , be not satisfactory , I humbly offer to the Honorable Parliament , that a certain number of learned men , who are differently minded as to this businesse of Toleration , which almost every where is spoken against , may be desired and required to a fair debate of the matter in difference , before their own Assembly , that so , if it be possible , some light may be given to the determination of this thing of so great concernment , in the judgements of all men , both on the one side and on the other , that so they may try all things , and hold fast that which is good . Corol : That Magistrates have nothing to do , in matters of Religion , ( as some unadvisedly affirm ) is exceedingly wide from the truth of the thing it self . 2. Corporall punishments for simple error , were found out to help build the tower of Babell : Si quid novisti rectius istis Candidus imperti ; si non , his utere mecum . FINIS . Notes, typically marginal, from the original text Notes for div A90288e-270 Heb. 12. 26 , 27 Dan. 7. 27. Ego nisi tumultus istos viderem , verbum Dei in mundo non esse dicerem : Luth. de s . A. Isa. 34. 4 , 5. Revel. 16. 16. Revel. 12. 4. Notes for div A90288e-2000 Obs. 1. Isa. 51. 20. Exod. 10. 17. 2. Zach. 5. 7. Est quaedam aemulatio divinae rei , & humanae , Tertul. Ap. See the Appendix at the end of this Sermon . Obser. Rev. 6. 9 , 10. Observ. Observ. Obs. Tert. Apol. Obs. Obs. Vse . Obs. Vse . Obs. Calv. in Num. Cap. 4. Vse . 1. Vse . 2. See the Appendix about Tolleration . Vse 3. Obs. Obj. Answ . Vse 1. Vse . 2. Vse . 3. Notes for div A90288e-14060 Acts 26. 11. Acts 18. 6. 1 Tim. 1. 13. a August . de util . creden . cap. 3. Thom. pp. q. 1 a. 10. Zanch. de ss. q. 12. cap. 2. reg. 10. Tilen . Syntag. Theol. de interpret . S. thes. 8. Whitak . de . ss. qu. 5. cap. 2. Armin. disput. pri. Thes. 9. 1. Ames . Med. Theol. cap. 34. Thes. 22. Profana illic omnia quae apud nos sacra rursum concessa apud illos quae nobis incesta . Moses novos Ritus contrariosque caeteris mortalibus indidit . Provectissima ad libidinem gens alienarum concubitum abstenint inter se nihil illicitum . Tacitus , de Judaeis Hist. l. 5. Judeos impulsore Chresto quotidie tumultuames , Roma ex pulit : fasly and foolishly , Suet. Claud. cap. 25. Quaesitissimis paenis afficiebat , quos per flagitia invisos vulgus Christianos appellabat . Plu. Tac. An. lib. 15. afflicti suppliciis Christiani , genus hominum superstitionis novae ac Maleficae : Sueton. in Nerone : cap. 16. Ob. Ans. 2 Pos. 3. Pos. 4 Pos. 5 Pos. Con : 1. Con : 2. Con : 3. For this cause the Emperors of old still allowed the Novatians the liberty of worship . 6 Pos. Of Iudgements . Qu : Ans :