TWO SERMONS Preached before the Judges of Assize.  
1. At Reading, on Cant: 7.4.  
2. At Abingdon, on Ps. 82.1.  
WITH, Two other Sermons, Preached at St. Maries in OXFORD.  
1. On, 1 Cor. 15.10.  
2. On, Psalm. 58.11.  
To which are added MATRIMONIAL Instructions to PERSONS of HONOUR.  
By JOHN HINCKLEY, M. A. Minister of the Gospel at Colleshill BERKS.  
The fear of the Lord, is the beginning of knowledge,  Prov. 1.7. 
Nemo sapiens nisi fidelis,  Tertulli. 
Unam sciontiam novi timere Deum,  Naz. Ora. 13. 
Prima sapientia est vita proba & Honesta,  Ib. Orat. 26. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Just. Mart. ad Grae. 
OXFORD, Printed, by HEN: HALL., for RIC: DAVIS. 1657.   

To the Right Honourable the Lord JOHN GLYN, Lord Chief Justice of the Upper Bench.  
My Lord!  
THese following Sermons treat of justice, and judgement: who therefore can lay a better claim to them then yourself? who are so famous for both; since you have been advanced to be an Eminent Ruler in our Israel. The first is yours by right of primogeniture, being first preached unto your honour, and the first venturous Essay that ever the preacher made in this kind. In the second, your Interest is greater, than you are ware. The truth is; the Materials are yours: the stones came from your quarry: the beams, and rafters from your forest; and if I have not been a Bezaleel skilful enough, to hue, polish, and compact them into a Fabric worth your owning; let that be set upon my account; who knew not how to wield, and manage such rich Notions, as you suggested, by putting them into a dress suitable to the degree of their excellency.  
My Lord! when I applied myself withal diligence (I had almost said curiosity) to observe your acute examinations of the Felons, and offenders convented before you; I noted, how by your searching questions; your dextrous, and sudden Replies, you brought their hidden works of darkness to light, in spite of all their subterfuges, and all the webs of their feigned pretences. So that I could not but conclude— that certainly you were extraordinarily assisted, by some divine intelligence, whilst you were in Cathedrâ, upon the Bench, about such weighty employments; and whilst I was thus museing: behold! that of David came into my mind. God 
(a) Psal. 82.1.  standeth in the Congregation of the mighty; he judgeth among the gods; So that being importuned to preach at the next Solemnity of that kind, I chose those words for the subject of my discourse.  
It is not my design, to blazon your worth, or write a panegyrics of your praises; though here is field-roome enough to make an orator. Yet such an Enterprise, as 'tis no way suitable to your Christian Moderation, 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. p. 239.  who had rather act, then hear gloriously: so the dimensions of your honour would be in as great danger to suffer by the low, and narrow veins of my Rhetoric, as I should be from the imputation of Malevolent Censures, who grudge at all the tribute of respect (though never so due) which is paid to great personages, as if it proceeded from a spirit of Flattery, or tended to a Courting of their Fortunes, or blowing them up with ambition. I shall dawb with no such mortar; But what is said of the 
(c) Rev. 2.15.  Nicolaitans doctrine, the same say I of such dealing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which things I hate. My intention is more sincere, viz. to make out clearer yet your title, not only to what follows here, but to whatever shall own me for an unworthy Author hereafter; As he that is saved from drowning, or redeemed from bondage, owes all his future endeavours to his deliverer, & in all justice ought to 
(d) Exo. 21.6.  nail his ears to his door. This is the very bottom of a Christians devoting, and Consecrating himself to Christ alone; because he hath rescued us from our spiritual Pharaoh, the Devil, and absolved us from the guilt of sin in our Justification, 
(e) 1 Cor. 6.20. Ro. 12.1. 2 Cor. 5.15.  glorify God in your body, and in your spirit, for ye were bought with a price.  
But if I have hitherto been in the Clouds, and left your Lordship under the intanglement of a Riddle; I shall come down in the next part of this Narrative, and lend your Honour a Clue to wind yourself out of that Labyrinth.  
My Lord! when providence brought you, and me together at Reading: my mind did scarce move upon its own hinges: For but a little before; The 
(f) Cant. 5.7.  watchmen had wounded me, and the Keepers of the wall had taken away my veil from me; and as if a single, Civil death had not been sufficient; I mean, in respect of temporals: in the first place, and in order thereunto, like that vestal virgin, I was to be ravished of my most precious Repositum, my only joy, and glory, my Interest in Jesus Christ, the only Rock of my salvation, degraded from godliness; devestèd of grace; Separated (had it been possible for any principalities, and powers) from that life, which is hid with Christ in God, and sent a grazing (pudet haec etc.) with 
* Nos utinam vani etc.  Heathens, and Pagans, so that for a time, I saw little but the 
(g) When those that have an interest in God, Say there is no peace to thee it should make one's heart to quake. M. Burroughs Mo. Ch. p. 224.  dark side of the Cloud; and I had no rest in my spirit, lest I should be like the bvilders of Noah's Ark: lest I should 
(h) 1 Co. 9.27.  Preach salvation to others, yet I myself should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Castaway. I began also to question my ministerial call, and as Luther used to do, I trembled to ascend the Pulpit. My thoughts were, missusne ego? am I not an usurper, going upon my own Arrant? one of them that runs, and was never sent? quis me Constituit? who made me a preacher? yet I have learned, that the 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4.3. Aliter in Coelo, quam Norimbergae hoc de negotio erat conclusum. Luther.  resolves of men, are not always the Determinations of God: for whilst I was hot upon this dispute, behold! Elias-like, you stepped in to solve all these doubts, as if you had been sent from Heaven to heal the , and to preach deliverance to the Captive. A good Samaritane indeed, to power wine, and oil into such wounds. Reading to me was 
(k) 2 Sam. 10.4, 5.  Jericho: for there my beard grew out: and instead of my veil, there I was clothed with the garments of praise, out of the wardrobe of your Charity. I was not only encouraged by your religious, exemplary, awful, and thirsty attention: dictat auditor, such a Hearer, listening with both ears to the sermon, puts life into the preacher, but as he told Domitian, 
Val. Mart. in Lib. octa.  tu famam, (i. e.) vitam dedisti, you did even animate, and confirm me in my office, by that incense you were pleased to sprinkle upon me in your charge, and that in the face (I hope I may add too) with the approbation of my Country. The sweet spices of yours were not like the meal cast upon the head of the sacrifice, or the 
(m) Mat. 26.12.  woman's ointment upon Christ, for my death, and burial; but for my life, and resurrection. This was a Consolation, and it shall be for a Consolation.  
It is not my drift, in the least to reflect, or glance upon those watchmen mentioned before: for I have gained by that loss; and I am 
(n) Parum abfuit quin calamitati gratias ha● beam. Naz Orat. 25.  beholding to that affliction. I have gathered grapes of those thorns, and honey out of that rock. My God hath so sanctified, and ordered that crosse-dispensation, that I read in it the Return of my own prayers. I have seen the out-going of God in the Cloud; and the Lord hath walked a turn or two in the wilderness with me, that he might the better speak unto my heart. Had I sat at the stern, or had the reins of affairs been in my own hands, I could not have contained them better. Glory be to God on high! and in the next place, on earth Thanksgiving to yourself!  
Now my Lord! some sacrifice their labours to great Mecaenas', that they may be atoned, to shield them from potent Antagonists: these sermons being the truths of God; I hope need no arm but his. Others dedicate books to their Patrons, and Benefactors; to whom they own, some parcels of their estate, or some common favours, I own more to you, that is my 
(x) Philemon, v. 9  self; I mean, in restoring my mind to its wont calm; therefore what Aeschines said to Socrates, the same say I to you; I have nothing to offer unto you, which may bear a proportion to your desert, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. l. 2. p. 111.  or my engagement; but I give you myself back again in any service I am able; or if that be not worth acceptance, one thing you shall not refuse, by all your power, and oratory; and that is, the constant prayers, My Lord! of your most engaged, and Humbly devoted servant.  
JOH: HINGKLEY.   

ERRATA.  
IT was thought fit not to trouble you with any Errata, the faults being for the most part literal, and such as we hope, the candid reader may dispense with, and not impute them to the Authors mistake.   
Cant. 7.4. 
Thy neck shall be as a tower of Ivory: thine eyes as the fishpools in Heshbon by the gate of Bathrabbim.  
WE are come up this day to the gate: and first we are come to this gate of Zion, the place of Gods own delight: where the Lord keeps court in an especial manner: for the Lord loves the gates of Zion, more than all the dwellings of Jacob Pl. 87.2. this is the gate of Bathrabbim too, in the text; Here is filia multitudinis (so Jerome reads it, and so the word signifies) here is a daughter of a multitude, and may the doves always flock to these windows: that the abomination of desolation may never stand in these gates: that we may still Praise God in the midst of the congregation: and sing praises unto him in the ports of the gates of the daughter of this Zion.  
And 'tis well you take these gates in the way whither you are going: for 'tis the only way to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or consistory of judgement, to go through the gate of Zion; to go from the Altar to the Tribunal; as the Romans went into to the Temple of Honour, through the Temple of Virtue, 
A Jove principium.  that as ye judge for the Lord, so you may begin with the Lord, and take him along with you, to be present with you in the judgement, as Jehosaphat told his judges 2 Chron. 19.2. so you may hope for better speed when you come to the other gate, the gate of judicature: so gate is frequently taken in Scripture. The elders sat in the gate Deut. 22.15. and the rulers were commanded to establish justice in the gate Amos 5.15. The gates of the Jewish cities, being places of greatest refort, so that justice being impartially executed there, it was like to be most exemplary, both to terrify offenders, and to strengthen and encourage the hands of the innocent. Justice as well as truth seeks not to be cornered: such good works must be done publicly, that men may see them, and glorify their father which is in Heaven, who hath given such gifts unto men.  
This is the gate of Bathrabbim too: Here is the daughter of a a multitude; A little Parliament: A Representative of the whole county. We are come from bethel, Gilead, Mizpeh; from Dan to Bersheba. But 
b Matth. 11.8.  what are we come forth to see? we are come to see the majesty and lustre of justice: our hearts are towards the governor's of Israel, Judg. 5.9. We are come to behold the pure and Ivery necks of our magistrates, lifted up as a lofty tower; a tower of defence and sanctuary to those that are wronged, wearied, oppresoed: but of offence and battery to the troublers of our Israel: such towers are of Gods own setting up: such, Christ himself approves of in his Church. Thy neck shall be as a tower of Ivory etc.  
Luther being transported with an unadvised 
c In contentionibus nimis vehemens & violentus fuit. Melch. Adam. in cjus vitâ.  heat (some call it zeal for free grace) calls James his Epistle straminea epistola; I am ashamed to English it: and he himself seems afterwards, in some measure to retract it: but fouler spirits there have been fare, who have not blushed to call this song of solomon's, a lascivious, a wanton song; as if he being enamoured with Pharoahs' daughter, & moved with the principle of 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut.  carnal love, indicted this Sonnet: but the Church in her latter ages has worked forth this scum, and exploded such impostors; so that it goes for Canonical, as inspired by the holy spirit, even without contradiction; and well it may: for 'tis a most divine, and mystical Epithalamium, or Marriage song: not twixt Solomon and Pharoahs' daughter, but twixt Christ and his Church, by way of a sweet and spiritual dialogue: as Sisera's mother, and the other Ladies sang one to another Judges 5.28, 29. or as the women after David's return from the slaughter of the Philistims, took their parts; and answered one another, Saul hath killed his thousands, and David his ten thousands, 1 Sam. 18.7. So here are ravishing expressions; a holy kind of courting, banded betwixt Christ and faithful souls, as if they strove to outvie each other in mutual praises: yet as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrapped up in Allegories, and couched under figures, and Metaphors; so they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, in a riddle; in mysterious, and dark speeches, especially to such as are without, and have not their senses exercised to discern pleasant fruit, lying under the leaves of Tropes.  
Gregory Nyssen entering upon his commentary on this book, says, none are fit to read it, but such as are stripped of the rags of carnal imaginations, spiritualised, and made free of the bridegrooms bedchamber.  
The spouse had admired the excellencies that are in Christ cap-a-pe Chap. 5. v. 10. to the end. My beloved is white and ruddy; his head is of most fine gold etc. Now Christ to requite his church, extols her graces, which she had by reflection from himself, in a general manner Chap. 6. More particularly in her several lineaments and members, in this Chapter: but in another method, than Christ had done before, viz: beginning at the bottom, and so ascending upwards, 
V 1.  How beautiful are thy feet with shoes, thou princes daughter! These feet of the Church do signify that readiness which is in the faithful to hearken to, and comply with the Gospel of Jesus Christ. This is to be 
e Ephes. 6.15.  shod with the preparation of the Gospel of peace: as their feet which bring glad tidings, i. e, of such as preach the Gospel are 
f Rom. 10.15.  beautiful; so do their feet shine that walk in the paths of the Gospel. And as they are beautiful, so they are noble too; clad with shoes, i. e. ingenious and freeborn, & so distinguished from slaves, which use to go barefoot Esa. 20.4. All good Christians are 
g These were more noble then. those of Thes●alonica Acts 17.11.  Bereans, borne of an immortal seed; their pedigree is from heaven, who can declare their generation? and borne to an immortal weight of glory; borne not of blood, nor of the will of the flesh, or of the will of man but of God Jo. 1.13.  
Next Christ commends the Navel of his Church, 
V 2.  as a round goblet, which wants not liquor; noting the nutritive faculty of the soul: that pipe or channel whereby grace is conveyed into the heart; as the oil flowed from the olive trees, through golden pipes into the candlestick Zach. 4.12. or as the child in the womb is nourished by the strings of the navel, whence the Metaphor is immediately taken.  
The breasts. 
V 3.  of the Church are compared to two young Roes which are twins: these breasts are the sincere milk of the word, contained in the two testaments, which are the breasts of consolation, which we must suck, and wherewith we must be satisfied Es. 66.11. They are said to be as the clusters of the vine, v. 8. because of the sweet promises therein, which cherish and refresh the hearts of men: They are called twins because of that likeness, and harmony which is betwixt them; the law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the law vailed, 
justine Martyr.  and clothed in types and figures: the Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law revealed and fulfilled.  
The next step brings us to the text; which describes the neck and eyes of the Church. I shall not hold you in suspense what my thoughts are concerning these members. By neck I do not only understand the power of faith, whereby we are utited to our head Christ Jesus; and whereby the life of grace is conveyed unto his mystical members, as the spirits flow from the head through the 
k Called the silver cord Eccle. 12.6.  nerves, and sinews of the neck into the other parts of the body; I say, though this neck is a tower of Ivory, which will not bow to the yoke of sin and Satan; yet by neck, with the Caldee paraphrast and others, 
l Ainsw. Hall etc.  I understand Magistrates who by their authority support the very frame of government: are pillars to uphold order, and keep a decorum in the Church of God; and are pipes to convey justice and equity, into all parts of a nation; as the sun transmits' her influences to us by her rays, which are her 
m Mala. 4.2.  wings.  
By eyes I shall not so much understand, the eye of knowledge, or of faith whereby we see him that is invisible: or of repentance; when weeping for sin, the eyes are blubbered, and become a fountain of tears Jer. 9.1. Or as the pools of Heshbon in the text: but by eyes I mean the Seers in the Church i e. the ministers of the word and Gospel. 
n Gregory Nyslen.  Adducimur ut statuamus says a commentator on the text, we are persuaded as 'twere by invincible reasons, that eyes in this place point forth those speculatoys, i. e. watchmen, which are placed on the turrets of God's house: such as 
o Heb. 13.17. Ezek. 33.6.  watch for souls as those (I quake to utter it that must give an account, and at whose hands (I tremble again) the blood of souls lost by their negligence shall be required.  
The necessity of Magistrates and Ministers in the Church and state: even as the neck and eyes are necessary members of the body natural.  
The qualification both of Magistrates and Ministers, that they may be both serviceable to God and his Church in their generations. Magistrates must be pure, upright, beautiful, strong, and conragious, as a tower of Ivory. Ministers must be clear and unblemish's both in life and doctrine; as the fishpools in Heshbon.  
Magistrates and ministers, are necessary members of the Church. 
Obs.  The body would be monstrous without a neck, and eyes: so would both Church and State be, without these: But first let's observe, that the spirit here joins them both together: and happy 'tis, where there is so near relation twixt necks, and eyes; where the neck supports the eyes, and the eyes stand Sentinels, to watch, and look out for the good of the neck: it can not go well with either of these, if there be not a mutual aid and assistance afforded to each other, the Ecclesiastical power would quickly be contemned, and trodden under foot; these eyes in the text, would even quite be scratch out, should not the neck bestir itself; should not the Magistrate stretch, forth his sword to defend them: nay the secular power itself would be much impaird: this neck would have a palsy; this tower would totter; if the Ministers should not brandish their sword, the sword of the spirit which is the word of God, and vindicate rulers from those sons of Bichri, I had almost said those sons of Belial, 
q Ester. 6.2.  Bightan, and Teresh, who are ready to cry with those Donatists in Optatus, 
r Quid nobis cum regibus?  what have we to do with rulers? Never Magistrates fared worse, than such as were enemies to the prophets, as Saul, Ahab, etc.  
None prospered better than such as were nursing fathers to God's Ambassadors, as David, Hezekiah; and Joash did what was right in the sight of the Lord, all the days that jehoiada the priest lived 2 Kin. 2.12. jovinian protected truth, and truth protected him: what made Theodosius and Constantine so famous among the Roman Emperors, but their tenderness to those that waited at God's Altar. Moses knew this well when he went to Pharaoh, he made excuses, and demurs Exod. 4.10. I am not eloquent. v. 13. O my Lord send by him whom thou wilt send: until Aaron's keys were added to the sword of Moses; till Aaron was made to Moses instead of a mouth, and Moses to Aaron instead of a God, v. 16. Then they go sweetly, and comfortably together Chap. 5. v. 1. 
s Ps. 74.3.  The mountains shall bring peace, the mountains i e. the rulers; so they are called in the prophets, as 
t Es. 41.15.  shady mountains, and God will thresh the mountains; the little hills shall bring righteousness unto the people, The little hills i. e. the pracoes and criers which preach the word of righteousness: but these little hills must sit under the shadows of those mountains; these preachers must sit under the command and protection of this 
u Cant. 4.4.  tower of Ivory in the text; then righteousness and peace shall kiss each other: when Magistrates and Ministers like the Elm and vine, are twisted together, by a certain sympathy; they both thrive the better. The neck must not say to the eyes, I have no need of you, nor the eyes to the neck I have no need of thee. A Schism here would prove dangerous, to the dashing of 
w Dum singuli pugnant universi vincuntur. Tac.  both in pieces. Therefore let as many as have good will to Zion, pray that these may go hand in hand; not as if we claimed an equality with you, or exemption for your authority, much less, like so many popelings, a superiority above you; no, we desire to be subject to Gods ' Vicergerents; and that not for fear but for conscience sake. Neither have we an itch to be tampering with your chariot, or to thrust our fingers into temporal jurisdiction: much may be said in this case, 
Rex Annius, rex idem hominum Phoebique sacerdos. Sacerdotes enim in supremum senatum lecti fuêre & cum summo populi ductore consultabant de Rep.  from the example of Solomon, Melchisedech, the first borne among the children of Israel, Eli, Samuel; the history of the Church for many ages, the constitution of the Sanhedrim among the Jews: but I was never found of this doctrine. I am sure we have business enough besides to take up the whole man: and 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who is sufficient for these things? tractent fabrilia fabri, let every man continue in that calling, wherein he is called; if called to the ministry, let's wait on our ministering: those that are called to ruling, let them do it with all diligence Rom. 12.7, 8.  
So much of the members jointly, as they cast a mutual aspect on each other.  
The necessity of Magistrates 1. In respect of the whole state, a strange body without a neck, a stranger state without rulers: we should quickly be resolved into a paralitike body, if not held together by these nerves and sinews: as a ship floating on the sea without a pilot, or like the sea itself without banks: were it not for this tower of Ivory, we should all be as the tower of Babel: This Olbion, this happy Island, would revolve, and degenerate into a Saxony indeed, and become the mother of a cruel, hard hearted people, every county would be common latrocinium, a common robbery; instead of flowing with milk and honey, it would flow with streams of blood; 
Non hospes ab hospite tutus.  one man would be a Wolf, and Tiger to another: nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like fishes, the greater would devour the less: we should be as those barbarous Scythians who did 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil.  end their controversies, not in civil courts, as at this day, but in the fields; not by the power of argument, but by the dint of the sword. The high ways would be unoccupied as in the days of Anath Indg. 5. when men went through byewaies. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer Iliads.  Pandarus where's your bow? should be our salutation instead of God speed! or peace be with you! no walking safe without being clad in steel, as men travel through forests with bills on their shoulders, for fear of wild beasts, Lam. 5. v. 12. The faces of the elders were not honoured v. 14. The elders have ceased from the gate, neither Assizes, nor Sessions; what then? the young men ceased from their music: the joy of our heart is ceased, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Rhet.  our dance is turned into mourning v. 15. In the laws of a Nation consists the safety of a Nation: therefore the gates of the jewish Cities, as they were seats of justice, so they were the Magazines & Armouries of their strength; hence are those phrases of meeting the enemy, and resisting the enemy in the gate: the gates of Hell, and the gates of death: to show that the strength of a Nation or City, does not more consist in the number of men, & arms, then in the vigorous execution of 
a Non extimui unquam homines quibus vacuus est locus in media urbe i. e. forum, as Cyrus said foolishly of the Lacedæmonians Herod ot. lib. 10.  justice; in cutting off rotten, gangrened, leprous members. The King's throne is established by justice, and Christ ordered his Kingdom in justice and judgement Es. 9.7.  
Such judgement is only condemned in scripture which is 
b Amesius in casibus conscientiae.  private and rash: and such going to law as is with scandal, and before heathen judges; not when 'tis used as some medicines, for the last refuge, when other means and ways will not prevail: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not as pleasing sau●e; as too many spirits do sport themselves in this fire of contention, like so many Salamanders, and never triumph more, than when they get a victory in this civil war, though commonly the advantage will not equal the loss: like two millstones, or like the flint and steel they spend and wear out each others, to enrich and warm the pleader's box.  
In respect of the Church too: faithful rulers are as so many stakes in the hedge of God's vineyard; to fence it from such wild beasts, that would root up the very foundations of religion. The servants of the living God would be as those two 
c Rev. 11.  witnesses, or as poor infants scrawling in the streets; if Magistrates should not carry them in their arms, by becoming nursing fathers, and nursing mothers unto them, as Calvin understands that of Esa. 49.23. Alas! were it not for these towers we should be exposed to wind, and weather; were it not for these bulwarks, we should be overrun with Atheism, Heresy, and Idolatry: when Moses was gone to the mount, the Israelites were liberal in casting in their Jewels, to make a molten calf. Micah had an house of Gods, an Ephod, a Teraphim, and to complete his Idolatry, he consecrated his son to be his priest: 
Who was of the tribe of Ephraim and not of Levi; which fault he rectified v. 13.  the circumstance of time is famous, in those days there was no King in Israel Judg. 17.5, 6. As rulers are custodes utriusque tabulae the maintainers of religion to God; of peace, and charity towards men, so ecce duos gladio●, Loel here are two swords, one to cut off serpents, and w●olves (So 
d De jure belli & pacis lib. 2.  Grotius calls malefactors, that infest the civil state) another to strike through the jaws of those Bears, and to restrain those petulant Foxes, that would lay the Church waist. But as our eyes behold our teachers, so may we long behold our rulers! that the sceptre may not departed from our Judah, nor a lawgiver from between her feet, till Shiloh shall come the second time, till all power shall be resigned up to Christ, when he shall come to judgement! 
1 Tim. 2.2.  And good reason we have to pray for those that are in Authority, that we may live a quiet and peaceable life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in 
e Espencaeus.  godliness and chastity; as if looseness and carnal licentiousness would break in like a mighty torrent, 
Amos. 5.10.  if the gates of authority were fling off their hinges; if there were none to reprove in the gate, sin would soon have an impudent, whorish forehead. And as we must pray for them: so we must honour them too. They are Abimelecks, fathers of their country, and so may claim honour by virtue of the fift commandment, they have on them Gods own stamp, Elohim. gods, therefore Exod. 22.28. Thou shalt not revile the gods, nor speak evil of the rulers of my people. Thou shalt not blaspheme the gods, so some read it: such Shimei's as dare bark at all that is called God shall one time or other be met withal.  
Now as we have seen the necessity of Magistrates, and what our demeanour should be towards them, let's see also how they must carry themselves towards such as are under them.  
Their qualification etc. This neck must be as a tower of Ivory.  
1. They must as Ivory be pure, straight, 
2 Kin. 19.17.  fair, transparent. Solomon's throne was of Ivory. The Curules among the Romans sat in Chairs of Ivory, 
Sceptro innixus eburno.  which might be Emblems of innocent, and upright judgement: as the houses of the gods were feigned to be roofed and sealed with Ivory Ebur nitidum fulgentia tecta tegebat, and Jupiter had an Ivory sceptre, to show that purity which was thought to be amongst them: or as judges are still clothed in scarlet which is of a deep, perfect, lasting dye, to put them in mind of integrity, and conscientious constancy in the administration of justice.  
Magistrates must be pure and clear in their lives and profession of religion, as men. Let Machivilians, and Achitophel's say what they will, those men are like to be the best Magistrates, who are the best men; and that government prospers best, which is grafted on the stock of religion; those rulers will warp with any base compliance, they will steer their course, according to the Card of self interest, popularity, and sinister respects, who are not poised, and principled upon religion, 
Luk. 18.2.  and conscience: they will do injustice for a piece of bread: 
Amos. 2.6.  they will sell the righteous for silver, and the poor for a pair of shoes.  
Constantine coming to the throne: 
Eulebius.  first made proclamation, that whosoever would not renounce the Christian religion, and sacrifice to devils (supposing that some would serve the devil himself to save, or get preferment) they should be none of his court; no officers of state under him, but when he saw who would forsake. Christ to cleave unto this present world; he discharged them, and retained those that kept their constancy to the Christian religion; How shall they said he be faithful to me, to their country, who are faithless to their God? The application is easy.  
All that profess themselves true members of Christ if they be not Cancers, and excrescencies of that body, must be clothed with a wedding garment, with a virgin tyre of purity, and sincerity; casting away all sullied rotten rags, which stink of the plague sore of sin, hating the very garment spotted with the flesh, we must keep our garments undefiled here, if we hope to walk in white hereafter Rev. 3.4. O how ugly is any private Christian swelling with a Tympany of pride, envy, anger? burning in the flame of any lust? wallowing in any uncleanness, or vomit? eaten up with strange, heretical doctrine, 
Mirth, Aloes & Cassia were to be kept in Ivory palaces. i e. wardrobes: no sullied things were to come there Ps. 45.8.  which eat as a canker? but how monstrous is a ruler rolling in any Lerna's or sinks of filthiness; they should exceed others in piety and religion, as much as they do in power and authority; others must be of Ivory, they, as towers of Ivory, Inter eburna cupressi, as Saules among the people, in holiness. 'tis an arrant absurdity that men should be public governor's; 
Annot.  and private slaves; at the beck of base lusts. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basill.  The lives of rulers are very exemplary, David was called the light of Israel 2 Sam. 21.17. We count in genus obsequii a kind of duty to imitate their very failings. They do live upon the pinnacles of the world, 
In excelso vitam agere.  all men have an eye to their actions: Cyrus commanded the chief officers to keep a strict reine over themselves, 
Xenophon  that was the way to keep the whole army in order. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian.  Menippus reading of the incest, adulteries, murders of the gods, could say presently, that the gods would never have done thus, 
Plurimos secum perdunt.  and thus, had they not known it to be lawful: thus wicked Magistrates seldom fall alone, they draw many after them, as the 
* Re. 12.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 22.  dragon, or Lucifer falling from heaven, drew the third part of the stars after him, or as Sampsons' death was accompanied with many of the Philistims. But let such know, that occasion the falls of others, that their falls shall be the more grievous, others falling upon them; their sorrow shall be aggravated by the sorrow of others; As their sins affect their subjects with judgements. Manasses filled Jerusalem with blood, so that Jerusalem was delivered to the Chaldeans, 2 King. 21.  
As Magistrates, so they must be clear and pure as Ivory.  
1. From acceptation of persons in judgement; friends, and kinsmen must not then be known; as Zeleucus is storied to sentence his own son: Judges must be like Melchisedech, without father, mother, allies; or as the Athenian judges, who judged by night, when the faces of man could not be seen.  
2. From rash judgement, 
Num. 9.4.  stand still said Moses, and I will hear what the Lord will command concerning you; so God himself went down to Sodom, to see whether things were according to their cry: Shaptim judges, comes from Shaphat, to measure, to lay a thing to the line, to show what sober debate, what deliberation rulers should use before passing sentence either in civil matters or criminal Nulla cunciatio longis est. 
Vita hominum non est talorum ludus.   
Yet 3. They must not be too dilatory, as long in bringing forth their verdicts as the Elephant her young making suits as long as the Trojane war; this protracting; and spinning out of time is complained of in every corner; poor men say, they lose their right, because they have not means to follow the suit May it not be said to such judges as the woman to Philip, ●●●lite re●nare, come down from the Tribunal, and be no judges at all.  
4. They must be clear and pure as Ivory from wresting and perverting of justice by any sinister means. 
1 Sam. 8.3.  I hope there are none amongst us like samuel's sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who turned aside after lucre, and perverted judgement, or Balaam the son of Basor, who loved the wages of unrighteousness, but rather I wish them all like Samuel himself, 
1 Sa. 12.3.  who made that challenge. whose Ox or Ass have I taken? whom have I oppressed of whose hand have I received any bribe to blind my eyes therewith?  
They must be strong, resolute, magnanimous, as a tower of Ivory, which is firm, and able to bare up a great stress, and will not shrink. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word in Hebrew signifies a rock or a tooth, and by Synecdoche the bone or tooth of an Elephant; (though I read of Ebur fossil dug out of the earth:) now as this beast's tooth is strong, so is he himself very daring, as those can tell who have read how the Romans, 
Livy. Florus.  were disordered by the Elephants of Pyrrhus; as here Magistrates are compared to a tower of Ivory, 
Esa. 2.13, 14, 15. Rev. 8.8.  so elsewhere to the horns of a Unicorn, Cedars of Lebanon, Oakes of Bashan, high towers. This strength and courage is requisite.  
1. To curb the power of the sturdiest offenders; not to fear the faces of men, 
Hoc reges habent magnificum, & ingens; nulla quod rapiat dies: prodesse miserissupplices fido lare protegere. Sen. Trag.  though they have the faces of Lions. I call to mind that the steps to Solomon's throne were supported with Lions, to show that such as ascend the bench should have Lion-like courage to rescue poor lambs from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those oppressing Cannibals, that would eat the flesh and break the bones, and drink the blood of the poor and helpless.  
For their own sakes to support themselves amidst all their cares, 
Tres labores difficilimi, regentis, docentis parturientis, Melanchton in ejus vita. Melch Ad.  vexations, and all the murmur and repine of the people: the words in the text imply this, the word neck in the Original imports, to be pressed down as the neck with burdens. A tower which lies open to wind and weather, to show that government is a burden; and though rulers are high as towers, yet they are more exposed to thunder and tempests; therefore the vine and olive would not leave their fatness, 
Summas feriunt fulmina turres. Sinistris oculis. Tacitus.  and sweetness that they might reign. Saul being elected to the Kingdom hide himself among the stuff 1 Sa. 10.22. We are too apt to look a squint on those in high places, 
Quanta bellua esset imperium? Sueton.  and too thirsty are all after power; yet as Tiberius told his friends, we little know, what a Leviathan a Kingdom is, 
Aeneae fidus Achates, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dolour.  how the pillows of great ones are stuffed with thorns, and sleep flies from their eyes; the poor cottage harbours more sweet rest, than the greatest palace; the shepherd's crook more pleasant than the King's Sceptre. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ruling is a neckworke, his government shall be upon his shoulders. The earth said David is out of course, I bear up the pillars of it; therefore raise up your braewny necks, that they may not sink under such a burden; gird up your swords upon your thighs, O ye mighty in majesty, ride on prosperously, 
Psal. 45.3, 4.  because of truth, meekness, and righteousness; let your arrows be sharp in the hearts of the King of heaven's enemies; let your necks be as a tower of Ivory. I mean not that you should have stiff necks, as wedded to your own wills, or necks stretched out with haughtiness, as some of the other Sex, do openly glory in their Ivory and Alabaster necks; but strong and courageous in the business of the day. 
Eze. 7.26.  Whosoever will not do the law of God, or the King, let him have judgement without delay; whether to death, banishment, confiscation of goods or imprisonment.  
The necessity of Ministers in the Church together with their qualification, in a word: thine eyes shall be as the fish pools in Heshbon.  
What Sentinels are in an army, what shepherds are to a flock, what nurses are to little infants, what architects to apile of building what the Levites to the Ark, what the eyes are to the body; that are the Ministers of the Gospel to the Church; 
Sublapsa ruunt subductis recta columnis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignatius ad Trallianos.  they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.9. Pillars, and take away these props, the whole fabric goes to ruin, the Church is no elect, no perfect Church at all. God hath given some prophets, some evangelists, for the perfecting, and polishing the saints for the edifying or building up of the body of Christ. They are ordained, to bring men from darkness to light, from the power of Satan to God, Acts 20.16. 
D. Reinolds  Therefore before the destruction of a place, 'tis observed, that God doth either remove, or infatuate these eyes. As the world would be a wilderness without rulers: so without ministers too; we should swarm with serpents, lions, 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle. Alex.  oppressors; swine, (i) voluptuous; wolves, (i) ravenous persons: were they not softened and tamed by the preaching of the Gospel, which causes the lion and the lamb, the leopard and the kid to lie down together, and makes persecutors be as saul's among the prophets.  
When I speak of the necessity of these eyes, I would be understood of these in the text, which are as the fishpools in Heshbon. Fishpools i e. fruitful, and multipliing (as fishes) in all acts of holiness: pools i e. clear and crystalline in life and doctrine, powerful and diligent in the work of the ministry, so that men might see the faces of their consciences, in the glass of their sermons. Such as had remarkable blemishes might not serve in the Sanctuary, that's a sad text Cant. 5.7. The watchmen and keepers of the wall themselves, smote and wounded the Church, and tooks away her veil, the badge of modesty and subjection, as if she had been a strumpet or the subject of reproach. 
Gen. 24.65. 1 Cor. 11.10. Eze. 23.25.26.  Fare be it from me to speak in the behalf of eyes blinded with ignorance, as blind as beetles, Seeres per Antiphr●sin, eyes that are bl●er●yed, nay blood shotten with Heresy and blasphemy; eyes full of adultery, covetousness or any uncleanness; that have in them not only the motes, but whole beams of sin; eyes like those of Basilisks, charming and bewitching eyes, red with wine, and distorted with envy, sparkling with anger; better my tongue should cleave to the roof of my mouth, or my eyes start out of my own head then be an advocate for such eyes as these; where ministers are bad; they are like Origen, when he wrote amiss, none worse; 
Jer. 24.3.  or like the basket of naughty figs in Jeremiahs' vision, very naughty. Yet as I will not be their proctor, so I need not be their prosecutour. They have their vigilant Judges also tiding their Circuits, 
Mal. 3.5.  who are swift witnesses against them; like the flying role Zach. 5, to out off such rotten members from the sanctuary of the Lord, that with Hymenaeus, and Alexander they may learn, not to blaspheme. Only I pray; that such as act in that Authority, may be actod themselves with a spirit of moderation, lest the sound, and rotten; Sarah, and Hagar; Rachel, and Leah should suffer together: lest Zion, and the High places be covered with mourning; and the sons of Levi, instead of purgeing, and purifying, should be Confounded.  
I have but one thing more to leave with you, 
Judges.  my Lords. 1. viz. where you find eyes qualified as these in the text; for God's sake! for the Church's sake! 
* Tunica cornea, Chri●●allina, palpebrae, supercilium. Nyssen.  for your own soul's sake, be gentle and tender towards them. Imitate Nature itself, which hath wrapped the Eyes in several Covers; set skulls, lids, and brows, to shelter, and guard them from injuries.  
Indeed I do not wonder in these times, that men do so bandy against the ministers of the Gospel: their deeds are very evil, and therefore they hate the light: they are deformed, and so care not for the glass of the word; they are light, and chaffy, and so loath to be fanned, and winnowed; nay rotten and loathsome, and therefore they startle at this two edged sword of the spirit, lest they should be dissected and bleed under reproofs; whereas they are settled on their lees, and hate to be reform. Sin is almost full and come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grown ripe, and calls for the sickle of God's judgement, 
Adulta vitia. Omne in praecipiti vitium.  to cut us down. The Master of the house is called Beelz●bub; Christ is robbed of his due, and clothed with reproach, and shall his menial servants go free? when persecution gins at the house of God? nay let's comfort ourselves, 
Magnificentissimum cum Deo periclitari. Nazians Si nos ruimus ruet Christus. Luther.  that we are embarked upon the same bottom, and are fellow sufferers with Christ himself; I say again let's praise our God, who hath set banks to the fury of men, to restrain it, seeing they are so wrathfully displeased against us; cursed be their wrath for 'tis fierce, and their rage for 'tis cruel.  
This has been Satan's stratagem in all ages, as of the Philistims towards sampson's; and the wolves in Demosthenes towards the sheep; first to demand their dogs, and then make a covenant with them; or as the fowl which carries dust into the air in her claws, and then lets it down with the wind, that it may fall into the eyes of that beast, whereon she desires to prey; so Satan presumes, he can more easily captivate, and worry the souls of men; when their seers, and leaders are taken out of the way.  
Though I do not wonder at this; yet I should wonder that Christian Magistrates should stand by, 
Davenant Quaest. 17.  and stand still to see those eyes pulled forth; seeing the next stroke is most like to be at their throats; if Jesuited Papists, according to their principles, cannot be good subjects to Protestant princes, I leave it with knowing men; whether Lèyden and Munster, may not send forth as dangerous Emissaries to governors as Rhein's and Douai.  
As for you right worshipful Justices of the peace; 
Justices.  'twas the saying of a King of this Nation, 
K. James his speech in the star Chamber.  that he did respect a good Justice of the peace, as he did those next his person, as much as a privy counsellor. I am sure good laws are but dead ordinances, a bell without a clapper, except you put life unto them; they are but notional, and in the Theory 〈◊〉 if you do not execute them, and reduce them unto practice, and act the Acts of Parliament. I am not come to blame your backwardness herein; I know your zeal (I speak of those I know) against Alehouses, sabbath breakers, swearers, revels in our parrishes, when by complaint we address ourselves unto you; you dare own and countenance the ministers of the Gospel: Even in this very age, you are ready to compose and umpire differences, in these contentious days: Go on still, as you need not doubt of encouragement from the honourable Judges here; so may you less fear, to be rewarded by the judge of heaven and earth, quick and dead hereafter.  
I hope you of the honourable profession of the Law, 
Lawyers.  will save me a labour; 
Mihi tam familiare est omnes cogitationes meas tecum cō municandas, i●sdēque te vol praeceptis vel exemplis monere quibus ipse me moneo, Plinius. Epist. lib. 4. Epist. 24.  your own hearts cannot but dictate unto you, what mine has suggested unto me; viz. to be so much the more cautious, and circumspect; by how much the world is more clamorous, and querulous against us; this is the best way to confute the calumnies of men, even by our integrity; I say our integrity; because you are called sacerdotes justitiae, the priests of justice, and so you will come under the compass of my text, and must be as the fishpools in H●shbon.  
It was a grievous complaint in Cyprians time; Innocence was not, 
Innocentia non est ubi defenditur. In Epis: ad Donatum.  where 'twas pretended to be defended, and men were lawless amidst the laws: whilst they pleaded the law of men, they broke the law of God: Solomon long before had observed the like Eccle. 3. 16. I saw under the Sun, the place of judgement, and unrighteousness was there: I saw the place of righteousness, and lo iniquity was there; now that it may not be so amongst you; let me give you one Caveat; 
Cyprian. Ibidem.  take heed of that prostitutae vocis venalis audacia, of painting a rotten cause with the varnish of Sophistry and Eloquence: 
Nazis  this is to cast the flowers of Rhetoric upon a sepulchre: This is cum lingua scortari, to constuprate; nay murder justice, when by your Midwifery, you should bring it to light. Alas! what good shall all fees do you? when the great judge shall frown, and your own consciences shall vomit up all ill gotten goblets; then the clearer you have been in your practice here; the more comfort shall you meet at another bar, and the brighter shall you shine in another firmament.  
You of the several Juries: 
Jury.  Be faithful in the discharge of your oaths this day: be neither partial, nor rash: steer your course twixt rigorous severity, and foolish pity; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be prodigal of mercy, is as dangerous to a Commonwealth, as too much rigour: As a Tyrannical governor is better than at none all. A little blood seasonably shed, does prevent a greater torrent afterwards; therefore endeavour to temper mercy and judgement together: Be not meal mouthed in concealing, or mineing the abuses of the County, bring them to the physicians of the State that they may be healed, be not indulgent to swearers, and drunkards: say not all is well, when sin echoes so loudly, like the Amalekites cattle in the ears of Samuel: this is to exempt them from the answer of men, and to expose both yourselves, and them to the vengeance of God.  
As for those that wait on either Court to give in their Testimonies; 
Witnesses.  I need only to mind them of the awful Majesty of God, by whom they are to swear; even the almighty God of truth; therefore take heed of invoaking him to justify a lie. Solemn oaths were to be taken before the Altar. 1 King. 8.31. which was a sign of God's presence; that the greater fear, and reverence might be wrought in men; therefore still, we lay our hands on the book: a false oath will recoil into your own bosoms, and the venom of it will drink up your own spirits; the greatest mischief will be to your own souls. 
D. Zouch.  Perjury says a learned Civilian, is worse than Atheism; the Atheist denies there is a God, and lives accordingly; but the forsworn man acknowledges there is a God, swears by him, yet derides him; such persons make this land to groan and mourn. Let these words Jer. 4.2. be always in your thoughts, in your hearts; 
Ex. 28.36.  thou shalt swear in truth, in righteousness, in judgement, so shall righteousness unto the Lord be set up in the midst of you: The gates of Bathrabbim shall this day shine; and you shall make preparation to enter through another gate: you shall pass from the gate of Zion, to the gate of heaven; from the Areopagus, or Hill of justice, to the holy Mount of eternal mercies. From Bathrabbim, the daughter of a multitude, to Rabbim a multitude indeed; from one assembly to another; from a mixed Assembly, of an handful of men, to the general Assembly, and Church of the firsthorne; nay to an innumerable company of Angels, and to the spirits of just men made perfect. And now me thinks, I am so rapt up, and ravished with this advantageous exchange, of rags for robes, and dirt for gold; that I find my spirits quite moved into another channel; I must leave preaching, and begin to pray, that God of his infinite mercy, would in his good time, make us all free of that Jerusalem which is above.   
Ps. 82. v. 1. 
God standeth in the congregation of the mighty: he judgeth among the gods.  
THere was no Nation under heaven to be compared with the children of Israel, for happiness and glory: in that God was so nigh unto them, in all things that they called to him for; as Moses makes the challenge in their behalf Deu. 4.7. And indeed happy are the people that are in such a case, yea blessed are the people (which after this manner) have the Lord for their God; and David gives the reason: for in his presence there is fullness of joy Ps. 16.11. Are not we happy upon this account, at this present? if we knew but our own happiness: may not we take up Moses his gauntlet? and answer his challenge? May not we confront our Goshen, with the Israelites Canaan? and compare the Lords going out before us in his word, and spirit, with his going before them in a pillar of cloud by day, and a pillar of fire by night? We have not only a title to God's general presence, as he fills heaven and earth; For so he is always about our paths, and about our beds, either to smile 
a Ubi non est per gratiam, ibi est per vindictam.  or frown upon us: 
b Act. 17.27.28.  for in him we live, move, and have our being: Whither shall I go from thy spirit, or whither shall I flee from thy presence? Ps. 139.7, 8, 9 But now, I hope we are all met together in the name, and fear of God, here at the mercy seat, at the Asks of the Testimony, and then God will not only treat with us by his delegates, his Angels; but God himself will vouchsafe to give us a meeting. We have his own promise for't Mat. 18.20. Where two or three are met together in my name, there am I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them: there is his special, gracious, propitious, saving presence: He stands in the Congregation: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodian.  so that 'tis no paradox to affirm, that this place is heaven itself. Rome is there where the Emperor is; the court is there where the supreme magistrate does reside; and Heaven itself is there, where God vouchsafes his special presence; and therefore the Church of God is so often called, the kingdom of heaven in the Gospel. But we have another advantage of God's presence at this juncture of time. The gods are come down unto us, in the likeness of men; and where these gods upon earth are assembled, the God of heaven will not be fare off.— God standeth in the Congregation of the mighty: he judgeth among the gods.  
Basil speaking of this book of the Psalms, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 55.  calls it a common treasury, or storehouse of all wholesome doctrines; standing in the middle or centre of the scriptures, as if the lines of the whole book of God met in the book of the Psalms: Here are seasonable lessons for men in all conditions.  
Art thou under the harrows and saws of outward affliction? art thou roaring with Heman under spiritual desertions? art thou stretching thyself upon thy bed of languishing? art thou oppressed, imprisoned, derided? Here are Elegies, mournful ditties, whereby thou mayest empty thy soul, or allay thy sorrow.  
Art thou elevated or dilated with inlargements of heart? dost thou flourish as the palm tree, or sprout as the cedar in Lebanon? from the sense of heavenly grace? from the sent of the waters of the sanctuary, or from the comfortable looks of God's cheerful countenance? dost thou wash thy steps in butter? 
Job. 29.6.  and do the rocks pour thee out rivers of oil, do●st thou wallow in prosperity, and swim with a continued tide of success? Here are Tehillim whole Rhapsodies of hymns, to set forth the praises of God for these mercies, is any merry let him sing Psalms, James. 5.13. and it were well if the fumes and vapours of rotten songs, and enthusiastical raptures, might give place to this 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil.  spiritual incense, this heavenly, and ravishing converse with God.  
Is any ensnared with sin, and would he like Samson cast from him these Philistian cords, and break off his sins by repentance; Here are poenitentialls, psalms of repentance suitable to men in such a penitent condition. In a word: are you rulers, public persons: and would you know how to discharge a good conscience towards God, and men? that when you may pass from forum soli to forum poli, 
Matth. 19.28.1 Cor. 6.2.  from your benches to thrones; from judging an handful of men, to judge the twelve tribes of Israel, nay the whole world; from judging of men to judge Angels: Know you not that we shall judge Angels. 1 Cor. 6.3.  
Would you have the end of your Circuits, to be the beginning of eternal rest and 
* Vos cum statione peracta praelati regia coeli ex cipier gaudente polo. Lucan. Oquisquis voluit impias caedes, & rabiem tollere civicam, & ind omitam audeat refraenare licentiam, clarus post genitis. Hor. lib. 3. Ps. 78.72.  glory? would you have your scarlet gowns, to be turned into the whit● robes of the Saints? come, and sit down at the feet of my Kingly prophet; let him be your Gamaliel: He has the best politics in the would; he was a ruler himself, and indeed he was a very good one: He fed his people according to the integrity of his heart, and he guided them by the skilfulness of his hands; and from his experience in the mystery of government, he bequeathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kingly gift indeed to those who succeed him in power and authority: This he does in many other Psalms, but ex professo in this: It was sung before the Judges as they went to the Judgement Hall. 
Judicibus consessuris praecinebatur.  Do but read it over (right honourable) and the preachers labour may be saved; for therein is a complete Judge's Sermon, apples of gold in pictures of silver, most apposite, and pertinent Mementoes for all sorts of Magistrates: Every verse does execution upon some, or other. Are any Corrupt? How can I say more, than what is set down, v. 2. How long will ye judge injustly, and accept the persons of the wicked? Are any Ignorant, they may find themselves reproved, v. 5. They know not, neither will they understand, they walk on in darkness.  
Are any proud and haughty ' let them ruminate on v. 6, 7. I have said yet are goas, and children of the most high, but ye shall die like men, and fall like one of the Princas.  
Are any lawless, and tyrannical? let them ruminate on v. 8. There lies an appease from them to Heaven; Arise, o God, and judge the earth, for thou inherit' shall Nations.  
Would I study for a seasonable charge to give unto you at this present? all my skill and industry cannot compose a better, than what is made to my hands v. 3, 4. Defend the poor, and fatherlssse: do justice to the afflicted and needy: rid them out of the hand of the wicked. What can I say more? but that I must say all over again, in the words of my text; from whence, as from the main doctrinal head, the following verses, as so many excellent uses, are all derived. God standeth in the congregation etc.  
1. Here is something affirmed concerning governor's, they are mighty, they are gods, as they look downwards, or as they stand in relation to us.  
2. Here is something concerning the Almighty, or the God of gods, and what his actings are towards these mighty gods; He stands among them, he judges among them. Though they are mighty and gods, yet they are not absolute, and , they are deo minores, more inferior, and subordinate unto him, than we are to them; for their Jurisdiction extends but to men's bodies, and estates, but he restrains the very Spirits of Princes, and their very hearts are in his hands.  
Take the whole sense of the text in this.  
Obs. That God is present in an especial and powerful manner among magistrates, when they are solemnly assembled for the decision of controversies, and the administration of justice and judgement. As Paul told the Corinthians, when they were convented to excommunicate the incestuous person, when ye are gathered together and my spirit, with the power of our Lord Jesus Christ. 
1 Cor. 5.4.   
For the fuller handling of this proposition, let's resolve and take it asunder into these particulars.  

1. The power and strength of rulers, El, mighty.  
2. Their honour and dignity, Elohim, gods; and these parts are in the first General.   
In God's actings towards rulers, there are also two particolars.  

1. He stands among them.  
2. He judges among them; and what these expressions do import we shall see in their proper place; of all these parts, I shall speak as chrysostom gins an oration of his, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 52. pag. 680.  not aiming to delight and tickle your ears and fancies, but to instruct your hearts and consciences.   
1. Their power and strength El, mighty.  
There are two interpretations which put fair to exclude rulers out of the former part of this text.  
First, by mighty, some would understand Angels; The Rabbins go this way; and indeed mighty is a proper and common Epithet for Angels, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s; trong or mighty Angels Rev. 10.1. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angels of his power, or his mighty Angels, 2 Thes. 1.7 They are the valiant of Israel: In the old Testament, they are called Cherubins, and Serophins, in the new, 
Eph. 3.10.  principalities, and powers. When they are spoken of figuratively and mystically, they are called by the names of Eagles, Lions, Horses, 
Ezek. 1.10. Rev. 4.7.2 Kings. 16.17.  and Chariots of Fire; therefore this very word El, mighty, is a usual affix, or termination of their names, as Michael, Gabriel, Raphael: you may guess at the might of Angels, by what one of them did, in the camp of the Assyrians; He smote in one night an hundred fourscore and five thousand: 
Esa. 37.36.  Good reason than had our Saviour to inform Peter, that he was not apprehended of the Jews through weakness, as if he could not have rescued himself out of their hands, seeing he could pray to his father, and he would presently give him more them twelve. Legions of Angels, Matth. 25.63. God stands among these; they always behold the face of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his nuntioes to go for the protection of his people, or the destruction of his and their enemies.  
Secondly; by mighty, may we not understand the righteous and faithful people of a Nation? who are as so many Bullewarkes, all spiritual Kings, the Israel of God: you may see the Etymology of Israel, Gen. 32.28. Thy name shall not be called Jacob, but Israel, for as a Prince hast thou power with God and men, and hast prevailed.  
They have power with God, to wrestle with him; to extort blessings from him; and as if he did yield the field to these Champions, 
Ex. 32.10.  as one overpowered, he cries out to Moses, Moses let me alone.  
1. They are mighty with God to ward off his judgements from nations, 
Gen. 18.32.  Cities, families; as if ten righteous persons could have been found in Sodom, they should have been sheltered from that storm of fire and brimstone: If one man could have been found in Jerusalem, that did execute judgement, the Lord would have pardoned it. Jer. 5.1. Israel shall be ablessing in the midst of the land: 
Esa. 19.24.  But if the righteous can not safeguard others, they shall secure themselves; 
Ite ad Pellam Josephus. Eze. 14.14. Justa precatio res inexpugnabilis: Eusebius. pag. 184. James. 15.16. Ut tela hostium in eos qui jecerant, retorqueret. Ruffinus, pag. 203. lib. 2. c. 33.  when the worst comes, Lot shall finds a Zoar; and the faithful in Jerusalem a Pella to fly unto: Though Noah, Daniel and Job were in the city they should but deliver their own souls through their rightéousness. The effectual fervent prayer of a righteous man availeth much; 'tis even , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: prayer, wrought in us from heaven, ascends as high as heaven. Famous is the story of Theodosius in his war against Eugenius, when he procured such a storm, that that cloud of arrows which was shot at him, was beaten back again into their own faces.  
2. They are mighty to prevail with men too; not through the might of their own swords, and bows; but in that the Lord does secretly fight their battles, by striking a terror, and a Panike fear into their adversaries. 
Ex. 23.27, 28.  He sent Hornets before the children of Israel, to drive out the Canaanites before them. Though they were Giants, and their towns, in a scripture Hyperbole, walled up to the Heaven, yet the inhabitants of the land fainted and melted before the wel-night tired Isrealites; 
Josh. 2.9.  and their walls came tumbling down with the noise of rams horns, as if they had been enchanted. Out of weakness the children of Israel became strong, waxed valiant in battle, and put to flight the armies of aliens. Herald 11.34. The Lord's band hath not been shortened in latter times, for when the insolting enemy has come in as a flood, and Goliah-like, even defied the host of Israel, and had thought to have eaten up our flesh, they stumbled and fell; and by poor and despicable instruments in appearance, did the Lord thrash these mountains: God stood among them, and was a wall of brass to defend them; but a flame of fire to lick up their enemies: as in his light we see light, so in his might we are made mighty, more than conquerors. God is our refuge and strength, a present help in trouble. Psal. 46.1. But neither of these senses (how plausible soever, or true in themselves) are to be grafted upon this text: We must seek for a third, viz: by mighty we understand Magistrates, as appears by the tenor of the whole Psalm.  
These are mighty, 
Rom. 13.4.  in that they are girt with the sword of justice, to execute wrath upon them that do evil: this sword is keen and glittering, not to be borne in vain, not to rust in the scabbard, but to be brandished against Malefactors. When private men will be tampering with the sword, they shall perish with the sword, as Christ told Peter; but when guilty persons fall by the hand of lawful authority, they are not cruelly murderred, 
Dum rependit magistratus rependit dominus Spanhem. Dub. Evang. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Anak.  but justly sacrificed. We read of Scanderbergs sword, and other worthies; but this is longer and reaches far her then theirs; as Rulers have many eyes to see by, so they have many brawny arms to wield, and manage this sword withal: Strip the Magistrate of this sword, and then like Samson, when his locks were cut off; He will become the sport of the Philistims.  
This sword has two edges. 

1. Of awe, majesty and authority, which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas; as the very roaring of the Lion, makes the beasts of the field to tremble, and where the word of a King is, there is power. 
Eccl. 8.4.  Good men will worship and fear God, though there were no day of judgement, nor any Hell fire, out of very conscience to the will of God; so good subjects will keep within the bounds of piety, and charity, not only for fear, but for conscience sake, as the Ruler has upon him the image of divine authority: but if the roaring of the Lion, or the word of a King will not serve, than  
2. The Lion has claws to tear in pieces; the King has a mighty sword, to restrain men from violence and injustice, that so, formidine poenae, they may learn their duty to God, and men. As the Judicial law among the Hebrews, was a hedge or fence to the Moral law, 
Non est religionis cogere religionem. Tertul. Religionem impetare non possemus, quia nemo cogitur ut credat invitus. Cassiodorus. Var. lib. 2. cap. 27.  so the law of the land well executed is a good guard to the law of God; & though compulsion cannot make men truly good as they ought to be, yet it may keep them from being so bad as otherwise they would be.    
There is good reason that Magistrates should thus have swords with two edges, the sword of the Lord, and the sword of Gideon, both for the preservation of themselves, and their people.  
It is true, God forbids the King to multiply horses to himself, Deu. 17.16. Not as if it were unlawful to provide for the strength and safety of a Nation. but,  
1. He must not multiply horses to trust in them, or to depend upon them: for so the strongest horse will be but a vain thing to save a man, and the arm of flesh but a broken reed; This was David's fault, not his simple numbering, and mustering his people, but his relying on their strength.  
2. A ruler must not multiply horses, either to oppress his people, or to put them to excessive, and unnecessary 
a M. latymer's first Sermon, before K.- Edward 6. Non tondere sed deglubere, Sucton, Tiberius.  tribute for to maintain them, lest they should not only fleece them, but flay of their very skins, Mic. 3.3.  
I never 
b Christianus nullius est hos● is, nedum Imperatoris, Tertul: ad Scapulam.  envied at the State and might of Magistrates; when they flourish, it will be the better for us, the greater is their strength, the more will be our security: we shall be safe under the shadow of their wings, and breath as it were with the breath of their nostrils. Troy was safe, whilst the Palladium continued there; Salva Roma, salva patria, salvus est Germanicus: Rome is safe, our Country is safe, for Germanicus is safe; murmuring, and tumultuous sedition against the head, does commonly end, as that mutiny of the members against the belly; the hands would not work, nor the feet go, nor the mouth eat, because the belly devoured all; till at last, these members were so feeble, that they could not help themselves.  
The shrubs in the fable being overtopped with some Oaks, which grew amongst them, petitioned that these Oaks might be cut down, and all might be made level; well, annuit Jupiter, it was so, what then? the Winter storms came and beat them to the ground, and the summer's heat scorched them up; the Moral is very plain.  
Once more: 
Aelian. de Animal. l. 5. cap. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. So long as the Master Be commands, the whole swarm is at peace; the drones rest in their Cells, the young Bees in theirs, and the old ones in theirs; but if h● miscarry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. no Bee knows his own Cell; so 'tis in a Commonwealth, all things are full of disorder and confusion, where the sinews of government are loosened: our very lives are bound up with theirs that rule us.  
As might is necessary for rulers, so 'tis to be wished that they would temper it with mildness and gentleness, that they might not so much force, as win obedience. Where is there a better decorum of obsequiousness, then among the Bees? yet the Leader there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mild and without any sting at all, says the Naturalist: nay; this is to be like God himself, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Almighty; yet chooses to draw his servants after him, 
Cant. 1.3.  by the sweet odours, and ointments of his graces: He makes them a willing people in the day of his power, 
Ps. 110.3.  so that they can say, 
2 Cor. 5.14.  the love of God constrains us. Constantine thought it a reproach to his government, that any of his subjects should appear before him with a 
a Domisso & lugubri vulcu. Euse. pag. 159. lib. 4.  sad and discontented countenance. As this will beget mutual love, and cheerfulness; so it will add to the might of Magistrates: No such Fortresses, as the hearts of the people, was our good Debora's Maxim. Dioclesian thought he had upbraided Constantine, when he called him poor and beggarly Prince; 
Euse. pag. 121. lib. 1. de vita Constantini.  but Constantine sendeth for his rich subjects, tells them, he wanted money; they presently fill his Exchequer up to the brim, and confirms this truth, that the cords of love draw with greatest strength.  
2. Their honour and dignity, Elohim, gods. And might when 'tis rightly derived, and well managed is always a good step to honour: Men of courage and might are famous in the Congregation, men of renown; but to heighten their esteem among men, they have a title above men, above humane Heraldry; as if when they are translated from private men to become rulers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom.  they receive an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and are consecrated unto gods.  
Q. Is not this contrary to Hezekiahs' prayer? thou art God; thou alone, 2 Kings 19.15. To that of Moses. Hear O Israel! the Lord thy God is one; to that of God himself He is jealous of his honour, and will not communicate it to another. Has not he expressly forbidden our having more gods than one?  
A. To reconcile these differences; Saint Paul must be the Umpire, 1 Cor. 8.5, 6. To us there is but one God, the father: of whom are all things, and we in him; so fare by way of concession: Though there be that are called gods, whether in heaven or in earth, as there be gods many, and lords many: This is by way of distinction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as chrysostom glosses upon the places: They are not gods indeed, but in title; not by nature and essence, but in office; not Jehovah, but Elohim, which is sometimes communicable to angels and men, as the learned observe.  
1. Rulers are gods by deputation, anointed to be his Vicegerents, his Lieutenants, and representatives here upon earth, having Commission from him; he calleth them gods, to whom the word of God came; the word of God, 
Jo. 10.3.5.  (i. e.) by an Hebraisme, his warrant and authority. For as the judgement of the great day, is attributed unto Christ; We shall stand before the judgement seat of Christ: 
Act. 17.32  and he hath appointed a time to judge the world in righteousness, by that man whom he hath ordained; because Christ has a body, and so will be visible to the world: so does God now judge among us, in a visible manner by men, like ourselves; In this respect Peter calls Magistracy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a humane ordinance, because 'tis exercised by men, and versed among men, though the commission itself is from God.  
2. They should be gods in imitating the judgement of God, judging deliberately, uprightly, boldly, severely, and mercifully, as occasion shall serve: not sparing fat Agags; rich and potent Benhadad's, and in the mean while neglecting or oppressing the widow, and fatherless, which will do them the most mischief at the throne of Grace; 
1 Cor. 4.14.  I speak not these things to shame you, but as my beloved friends, I warn you.  
1. By way of caution to rulers themselves; 
Appli.  lest this glorious title should swell them up with ambition; as Alexander, Domitian, the King of Babel etc. 
Ezek. 28.2  Esa. 14.14. would have been taken for gods indeed, 
Dan. 6.7, 9  and so be worshipped with divine honour. Herod would thus rob God of his glory, by owning and assuming to himself that blasphemous acclamation; The voice of a God, and not of a man; but you may read his doom Act. 12.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was eaten up of worms.  
Neither must rulers think, because they are called gods, they may do what they list; and have a privilege for looseness and licentiousness, 
Qui selecti erant nobilitate criminum, non dignitate virtutum. August. de Civitate Dei lib. 7. cap. 33.  as too many turn the grace of God into wantonness: This is to be like the heathen gods, who were deified not for their virtues, but for their crimes. Magistratus virum, power will show what is in man; as a manis truly that which he is in temptation.  
By way of direction unto them. If gods; how should all their carriage, and courses be like unto Gods, and answerable to this glorious title? What a strong engagement should this be, to lay forth all your interest, for the glory of God, and promoting of the Gospel of Jesus Christ. Shall I take my body, which should be the Temple of the Holy Ghost, and make it the member of an harlot? God forbidden; So may you say, shall I that am a God, do any thing that is corrupt, and devilish? God forbidden. Shall I be like a Marble Sepulchre, which has upon it the superscription of such a Prince, or such a Noble man, and within there is nothing, but stench and rottenness.  
Tertullian speaking of the Pallium, 
Sub hujus recogitatu mali mores vel erubescant. p. 8. de pallio.  or grave robe says; wicked manners should even blush to lurk under it: so me th●nkes, what is devilish should blush to be in a Magistrate, seeing he has upon him the name of God. As God has honoured rulers more than other men: so they should honour him, more than others: I will get me to the great ones, Jer. 5.5. They should know the way of the Lord, and the judgement of their God: What a shame is it then, if these should break the bonds of Christ, and cast his cords from them? What a vile speech was it of that Judge, Luke. 18.4. I fear not God, nor regard men, I hope you tremble to hear it, not as Falix trembled, out of guilty fear, but from the fear of guilt. I am sure he was a fool for saying so. Religion supports the Throne; if this be despised, down comes that. The ruler stands surest, when he stands upon the holy Hill of Zion. 
Ps. 2.6.  If rulers are negligent in the service of God, they are weary of their places, and become the greatest traitors to themselves, and their posterity. As Latymer in a sermon of his before King Edward the sixth, from Deut. 17.19.20. He shall learn to fear the Lord his God, to the end he may prolong his days in his Kingdom, he, and his children in the midst of Israel; even as there is a promise annexed to our obedience to superiors, in the fif● commandement.  
3. By way of information to ourselves. If they be Gods, than they may challenge reverence, and honour from us. When Paul called the Highpriest whited wall, he said he knew not what, therefore he recanted. I knew not, 
Colimus Imperatorem solo Deo minorem. Tertullian.  said he, that he was the Highpriest. We reverence the Emperor, said the primitive Christians, next and immediate to God himself.  
Methinks these solemnities, occasion awful thoughts of the day of judgement; the Satellites or Spear-men may put us in mind of those thousands of Angels, which shall minister unto him; the sounding of the trumpets, of that last trump; the cross-pleading, of the accusing or excusing of our own consciences; the judge, of Christ himself; and his Co-assessors, of the Saints that shall sit with Christ upon thrones.  
I know that attributing so much honour to the Magistrate, will sound harsh with the Advocates of Rome; and we have too many of that Antichristian spirit among ourselves, that are envious and libellous against all authority, as if they would enjoy, as much liberty in Civil, as in Ecclesiastical affairs that they may as freely injure men, as they do dishonour God, I, do not think they would have all superiority abolished; this is against the very light of nature in the beasts of the field, and the birds of the air, the very locusts have a King, nay the Devils themselves have a Prince of darkness: But would not these men have the reins of power translated into their own hands; if so you that have read former Histories, may more than guess at the tragical Annals, and bloody Chronology of time to come. Sure I am, such as immoderately gape after high places seldom manage them well; as might be instanced, in some of the Roman Emperors. Do you think Absolom would have made a good Judge? yet how passionately does he desire it? O that I were made Judge in the land, 
2 Sam. 15.4.  that any man, who hath any suit or Cause, might come to me, and I would do him justice: How would Elies' posterity have discharged the Priest's office, after God had cursed his whole house, yet how earnestly do they sue for it? 
1 Sam. 2.36. Quaratur cogendus rogandus: recedat. D. Zouch de jure Sacro p●rte prima: Sect. 2. Indignus sit Sacerdotio nisi ordinetur invitus.  Put me I pray thee into the Priest's office, that I may eat a piece of bread. The Civil law provided that none should be Bishop who sought it, or bought it; He was to be brought to his See, as the Romans brought home their wives, viz: by a seeming violence. The state of Rome was very corrupt, cum omnia Romae venalia, when high places were set to sale; for not only unworthy, frothy men came to be exaltated, but men made Merchandise of justice, and sold it by retail.  
2. General. God's actings in relation to rulers.  
1 Particular. He stands in the Congregation of the mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Septuagint. Jerome.  in the Synagogue; in Coetu, in the Assembly: This does not exclude God's presence from particular Magistrates, officiating in their private Charges; God is not absent there; yet he is more specially present, when there is a whole Session or Constellation of Magistrates, met together. I make it plain by this instance When thou art meditating upon God in secret; when thou art chattering like a Crane, and pouring forth thy soul in thy closet; God is there present, even in thy recesses, and private retirements, he delights even in such corners; yet I may boldly say, he is present in a more especial manner, when the Saints flock together by bands and troops into the Congregation, the house of prayer, and assault him with a holy violence, 
Coimus in coetum, ut Deum quasi mamanu facta, praecationibus ambiamus orantes. Tertul pag. 47. Aug. de civitate Dei. lib. 5. c. 26. Psal. 27.4. Ps. 42.2.  and scale the walls of heaven, with groans which cannot be uttered. Theodosius took more joy, that he was a member of the Church, then that he was the Emperor of the world; and the Saints have had more pleasure in the Assembly, then in any meetings else whatsoever. I rejoiced when they said unto me, let us go to the house of God; & when they were debarred thence, how did they thirst after it? my soul is a thirst for God, yea for the living God, when shall I come to appear before the presence of God; How did they grieve? I am cast out of thy presence. Gen. 4.14. i e. excommunicated from the visible Church, as some understand it. Esa. 6.3, 4, 5. Nay when they could not go to Jerusalem, they prayed with their faces thitherward, and with their windows open to Jerusalem, to show the tendency of their hearts that way. The Church of God is compared to a flock, 
Bishop Lake.  now if a flock be tame, and not savage, they keep together, and if a lamb be excluded the fold, it bleats and cries till it comes to his company; therefore such as stray, and do not complain, it may be doubted whether they be sheep, or no. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Public Assemblies have the best claim to the presence of God, and the Saints have had most experience of it there; therefore the people met together in prayer, to hear the word, and to break bread. Acts. 4.24.8.6.46. David desired to praise God in the midst of Jerusalem, whereupon Basil cries out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vid. Basil. pag. 129.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this sounds better in Greek, than it would in English, therefore I forbear to translate it. I had rather pray, that as we have but one foundation Jesus Christ, 
Bishop Andrew's Servant pag. 599.  so we all had but one roof; that we might all drink, and be baptised into one spirit: for division of places, Will not long be without division of minds: As we all pretend to be of one family, so let us feed at one table.  
We may judge of the power of God's presence in the congregation, by the horrid effects, of his absence from them, that wilfully desert the congregation: for as if they were fallen into a quag-mire, they sink, sink still; they go on from error to error, and like Africans abound still in new Monsters; 
Gen. 8.9.  or like Noah's dove, which being sent out of the Ark could find no rest for the plants of her feet. O that they would imitate that dove, in returning back again to the Ark!  
Some may disrelish this, as a digression, but I look upon it as a needful illustration of this truth viz. that as God is specially present in the congregation of his Saints, so he stands in the Congregation of the mighty.  
The efficacy of gods standing among the mighty is very various, 
God stands.  as the motion of the Sun in the firmament has divers operations, in communicating light, heat, and several influences among all bodies round about it. Or as God promises his people in his Covenant that he will be their God, that is, what is in him shall be theirs; his power to protect them, his mercy to save them, his grace to sanctify them, and his wisdom to instruct them. This I take to be the meaning of that reasoning, you are Christ's, 
1 Cor. 3.23.  and Christ is Gods; God by standing among the mighty imparts unto them the virtue and benefit of his attributes.  
1. He inables and qualifies them to govern, though unfit and undisposed before. When a Cardinal is made Pope, they say he is quite changed, he becomes Domin●●● Deus Papa; and he is changed indeed, 
Mat. 23.15.  but 'tis into a Lucifer of pride; He is twofold more the child of Hell than he was bofone. But when God installs men in the seat of government; be many times fits them for their places; you may see this in the Judges of Israel, they were no sooner separated for that employment, but the Spirit of the Lord, 
Jud. 3.10, 11, 29, 13.25.  the spirit of government, and the spirit of fortitude, came upon them; as upon Othniel, upon Jephtah, upon Samson, upon the seventy elders, God took of the spirit of Moses and put upon them Num. 11.25. The Spirit of the Lord came upon Saul, and he was another man after his anointing, 1 Sam. 10.6. What was Gideon? He was threshing wheat when the Angel came unto him; As the Roman dictator was fetchr from the plough; but the Spirit of the Lord came upon Gideon, and then he threshed the enemies of Israel, with as much dexterity, 
Judg. 6.11 34.  as ever he threshed wheat in the floor.  
Use. As this may hold up our spirits though rude and unexperienced men be exalted to govern, because God stands among them: so it should teach Magistrates themselves to pray for this spirit of government: God has given i● to others, and why may be not to them? He can discharge no calling well, that does not pray for aid from above, much ●esse this high calling of government. You have an excellent example in Solomon after the death of David, 
1 King. 3.7, 8, 9  O Lord my God thou hast made thy servant King, I am but a child, O give thy servant an understanding heart, And how was the Lord pleased with this prayer? go thou and do likewise.  
2. In particular; God stands to impart wisdom, to unravel and make plain many difficult causes, which are intricated and twisted by Satan's policy; and to extricate the truth out of those Meanders, and Labyrinths, wherein it is concealed. It is the honour for Kings to search out the matter. 
Prov. 25.2.  The woman of Tekoah told David; 
2 Sam. 14.17.  as an Angel of God; so is the Lord the King to discern good and bad. When Caiphas said it was expedient that one should die for the people, This spoke he not of himself says the text, 
Jo. 11.51.  but as High Priest that year. How wonderful was Solomon's judgement in deciding the controversy twixt the two women, 
1 King. 3.25.  concerning the child? A divine sentence is in the lips of a King, 
Prov. 16.10.  or as the Hebrew word signifies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  there is divination in the lips of a King. 
Gen. 44.15.  Wots ye not that such a man as I can certainly divine? 
Sacer quidam instinctus non defuit septuaginta lembus, adeò ut Magiae peri●i existimarentur. Curaeus de Repub. p. 85.  When I consider the Almost miraculous discovery of the Gunpowder treason, by a letter, which none could understand, but the rulers of that time; and when I call to mind that small experience, which I have got in these solemn meetings, by observing how the Judge by his acute and searching reasonings, has stripped the guilty prisoner, off all his fig-leaved pretences, and beat him out of all his trenches, 
Perforabat judicium montem: Maimonides transla, p. 63.  until he has sifted and bolted out the very truth; though the prisoner at the bar has endeavoured by all his turn and wind, by raiseing a mist; or like that fish, which being in danger of taking, casts out of his mouth a black humour, 
Soepiae. Tertullian  to mud the water, that so he may the be●ter escape; I say when I consider these things, I can not but attribute a more divine energy to the arguings of rulers, then of other men; As there is more efficacy in the heat of the Sun, then in the warmth of the fire: when the Lord had rejected Saul from being King, the Spirit of the Lord departed from him 1 Sam. 16.14.  
3. He stands to bestow upon them, 
Prov. 8.15.  that power which they have. The powers that he are ordained of God: By me King's reign, and Princes decree justice: He translates the Kingdoms of the world: 
Psal. 73.6.  God is Judge himself, he sets up, and pulls down. Even wicked rulers derive their power from him; Thou couldst have no power against me (said Christ to Pilate) except it were given thee from above. 
Jo. 19.11.  Qui regnum Augusto ipse Neroni commisit. 
Auguste de civitati dei l.b. 5. c. 21.  He that made Constantine the Christian Emperor, he gave power to Julian the Apostate: But here we must distinguish of power, as we use to do of sin in relation to God, viz. He is the cause of its materiality, as 'tis a physical action, but not of its obliquity and sinfulness: He is the Efficient cause of what is good, He is the permissive or deficient cause, as the Sun of darkness, of what is evil; so the power itself in evil rulers is from God, though the sinister way of coming by it in some, or the abuse of it by pride and cruelty in others, is from their own corruption, 
Rev. 13.12.  or the Devil; as the keys of the beast was from the bot tomless pit, and he received his power from the dragon.  
Now seeing your power is from God; Use. O refer it and manage it, to the glory of God, and the comfortable protection of God's people, turn not your swords or power against him, that put these into your hands.  
4. He stands to protect and defend them. How many black designs have been laid as low as Hell, and been managed with all secrecy against these Gods in the text? yet as if a bird of the air had told the matter, they have brought forth the whirlwind: those treacherous fowlers have been taken in their own gins, and these gods have been delivered. Can rulers but behold those spiritual guardians, that watch about them, 
2 Kings. 6.16.  they may say with Elisha; they that are with us, are more than they, that are with them.  
As God protects them, so he 
* Funestus ille annus quo primi consules crea●i sunt expulsâ regiâ potestate. Aust: civ. l. 3. c. 16. Certè violata potestas invenit ista Deos.  avenges them on their enemies. Had Zimri prace that slew his master?  
5. He stands to restrain their fury, if they should be bend to ruin their people, as he that wished the people, of Rome had but one neck: He puts hooks into the jaws of these Leviathans; and sets bounds, as to the raging sea; hitherto shall ye go and no farther, which leads me to the second particular of the second general.  
2. He judges among the gods 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Septuag. Jerome. Esa. 10.1, 2.  dijudicat deos, He judges the gods. As the Judges come to judge the people, so God comes to judge them; if there shall be obliquity, or irregularity in their judgement, if they shall go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a crooked, 
Arist. Rhet.  Lesbian rule, if they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; if they shall warp with anger, 
Sr. H. W. Of the Duke of Buck:  envy, or ungrounded pity: Magistrates should be like that statesman, of whom 'tis said (how truly I cannot tell) that he carried his passions in his pocket. 
When Joshua gave judgement on Achan, he said my Son, etc. Josh. 7.19. to show that he was free from all rage. Annota. Lex est meus sine cupiditate.  They must take heed of Calculating justice according to the Meridian of particular interests, or of looking upon causes through a falsifying glass; turning one end of the perspective upon some offenders, that may extenuate Mountains into Molehills, and the other end upon others, which may aggravate and swell up motes into beams, and lapses into piacular offences: Noah; Tros, Tyriúsve, let them be what they will, let them have justice impartially; and endeavour yet to be as indifferent as the Aequinoctial betwixt the two Poles; that men may see you condemn crimes; and not men. O remember the judgements of God on Saul, 
Vid. Constantini orationem ad sanctorum coetum, cap. 24. apud Eusebium. Potentes potenter cruciabuntur.  Ahab, Joram, Oreb, Zeb, Zeba, Zalmanah; and if you turn over other stories you shall find— Rara in nobilitate senectus; few have lived out half their days; neither have they died sicca morte, upon their beds; so that the 
* Specimen Historiae Arabum. Herodotus l. 5. L●timers sixth Se●mon before King Edward the sixth.  Arabians meeting their King, saluted him thus; abunas maledictionem, take heed of a curse. I read it of Camebyses, that he commanded an unjust Judge's skin to be flayed over his cares, and to be put upon the chair of judgement that others sitting in that chair might remember justice and equity. 'tis reported also of Senacherib, that being dead he thus spoke; I mean he had this inscription upon his statue or monument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; look upon me, and consider the judgement upon me; then learn judgement and piety: It is time for rulers to learn righteousness by the sad examples of others, lest they also should fall under God's Sceptre, and be dashed in pieces. Discite justitiam moniti.  
2. He Judges among the Gods by approving & confirming their judgement, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  & entering it into the Court-roles of Heaven: He sits upon the bench, votes, and passeth sentence with them, as one of their fellow judges. As the afflictions of God's people come immediately from second causes, as joseph's banishment from his brethren; Jobs losses from the Chaldeans, and Sabeans; yet they come mediately and principally from God himself; the Lord sent me hither said Joseph in Egypt: the Lord gives and the Lord takes away, said Job, overlooking the Chaldeans; so the sentence of a malefactor, though it proceed from the mouth of the Judge, yet therein his voice is but the Echo of Heaven; as Joshua told Achan, that the Lord should trouble him; and therefore he was commanded to give glory to the God of Israel. Josh. 7.19, 25.  
1. Now right honourable; 
To the Judges.  would you have God's presence and his suffrage? would you vouch the Lord for what you do? you must strive to resemble him; now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 
Cle: Alex: pag. 61.  God is most just, and in nothing are we more like unto him, then by executing justice.  
2. You must strike most at those faults which God hates most. Look to the first table, piety towards God; you have the law of God, and the law of land to bear you out. Idolatry, blasphemy, sabboth-breaking must not go without control; a gentle reproof will not serve turn; so Eli reproved his sons, and yet you know what became of Eli: As faint ask does but teach to deny, so a cold reproof does but encourage sin: let them know, 
Qui omnes vetat peccare cum posset & debet; jubet.  that as you are God's Vicegerents, so you must not see your God dishonoured, unless you will bring the guilt upon your own heads. When Basil was accused, that he was not of the Emperor's religion, he answered. Hoc non vult Imperator meus. My Emperor, 
Nazianzen Orat. 3.  meaning God, will not allow that; so should you say, when any crave pardon for iniquity; Our superior will not like that; Our superiors upon earth, I hope you may truly say so; but I am sure your superior in heaven will not take it well at your hands.  
As love towards God should make you zealous for the Lord of Hosts; so love to your country, to others, yourselves, should put flaming swords into your hands, to guard the second table, in maintaining a due reverence to superiors, in drowning the voice of blood (that's a loud crying sin) with blood; that our land may not be defiled; that the innocents' under the Altar may not cry against us; 
Rev. 6.10, 16, 6. Vide D. Beard. p. 200.  as some have tenderly feared, that the blood shed in Queen Mary's days, is not yet silent but does still call for the judgements of God against our nation, as Eclipses and fiery Comets show their dismal effects in after times; but I may save this labour, our Rulers have even bound their own hands from this cruel mercy; and date say to the greatest offendor in this kind, as that Queen said to Cyrus when she cut off his head, and threw it into a whole Cauldron of blood.— Satia te sanguine Cry, now Cyrus take thy fill of blood.  
But should I go on thus to lay before you what lies under your censure, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. Judex instar medici, qui primo adhibet alimenmenta, medicamenta dulcia, & syrupos, & si morbus invalescat, amara, ut aloem. Maimonides transla. p. 63.  I should wrong your judgement, as much as I have wearied your patience. Give me leave only to beseech you, that the manner of your judging may be like David's song Psalm. 101.1. I will sing of mercy, and judgement. Where offenders melt with contrition, and are capable of mercy, here strike softly, here have Ladies hands; but where they are stubborn, refractory and dangerous, here you must have Cour de lion, the heart and courage of a lion. In a word; take Solomon's counsel; strive to understand the fear of the Lord, and to find the knowledge of God; then shall you understand righteousness, judgement, and equity, yea every good path, then shall righteousness dwell in our Nation, 
Prov. 2.5, 9  and salvation shall be our Walls, and bulwarks. I need not study for particular cautions suitable for every state and order of men, 
To pleader's Jurours, Witnesses.  attending upon either Court; there is one in the Text which like the Cherubims turns every way, 
Gen. 3.24.  and eyes, (like some well formed picture) every soul here, viz: God standing and judging among the gods; this is a seasonable Antidote against all exorbitances in Pleaders, Jurours, Witnesses. Will any commit murder before the Judge of life and death? and will any adulterate their consciences, swear falsely, or do any thing that is corrupt, before the Almighty God of truth, that is Jehovah●iireh and sees every turneing and winding of the soul? who can forbear to lament the too usual custom of false and rash swearing in witnesses, when for this very sin the land mourns? An oath should be the end of all strife, and 'tis too often the cause of endless strife, and remediless undoing to many families: for as another man's life is at his mercy, that cares not for his own: so he that minds not the precious life of his own soul, may easily master, nay ruin the estates and lives of others, O consider, consider therefore that God stands in the congregation of the mighty: 'tis a short sentence, but like those upon the doors of the Oracle, full of matter. I can give you no better advice; then what Seneca gave Lucilius, when thou goest about any weighty enterprise. Suppose some grave Senator, as Cato, or Lelius stood by thee, & tanquam illo vidente omnia facere, so do thou that pleadest, that servest thy country, that bearest witness, remember that God stands and looks upon thee. 
Quid pro dest non habere consciam habeati conscientiam? Lactantius.  What though no man can find out thy naughtiness, seeing thou hast a conscience within thee, which is God's Notary, his Amannensis, or Register, and God himself self standing round thee. Say not with that Atheist, tush God does not see, for if thou art not as blind, as blind Balaam, thou mayst see him in every corner of the court, for God stands in the Congregation of the mighty: He judges among the gods.   

Two SERMONS, preached at St. Mary's in Oxford,  
by JOHN HINCKLEY M. A. Minister of the Gospel at Colleshill Berks.  
OXFORD, Printed by HEN: HALL., for RIC: DAVIS, 1657.   

To the Right Worshipful Doctor RICHARD ZOUCH Professor of the Civil Law, and Principal of Alban Hall in OXFORD,  
Worthy SIR!  
YOU may justly wonder to see any thing come from me, habited in this dress, and wearing these colours: methinks I read your thoughts, Hac sunt vestimenta? are these the garments of my late Scholar? what does such a stripling mean to creep abroad into the Camp? How dare any but Eagles now venture into the light, and fly abroad in the open Sunshine? Is not a Cell safest in a critical age? and will not prudent men keep silence in that time? 
A●. 5.13.  It's not enough for the bells of Aaron to sound within the walls of the Temple? Are not Sermons likely to do most effectual execution upon the souls of men, when they have the advantage of a 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Rhet. l. 3. c. 7. Auditores accipie●t affectum queuscunque orator induerit. Tacit. de Or.  warming, vigrous elocution, and are conveied to the heart thorough a silver Trumpet, or upon the wings of a powerful utterance? Are not the same Sermons in a book, as bells without clappers, as fishes on dry land, very carcases, sine succo & sanguine, without life or heat? Is it not as easy to draw forth an Echo to the life, as to print a Sermon in its full grace, and lustre? nay, has not this been the means to make more preachers than Scholars, 
— picdsque docuit  
verba nostra conari?   
Sir, I cannot deny, but many of these Notions have been mine heretofore; and if yours now, I will not enter the lists of dispute with you, who are such a Master of that Art. Besides, there is so much awe upon my spirit, since I was among the Children of the Prophets, under the excellent discipline of your Government, that methinks I dare no more reply upon you, than the Scholars upon Pythagoras, as if you spoke nothing but principles, or were the highest Court in the Commonwealth of learning, from whence there lies no appeal.  
But since I have considered your excellency in several sciences, especially in that which you profess, my thoughts are sadded with melancholy, that our age should be so improvident of posterity, as to suffer such a considerable 
(c) Judg. 21.3.  Tribe to be lacking in our Israel: to suffer such a branch to be broken off from the tree of knowledge. I mean for want of Encouragement, to permit that ancient and useful Law of Nations (the profession of the Civil Law) so famous beyond the Seas, so helpful an handmaid to Divinity, to fall to the ground, and as it were to die with yourself. What the Jewish Church spoke long since of the Gentiles, Cant. 8.8. upon this occasion hath often run in my mind: We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for? But I am transported beyond my scope, which is to give you some account of the publication, and dedication of what follows.  
First, these Sermons come not to you, as if they set forth any Art; or could confer any further degree of understanding upon Scholars, in the points handled therein: you cannot expect that, from the 
(d) Quis aut egenus divitibus, aut peregrinus civibus, aut agrestis & ignarus studiosis conferat? Chrysol. Ser. CCXXXVIII.  meanness of my parts, and the tumults of daily employments. No, they are plain, and tend to the edification of the meanest capacity: 
— Et Coenae fercula nostrae.  
Mallem convivis, quàm placuisse cocis.  Neither is here any humouring of parties, by holding up the cudgels, or haling at the saw of controversies. Happy were it for our Jerusalem, if it were a quiet Habitation, free from the noise of axes and hammers; if it were in the Lew, safe from storms and tempests; if the waters of the Sanctuary ran softly, like those of Siloam; divinity become a football, and tossed up and down according to the strength of the assertors. Enter not thou my soul into the secrets and practices of such Ishmaelites, whose hands are against every man, and 
(f) Gen. 16.12.  every man's hand against them. More expert at the 
(g) Nehemiah, 4 17.  sword then the trowel: very Salamanders that delight in the fiery elements of contention: as if Religion consisted in the froth of arguing, censuring, starting of novelties; in aery, 
(h) Valentiniani suos h●hebant Atones, & Bythos, tota in adytis divinitas; per ambiguitates bilingucs. Tert. pag. 316. Cum Familia amoris ex Hollandia damnatas harcses Ecclesia Anglicanoe instillaverit, portento so, & novo loquendi gen●re utebatur, quod homines magis mirarentur quam intelligerent. Cambden. Eliza. p. 301.  Cabbalistical notions; in 
(i) Non est convell●ndum temerè, quod à pluribus statutum est; quip ub● hoc fit, periculum est, ne omnia perversad innovandi libido. Cunaeus. p. 308.  receding from received truths, and the form of sound words, in casting forth the dirt and mire of reproaches into each others faces; which hath even extorted from me a subscription to that of Tertullian, Plus togae laesêre Rempublicam, quàm loricae.  
But hitherto I have been in the negative, and I have showed what my design is not. Now Sir, give me leave to tell you what it is.  
I have observed, with indignation, shall I say? or grief? how in our days, the grace of God hath been slighted by proud naturalists on the one hand, and turned into wantonness, by lose libertines on the other. I have observed (Hear O ye heavens, and be astonished) how the God of all grace hath suffered in his Glory, Attributes, and Providence; would to God I might not say in his very essence and being; by a generation of men, who are without God in the World; Swarms of Atheists arising daily from the bottomless pit. In this case who can be silent? nay, who is not bound to bring his bucket, though never so shallow, to extinguish this flame? and to confer something to prevent such a dangerous torrent of Atheism, about to break in upon us like a flood; though with Curtius that noble Roman, it were with the sacrifice of one's self.  
Secondly, As for the Dedication; It is but your due, and my debt. The streams do but run back to the fountain from whence they flowed at first. My studies do but return home to pay some public homage to him that first set them up: that put life into them by the influence, and warmth of encouragement; and hath handed them up from their very infancy. Sir, since I set the first step into your Hall, I found you a faithful friend, a kind Patron; I had almost said a tender Father: And as if kindness and bounty knew not how to go backward, but you still delighted to see the first seeds of your love to thrive and 
(k) Seneca de Beneficiis.  prosper, you have followed me with a continued tide of kindness, as if you would over-whelme me with the cataracts of love. O 
(l) Bernardus epist. CCLXV ad Petrum Clumiacensem Abbatem.  beatum quòd diligor à te, quòd diligo te; quanquam non video in me unde tantum diligi meruerim, prefertim à tanto. Yet these favours have been sweetened to me, as I look higher, and have seen them coming towards me from the good hand of providence, by way of answer unto prayer: And that you may see how subservient you have been to Heaven herein, give me leave to lay before you the whole golden chain of such like merciful dispensations. The links cannot well be viewed apart, nor the flowers of this garland separated. My Apology shall be that of David to Eliab, Is 
(m) 1 Sam. 17.29.  there not a cause?  
By the blessing of God, I was borne of, and educated by religious parents, Pater erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzene said of his, which extraction to me is better than from a long series of Caesar's. Though grace be not extraduce, entailed: Thirsitae similem producat Achilles. Hezekiah may have a Manasseh, as Amon may have a Josiah; yet to charitable persons 'tis a Topical Argument of hope, until the contrary appear. 〈◊〉 am 
n 2 Tim. 1.5.  persuaded, said Paul to Timothy, that the unfeigned faith, which dwelled in thy Grandmother Lois, and Mother Eunice, is in thee also.  
My next advance, was to the race of a pious, and learned 
o M. Josiah Packwood.  Schoolmaster, who read me, as I did my books: until he acquainted himself so well with my genius, and inclination, that when some friends and allies would have translated me to a more thriving profession, he wrote his earnest and effectual letters, to befeech them still to continue me in the way of learning: and that he did this by divine suggestion, I am the rather convinced, because of the bent of my soul that way, and because, in those days of my minority, I had wrestled with God frequently, even unto tears, that he would so dispose of me, that I might wait at his Altar, and serve him in a more immediate manner in the great congregation.  
In order thereunto, I came almost miraculously to Naïoth: my journey was something like to Abraham's faith, who against hope, believing in hope: yet God will bring about his own ends, though we behold not the means. By the way, I met with a dear 
p M. Wi● Eales minister of Hatford in Berkes.  kinsman, as faithful he was to me, as Jonathan to David; as if I had been his own bowels. He was to me the valley of Anchor, the first door of hope, that opened to me, and let me into that famous University, and put me into that healing pool of Bethesda. As he was a burning and shining light in his generation, so is he now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a star of a great magnitude in the firmament of Heaven- Nobile perpetuâ caput amplectente coronâ. Well: now the Lord raised me up whole Clouds of Friends, as he brought Daniel into favour in Babylon, and gave Joseph favour in the sight of Pharaoh in Egypt. I was delivered there, as Moses by Pharaohs Daughter, into the arms of a Mother indeed. My 
q Dr. Francis Cheynel  Tutor was such a Gamaliel, that I could gladly have sat under his feet, until this very day; of whom to speak, either but a 
r De Carthagine filere praestat, quàm pauca dicere.  little, or in the language of my oratory, would but detract from his worth. 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. p. 239.  And to complete all, I had your Countenance, Counsel, and assistance all along, which was as due upon the herbs. Now Sr. if I have been either vain, or indiscreet, pardon me this once; and let the blame be upon a vehement impulse within, which would not be smothered: If guilty of boasting; I can say in some sense with the Apostle, I have been compelled. The primitive Christians wrote their 
t Negligere quid de se quisque sentiat non solum arregantis est, sed etiam omnino dissoluti. Cicero. Quid prodest quòd vivunt homines, & occisi sunt honores; valent quidem membris, sed erepta portant funera dignitatis. Opta. l. 2. p. 68  Apologies; and none ought to bemore tender of their calling, and fame, than the 
v Qui infamiam suam injustam negligit, cum alierum scandalo, is non tam patiens babendus est quàm prodigus & crudelis, nee potest fama contimni, nisi virtus etiam contemnatur. Amesi. de Cas. Consci. p. 311. 312. See. Dr. Sanderson Ser. of the first Edition. pag. 47. of his latter the 5. pag. 95.  Ministers of the Gospel; This conduces much to the Honour of their Master, & the winning of souls, as Alexander's very name, and the report of his valour procured him many a victory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. The dignity and integrity of the Preacher makes the doctrine pass the more currant; as sails to make it swifter; and as the head of the arrow to pierce the deeper. Therefore the Apostles were careful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look out, and ordain men of good, and honest report, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men approved by testimony, Acts. 6.3. 1 Tim. 3.7.  
I am not ignorant, that all this while, I have been arguing, and plunging myself into a deeper engagement unto God and men. The cords of 
* Josh. 23.8, 9 1 Sam. 12.24.  love should draw with the greatest force; Therefore (by the assistance of the Spirit of Grace) I shall strive to lay myself forth the more, both in the service of the Tabernacle, the the Church of God in general; and in particular to yourself; and so shall remain your Faithful Servant to be commanded in the Lord  
Jo: Hinckley.   
1 Cor. 15.10. 
But by the grace of God, I am what I am.  
I Look upon this Chapter? as the very lookingglass of the resurrection; wherein it is represented so clearly, that the lustre of its rays, and reflections may even dazzle the eyes of all, that are not wilfully blind: the letters are so Capital, that a man may run and read.  
The Apostle well knew how difficult it would prove to flesh and blood, to believe that body's demolished into dust, and passeing through several changes, should again return to their former being: The Epicureans and Stoics do openly 
a Act. 17.18.  deride this doctrine: Thomas himself, though one of the twelve cannot fly such a high pitch; 
b Joh. 20.25.  his faith flags and falters, being weighed down with no less than two negatives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will not believe: It was not easy to St. Paul himself; If by any 
c Philip. 3.11.  means we can attain to the resurrection of the dead; as if he had been almost out of breath, before he could climb to the top of this Carmel; therefore he is the more earnest in this Chapter, to bacl his doctrine with several arguments, drawn from sense, reason, and Scripture both to convince, and prevent the growing Sect of the Sadduces; and good reason that a truth so necessary to be believed, and known, should 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost.  be thus fenced, and fortified: for 'tis the very principal pillar of our religion, the very hinge on which turns the whole frame of Christianity: it is, spes omnis in Deum sperantis, all the hope, and confidence 
e Fiducia Christianorum resurrectio mortuorum. Tertul.  of a Believer. And therefore 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gospel itself, in the first verse of this chapter, brethren I declare unto you the Gospel; as if all the lines of the Gospel met in this very point. Alas I what have we to carry on our spirits, thorough all the rugged passages, and cross dispensations of this life, but only our hopes in reversion? Here we must cast anchor amidst all our storms, this must hush, and silence all our doubts, that we 
* A veteribus exponitur hic locus de futuravita quam sententiam non reprobo. Musculus in Psal. 27. v. 13.  verily believe to see the goodness of the Lord in the Land of the living. If 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Justin Martyr. p. 215.  I shall not be hereafter, what I am now; what difference will there be, twixt those that have fried in the flames of martyr doom, and those that have made bonfires with their bodies? Religion would be our loss 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex Stro. 4.  profaneness and injustice, great gain: If in this life only we have hopes in Christ; we are of all men most miserable; who would care to do 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Hic: p. 210.  well? who would fear to do amiss? the Atheists cursed resolution, would be true divinity; let us eate and drink for to morrow we shall die. An Ancient has observed it to our hands, and we find it too true that none live 
i Tertul. p. 409. Ne. motam carnaliter vivit quam qui negat carnis resurrectionem.  so fleshly, as those that deny the resurrection of the flesh. Now should I burst forth into lamentation; that an Article so fundamental should in our days, amongst them that would be accounted Gospel Christians, be denied by some, staggered at, and disputed of by others; sure I should find a sympathy with you to bear a part with me: but I have fare to go and but a little time, therefore I must not stay to descant any longer upon the whole chapter: what has been spoken, is more to the time, than the text: now by the assistance of God's grace, I must treat particularly of the grace of God: By the grace of God I am what I am. St. Paul the Penman and subject of my text, was once as grand a persecutor of the Church of God as afterwards, he became a great Doctor of the Jews; and did with as much vehemency breath out threatening against all those, that called upon, or worshipped the name of Christ, as after he was zealous in preaching, and maintaining the Gospel of Christ: Habemus confitentem reum, we have his own word for't in a penitential acknowledgement of his misspent life Act. 22.19, 20. Lord! they know, that I imprisoned and beat in every Synagogue them that believed in thee, and when the blood of the Martyr Steven was shed, I also stood by, and consented to his death; thus he made havoc of the Church of God, and puts the Lord himself to the cry Act 9 Saul, Saul, why persecutest thou me? so that after farther illumination, vers. 8. of this chap. he confesses, that he was borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as an abortive under an unhappy planet; in an unlucky hour. Though God had made choice of him, as a chosen vessel, to bear his name before the Gentiles, yet the guilt of his former actions made him vilify all his preferment, I am the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  least of the Apostles, not worthy to be called an Apostle, because I persecuted the Church of God. vers. 9 nay as if there wanted a new Grammar, and there were a degree, lower than the lowest, he styles himself less, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  than the least of all Saints, Eph. 3.8. but what S. Paul was heretofore, or what now in his own humility, and conceit, it matters not: old things are done away; he's become a new man; immutatus abillo, quite changed from what he was; raised from the gates of Hell to the third Heaven; of a lion he's become a lamb, of a bloody tyrant, a blessed saint: so the molfe shall dwell with the lamb, and the leopard, shall lie dewne with the Kid, Esa. 11.6. and whereas in modesty he calls himself the least of the Apostles, yet afterwards being constrained to boast, lest his meanness should be any disparagement to his preaching, he styles himself Coryphaeus, verily I suppose, that I was not inferior to the chiefest Apostles, 2 Cor. 11.15. Thus out of the eater came forth meat: Paul of the tribe of Benjamin in the morning of his days, did ravine as a wolf, and devour the prey, by his cruelty; but towards the evening of his riper age, he did divide the spoil, or as the septuagint renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave out his nourishment, by feeding the Gentiles with the word of the Gospel, as 
a Franzius Hist. Ani. par. 1. cap. 20. Tertall, adversus Marcionem lib. quinto. p. 562.  some understand that prophecy Gen. 49.27.  
But how was this wonderful change wrought? who was the means of this his strange conversion? I must return the same answer, as the Father in the Gospel, concerning his Son that was borne blind! He is of age, let him answer for himself; and so he does punctually in the text: He was not altered by any power of nature, or industry of his own— but by the grace of God, I am what I am.  
Obs: Grace alone makes us gratis ous. or, The business of our Conversion is the sole work of God's grace. As we receive our natural being from the power of God, so we derive our spiritual well-being from the 
b Faith our chiefest grace is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that our true being stands in the union with Ged, and communion by grace.  grace of God. If I forbear what is evil, it is from grace, restraining, preventing grace; If I do what is good, it is from grace; sanctifiing, renewing grace. By the grace of God, I am what I am.  
I shall not handle grace here in its full extent, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia gratis data.  and latitude, as it comprehends every free gift of the spirit proceeding from the common, and inferior working thereof, even in wicked men; which is called the grace of edification; for there are diversity of gifts, but the same spirit 1 Cor. 12.4. All the operations of the spirit are not salvifical: I know no absurdity to affirm, that the Acts of Morality in the very Heathen, are the gifts of the spirit in them; as knowledge and understanding, which are got by study, 
b Exod. 31.2.3.  and industry, are yet called the gifts of God Dan. 1.4.17. and Bezaleel, a cunning workman in gold and silver, was filled with the spirit of God; the sons of concubines had gifts bequeathed unto them by their fathers, though the legitimate children went away with the inheritance: 
c Gen. 25.6. Judg. 11.2.  I am not ignorant, that some understand grace in this sense signifying gifts, to be 
a B. Lakes sermon, on 1 Cor. 15.10. p. 265.  principally intended in this text; as that of John chap. 1. v. 16. of his fullness we have all received, and grace for grace, is interpreted also this way; we have received 
b M. Jo: Light foot, 2 part. Har. of 4. Evan. p. 58.  grace of Apostleship, that is, Eminent gifts; for grace, that is, for the propagateing of grace in the hearts of others: but without contradiction to, or detraction from any, I shall treat of grace in this place, as that which renders us 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia gratum ficiens  acceptable to God; the grace of adoption, whereby our souls are stamped, and marked out by the spirit, as belonging to the Election of grace, and entitled to the inheritance of the Saints in light. And that I may not be mistaken in the prosecution of this subject, I shall further enlarge and describe the nature of saving and sanctifying grace.  
This grace is as myrrh dropped into our hearts from the fingers of Christ; as sweet incense, fragrant spices, precious ointment, and spiritual eyes salve; whereby the wheels of our souls are oiled, our dead hearts imbalmed, animated, and quickened, as by beams darted forth from the healing wings of the Sun of righteousness, and from the moving of the spirit of God upon all our faculties.  
By grace, I understand a supernatural power of God's spirit, diffused and shed abroad into the soul, whereby the ruins of gods image imprinted in it at the first, are in some measure repaired; all our faculties ennobled and elevated above their natural picth; reason refined; our understandings enlightened to see what is good, our wills and affections enabled to embrace and love it, and the whole man to practise it, where there is this sweet Harmony, sure there is the grace of God. This is called by divers names in scripture, as light, life, wisdom, love, obedience, as it does exercise its virtue, upon the understanding, will, memory, affections, the inward, or outward man; now that we may see, that this grace is all in all with a Christian, and makes us all in all with God; lets first take a view of our state and Condition what we are without grace, than we shall better discern how all our spiritual excellencies, in thoughts and actions, inward, and outward do flow from this spring, and principle of grace.  
1. Negatively, There is an utter 
a vid. Doctor Field on the ch● in his Appendix to the third book pag. 252.  indisposition, and disability in our natural estate to think or do any thing that is truly good, and acceptable to God; I say in our natural estate, for the power of man's will varies according to the several states, Epoche's and circumstances of time, wherein it is considered.  
10. There was a time when man had power and liberty not to have sinned; but this lasted not long; no longer than Adam stayed in innocency, which by all Computation was not long; this was a state of integrity.  
20. There shall be a time, when we shall be so strong, that we shall not be able to sin: our wills shall no way be inclined to evil: we shall be beyond the Gun-shot of Satan; His floods of temptations shall not reach us: nay were this bold intruder admitted again into Paradise, He should find nothing in us, no tinder or Gunpowder to catch the sparks of his fiery darts. This shall be a state of glory, or glorious state.  
30. There is a time when man is partly inclined to evil, partly to good, as the spirit draws him one way, and the flesh drags him another. When there is a Civil war, a motion of trepidation within us: the regenerate part mounts towards heaven, sed trahit ●invitum nova vis, but our indwelling corruption, like Anselmes boy, or the plummets of a Cork pull us down again to the earth; this is a state of regeneration.  
40. There is a time when man's will is wholly inclined to what is evil, and that continually; before our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our new birth; before Christ come into our souls by grace, seasoning, and taking possession of them to himself, by breaking the bars, and locks of our native opposition, and subduing that enmity which is in us against his Kingdom and Sceptre, mellowing and melting our hearts into a willingness to receive him as our Lord and King, by submitting to his yoke, and rules of government. Now whilst the Amorites of sin are in their ruff of pride within us, unbroken and unconquered, and we at their beck and Command, this is a state of corruption, wherein a man can neither think or do what is spiritually good.  
For this we have the authority of Christ's own word, without me ye can do nothing Jo. 15.5. except we are engrafted, and incorporated into him by faith, and so drawing Sappe, Life, and virtue from him. Alas we are impotent, helpless Creatures, stark lame, not able to move one foot, or go one step towards Heaven, unless he take us in his arms: we are blind until he open our eyes; deaf until he pierce our ears with an Ephat 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. Mr. Sam. Ward. de usu magne●is.  of power; nay dead in trespasses and sins, until he raise us up: until he overshadow us, put his mouth on our mouth, and his eyes on our eyes, as Elisha on the Shunamites child 2 King. 4. 34. that as the iron does not point towards the North, until it be touched with the loadstone: from whence say some, there flows some spiritual Emanations which seizing on the iron, turns it about. So are we acted and moved by the spirit of God at our conversion; there went virtue out of Christ to cure the Woman of her bloody issue; and if we are the living members of Christ, and not only nominal, and aequivocal, as so many wooden legs contiguously fastened and patched unto him; I say, if we are true members, we receive vital spirits, through the arteries of faith from him our head. That as the Philosophers say of sublunary bodies, that they could not move, were it not for the motions of the Heavens, if they should stand-still; so we could have no tendency to what is good, but by virtue of that influence and cherishing warmth of grace, which we derive from the God of heaven; did not he renew right spirits in us, and put his fear into our hearts; for 
a D. Tho. Taylor, on the parable of the sour p. 215.  no ground so stony as our hearts, no soil so full of thorns as they; no such Antipathy and averseness in one creature towards another, as there is in us against the power of religion: our hearts nauseat it; they rise and swell and startle at it, as much as at a toad, or the sudden pranseing of an enemy's horses; though our mouths may draw near unto God, yet our hearts are fare from him. No man can say, that Jesus is the Lord, but by the spirit Jo. 3.6. we can neither confess, praise him, pray unto his name or obey him by faith; without the special gift of grace.  
We are all evil trees: now an evil tree cannot bring forth good Fruit; it will bring forth sour wildings to the world's end; unless the property be altered, and the natural sap sweetened, and changed by letting into it some buds, or grafts from a better stock: so it is wi●h us; we are un savoury, and crabbish, like trees of the Forest, until we be transplanted, and inoculated into the root of Jesse, into the Branch Jesus Christ, and be watered with the comfortable dews, and moisture of his spirit, even as Egypt was made fruitful by the inundation of Nilus; until then, we shall bring forth sour grapes, the grapes of Sodom; I mean brats like ourselves, deformed, loathsome, the pictures of death. Moses took away the bitterness of the waters of Marah by casting in a 
y Exod. 15.25.  tree into them; and Elisha healed the unwholesome 
x 2 King. 4.41.  waters of Jericho, by casting in 
z 2 King. 2.21.  salt into the spring head: He cast meal also into the pot, and took the poison out of it: this grace of God in the text is as the tree, or this salt and meal to take away the bitterness, poison, and brackishness of our souls; that is, the averseness, and stubborness which is upon our spirits, to what is good. As there 
a Synop: purioris Theolo. cap. XXX.  is not a native power in cold water to heat itself, without the help of fire, so there is not any seed or principle in us, converting us unto the living God, without an extraordinary, and supernatural assistance of grace: Eccius 
b Melch. Adam in vitâ Lu●he. pag. III.  himself was forced to yield this to Carolostadius, viz. that there is not in us bonum aliquod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any genuine power to produce what is good, but vis ascititia tantum, a power from without only.  
1 It is very unlikly any thing we can do, should have a sweet savour in God's nostrils: for we are all as an unclean thing, our righteousness as filthy rags; we are polluted in our own blood, Ezek. 16. where a man in his natural estate is compared to a child new borne, which is impure, silly, and can do nothing to help itself; and this blood, this leprosy of sin cleaves so fast unto us, that no soap or nitre can scour it off; all the waters in Jordan cannot cleanse us. Who 
c Job. 14.4.  can bring a clean thing, out of an unclean? He that makes the question, returns the answer Nemo Hercule, nemo; no body at all; no natural agent I am sure; this is beyond the sphere of its activity: God must take the matter into his own hands, else it will never be done. Where the 
d Deut. 32.5.  spot is not the spot of God's Children, that is where men offend not out of infirmity, but an habituated malignity, there it is as easy for the Ethiopian to change his skin, and the Leopard his spots, as it is to cross out those black lines drawn over their hearts, and remove that veil which is upon them.  
2. How can our actions be good when our very thoughts, out of which they are hatched, are tainted and poisoned; all the imaginations of man's heart, are only evil, 
e Gen. 6.5.  and that continually: we are not sufficient to think a good thought, of ourselves, but our sufficiency is of God, 2 Cor. 3.5. Had we such bodies now as some say we shall have at the resurrection, corpora chrystallina, bodies made of transparent crystal, that our eyes might pierce thorough, and thorough them; what swarms of locusts? what cloudy fumes of cursed thoughts, and Sinful contrivances arising as it were from the furnace, and bricke-kilne of our hearts, might be discerned as smoke arising from the bottomless pit? and can such vapours and fumes engender any thing, besides Serpents, and Scorpions, vile, and irregular actions? besides our actions depend upon our wills, as our wills do upon our understandings, now these are as a drunken and frantic Pilot; they cannot direct us: we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, darkened in our understandings, Ephes. 4. 18. nay we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, darkness itself in the abstract, the light shined in darkness; and where the blind lead the blind, both fall into a ditch. We are brutish in our knowledge; the very wisdom of the flesh is earthly, sensual, devilish, James. 3.15. We are full of Egyptian horrid, palpable darkness, before this daystar of grace shine in our hearts.  
Now though, I intent to refer the applicatory part to the conclusion; which, as 'tis the life of the Sermon, so it is most likely to be remembered, when it is repeated in the parting words; yet because we are apt to lean too much upon our own strength; we are prone to elevate our crests, and strut in the midst of our own plumes, as if still we had some secret thoughts, that we are able to win and aware salvation, by observing the tenor of a Covenant of works; therefore by the way, let us throw down these pinnacles of our overweening opinion, by looking on our black feet; let us humble ourselves, in the sense of our estate by nature: upon a narrow search, we shall find all our supposed excellencyes, to be as daintyes in a dream, or the glorious colours in the rainbow, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fantastical, and imaginary: for as without Christ, we are fools, guilty, unclean slaves; except he be our wisdom righteousness, sanctification, and redemption: so without grace from Christ; though we had all the gold of Ophir; insight into all the mysteries of nature; all the sceptres, and preferments of the world at our dispose; all sumptuous robes, from the most magnificent wardrobes of the richest Prince, yet should we be poor, and blind, and miserable, and naked. Dost thou find thyself to puff and swell by reason of thy knowledge, and parts? Consider how ignorant thou art in the things of God, how the Gospel, which is the Key of Heaven, and the power of God to salvation, is a riddle, or foolishness unto thee Art thou proud of thy noble blood, and extraction? see how that blood boyles, and foams with concupiscence; remember thy traduction and pedigree from the first of thy line, thy great Grandfather Adam; and what was he but an 
e Quisquis fuit ille duorum, etc. Juve.  Amorite? Hast thou an exact Symmetry and proportion of parts, with the sweetest mixture of most lovely colours, like Absolom, Paris, Ganymed? O turn thy eyes inward! there shalt thou see a most ugly Thersites, a monstrous shape, a strange Centaur, or Chimaera, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Lion, a Dragon, a Wolf, a Goat all coupled and growing together, one part swollen with pride, another meager with envy, another flaming with rage; all speckled over with variety of lusts, and running with the botches and plague sores of sin: now look upon thyself, and be proud, if thou canst. What the Lord said to the Prophet Ezek. 43.10. thou Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; as being disjointed, torn, and defaced by reason of their sins; so do thou behold the image of God in thee shattered; the ground of thy heart overgrown, and overrun with briers and thorns; then blush and be confounded: If Austin thought the Sepulchers, and ashes of entombed Princes, might preach succeeding Monarches into humility; so also our blindness, rebellion, ataxy, exorbitancy, may be a constant memento unto us, not to think more highly of ourselves, than we ought to think; wherein we 
g 1 Cor. 4.7.  differre from the worst of men, we received it by way of gift from God: neo 
h Fulgent. p. 242. Art. 10. Eccle. Anglica●ae, & art. 13. If the preserving me from evil, and bestowing on me good depend not entirely, for principal efficacy, on God farewell all religion. M P. Bayne on Eph. 1.11.  esurire possumus, we cannot so much as hunger and thirst after a better condition, except God works in us to will, and to do: which leads me to  
2 The affirmative part: what ever spiritual good thing we either think or do, it proceeds from grace.  
The holy Ghost is very punctual in ascribing the whole work of our second birth to God alone, of his own will begat he us: every good and perfect gift comes down from above, from the Father of lights, James 1.17, 18. He is the God of all grace, 1 Pet. 5.10. we believe according to the working of his mighty power, Ephes. 1.19. Grace is no quality of our own acquiring, but 'tis the grace of God: we are not Concausae, fellow-workers, and Coadjutors wi●h God in this business, but he gives, 
i Pravenit impium ut fiat justus, subsequitur justum ne fiat impiu● Fulgentius, p. 260  continueth, perfects it, neither is it with the production of spiritual life in our souls, as with that of natural forms, from any power that is in us: indeed there is a passive capacity, and an obediential power in respect of God, who can make dead bones live, and raise stones unto Abraham, but there is no such activity in us as to reduce any such power into Act. David knew this doctrine well, when he prays for grace in this form; create in me a clean heart o Lord! Now Creation is whereby a thing is brought out of nothing; therefore as the soul comes into the body, so grace comes into the soul, creando infunditur, we are his workmanship created in Christ Jesus unto good works, Ephes. 2.10. Christ is called a light that inlightens every man that comes into the world; quia 
k August de Civ. dei l. 10. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. p. 136. l. p. 138. Quantulacunque vir tus quae dicitur nostra, dei bonitate est nobis concessa. Aust. de Civ. Dei l. 10. c. 22.  nist ab illo nullus illuminatur, because except he enlighten us, we are in a state of darkness. As Christ had two births, so have we, but her's the difference as I Fulgentius observes; Christ's first birth was of his Father from eternity, his second exhomine of the Virgin, in the fullness of time; but we are first horn of our natural parents, and then in the second place, we are borne of God by his spirit.  
Qu. If all our sufficiency be of God, why does he call upon us to repent, to believe, to do all manner of good works, and to work out our own salvation? A. These precepts do not imply our ability, as there was not a power in Lazarus to rise out of his grave, when called, Joh. 11.43. but our 
m Multa imperantur quae impossibilia, nihil quod indebitum, aut injustum. Creditori jus suum non perit in obaeratum, qui bona sua decoxit Soanhe. Dub. Evan.  duty; they do not conclude what we can do now, but what we could have done in Adam, and though we have lost that power, yet God does justly challenge obedience at our hands; as we require money from our debtors, though they are turned bankrupts; Neither are such commands in vain; but that we seeing our duty, and also our infirmity to execute it, we might have recourse unto God, to be made able: da Domine quod jubes, thou hast commanded, said David, that we should diligently keep thy commandments; O that my ways were made so direct, that I might keep thy statues! I am not ignorant, what absurd inferences by way of comparison, some draw from hence; as if such commands were as if a man should be called upon to write without hands, or run without legs: here is Elenchus parium, a wide disparity, twixt a command of running without legs, & exerciseing Arts of grace, because that was never in our power, nor any part of our duty; but this was once under the verge of our power, and is still within the compass of our duty.  
4. But what? are we as stocks, and stones in the business of our salvation?  
A. No, by no means: for although we can do nothing by way of concurrence in the first infusion of the Habit of grace, and the first Act of conversion; yet I deny not, but that after we have once received the spiritual life of Grace into our faculties that then we may, and must work together with the spirit of God, in the progress of our regeneration, and in the practice of sanctification, 
Phil. 2.12.13.  but still subordinatly unto God, work out your own salvation: for it is God that worketh to will and to do. Acti agimus, God that made us without ourselves, in this sense, will not save us without ourselves; & thus the preaching of free Grace, may sweetly consist with the exercise of holy duties; in unâ sede morantur, free grace is so free from excluding or superseding duties, 
Eph. 4.23. Ezek. 18.31.  that it does enliven & direct them. God's absolute promises do include our conditional performances; God will be sought to by the house of Israel. Peter has a promise his faith should not fail, yet he must watch and pray: therefore what God promises in one place, he commands in another.  
Hitherto you have heard, that Grace is the sole work of God, it remains to consider.  

1. The proper causes of grace, that we may know how to get it.  
2. The manner how we partake of grace.  
3. The peculiar effects of it, that we may try ourselves whether we have obtained it or no.   
1. The Impulsive cause, whereby God is moved to bestow his grace on us; and that is not in us, but in God himself; It proceeds not from our free wills, but his free love; not from the ability of our nature, but the mighty working of his spirit: not from our merits of Congruity, but from the Acting of his mercy; we are borne not of blood, or the will of the flesh, or the will of man, but of God, John. 1.13. Not for your sakes do I this, saith the Lord God, be it know●n unto you, be ashamed and Confounded for your own ways, O house of Israel Ezek. 36.32. We are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a Confused lump, or mass of clay, all a like, before God cast a look of his love upon us; and if that great potter make any vessels out of us unto Honour, it is only for his own sake; that he might make known the riches of his glory, upon the vessels of mercy, which he hath prepared for glory, Rom. 9.23. We are all cut out of a rock: look unto the rock whence ye are hewn, and to the hole, of the pit whence ye are digged Esa. 51.1. Now as all stones in a quarry are impolish, and unfit to stand in the wall, until the Artificer stretch his line upon them; so are we rugged, and uneven; no way fit to stand in the rank of living stones, or to be members of that building, whereof Jesus Christ is the chief corner stone, until we be carved and squared by a wise Bezaleel; until our cragginess, or protuberancyes, and Camels, bunches be knocks off by the two edged sword of the spirit.  
2. The efficient Cause which produceth grace, and that is the Holy 
a Sicut corpora nostra vivu● thalitu, itatacit● Spiritus Sancti afflau vivificantur animi.  Ghost, who doth effectually call, convert, and sanctify us: therefore such souls as are fraught and replenished with grace, are called the Temples of the Holy Ghost, and goodness, righteousness, truth etc. are called the 
b Nomine spiritus nonnunquam dona spiritali● gratiae nuncupa●tur, ut in Elijah duplicem Eliae spiritum postulante. Fulg. p. 336.  fruits of the spirit Gal. 5.22. Sometimes we are compared to vessels of wood, or earth, and then the spirit is compared to water, to rinse and purge us from that soil and filth, which our natures have contracted from the dust of the world; I will pour clean water upon you, and you shall be clean from all your filthiness, and idol's Ezek. 36.25. And what that water means, we are given to understand vers. 27. I will put my spirit within you: these are the waters of Siloe, flowing from under the thresholds of the sanctuary, and are a fountain of living water springing up unto eternal life.  
Sometimes we are compared to vessels of brass, or some other metal, and then the spirit is compared to fire, to fetch out our rust, and to purge us from our dross; He is the spirit of judgement, and the spirit of burning; and we are said to be baptised with the holy Ghost, and with fire; and though our former faculties are not and hilated, and their office wholly supplied by the spirit; though the substantials, the posts, and beams be the same; yet the spirit adds such new furnitures of new qualities unto the soul, that an old, and new heart inhabited by the spirit of God, differres as much; as an old house full of Cobwebs, dust and dirt, differrs from itself, when 'tis clean swept, seeled, hanged with tapestry, and 
a Gemmantes primâ fulgent testudine lecti.  garnished with all manner of rarities. Now there is a new face of things: now the soul has new aims, and new ends; as those at 
b Mentemque priorem Expulit, atque hominem toto sibi cedere jussit Pectore; Lucan. lib. 5.  Delphos, who were accounted inspired, were altogether at the devotion of Apollo: now the soul, like the Adder, has cast her slough, and her youth is renewed as the Eagles.  
3 The instrumental cause or means, whereby God works grace in us, is the word, my sheep hear my voice; such as feed by the waters of Comfort, are acquainted with the whistle of Christ. 
c Sibilabo illos: Jerom. Zach. 10.8.  The Saints are styled the called of the Lord, and our Conversion, a holy Calling, because by the voice of the word, we are singled, and called forth, out of the corruptions of the world to the Communion of grace and glory, the word is called the word of grace Act. 20.32. Those that would go for beleivers, and be taken for gracious, and Evangelicall persons, and yet overlook and slight the word; they tread the path of a new, and unheard of way to grace, and glory, by drying up those breasts, and cutting those pipes, and veins that God has allotted to convey grace into us here; and also pulling those wings, whereupon, we should mount into a state of glory hereafter.  
Let's take heed of those wild, and dangerous Consequences, which some, not being wise unto sobriety, draw from the free disposal of God's grace, and Gods decrees; as if the use of means were to no purpose; 
2 Pet. 1.10  but let us make our calling and election sure, first our calling, and then rise upwards, to our predestination, or Election: this is to begin at the right end of the ladder, though Paul's planting, and Apollo's watering be nothing, except God give the increase; although grace be not entailed on the means; yet let us use the means, and trust God with the success: no man shall serve God for nought: no man ever did constantly, and faithful frequent the posts of wisdom's Temple, and was a loser in the end; but were I sure, that notwithstanding all my use of the means, I should never attain to saving grace; yet I would not cease to apply myself unto the means, so far as I could; that though I die, I might die at the feet of God: though he kill me, yet will I put my trust in him: for though I could not purchase heaven, yet by this means, I might mitigate the torments of Hell: but now me thinks (Cynthius aurem) I hear a voice saying, magnapetis, you soar too high, above your strength and activity; well, let this suffice; I speak with submission to graver judgements. As I would not derogate, or detract from good works, and holy duties: for they are necessary, and beautiful in genere suo, in their proper rank, and place. So I would by no means entrench upon the prerogative of grace, by abating the lustre, or weakening the power thereof.  
2. The manner how the spirit breathes the life of grace into the soul: this is intricate and difficult, like the Angel's name who conferred with Manoah, Secret: The grace of God is like the peace of God, past our Comprehensive understanding: for as the wind bloweth where, so how it fifth: thou art ignorant Eccl. two. 5. which is the way of the wind, and how the bones are form in the womb. and then no wonder, we know not how the new man is fashioned In the womb of the soul: O that we may say with the blind man in the Gospel; one thing I know, that whereas I was blind, now I see; so we were all blind in the things of God; but now our senses are exercised spiritually to discern them, although we are not privy to the time, or acquainted, de modo, with the manner how that light first sprang in into us. Is that soul in a delusion, or a dream, that reasons thus within itself? I was once a leper, but now I am clean, yet cannot I tell the punctual time when this change was wrought; I know not the ultimum quod non, and the primum quod sic, the last instant of my leprosy, and the first point of my cleansing. I once read the scriptures, but they were as a book sealed, as a dead letter; they were edita, & non edita, published, and not publish●; read, and not read; that is, with understanding, and comfort; I licked this rock, but I could suck no honey out of it; yet now I can expatiate in these fields with comfort, now I can smell a sweet savour, as of Myrrh and pomegranates, as in a well wa●ered garden, or from a field, which the lord hath blessed: now I can read, and understand the mysterious secrets of the Gospel: how I prise one page in my Bible, before all the volumes in my study: but I can say of this knowledge, as he said of old age, obrepsit non intellecta, it came upon me insensibly; or as we say of trees; we may perceive, that they have grown, but we cannot see them grow, and shoot forth; no doubt, but grace comes divers ways into divers persons: For the spirit is not only a most Free Agent; but the persons of men, are as subjects diversely capacitated, disposed, and qualified, some as dry, some as green wood; some more moralised with virtuous education, and discipline; borne of religious parents, and so enured to religious exercises from their tender years that their passage from a state of nature, to a state of grace is less to be discerned: the voice and whispers of the spirit are so still and softly, that it is not heard: it is behind them, 
Esa. 30.21 Act. 9.8.  no man seethe they live, but their life is hid with Christ in Goà  
Some are more profane; Habituated, and hardened in sin, and these are many times borne again with bitter plunges, and anguish of soul; they fall into a holy frenzy, and ecstasy, accounted by the world as mad men; whereas they are only pregnant with the spirit of God, and in travail, undergoing the pangs and throws of a second birth: these can date the very time of their conversion: Saint Paul can tell the moment, that he was smote down to the ground, and his eyes dazzled with a greater light: He had been a seirce and stubborn perseqoutor, and therefore was to be dealt withal more roughly, and so by Consequence, the more sensibly. Austen also in his Confessions acquaints us with the method of the spirits working in him: He heard a voice saying. Title, & league; take up thy book and read; and after this had been ingeminated unto him, he snatches up his Bible, and the place that offered itself to his reading was Rom. 13.13, 14. not in gluttony, and drunkenness, not in chambering, and wantonness, but put ye on the Lord Jesus Christ, by which words, he was so deeply affected, that he left off his former lewdness. In like manner Junius, who was nuzzled up in Atheism in his minority, tells us that the was converted, by reading those words of Joh. 1. In the beginning was the word, and the word was with God; as the Eunuch was enlightened, by reading, He was led as a sheep to the slaughter, as a lamb dumb before the shearer, so he opened not his mouth, Act. 8.32, 33. Thus some can tell the time, together with the particular occasion of their conversion whether by reading, hearing, Confer, or by other occurrences, as sickness, afflictions. etc. but all are not to be accounted reprobates, who cannot thus particularise the time & manner of their new birth, so we should contradict the experience of many, God's dear children, and Condemn the generation of the just.  
This I shall confirm farther by these arguments. 1. Some are sanctified in the womb, and have the seeds of grace sown in their hearts, in their infant minority; some are renati antequam nati, graciously new borne, before naturally borne: so the Lord says of s Jeremy, 
Jer. 1.5.  before I form thee in the belly, I knew thee, and before thou camest out of the womb I sanctified thee; and if any by sanctified here, understand a designing or setting a part, for some employment, and not the infusion, or collation of grace, as it may be taken, Esa. 13.3. Yet there is no evasion for the of John the Baptist, Luke. 1.15. He shall be filled with the Holy Ghost from his mother's womb; now for such to give an account, how grace came into them, is all one as to tell what God did before he made the world; how he balances the clouds, or how he laid the foundations of the earth, Job 37.16, 38, 4.5. Can an infant when he is become a man, relate all the passages of his infancy? yet some are holy from their childhood, 
2 Tim. 3▪ 15.  1 Cor. 7.14. and t Timothy knew the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from an infant: What God has done unto some, his arm is not shortened, but he may do it unto others; else why do many religious parents not only pray for their children when borne, that God would pour on them the spirit of grace, but even before they are born, that they may be sanctified, in the womb, as Samuel was then dedicated unto the Lord, & may not these godly, praying parents, look for a return of such prayers? 2. Many are regenerate in baptism; they are borne of water and the spirit, Joh. 3.5. which water Expositors 
u Art. Eccl. Aug. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in locum.  understand to be that of baptism. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naze.  As the Apostle calls it the laver of regeneration, Titus. 3.5. So the Latins call it Renascentia, a second birth; and the x Greeks' an illumination, and a putting on of incorruption; therefore look not on the water of baptism, as simple, naked water, but as accompanied with spiritual grace, says one of the 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Cyril. of Hicrus. pag. 16.  Ancients: and 
a Bp. Lake pag. 116.  Modern Divines say we receive our new birth ordinarily in baptism: baptism is not only a sign, but a, 
b The Assemblies larger Carech. 1 Pet. 3.20, 21. Rom. 4.11.  scale of our regeneration, and adoption; these are but commentaties on Colos. 2.12. we are buried with Christ in baptism: baptismo nulli regenerantur, 1. e. none are regenerated in baptism, is such a Gloss, that few will own, 
In Cateches. Ra Infants are capable of grace.  besides those blasphemers of Racovia; therefore if some are regenerated in baptism, and they baptised in infancy, 
Annota. in Luk. 1.15. Nemo audeat quēvis eorum nonregeneratum pronuntiate. D. San. coutra Tomb. p. 35.  all cannot tell how grace comes at first into their hearts: indeed how this grace does afterwards in the progress of Conversion exert, and show itself in we aning us from this, or that corruption, and carrying us out to this or that duty, is fare more easy and Common. Do not the heavens by their influence work wonderfully on bodies, 
God gives infants sanctifying grace. Mr. Paul Bayne on Epht. 1 v. 19 p. 356.  and yet are not commonly discerned; and may not the spirit of God insinuate itself into as without our observation? That the operations of the Spirit, are thus secret; and that few can give an account of the entrance, and advancing of grace in themselves, is a truth so universally received, that it is most easy to call in a whole 
e The birth of a Christian unto Christ is secret and undiscer. ned as dew falls in small and insensible drops, Dr. Edw. Renolds, on Ps. 110. * The work of grace, is rather s●lt, and perceived by him that hath it, then that which can be expressed, or made known to a man's self or others, it being a wonderful secret and bidden life. a to. Burgess on Joh. 3.8. The direct act of faith may be without the reflex act; it is on thing to believe, another to know that I believe. Natha. Culverwel on 2 Pet. 1.10. To have grace, and to know that we have it, are two distinct benefits; the spirit works grace, yet does not always show us the things he hath given us. The Church doth not always take notice of her own graces, and the right she hath to comfort Dr. Sibbs on Cant. 5. set forth by Mr. Nye. We know not how conversion is wrought in us, in its first moment. Despaigne Vulgar errors, p. 11.12. Many are drawn by grace yet know not the Mathematical point of time, Rutherford on John. pag. 276. Opera Spiritus sunt interna, & imperceptibilia, Solique Deo & possessoribus nota, R. Cross in Conc. pag. 7. Inchoatae regenerationis tem. pus non semperscitur aut discernitur ab ipso regenito, vel alio quovis inspectante, ut experientia docet in aliquibus, qui à pueritia in exercitiis religionis educati sunt, in quorum conversione, nulla notabilis mutatio perspici potuit; in his verum compertum est Christi dictum. Non venit regnum Coelorum cum observatione, etc. David Dicsonus. Therapeu●ica sacra. pag. 128. & 172. Grace is often received an childhood, and is then ordinarily wrought by the teachings and instructious of parents: So that few believers can name the time or Sermon when they were converted. Mr. Baxier in his thirteenth direction for peace of Conscience. Many are eminent in sanctification, whose growth in grace is seen and yet the beginnings not known. M. Blake of the Cove. pag. 464. M. Bayne on Eph. 1.13. pag. 209.  clonde of wituesses, men famous in their generations, to assert it, and to set their seals thereunto.  
3. I come to the notes and Symptoms of saving grace. O that out of a sense, feeling, and true experience of these in myself, I may draw forth a counterpane, and demonstrate them unto you!  
What through ignorance, selfe-flaterry, and presumption, most men count themselves in a state of grace, though men be never so vile, yet they will take it for a great disgrace, to be called graceless persons. Some come to this persuasion, because they are not as bad as the worst in committing gross sins, as the Pharisee, I thank thee O God I am not as other men are, these men are only negatively religious, tell such men of their faults, and if your reproose does not rebound bacl into your own face, they will soon tell you, others are worse than they: as if the way to make themselves clean, were to cast dirt into others faces, or because others go to Hell, therefore they will go for company. Others are eminent in knowledge, civil honesty, moral virtues, and so they mistake a cloud, for Juno; the wildings of the wilderness, for the clusters of Canaan: A tympany or confluxe of ill humours, go for the living birth of grace: Ahabs humbling of himself, for true repentance; Achitophel's Counsel, for an oracle of God. Such men have need of an Heavenly perspective, that they may discern wheat from such chaff; true grace indeed from such glorious sins, and guilded abominations; all is not gold that glittereth: all gifts; and parts, all knowledge; all good affections, and motions of heart, are not infallible marks of grace.  
Queen But how may I know whether I have true grace, or no?  
An: Hast thou faith? thou hast grace; for this is her eldest daughter: this is one of the chiefest branches of the stem of grace: but this is obscurum per obscurius; this is to illustrate one obscurity by another: how may I know that I have faith? by love: faith 
f Gal. 5.6.  works by love; love towards God, love towards the brethren who have on them the image of God, now love towards God is known by our obedience to him, if we love him, we will keep his Commandments; positiuly, by doing what he commands, negatiuly, by abstaining from what he forbids: our love to the brethren is known by the opening of our bowels to any, upon this consideration; that they belong unto the household of faith; by our 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Rhe. lib. 2. cap. 4. Hominibus innovatis datur, Spanhe.  rejoicing at the prosperity of the Church, remembering Jerusalem in our mirth; and also hanging up our harps, when the servants of God are brought low, through tyranny, and persecution: this is called a new commandment, Joh. 13.34. Because those only who are renewed by grace, can fulfil it, Herein we know that we have passed from death to life, because we love the brethren; thus, ab ultimo ad primum, by the truth of our obedience unto God, and love unto his servants, we may try the sincerity of our grace: As by our 
h Rom. 6.29.30. 1 Pe. 1.2.  Conforming to the image of Christ, and by our obedience expressed in our sanctification, which is the lowermost round in the jacob's ladder of our salvation, we ascend upward to our justification, and vocation; until at length we arrive to the knowledge of our election and predestination, as we may pursue rivers to the springhead, from whence they flow: more particularly.  
1. True grace begets a watchfulness against sin, even smaller & more secret sins, as well as those which are scandalous, and bring shame, and reproach along with them. It cannot dispense with fat agag's, or pleasant dalilah's, but proclaims open war and defiance universally against all corruptions great and small. The gracious soul deliberates with Joseph, upon any sinful suggestions: how can I do this and sin against God? It dashes the very bats of Babylon apeices; our very sinful thoughts and imaginations are charmed, suppressed, and smothered: the flesh is crucified with the affections, and lusts; nay it makes us run counter, and find out our former sins, before they find us out; that we may be avenged of them, before they take vengeance on us; as Joseph's brethren many years after the fact committed, cried out, verily we are guilty concerning our brother: thus, whosoever is borne of God sinneth not, because the seed abideth in him, neither can he sin, because he is borne of God, 1 Joh. 3.9, 10. That is; he is not absolutely freed from sin; but he sinneth not with a Complacency, and a full swing, or consent, without any regret, & reluctancy.  
2. Those that have true grace will always be improving of it, 
Joh. 6.34.  and thirsting after more: Lord evermore give us of this bread! they have tasted that the Lord is gracious, and it will be as easy to restrain them from their ordinary food, as to take off the edge of their desires, after the savour of those good ointments which slow from Christ, after that Nectar, & Ambrosia, those 
a Can. 2.5.  Flagons of wine, that heavenly Manna, whereby they are not only refreshed, but nursed up unto life eternal: no man having drunk old wine, straight way desireth new; for he saith the old is better Luk. 5.39. All the former delicacies, and Curiosities of the world, are but as so many empty husks; as puddle water, or filthy trash. A longing desire after 
b Rutherford 2. part. Survey of Anti. c. 4.  grace, proceeds from grace, and is the fruit of it: ignoti nullacupido: those that are unacquainted with the excellencies of grace, are never ravished with the eyes of her beauty. To those that have, to them shall be given, they shall receive grace for grace. It is not like painted fire, or land-skippes, trees drawn with a pencil, which never increase or grow, but like trees planted by the water side, they send forth their boughs, like a plant, through the sent of the waters of the sanctuary: they have the blessing of Joseph, to be a fruitful bough, even a fruitful bough by a well Gen. 49.22. neither do gracious souls dilate, and thrive in their own persons; but their hearty prayers, and endeavours are extended to the whole Israel of God; they strengthen their brethren, and wish that all men were even as they.  
3. As grace is diffusive, so it is alterative.  
First, Of the inward man: there's new light in the understanding to see the ugliness of sin, and the beautiful grace of grace; new obsequiousness in the will, new fidelity in the memory to record what is good. All the Affections are sanctified: our joy; we can rejoice more in the smiles of God's countenance, in his Word, in prayer, in the practice of religion, then in the increase of corn, and wine, and oil: more, for treasures of wisdom, and knowledge; that we have strength to subdue corruptions; that we can stop ourselves in our careeres of sin, and deny ourselves in our bosom and darling lusts; then though our houses were full of gold and silver; or we had power to conquer all our outward enemies, and master all their magazines, and fortresses: our fear; we are more afraid to offend God, than men; his displeasure is more dreadful to us, than all the frowns and threats, of the greatest potentates upon earth: our anger; we are more provoked, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts. 17.16.  and our spirits more stirred within us, to see the glory of God impaird, to see him to suffer in any of his Attributes, then to be wounded in our ownecredits, persons profits.  
Secondly, It works a Change in the whole outward man. He can say, when I was a child, I did as a child, I spoke as a child, I thought as a child; before I had familiarity with grace, I was as forward to run into any, excess of riot, to break the sabbath, to accent oaths with as full a mouth, to neglect holy duties, as the profanest person, that is an outscast from Israel, and estranged from the Covenant of promise; and Marches in the forefront of the black Regiment, under the prince of darkness; but now ●go non sum ego; when I became a man, a new man, I put away childish things, my tongue, my hands, my feet are become weapons of righteousness: my delight is among the saints, the precious ones, that excel in virtue: the sabbath is my joy, and delight, my speech seasoned with grace; and my time pays tribute to holy exercises; the love of God constrains me to all these: my Conscience is sprinkled, and purged from dead works: my former ways of sin are hedged up with thorns; I dare no more proceed in my exorbitant Courses, than Balaams' ass when he saw an angel before him with a drawn sword in his hand: I can as well swallow flagons of molten lead, as Carouse in bowls of intemperance. Thus, as the life of the body is known by the panting of the heart, the breathing of the mouth, and beating of the pulse; so those that have the life of grace, their hearts are busy in forging good thoughts; their breath employed in good words; their hands exercised in just, merciful, and holy actions: these are ready to act, what their hearts indite and contrive; and as grace works out the scum of naughtiness from within; so the streams without run clear and pure: now loqueris ut videam; their spiritual, and heavenly discourse declares them to be borne from above: 
Judg. 12.  they can now pronounce Shibboleth, without lisping, or stammering: their language shows them to belong to Canaan, as the damsel told Peter, that he was of Galilee; his very speech bewrayed him. This may save me a labour, for laying down a Caveat, that we do not abuse the doctrine of grace, by making it a cloak for our licentiousness, and wantonness: As if free grace, gave us a freedom to do what we list; as if this chaste, pure, and heaven borne virgin, did degenerate into a pander to our lusts, shall we continue in sin, that grace may abound? Rom. 6.1. Grace indeed is free, as from God, in opposition to our procuring merits; the name carries so much in the very front: otherwise grace were no more grace: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gratia non est gratia ulla modo, nisi sit gratuita omni modo. Aug.  It does also removere prohibens, role away the tombstone of sin, that it may no longer press us down by reigning over us; and this day of God's power also makes us a willing people; 
Ps. 110.3.  to offer sacrifice unto God freely, 
1 Chron. 29.14.  as the Fathers of Israel, offered freely, for the house of God, to set it up in his place, where the spirit of the Lord is, 
Ezra. 2.68.  there is liberty: but true grace never allows a toleration of sinning: such liberty is 
a Malus etiam si regnet servus est tot dominorum quot vitiorum. August. Civi. dei. lib. 4. cap. 3. We should improve our endeavours, as if we were Pelagians, and no help of grace afforded. Bl●ke, on the Coven. pag 71.  perfect bondage. It is a manumission dated from Hell. It makes us free among the dead; therefore such as plead for free grace in this sense, and to this purpose; may be justly deemed, never to have had the experience of saving grace. Now waving any further search concerning the conquering efficacy of grace, 
a Dr. Pria deaux lect. 3a. 4a. 6a.  whither it be b , concerning the extent, and latitude whether it be 
c Dave. nant. veter. 49.  universal; and concerning the perseverance, and duration, whether it may be finally, and totally lost: For a full discussion of these, is not only beyond my strength, but neither can these dimensions be fathomed, in such a minute of time, as is left me: nor are such polemical discourses suitable to this place. Controversies sound better out of the chair, than the pulpit. As Saint Paul, had rather speak five words in the Church with understanding, 
1 Cor. 14.19.  than ten thousand words in an unknowen tongue: so one practical, edifying Sermon, tending to the advancement of devotion, and the power of religion, is better unto me, than many empty, and notional orations, sine succo, & sanguine, without the marrow, and fatness; the life, and heat of edification. Alas! this is only to raise a dust; to perplex men's heads with doubts, rather than settle, and establish their hearts, and consciences; to feed them with chaff, and pebbles, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sincere milk of the Word: and therefore 'tis no wonder, that such ill diet, begets so many raw humours, and windy vapours, which threaten to overturn the Church with a terrible Earthquake of division. 'tis no wonder to see men, that have turned all religion into jangleing, reasoning, and disputing, to become lean, and meager like Pharaohs kine, and to be barren of goodness, like some parched Heath, or neglected wilderness: Gnostickes in their heads, but Atheists in their hearts. My parting words, shall therefore be spent, in bringing home the former doctrine to our own doors, by such deductions, and Corollaries as arise from it, even as the river in Eden parted itself into several Heads, that it might water, and refresh divers Countries; and the sun expands her wings, 
Gen. 2.10. & 3.24.  and darts forth her beams, like the Chirubims sword, which turned every way.  

Cum callidus Serpens persuadere fluduit me propter fidelter obitam ministerit legationem; vel ipsum Coelum & immortalitatem mereri; bene dictus Deus mihi suggessit hunc scripturoe locum quo ignitum hoc jaculum extingueren so: gr●●ted Dei sum id quod sum inquit Cnoxus. Me●h dam. p. 141.  1 Use. To discover the vain pride and arrogancy, of the Champions of nature; who had rather lean on the broken reed of their own depraved and perverse wills, in the business of their salvation, then upon the mercy of God. Such were the Pelagians, and semipelagians, of old; of old did I say? It were well, if their Ghosts did not still walk in our streets; at least, some as like them, as if they had started out of their sepulchres, or sprang out of their ashes; such I mean, as would feign part stakes with God, and be sharers with him in that, which is so essentially his own, as g●ace; ascribing to themselves such incomprehensible strength, as to undo their own grave-cloa●hes, and raise themselves from the death of sin. How loath are they to speak of, or to acknowledge grace? As Homer is observed not to have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often; and Plato is noted to use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies virtue; but he was afraid to name grace, or the holy spirit lest he should offend the Grecians; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mar. ad Grae. p. 30.  so grace, special grace, is little spoken of by many, lest thereby they should disparage the power of nature: or if grace, and infused Habits, be taken any notice of do not some endeavour to be joynt-purchaser of it and them? and by Scholastic tricks, or Arminian Sophistry, go about to distinguish God out of his right? but let God have glory, and every man shame; and let us say with the Church? thou O Lord hast wrought all our works in us, Esa. 20.12. and then 'tis fit he should have all the glory: not unto us, O Lord! not unto us, but unto thy name be all the praise: All that is within me praise his holy name. Though our own reason be sometimes none plust: and the ability of our wills impaired, yet, that doctrine, to me, is true, which ascribes most glory unto God.  
2 Use. Here we may see the miserable estate of the Heathen, that knew not God, but were vain in their imaginations, and ignorant of this saving grace: An illuminating, or assisting grace they might have; but seeing they were without Christ, and Aliens from the Commonwealth of Israel, they must also, according to scripture principles, be destitute of sanctifying grace. It is true; they had many excellent virtues, as temperance, 
Bene facerunt, quia aliter facere non potue, rant.  chastity, patience, etc. And these were even incorporated into their natures, by a constant, habituated practice; wherein they went beyond many Christians; and I fear will rise up in judgement against us: yet these were but moral virtues, obtained by strict discipline, and long custom, whereby their natures were much rectified, and reform: yet they came short of special grace both in their Alpha, and Omega, beginning, and end. They were defective in respect of the principle from whence they flowed: they proceeded from nature, and not from the Spirit of grace: Now a line, if it be crooked at the first; draw it forth (if it were possible) into an infinite length, it will be crooked still. The primogeniall virtue in seeds, and plants, will never be changed: thorns will never bring forth grapes to the worlds End. Their persons were not sanctified, and so their sacrifices could not be accepted. And as there was a fundamental error in the terminus à quo, from whence they sprang; so there was much obliquity in respect of the end; they were not done out of conscience, and obedience to the law of God, nor levelled at the white of his glory, but either out of love to their Country, or an Insatiable desire of their own fame.  
What though they might have some knowledge of God, as a Creator, or first Cause of all things; his eternal power and godhead, being understood by the things that are made, Ro. 1.20. yet they knew him not as man's redeemer in Christ. All the creatures could not spell this. The two Diptyches, or volumes of Heaven, and earth would not afford this truth. This is a mystery which hath been hid from ages, and generations, but now is made manifest unto the Saints, Colos. 1.26. The Angels themselves did pry and peep into it, as it were from under the veil: 
1 Pet. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  No man can say that Jesus is the Lord, but by the holy Ghost. Here I could even take my mantle upon my shoulder, and go backward to cover the nakedness of some charitable errors, 
Clem. Alex. Stro. 6. Tertul. Just. Mar. Apol. pro Christianis 2. p. 83. Antequam ad nostram caulam se contulisset, noster crat, morum quippè provitas cum nobis vendicabat, sidem moribus antevertens ac solo Christi nomine cavebat cu●us rem ipsam Na● de panesuo crat. 28.  in some of the Ancients; As if any could please God by the power of philosophy; or were natural Christians; or as if Socrates was a Christian, because he lived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the dictates of reason: Now though I reverence Antiquity more, then to detract from it, yet I cannot swallow all the Ancients say, without distinction. I cannot admire their very moles and wens for beauty-spots; and like flies, suck nourishment out of their very sores. No man's honour consists in this, to have his errors transcribed, or to have his deformities to be made exemplary. The great Apostle desired to be followed no farther, than he wrote after, or kept pace with Christ himself, 1 Cor. 11.1. be ye followers of me, even as I also am of Christ. We are not of them, who do peremptorily censure the poor Heathen: 
1 Cor. 5.12, 13.  for what have I to do to judge them that are without? they must stand, or fall to their own master; but we pity them as not knowing the only true God, and Jesus Christ, whom he hath sent: Though their negative infidelity, and their ignorance of the Gospel should not damn them; yet they have sins more than enough, to answer for, against those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that very law, that is written in their hearts: but above all things, let us praise God, that we ourselves are born within the pale of the Church, which is the subject of grace; and in the days of salvation, and years of grace, that we are planted by the rivers of waters, and live under the sunshine of the Gospel: O that we could bring forth fruit accordingly! that we might walk worthy of that vocation, wherein we are called; as children of the day, and of the light.  
3. Use. This may teach us, to whom we must be thankful, when we feel any fruits of a new birth, or any motions of grace within us: we must not sacrifice to our own drag, or our own net. It is not through our own sword, or our own how, that we get the victory over our own corruptions: but when we see a murderer dangling upon a gibbet as high as haman's, let us magnify the grace of God, that we are not in his place, seeing that we also had the same seeds of rebellion in our natures, common with the worst of men; then say, as 'tis in my text; by the grace of God, 
3 Cor. 4.7.  I am what I am, who made me to differ from him? and what have I that I have not received? Thanks be unto God who hath given me the victory over all my giantlike lusts that war in my members, 
1 Cor. 15.57. Sidebeo to●um pro me facto, quid debeo pro me refecto? Aug.  through the grace of our Lord Jesus Christ. Alas! what miserable wretches should we have been? How should we have groped in Egyptian Cimmerian darkness of ignorance, and profanensse here, and dwelled with everlasting burhings, (which also contrary to nature are accompanied with thick, and horrid darkness) hereafter? Had not the day star of grace dawned in our hearts, and the dayspring from on high visited us. Therefore when we feel ourselves in some measure wash from our uncleanness by the living, and pure streams of grace, when we can rejoice in the Communion of Saints, and our hearts burn with a holy Zeal in the midst of or dinances: when we have received the earnest of the spirit of promise, and find ourselves sealed to the assurance of everlasting life; then say what is man O Lord! that thou art so mindful of him? The Lord hath dealt bountifully with me: 
Ps. 161.12, 13.  what shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, and call upon the name of the Lord; which leads me to a  
4. Use. Hence we learn to depend upon God for all grace, and in all our wants, to have recourse to his fullness for a supply. Dost thou want faith, patience, wisdom, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rev. 3.18.  the God of all grace: He is no niggard, in the dispensation of gold tried in the fire, out of his treasury; or of raiments of needle work out of his wardrobe: Ho! every one that thirsteth, come to the waters; 
Esa. 55.1.  go therefore unto him upon the bended knees of thy heart, beg a look from his countenance, and a glimpse, or shine from his face: as she prayed for children, give me children or l●dy; So do thou pray for grace; give me grace, else I shall perish; and if thou canst obtain the least measure of Grace, thou art richer, then Though all the gold of Ophir, or all the  upon a thousand hills were at thy command. Grace carries in the womb of it all spiritual blessings; therefore the Apostle gins his Epistles, with grace and peace; whereby he wishes to them all Spiritual, and temporal comforts.  
Now for a conclusion of all that we may not speak of grace by road, or by hear-say, ut psittacus suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as birds are taught to prattle they know not what; let's put the sermon into practice, and turn our discourse into supplication 〈◊〉 let's pray to the throne of grace, for that grace concerning which, we have been speaking all this while  
O most gracious Father! thou that art the God of all grace; without whole special Assistance we are able to do nothing that is spiritually good: by nature we are children of wrath; A seed of evil deers and heirs of eternal death: we beseech thee change our natures; make thy face to shine upon us, in the face of Jesus Christ, put a new frame of spirit within us. As our body is decay, so let our minds be renewed from day to day. Instead of these proud, darkened, worldly, depraved minds, give us enlightened, Heavenly, humble, pure, and holy minds: make us to watch over our bosom fins; sanctify our affections: enable us to thirst and breath after spiritual things: pers wade all our hearts to dwell in the tents of S●m, that we may have communion with thee, and thy Saints, and grow from to grace; until thou shalt be pleased to crown thy own graces in us, and satisfys us with that fullness which is in thyself, in whom all fullness dwells. To whom etc.   
Psal. 58.11. 
So that a man shall say, verily there is a reward for the righteous: verily there is a God that judgeth in the earth.  
THough the Courses, and Motions of this inferior wourld, may seem sometimes so exorbitant, and eccentrical, as if the very foundations of the earth were out of Course, and all things were blended, and jumble together, by a blind kind of Contingency. Though judgement for a time, may be turned into wormwood, and righteousness into gall; nay though sin itself may be throned, and oppression sit at the sternes so that men of religion, and conscience, may be made a prey, and become the objects of scorn, and cruelty; as if there were no God in Heaven to overrule, nor eye of providence to dispose of Affairs here below: yet when the earth is thus full of darkness, and cruel habitations: when all things are made like unto a wheel, and seem to run 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at random, in a round of Confusion; so that men's hearts either fail them for fear; or else are tempted to a secret kind of Atheism; then will God cause the sun to break forth out of all these Clouds; and dispel all these mists: He will bring light out of all this darkness; Harmony out of this discord; order out of this Confusion: beauty out of this rubbish, honey out of this carcase. He will at last comfort Zion; and build up her waste places. The godly man shall be rewarded: and the staggering Christian shall be established— So that a man shall say, verily there is a reward for the righteous; doubtless there is a God, that judgeth in the earth.  
1. Here David first draws up a Charge, and an indictment against unrighteous judges, who did either immediately oppress the people themselves, or esle did Calumniate them to Saul, and so did incense and exasperate the prince against his subjects: This he expostulates with them in the five first verses. Do ye indeed speak righteousness, O ye Congregation? do ye judge uprightly, O ye sons of men? their mouths were corrupted, and poisoned with wrong sentence, acquitting the guilty, and condemning the innocent; or else out of a meal-mouthed partiality, they betrayed the Cause of the widow and fatherless by their silence; therefore some read the words thus. Are ye silent indeed? or of a truth do ye speak dumb justice? 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obmutuit.  And, no wonder; that the hand of Justice points the wrong way; and the motions thereof are irregular: for the main spring is out of order, out of the abundance of the heart, the mouth speaketh: now they were rotten at the core: their very hearts were forges of naughtiness; yea, in heart, you work wickedness, vers. 2. And where heart, and mouth are tainted; the hands will not be sincere: as are our thoughts, and words; so commonly are our actions; therefore the same men, are taxed in the same verse, to weigh the violence of their hands in the earth, they seem to put the demerits of malefactors in one scale, and their rewards in the other; as if there were temperamentum ad pondus, a most exact proportion in their administration of justice; yet they wilfully mistake wrong for right; and such as should be fostered, and encouraged, feel the heaviness of their loins, and the stings of their Scorpions; they dispense, and weight forth violence in the earth. now their tyranny was so much the more cruel, and abominable, by how much they did more 
c Revera nonest nocentior ulla iniquit as, quàm quae spec●●; u● stitiae grassatur Muscu in Locum.  pretend weights, and balances the emblems of righteousness and justice, and went about to establish wickedness by a Law; as an ape is the more deformed, even wherein he does resemble the shape, and image of a man; and differences in, religion are the more inveterate, amongst whom there is a similitude; as a Christian is more bend against a Jew, than a Turk; and therefore these Judges were earnest and-zealous, in their violence, and injustice; their 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septs Furor ilio, Jer.  poison is like the poison of a Serpent vers. 4. As false worshippers are mad upon their Idols, compassing sea and land to gain proselytes, and Serpents swell with venom, and spit it forth with fury, and vehemency; so wicked rulers are in pain, until they give a vent to their malicious designs, and like Aetna and Vesuvius belch forth some flames of destruction; and which is the worse: no torrents of better advice, will slack, or assuage their fury: for they are stubborn and refractory to good Counsels; and so, still run parallel with Serpents. They are like the deaf adder, that stoppeth her ear: which will not hearken to the voice of the charmer, charming never so wisely, vers. 4.5. Adders did much mischief by biting and stinging, therefore there were enchanters, to tame and restaine them therein. 
Frigidus in pratis cantando rumpitur anguis.  Surely the serpent will by't without Enchantment, Eccl. 10.11. and the Lord threatens to send strange Cockatrices, which should not be charmed, Jer. 8.17. To which custom, Balaam alludes Numb. 23.23. Surely there is no enchantment against Jacob, neither is there any divination against Israel: but now in after times, the Serpent be came so subtle; that as Ulysses stopped and sealed up the ears of his companions, that they might not be bewitched with the Siren's songs; so the Serpent would lay one ear to the earth, the other she stopped with her tail, that so she might evade the charms of enchanters: so 'tis with wicked Judges, refuseing good Counsel, and with most men refusing the voice of the Gospel— they will not hearken to the voice of the charmer.  
Secondly, David breaks forth into imprecations, devoting these unjust and rebellious men to the judgements of God; appealing to Heaven against them, in the 6, 7, 8, 9 verses, break their teeth O God, in their mouths, break out the great teeth of the young Lions O Lord. Such merciless men, as use to prey upon their brethren, are compared to savage beasts; to Lions, or young Lions; as they are chief, or subordinate in executing cruelty: He prays, that they may be disarmed of the instruments of their fury. Break their teeth, that they may be enfeebled, and languish, and not find their hands, when they are set upon mischief let them melt away as water, as a snail, or as an untimely fruit of a Woman: nay let their destruction, be sudden, as crackling thorns, or a whirlwind; in the midst of their full vigour, living and in their wrath, vers. 9 Let them go quick into Hell, Ps. 55.16.  
Thirdly, Here is the result and Consequent of these transactions in the righteous; He shall rejoice, when he seethe the vengeance, and wash his feet in the blood of the wicked. The metaphor is taken from conquerors, who triumph in the blood of their enemies: that thy foot may be dipped in the blood of thine enemies, Psal. 68.23. Or else from hunters; who sport in the blood of their game. Yet these did not simply rejoice in blood, and vengeance; nor as it was the blood, and vengeance of their enemies; but as it was the blood of the wicked, who had dishonoured God vers. 10. And as they rejoiced to see the hand of God lifted up against the enemies of God, so they heard the voice of his rod, and learned judgement. The wicked man's correction, is the godly man's instruction: He triumphs as much over his own doubts, and incredulity; as over his enemies: He looks, as it were through a casement of the sanctuary, 
Psal. 73.3.17.  and discovers with one eye in what slippery places they stand, who prosper in sin, and abuse their power, and authority; with the other, he beholds the happiness of the righteous; together with the verscity of God, both in respect of his being, and his providence, and so breaks forth into this Epiphonema of the text, So that a man shall say, verily there is a reward for the righteous: verily there is a God that judgeth in the earth.  
In this triumphant song, observe.  

1. The preface, or introduction: so that a man shall say.  
2. The matter, or substance of it, consisting of three parts; wherein are three fundamental points asserted:   

1. No man shall serve God for nought; verily there is a reward for the righteous, or there is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sep.  fruit for the righteous.  
2 The Deity is put out of all doubt, and controversy: doubt less there is a God: Elohim, in the plural number, to note the mystery of the persons in the unity of the divine nature; like creavit dii. Gen. 1.1.  
3. This God does not neglect the affairs of the world; but though Heaven be his throne, yet he does providentially dispense equity, and justice among the sons of men: He keeps his sessions and rids his circuits here below: He Judge sin the earth.   
But before we speak of these parts in the body of the text, there is something worth noting, from their connexion with the context, and is employed in the first word, so that, which joins this verse with the former parts of the Psalm, and shows this to be an illation from them: what? did God so suddenly, as with a whirlwind, overthrew those wicked Judges, who Lorded it over his people? did He make those Lions melt like snails? did he confirm the joints of his people, which were a little before trembling, and smiting one against another; as if they had been so many forlorn wretches exposed and cast forth; and no eye to pity them; as if they had been floating with Moses upon the sea, in a basket of bulrushes, without any pilot to guide them; and even ready to cry out with the disciples: Master, carest thou not that we perish? did he then command a calm, and bring them to the haven, where they would be? did he turn their howling like dragons, and chattering like crane's, under the whips and saws of tyrannical taskmasters, into a song of joy, and triumph? did he dismantle himself of that cloud, wherein for a time he had so enveloped himself, that he seemed not to behold the pressures of his people? did he, I say, then step in to his people's rescue, by breaking their yokes as in the day of Madian, and Kissing them with the Kisses of his mouth? So that a man shall say, verily there is a reward for the righteous, doubtless there is a God, that judgeth in the earth.  
Obs: Though the passages of God's providence may seem so rugged and uncouth; as if they were destructive to his Church, and likely to put out the eye of his own glory; yet our God will so dispose of them in the close; that they shall have an advantageous tendency, to the setting forth of his Honour, and our good. What could seem of more dangerous consequence to the world, than the fall of Adam, the death of Christ, and the commission of sin? yet Adam's fall made way for Christ, who was the Saviour of the world; and put us into a better, a more certain condition, than we were in the first Adam. When Satan had thought to have Cut off this Saviour, and prevented him, that he should not accomplish the work of our redemption, by combining the Jews against him, and putting it into the heart of Judas to betray him: yet herein they did but 
a Non fiunt praeter dei volunta. tem, quae contra ejus voluntatem siunt. Cal. Insti. lib. 1. cap. 18.  further the work of our Salvation, and fulfil the determinate Council of God concerning the same Act. 2.23. In shedding his blood. they did but Compound a plaster for our wounds; for by his stripes, we were Healed. Nay God can so order, and dispose of sin itself; that thereby also he will get 
b Dei consiliis militant, qui ejus consiliis repugnant.  Honour to his justice; and the manifestarion of God's Justice, in the exercise of his severe judgements, may make way for the declaration of his mercy; not only unto others; 
Rom 11.11.  as through the fall of the Jews, salvation came unto the Gentiles: the Rebellion of Absolom tended to the establishment of David's throne; as Seneca says of the sturdy oaks; the more they are tossed with the wind; the more firmly the are tooted in the earth: and the destruction of i the four great Empirs of the world, the Lion, the Bear, the Leopard, the dreadful beast with iron teeth & terrible Horns, 
Dan. 7.4, 5, 6, 7. etc.  was to this end that thereby a way might be made for the Ancient of days; that out of their rubbish a stone might be brought forth without hands; and therefore 'tis observable, that the revolutions and tumblinge down of those mountainous kingdoms were not casual, but directed, and ordered by the providence of God; even those wheels were full of eyes round about, Eze. 10.12. Moreover; God's Cross, providences bring forth peace and comfort to the same persons: Joseph 
k Negotiatio est aliquid amittere, ut majora lucretis. Tert. pag. 136. Galli faces Romae intulerunt: Sed civet as non deleta nec obruta; sed expiata; sed lustrata videatur. Flor. lib. 1. cap. 13.  had not been raised to that preferment in Egypt, had he not been sold to the Midianitish Merchants. Ruth had not been married to Boaz, had there not been a famine in her own country; periissem nisi periissem; If I had not been undone; I had been undone indeed, may many a man truly say: All my fiery trials, have served to refine me, and make me the more glorious and resplendent. Awake, O Northwind, and come thou south, blow upon my garden, that the spices thereof may flow out, Cant, 4.16. was the prayer of the Church: not only the l warm Southern gales of prosperity, 
D. Sibbs in locum.  conduce to the welfare of the Church; but even the nipping boisterous blasts, from a contrary Coast, from the North do often make the graces of God's people more fragrant, and vigorous.  
1 Use. Let's admire the wisdom and power of God, wh●se ways are thus past finding out: who can bring health out of sickness, and life out of death: who is such an excellent Physician, as can 
m D. Renolds on Psal. 110. v. 1. p. 126. Let us deny our own wisdom, and give glory to God acknowledging that there is wiser counsel in every thing we suffer, than we can attain, M. Paul Bayne on Eph. 1.11. Rev. 19.6, Ps. 46.2.  temper the most poisonous herbs, & make the most unlikely means, and instruments to work forth most glorious ends: though nothing but gall and wormwood be in the premises, yet the conclusion shall be sweer and comfortable: though the Assyrian Sennacherib breath forth nothing but rage and tumult against the Lord and his people; yet he shall feel a book in his nose, and a bridle in his lips, and be turned bacl by the way, by which he came, Esa 37.29. The Lord reigns, though the earth be never so unquiet: the multitude shall cry, Alleluja: for the Lord omnipotent reigneth, therefore will we not fear though the earth be moved, and though the mountains be cast into the midst of the Sea.  
The Church can never be in a desperate, and deplorable condition which has such a Chemist always at hand, who can bring gold out of dross? Although the 
n Habak. 3.17, 18.  Figtree shall not blossom; neither shall fruit be in the vines: yet I rejoice in the Lord: I will joy in the God of my salvation. Though events be never so o black and dismal, 
a As when Juno persecuted Cal●sto the Daughter of Lycaon, Jupiter's harlot upon earth, Jupiter took her up into heaven, and made a star of her.  unanswerable to our expectation. Though— Vrceus Exit: when we look for peace, behold war, and confusion! when we look for beauty; behold baldness and ashes! yet there is such a potter sits at the wheel; there is such a Moderator of all successes and issues in this valley of tears, who can file and polish the most deformed lumps; and make all things whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work together for the best to them that love God, Rom. 8.28. What can be of greater force to compose and settle our distracted spirits amidst so many amazing dispensations as we have met with all in latter times, then to consider, that when we see the oppression of the poor, and violent perverting of judgement and justice in a province, that he that is higher than the highest regardeth, and there be higher than they Eccl. 5. 8. Providence is full of mysteries; let the way be shame, the crown is glory; and the present condition be Hell, the end is Heaven. Blood, 
p Ruthera ford on John, pag. 147. & 179.  wars, confusions, oppressions, crushing down of Christ, and his Church are congruous means when they have the vantage to be handled by omnipotency: murmur not then at those tragical changes, and passages, which thine eyes have beheld under the Sun; for couldst thou behold the further end of them; thou wouldst say, all the policy of man could not have contrived them better: the Lord is wonderful in all his works; in his works of judgement, and vengeance, as well as of mercy, and kindness: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 12.22, 23.  And though many things come to pass by God's permission only, and not by his approbation, & allowance; yet as toads and serpents contribute to the perfection of the Universe; so these harsh and rugged events, conduce to the Harmony and beauty of divine providence: Say not thou, what is the cause that former days were better than these? for thou dost not inquire wisely concerning this, Eccl. 7.10. let us run with patience the race that is 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 12.1.  set before us; and still trust in, and depend upon God though he kill us. The Stoic could say, we do but Act 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epicte. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. idem c. 13.  that part upon the stage of the world, which our Master hath appointed for us, and therefore we should not be our own carvers, but endeavour to sui mit our wills to the present occurrences. Nay; the the poor 
s M. Full●rs Holy sta●e.  Shepherd could say, being asked by the Travelour what weather we should have, that we should have what weather pleased him: not as if he (as 'tis reported of the witches of Lapland) could raise winds, and change at his pleasure: but we shall have, saith he, what weather pleaseth God, and that weather shall please me: so, it were well, if we could truly say with old Eli when the clouds gather; and the heavens wax black, 
t 1. Sam. 3.18.  and gloomy. It is the Lord: let him do what seemeth him good: For what seemeth good to the Lord; will at last prove good to his Church. If any have been so profane as to account religion fruitless and barren, and so be startled in the same; If any have been so foolish, (upon the prosperity of the wicked) as to mutter in their Hearts, that there is no God; they shall at last be so far convinced, that they shall sing another tune; either with David in the text— so that a man shall say: verily there is a reward for the righteous; doubtless there is a God: or else with Solomon; He hath made every thing beautiful in his time. Eccle. 3.11. And since I have mentioned these words of Solomon; me thinks I hear a Monitor within my breast, prompting me to break off the thread of this discourse; seeing I can speak nothing on this subject, quod non fuit dictum prius, which hath not, after a more 
u D. Wilkins. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) his sermons of providence on Eccl. 3.11.  accurate manner, been delivered, not long since from those words, and this place. I come therefore to modulate and begin unto you the first part of this song, expressed in the text.  
1. The Proem, or introduction on. So that a man shall say.  
2. Obs. The works and judgements of God are done for this purpose● viz. to be taken notice of, by our talking, and speaking of them.— So that a man shall say. There is a Canker, and Gangrene, which commonly runs through the veins of our discourse; either it is spent idly, and profanely; or else it is versed in impertinencies like the Athenians, in telling or hearing of news. Seldom a word of the judgements, or mercies of God, towards ourselves, or others. Never did any age abound with more monuments and precedents of both kinds; and never any people took less notice of them. As the noise of Nilus falling from the mountains, makes the people inhabiting thereabouts to become deaf; and an object applied too close to the Organ takes away, and prevents the act of seeing; so the commonness, and frequency of God's judgements, hath even made us dumb, and deprived us of the sense of them.  
It was far otherwise with David: He was never well, but when speaking of the works of God. When the Lord had made any gracious discoveries unto his heart, 
Scire tuum nib●l est, nisi te scire ho, sciat alter. Pers.  he was even in travail until he had revealed these experiences unto others: Come● says he, I will tell you what the Lord hath done for my soul. If God did show himself eminently in his works towards others, he could not let them pass without observation; and having observed them, he could no more be restrained from speaking of them, than gunpowder from giving a Crack, when once it hath tasted of the fire: for to this he seems to allude Ps. 39.3. 
Jer. 20.9.  My heart was hot within me, while I was musing the fire burned: then spoke I with my tongue. And what did he say in this case? why, the Lord is terrible in his do to the children of men. Ps. 66. 5. Men shall speak of the might of thy marvellous works: and he will bear his part too, he will make one; and I will also tell of thy greatness. To this end he calls upon others: 
Ps. 145.4, 5, 6.  Talk of all his wondrous works. Ps. 105.2. Nay he accounts them beasts, and Idiots, that apprehend not the language of the rod, or the dialect of mercies, O Lord how great are thy works! a brutish man knoweth not, neither doth a fool understand this. Ps. 92.5.6. though sometimes the works of God are so transparent: and illustrious that men, who are otherwise purblind in the things of God, cannot but take notice of them; therefore the first words of the text are read thus. 
* Aynef worth on the text.  A man of the earth shall say. The Jews were but men of the earth; yet when they saw those wonders at the death of Christ, as the renting of the temple, opening of the graves, and darkness in the heavens, they could not but say, that the God of nature suffered: This was none else but the Son of God. The miracles also which Christ wrought, extorted the same confession from the Devil himself: Thou art Christ the Son of the living God; therefore it is that the Devils believe, and tremble. What was Balaam, and the old Prophet, but men of the earth? yet the one was so convinced of the blessedness of Israel, that he Wished his latter end might be like theirs, after he had endeavoured to curse them in his life time; the other gave order that his dead body should be buried in the Seputcher of the man of God, whom he had deceived a little before by tempting him to disobedience to the word of the Lord, and so expoling him to a Lion 1 Kin. 13, 31. The very Heathens 
a Justin. Mar. ad Graecos p. 20.  Plato and Aristotle, beholding the works of Nature, Creation, and Providence; learned to call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Ensentium, the Author of all Being; whom Moses called Jehovah, or I Am.  
1. Particularly, when we see the works of God's mercy towards us; we must talk of them, with the Accent of Praises, Glory, and thanksgiving: who is a god like our God? Honour, and praise be given to Him that sits on the Throne. Moses and Barak had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there solemn souges, to celebrate the goodness of God, in overthrowing their enemies. What pompous, and costly triumphs, do we red of among the very Heathen, when they road in their victorious chariots, and devoted the enemy's spoils, and sang their 10 Paeans to some imaginary god or other; to whom they acknowledged the glory of their conquest to be due? But what need we have recourse to their moth eaten and feigned Annals? we have examples enough in the book of life: when the Angels poured out their vials upon the Beast, and such as had his mark, 
a Rev. 15.3, 4. and 16.5, 6, 7.  immediately you have Gods faithful servants singing the song of Moses, and the lamb, who shall not fears thee, O Lord! and glorify thy name? for thy judgements are made manifest: they have shed the blood of Saints, and thou hast given them blood to drinks.  
2. The works of God's judgements must be talked of, with trembling, 
Psal. 119.120.  and humility. The Lord is to be feared for his judgements. As David trembled when he saw Vzzah smitten, 2 Sam. 6.9. The Heathen mariners feared the Lord exceedingly, and offered sacrifice, when they saw the wonders of the Lord upon the deep sea, Jonah. 1.16. No greater sign of senseless stupidity, then for a man to hug himself, to snort in security, to stretch upon beds of Ivory, and to drink wine in bowls; when all things are in a flame round about, when the very beams of the Temple crack, the pillars of the state totter, and poor Joseph either begging or running for his life. Wise men will lay these things to heart, and speak of them too; not with the sound of the Vial, but with the tone of the Bitterne, to the tune of Hadadrimmon.  
Use. Are God's works of providence, whether of mercy, or judgement to be spoken of? spoken of among ourselves, and to our children, that they may also tell them that come after, from generation to generation, that they may be had in Everlasting remembrance? let this reprove our backwardness herein, 
Ps. 28.5.  as if we regarded not the works of the Lord, or the operation of his hands. Our own Acts, we are prone to trumpet forth, and proclaim to the world; we could be content, they should be registered in brass, or marble; but the works of the Lord, we either swallow into a gulf, or write in water.  
3. Obs: No man shall serve God for nought. Or, He that sows the seed of righteousness, shall doubtless come again with rejoicing, and bring his sheaves with him— verily there is a reward for the righteous.  
There is no trade, merchandise, or profession so thriving, and brings in so much increase as religion, and a Conscionable walking with God and men. I know this truth is looked on as a paradox by most; who catch at what is present; but lay not up a good foundation for the time to come; nor provide for an estate in reversion. Righteousness is accounted barred, and fruitless; attended with continual trouble, and expense of duties, without any income, or Harvest of reward. Tell men, that by grasping the pleasures, and profits of this world, they hazard the loss of that recompense of reward, which shall one day be distributed to the faithful; and that they shall have neither lot nor portion in the Inheritance of the Saints in light. Alas they look upon that recompense, and this Inheritance, as mere Chimeras, and fictions. A mess of pottage is better to these Gadarens, than such birthsrights, let them alone to chew the sweet gobbets of iniquity, and to surfeit upon the desires of their own hearts, and the ways of their own eyes; and then they think they have got the start of all strict, and Conscionable enoches: As for the preferments, and joys of Heaven, Credat Judaeus: let who will believe; for they do not valeat amicum lumen: farewell the hopes of that unspeakable light, and pleasant manna in heaven; if they may but sport themselves in the works of darkness, and feed upon husks here. Give them a Palace in Paris, and then with that French Duke, 
The Duke of Burbone.  they care not for paradise: give them but ground which is pleasant and rich, and then with the Rubenites, they will gladly take up their rest on this side Canaan, so Brutish are they in their understandings; as if their souls within them, served only for salt to keep them from stinking: but I must let these sensual Epicures, and gross Infidels know; That Godliness is great gain— verily there is a reward for the righteous.  
The Scriptures are very copious in asserting this point; as it were on purpose to hold up our spirits, amidst all discouragements. Blessings shall cover the head of the righteous, Prov. 10.6. And not only their heads shall be covered with blessings; but they shall be surrounded with an affluence of all comforts; mercy 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  compasseth them about, Ps. 32.10. They shall be satisfied with marrow, and fatness, and they shall drink of the rivers of the pleasures of God. Since, the beginning of the world men have not seen, nor perceived by the care, what God hath prepared for him that waiteth for him, Esa. 64.4. How can it be otherwise? seeing they are betrothed, and married to God himself; and can they want any thing that have such a head? such a husband? I will be thy everlasting reward, said the Lord to Abraham, and in him to all beleivers, Gen. 15.1. they cannot want, for he is Eleshaddai, the Lord all-sufficient: and he cannot forget them; for they are engraven upon the palms of his hands. 
a Ps. 144.12, 13, 14.  Happy are the people that are in such a Case, yea blessed are the people, who have the Lord for their God. As the Lord's people are his portion, and his 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Inheritance; all that he delights in, in the whole world; so on the other hand, God's people have been content to see all their happiness laid up in God: the Lord 
c Ps. 16.5, 142.5.  is the portion of my inheritance, and again; the Lord is my portion in the land of the living.  
1. The righteous are rewarded with the things of this world. And now me thinks I see you attending with both ears, how this shall be made good. 
2 Arist. Rhet. lib. 3. cap. 14.  This position is like that Demonstration, which Prodicus told his scholars, he would acquaint them with, which should be worth forty groats the learning; that so he might rouse them up, and whet their attention when they were almost tired, and weary. So me thinks I hear you say, will God reward his servants: with the things of this world? then we will be all his disciples; will Christ, the son of David, give 
b 1 Sam. 22.7.  us fields, and vineyards, and make us Captains of thousands, and Captains of Hundreds? then we will all follow his Colours, and be his soldiers. If the Kingdom of Christ were a temporal Kingdom; as the mother of Zebedees' children dreamt; then it were worth seeking, that we might sit on the right hand, and left hand of Christ in such a Kingdom: moriar mudò imperem. I would struggle hard to have some place of preferment in that Kingdom. But alas! the righteous for the most part are like Noah's dove; they can 
a Gen. 8.9.  sinned no rest for the soles of their feet: the Foxes have holes; and the Birds of the Air have nests; but the son of man himself, had not where to lay his head. How are the righteous then rewarded with the things of this life? to this I answer, It is true, If we measure the things of this life by the acre, and weigh them by the pound, the righteous for the most part have the least share: but yet that 
b Prov. 15.16. and 16.8.  little which they have, is fare better than the great riches of the ungodly. Godliness with content is great gain: brown bread, and the Gospel (said the Martyr) is good cheer. Behold, my servants shall eat, but ye shall be hungry, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit Esa. 65.13, 14. How many darlings of the world are vexed with a cursed thirst, though they swim in golden streams; and are lean and meager, amidst the fat of the earth? as Pharaohs lean Kine, were lean still, after they had devoured the seven fat ones. And though, as God gives them riches, and wealth, so he should give them power to ea●e thereof, and to rejoice in their labour, Eccles. 5.19. Yet it is their portion; in the same verse, though their bellies are filled with hid treasures, and they leave the rest of their substance to their babes. Yet this they purchase at a dear rate; for in the same place again, they are said to have their portion in this life, Ps. 17.14. Verily I say unto you they have their reward, Mat. 6.2. Therefore Christ bid the rich man remember, that he received his good things in his life time. Now the righteous are as Heirs under age, though they differ not from servants for the present, yet they are princes in a disguise, and have a title to a boundless Inheritance hereafter; Great 
a Mat. 15.12.  shall their reward be in heaven: Hereafter did I say? and in Heaven? nay the righteous shall inherit the earth, Psalm. 37.20. they have a title to both worlds, Godliness 
a 1 Tim. 4.8.  hath the promises of this life, and that which is to come, whether things present, or things to come, all are yours. Having nothing, yet possessing all things. Their title to what they have not is better, than the wicked man's to what he has. I mean not, as if all right, and power 
b Dave. Deter. 30.  were founded upon grace; or according to levelling principles, as if the Saints might spoil the wicked of their inheritances, as the Israelites did the Egyptians: no doubt, but wicked men have a Civil right to what they have, to fence them from plundering; They receive their goods ex largitate, from God's common mercy and kindness to them: but now the righteous have a divine right unto, and a sanctified use of the Creatures. They have them not by usurpation, but ex promisso, by virtue of God's promise; to them are the promises made Gal. 3.16. Although we must needs say, God takes his own time, to fulfil his own promises; seeing that he is not a physical, but a most free agent; every Individual righteous person doth not presently taste the sweetness of God's promises especially concerning temporal things, David kept sheep for a time, after he was anointed to the Kingdom: through patience we inherit the promises. 
Heb. 6.12 Heb. 10.36.  After ye have done the will of God; ye have need of patience, that ye may receive the promise. Though the Lord says; 
Re. 22.12.  Behold, I come quickly, and my reward is with me: yet he speaks like himself: 
Hag. 2.6, 7 Rev. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for with him a thousand years are but as yesterday: or he spoke, as the prophets by his spirit wrote; who spoke of things to come, as already done; to us a son is borne, and what was many hundred years after to be accomplished, was said shortly to come to pass. It is little while, and I will shake the Heavens, and the desire of all Nations shall come; yet he came not till above four hundred years after.  
After the Angel had proclaimed, that such as worship the beast, and his image, and receive the mark of his name, should be tormented with fire, and brimstone; that their smoke should ascend up for ever; and they should have no rest day or night: it follows at the next verse. Here is the patience of the Saints: one would have thought, he should rather have added, here is the joy, and triumph of the Saints, to see their enemies destroyed: but because this promise was not presently to take place, but in many, many generations after; and in the mean space Babylon was to sit as Queen, and permitted to make havoc of the worshippers of the Jam be. Therefore 'tis said immediately here is the patience of the Saints, Rev. 14. 10, 11, 12. they must stay, until the time come, that the Lord make inquisition for blood; then he will remember them Psal. 9.12. And as the Lord doth not presently take vengeance of the wicked; so doth he not presently reward the righteous, He looks into the records of Heaven, his book of remembrance first, wherein all their righteous acts are written: as Mordecai was near the Gallows, though he discovered the Traitors, and so saved the King's life, till Ahasuerus read in the Chronicle where this was recorded, Ester. 6.1, 2, 3.  
2. God rewards the righteous with Honour. 
Prov. 10.7. Esa. 65.15.  The name of the wicked shall rot; and they shall leave their name for a curse. They are as chaff, as scume, as refuse silver; And though they ruffle never so much in the gaudy plumes of glorious titles; yet it may be said of them, as it was of Naaman, but they are Lepers; but they are sinful wretches: this degrades them: this spoils, stains, and dashes their honour; and lays it in the dust: as 'tis said of the eagle's feathers, 
m Francius part 2. c. 1.  that if they are mixed with the feathers of other fowl; those will consume & devoute these; so, where there is the worm of a predominant sin, it will undermine the gourd of aspiring glory. Reuben shall not excel, though he was jacob's firstborn, and the beginning of his strength; because he was incestuous and went 
n Gen. 49.3, 4.  up into his Father's bed. They that despise me shall be lightly esteemed: though they be never so great, they stink in the nostrils of God, and good men. 
1 Sam. 3.30.  According to that tradition of an Angel walking by the way, meeting a proud gallant, in sumptuous apparel, all to perfumed, and going in such a stately garb, as if he would strike reverence in those that saw him even to adoration: This Angel started out of the way, and held his nose, as if he had passed by some stinking carcase, or nasty dunghill; to show that as God seethe not as man seethe, 
1 Sam. 16.7.  for man looketh to the outward appearance, but the Lord looks on the heart: So, Holy men see not, as the men of the world see, these turn the eye of respect after tall Eliabs, and after the glittering objects of riches and power; as the Sun-flower, and marigold turn after the Sun, but the other honour those most, who excel most in grace and goodness. As when Jonathan saw the prowess, humility and other transcendent qualifications in David, 'tis said, the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. 1 Sam. 18.1. It is true; we must honour even wicked men according to their places, authority, and relations; but herein our honour is to be terminated upon the image of God's power in them, and not upon their personal abominations.  
But now the righteous are honourable even in rags: their faces shine with rays of majesty reflected from God himself; though every Balaam cannot discern them. As the blind Jews could see nothing in Christ himself, that was desirable, Esa, 3.2.3. But the Eastern wisemen saw the divinity sparkling in him amidst the straw, and the litter, and therefore they came many a weary step to worship him; this they 
o Aurum regi thus Deo, morituro myrrham Chrysol. Ser. 158.  acknowledged by their mystical gifes, gold, myrrh, Frankincense: so the generatió of the righteous have beenillustrious & glorious when under the saws & harrows of persecution. 
p Russinus. l. 1. cap. 4.  Constantine's eyes saw such lustre in Paphnutius the Confessor, when Maximian had plucked out one of his eyes, that he fell upon him, and kissed him; and he kissed that place most, where his eye had been plucked forth, that as the heart of Christ was ravished with one of the Spouses eyes; understand it of her faith, or love; My Sister, my Spouse, thou hast ravished my heart with one of thy eyes, Cant. 4 9 So the good Emperor's heart was ravished with the very hole, wherein one of the Confessors eyes had been. The Roman Senators were very awful in their gowns; so a Christian clothed with the garment of holiness, looks as if he were clothed in purple, since thou art precious in my sight, thou hast been honourable, etc. Esa. 43.4. He is honourable in his life; A king, a Priest: guarded with Angels: He has a new, and royal name, better than of Sons and Daughters, Esa. 56.5. Honourable after death. His very name shall carry a sweet savour with it.  
A good q name is better than precious ointment: The memorial of the Just is blessed, 
Eccls 7.1. Ps. 112.9.  Prov. 10.7. His horn shall be exalted with honour. We are most of us very Airy: we would feign fly through the mouths of men, upon the wings of fame: let us conquer our own Corruptions; so we shall be more famous, then Alexander, or Caesar. Let us express the power of religion in our lives, & our names shall out ●ast brass, and marble: such a reward have all the righteous: such honour have all his Saints. Ps. 149.9.  
3. God rewards the righteous with security and protection. He is round about his people, as the Hills stand about Jerusalem: 
Ps. 125.2.  the Church is a garden enclosed, God is a wall of fire about his servants in the wilderness of this world; so that no Lion or Tiger can assault them, without Commission from him; nay without assaulting him himself: In touching them they touch the apple of his eye: In their afflictions, he is afflicted, therefore he is said to carry his people upon eagle's wings, standing betwixt them and danger. He bears them in his bosom, and compasses them with his everlasting arms: His left hand is under the head of his Church, and his right hand embraces her: she is hid in the clefts of a rock. The Angels stand about her with their flaming swords. Behold his bed, which is solomon's (this bed is the Church) threescore valiant men are about it, of the valiants of Israel, (that is of Angels) Cant. 3.7. If he suffers them to fall into dangers; he keeps them from being infected with the venom and malignity of them, that they tempt them not to sin; and from the bitterness and extremity of them; that they be not swallowed up in the gulf of anguish and pain. He will walk with them in the furnace. He will not forsake them, when they pass through fire and water: as their tribulation abounds, so their consolation shall abound. 
2 Cor. 1.4.  There is none like the God of Jesurun, who rideth upon the heavens for thy help, and in his excellency on the sky. Happy art thou. O Israel: who is like unto thee, O people! saved by the Lord, the shield of thy help, and who is the sword of thy excellency; thine enemies shall be found liars unto thee, and thou shalt tread on their high places: Deut. 33.27, 29.  
4. God Will reward the righteous hereafter With everlasting glory. Righteousness is pregnant, and teeming with many excellent rewards in this life. It becalms and Hushes the conscience with a lasting serenity, which renders a righteous man unshaken, though the mountains fall into the midst of the sea. As learning and Knowledge would be desirable, though there were no preferments in the world to attend them. 
Virtus est virtutis praemium.  They would be their own reward. So righteousness would be a recompense to itself, though no reward were expected her eafter. The strictest walking is full of joy: and the hardest rock of Christian duties, (as fasting, humiliation and mourning for sin) has its honey and sweetness. The heart of a godly man is affected with secret exulting and comfort, when his eyes are blubbered with tears, his face pale, & his knees smite one against another: even as the trees have sap within them, when they are made naked and deprived of their fruit, and leaves. Christ had meat which his disciples knew not of; and the Saints have a spring of joy flowing in them, which is above the envy of the men of the world They have fruit in holiness, and the end everlasting life, Rom. 6.22. 
Ps. 19.11.  In keeping thy commandments there is great reward: yet the fruit of holinesle in this life, is but as the first-fruits, or as the bunch of grapes which the spies brought from Canaan, which were pledges of an after harvest, and of a country fl●wing with milk, and honey. God deals with his servants, as Jacob with Rebekah, and Boaz with Ruth: Jacob gave jewels to R●bekah first, and married her afterwards. Boaz left more than ordinary gleaning to Ruth, and afterwards, gave himself unto her: so the Lord refreshes the hearts of his people, with some glimpses and dawnings of comfort, as it were through the lattice, in this world, as an earnest of that unspeakable light, which we shall enjoy, when we awake out of the sleep of death. we shall be satisfied with his likeness! we shall so behold the image of the Lord, 
Ps. 17.15.  as to be changed into the same image, from glory to glory, 2 Cor. 3.18. When we shall attain this eternal weight of glory; so as to enjoy the blessed presence of God; the communion of Angels, and the souls of just men made perfect: when these bodies shall shine like the stars in the firmament, and the high praises of God shall be in our mouths to all eternity: when all tears shall be wiped from our eyes, and all sin from our souls, then and not till then, shall we receive the bulk of our reward, the accomplishment of our happiness.  
Then a man shall say verily there is a reward for the righteous.  
Aspice venturo laetentur & omnia seelo.  
Caution, Though God does reward the righteous, yet 'tis not out of strict justice, as if there were such merit in our righteousness, whereby we could lay claim and challenge to such a reward: when we have done all, we are but unprofitable servants. All our merit consists in, 
It is due also Justit●â promissi, says M. Mede on Noh. 13 p. 330. M. Barrough's Mos. Ch.  and rests upon the divine dignation, the mercy of God, and the merit of Christ. Eternal life does not belong to us in respect of our works, but as we are engrafted into Christ, and so have a title to that inheritance, which he has purchased for us. It is called a reward in one 
a Mat. 5.44.  place, and a free 
b Luk. 6.32. compared.  gift in another.  
Q. But may we Act with relation to this reward?  
A. I am not ignorant, what the Family of love answer to this question. They account it below a truly sanctified soul to aim at any thing besides God himself, and his glory: It argues a servile (say they) and a mercenary spirit, and indeed primarily in all our erterprises, and performances, we ought to eye the glory of God; 
Omnis amor mercedis non est amor mercenarius: Dr. Prest.  but in the second place, we may also respect our own salvation; and herein also we may aim at the glory of God: seeing God's glory, and our salvation are interwoven together. God is glorified by our salvation, therefore Moses had an eye to the recompense of reward, Heb. 11.26. Though some have said it, and 'tis true, we should serve and worship the Lord, were there no Heaven at all; yet seeing we are flesh, as well as spirit, for our encouragement, we have the joys of heaven set before us, at which we may level all our actions, in a holy subserviency, and subordination thereunto: even as the Archer aims at the white in the But; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 4.18. Whilst we look not at the things which are seen, but at the things which are not seen.  
Use. Is righteousness so beneficial? shall it be rewarded here, and hereafter? above all things, let us labour for righteousness, which is so gainful a profession. He 
a Prov. 21.21.  that followeth after righteousness, findeth life, righteousness and honour. That rich man is a very beggar, whose stock lies wholly in perishing riches, and is not rich towards God, nor has the reward in my text in bank. That beggar is richer than Croesus in 
b Non potest vir bonus esse non beatus Salvi.  all his glory, who hath the garment of righteousness under his nasty rags. In the keeping of God's Commandments, there is great reward. Religion is more profittable to us, than it is to the Lord. All our praying, bearing, fasting adds nothing to the perfection of the Almighty: He had been completely glorious in himself, had we never been, and so he would be, should we all perish; but in serving the Lord, we serve ourselves: we get the greatest 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle Alex. Stro. 4. p. 535.  advantage to ourselves by our worshipping of God: we lay up for ourselves a treasure in heaven; that when these tabernacles shall be dissolved, we may be received into Everlasting habitations above. As that Viceroy sent provision into an Island, that he might live like himself, when he should be banished from his own kingdom. No wonder the primitive Christians did venture so much to meet together in woods, and Caverns of the earth, and that before day; before the sun risen upon the mountains, to worship God in sincerity, and to offer the sacrifice of prayer to him; when they were in danger to have their blood mingled with their sacrifices; when there was a snare 
a Hos. 5.1.  on Mizpah, and a net spread upon Tabor, And the Amal●kites lay in the way to intercept them, and cut them off, that they should never return to their own homes; why did they run such hazards? certainly they had an eye, with Moses, to the recompense of reward: they did verily believe to see the goodness of the Lord in the land of the living. Though heaviness might endure for a night, yet joy would come in the morning; therefore they did not regard their lives, nor their 
b Gen. 45.20.  stuff: for with an eye of faith, they saw the good of all the land of Canaan before them.  
There is no Enterprise, but the Consideration of the reward puts life into it. The scholar studies; the Physician rides early, and late; the soldier fights; the husbandman digs and delves in the bowels of the earth; mercator ad Judos, the Merchant passes many storms and tempests in dangerous seas, which they would not do, preamia si tollas, ●f there were no preferment, no honour, no riches and advantage to be got thereby. But now what a shame is it, that all these should be animated to their indefatigable pains and great hazards, by such poor and inconsiderable rewards, and yet we sit still, and neglect the work of righteousness and holiness; as if the face of God were not worth beholding; the crown of life worth fight for; nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the price of our high calling in Jesus Christ did deserve our diligent, and constant running in the race of Christianity: they do it to obtain a corruptible crown, but we an incorruptible, 1 Cor. 9.25.  
It is said of 
a Gen. 29.20.  Jacob, that he served seven years for Rachel, and they seemed but a few days, for the love he had to her; she was so amiable. And the Trojans could say; It 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hom. Il. 3.  was no wonder, that there was a ten year's war for Helena, seeing she was a woman so beautiful. Much less should we be discouraged by any hardships; from the duties and practice of Religion, seeing the reward there of is so great, and the joys of heaven so joyous, our light affliction which is but for a moment, worketh for us a more exceeding, and eternal weight of Glory, 2 Cor. 4.18.  
If this reward do not move us, and prevail with us to live righteously, to walk upright, and religiously; there is, 

1. Either infidelity at the bottom of our hearts: we can believe men (if they be not notoriously naught) in their asseverations, and promises; we are apt to believe Satan's allurements, and to take him at his word, when he saith, all these things will I give thee; though he be a liar from the beginning, and instead of a fish give 
a Blanditur ut fallat; arridet ut nocear; illicit ut occidat. Cypri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  us a scorpion: there is a reward indeed due unto sin, but it is an unwelcome one, The wages of sin is death: yet though we are credulous to men and devils, yet we will not 
b Homini ab homine creditur, sed non creditur Deo. Salvi.  believe the promises of God: though he say verily there is a reward for the righteous; yet our slighting the paths of righteousness, show we contradict the veracity of God: his verily is not authentic,  
2. Or else we have hard thoughts of God, and his service, like him in the Gospel, we are ready to say 
c Mat. 25.24.  Master, we know that thou art an hard man, or with them Mal. 3.14. 'tis in vain to serve the Lord, and what profit is there that we have walked mournfully before the Lord of Hosts? All is lost time, which is spent in this worship: when will the new moon be gone, that we may sell corn? Amos. 8.5. they are carnal, and so neither see nor value any reward, but what is present, and visible.  
3. Or lastly, they are down right Atheists; and so deny both the gift and the Honour, as if there is no God in heaven, to give gifts and rewards unto men; unto whom I oppose the next assertory part of my text, Doubtless there is a God. Which is a complete doctrine in itself, and without any variation of terms, shall be my next observation.    
Obs: Doubtless there is a God. And did ever any call this into a doubt? Is not this one of those principles, which in Logic we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is taken for granted, and by reason of that evidence, and light, which it carries along with it, needs no demonstration? As snow is acknowledged white without any dispute. 'tis true quid sit deus, what God is in his essence, is above the reach of men, and angels. As the peace of God passes our understanding so the God of peace much more. Canst thou by searching find out God, canst thou find out the Almighty to perfection? Job. 11.7. Famous is that story of him 
a De naturâ deorum.  in Tully, who being asked what God was, desired time to bring in his answer, and when that time was expired, he desired a double proportion of time; and at last was feign to return with non est comprehendus. He is not to be fathomed with the short and finite line of our understandings: to see God as he is, must remain until we see him face to face. Here we know him only in a negative sense, that is, we know what he is nor, not what he is. It is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. p. 127.  as easy to empty the vast ocean with a nutshell, or the palm of ones hand, as perfectly to know this absolute, and eternal being, which we call God: yet as we must not deny the being of the 
b Senti animam. quae ut sentias efficit. Tertul. p. 89.  soul, because we cannot fee it; so, non est 
c Fulgentius, p. 40.  ignorabilis deus, we are not to be ignorant of God, cum sit inenarrabilis, although his nature, and generation none can declare. If we cannot see his face and live, yet we may look after his backeparts: we may safely (without peeping beyond the veil, or prying into the unsearchable secrets of God) show, quòd sit deus, That there is a God, and that is my task. Doubtless there is a God.  
Although it hath been disputed, whether ever there hath been any speculative Atheist, any, who hath been fully convinced in his judgement, that there is no God at all; and some have affirmed it, that no such person hath ever been found; yet we shall find other Atheists more then enough, too too rise in our days; which was in a manner foreseen by a holy, 
M. Greenham.  and grave man in his generation; who frequently said; That Atheism was more to be feared in England, than Popery.  
1. There are Socinian Atheists, who deny with open face, the Godhead of Christ, and of the Holyghost, as if Christ were a constituted god, and not of the same substance with the Father from all eternity; not a God by nature, but by donation in time. As there are many of this rank, so God hath raised up champions in his Israel, to disarm them of all their subtleties, and to heat them out of all their trenches, though they were dug as low as Hell.  
2. There are witch-hunting Atheists; such as after losses, in times of extremity, when lawful means will not serve their turn, when the Lord will not answer them, neither by dreams, nor Vrim, nor by prophets, 1 Sam. 28.6. Then they will go to 
a Flecterè si nequeo superos, Atheronta movebo.  Endor, to some wizard, or sorcerer, to try how propitious the devil will be unto them: Now this is an high Affont to Heaven: A dethroning of the Almighty, and a setting up of Lucifer in his room; and therefore I may well call it Atheism. When 〈◊〉 Ahaziah sent to Baalzebub, to know whether he should recover of his disease: the Angel of the Lord sent Elijah with this message. Is it not because there is not a God in Israel, that ye go to inquire of Baalizebub the god of Ekron? 2 King. 1.2, 3.  
3. There are swarms of practical Atheists, who in words profess there is a God, but in works deny him? God is not in all their thoughts, Ps. 10.4. without God in the world: they set not the holiness, nor glory, nor power of God before their eyes to restrain them from sin: as if God had eyes, and saw not; nay in the Act of sinning, they either believe there is no God, or 
n Quod metuunt, periisse expetunt.  wish there were none. Now cross to these; It is the first Article of my faith, that there is a Father Almighty, maker of Heaven, and earth: that there is a God; and that he is a rewarder of them that diligently seek him, Heb. 11.6. And this I shall make appear even from nature, and reason; which are only classical, and Canonical to Atheistical wretches.  
1. From the natural notion and Idea of a God, which resides in the mind of a man, so long as it is not crazed. God has set his stamp upon us in an indelible character, whereby we cannot but own him, and pay the tribute of homage to his awful Majesty; and that especially, when he frowns, and inflicts upon us some mementoes of his 
o Hi sunt quque trepidant, & ad omnia fulgura pallent Cum tonat, exanimes, primo queque murmur Coel 1. Juve. Sat. 13. Per hoc tempus, sc: sub imperio Constantii, sava, & continua terra concusiones, quasi quadam prodigia, coelestem iram ost entantia, religionem aliquam humanis pectoribus incusserunt. Sigonius. l. 5. p. 110. Afflictio dat intellectum.  power, than the profantst varlet will cry out O God O Lord! who in time of prosperity did hang out his flag of defiance against God, and against Heaven. The proud, daring Emperor could hid himself at a clap of thunper; and the Babyllonish Monarch, who did affront the Almighty, by drinking wine in sacrilegious boles, was struck with a trembling palsy, at the apparition of an hand writing on the wall. Those Heathenish Mariners, that were wasting Jonah unto Tarshish; when they were tossed with a Euroclydon a violent, and tempestuous wind, so that they were all in danger of drowning, they found everry one a God to pray unto, Jonah. 1.5. when he sl. W them, than they sought him: and they returned, and enquired early after God: and they remembered that God was their rock: and the high God their Redeemer, Ps. 78 34, 35. So it was with the Israelites themselves, who in time of liberty, plenty and health had a tang of Atheism: So it was with David, who said in his prosperity that he should never be moved. When Manasses made groves, caused the children to pass through the fire in the valley of Hinnom, and used witchcrafts, and enchantments; did he ever think upon a God? at least on the true God? But when the King of Assyria bound him with fetters, and carried him to Babylon, than 
p Moses invenit Deum in rub inter spinas, quem pro tempore amifit Solomon in thalamo inter rosas. Maria retinet Christum in Aegyp to, quem amisit in festo. D. Prid. 2. Conc.  Manasses knew that God was the Lord, 2 Chr. 33.12, 13. There was the sparkle of the knowledge of God in him before, but so rak't under the ashes of dissolute thoughts and practices, that it could scarce be discerned, yet not quite extinguished and smothered. Now affliction did so fan, and winnow away those ashes, that the notion of God implanted in his breast, did shine forth in its genuine, and primogenial lustre. Thus Nabuchadnezzar 
q Dan. 4.32.33, 34.  knew, that the most high ruleth in the Kingdom of men, after he had gone to school for some months to the beasts of the field.  
It is reported of a famous Carver, who making a curious image of Minerva, did secretly engrave his own upon it: so the Lord of Heaven (if it be lawful to make such a comparison) hath interwowen his own image in us, which remains as a mark, whereby we may be known to be his Workmanship, his people, and sheep of his pasture: And although the glorious lineamens' of his draught are much defaced, yet there are such relics and remainders left behind, that as in an old sullied globe, or map, we may guess at the former lines; so there is so much of God's image left in us, which will serve to spell, or find out a God. What is Conscience? but a divine faculty in the soul, which is the Lords spy, or Lieutenant in us, and over us? why doth it smile upon us, after we have done well, though the world foam, and rage? why doth it fly in 
r Cui frigida mens est criminibus tacitâ sudant praecordia culpâ. Juve. Sat. 1. Scclus aliquis tutum, nemo Sccurum tulit. Sen. Hyppo.  our faces and pull us by the throat when we do amiss, though no eye behold us, nor any law can punish us? our own thoughts either accusing, or excusing us, Rom. 2.15. And so man keeps a complete Court of Assize within his own breast, and passes sentence upon himself. This is the Book which shall be opened at the day of judgement: This is the candle of the Lord, which searches the inward parts of the belly, Prov. 20.27. Why could neither Cain, nor Heman, nor Spira, appease the fury of their own Spirits? What does this argue, but a superintendent principle, to whom we are all subordinate, before whose tribunal, we are to appear another day; and are as it were summoned, and bound over to answer for all misdemeanours, by the verdict of our own Consciences here?  
Moreover: that there is such an impression of a God naturally; appears from the Devils themselves, who believe and tremble; and from the most 
s 1 King. 17.30, 31.  paganish and most barbarous people, and nations, who have acknowledged some god or other; and worshipped him accordingly. As the Sun, the Moon, the stars, some Friend or Benefactor; some beast or other, that has been profitable to them; 
Nascuntur in bortis numina.  or else their very leeks and onions, or if they knew not what God to worship in particular; rather than they would own no God at All, they Inscribed their Altar's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the unknown God, whosoever he was: 
Act. 17.23.  as the Romans had their Pantheon, a Temple for all Gods whatsoever. Now as the hot, and various disputes concerning Religion, show that there is such a thing as religion, and that there is an excellency in religion: so those different opinions concerning God, shows that there is such a transcendent Being as God, who is the very source & Fountain of all our happiness, and should be the object of all our worship and praises. This is the first lesson a servant of God is to learn, to wit, that there is a God; and that he is A rewarder of them that fear him. We cannot come to God with fiducial, or justifying faith, before we have attained this Historical, or dogmatical faith; he that will come to God, must believe that God is, Heb. 11.6. As I have demonstrated the latter,— verily there is a reward for the righteous. So I shall proceed to show— that doubtless there is a God.  
2. From the book of the creatures. Now this book is very large & voluminous, consisting of the two Dyptyches of Heaven and earth; which, as they make up one great globe, so they constitute A vast Folio, wherein all the Creatures, from the Sun and moon in the firmament, to the Ant, and Hyssop upon the wall, are so many Capital letters, which both single, and joint set forth the wisdom, and power of God. Any illiterate men, that know not one letter of the Alphabet, may run and read: without offence, what the Papists say of Images, we may justly say of the Creatures, that they are laymen's books. Neither are they so many dead letters, or silent Hieroglyphickes; but as great Scholars are said to be walking libraries, and Holy men are living Bibles; so the Creatures are speaking bo●●●s.  
As we have read of a vocal grove, where the trees spoke, and gave answers: 
t Quaere supra nos: nam ipse fecit nos. as Austin brings in the Creatures answering him, enquiring of them whether they were his god, in his confesses.  so the whole world is such a Grove. All the creatures in their several ranks, and places set forth the glory of their Creator. The Heavens declare the glory of God, and the firmament showeth his handy work, Ps. 19.1. neither is their voice intelligible in such, and such Countries, only, like other languages; but their Dialect is universally the same to all Nations: There is no speech or language where their voice is not heard, Ps. 19 3. Pythagoras' thought the Heavens made a musical Harmony in their motion; but sure I am; David calls upon the Heavens to praise the Lord; and to praise the Lord, is the most excellent melody in the ears of God, and good men; they proclaim the Honour of him that dwells in the Heavens. Thou hast set thy glory above the Heavens, Ps. 8.1. or as Aynsworth says the word will bear it: thou hast set thy glory upon the Heavens. As the painter shows his skill by setting forth some Curious, and almost breathing portraiture; and exquisite, and accurate needlework sets forth the Art of her that made it; So 
a The pictures of stars are said to be in the stones at Shugborough, being the arms of a Family of the Shugboroughs there: so the arms of God; his wisdom, power and goodness are in every Creature. M. Fuller's Ho: sta.  the Lord hath set his glory upon the Heavens, as upon an excellent piece of imbroiderd work: they are said to be drawn forth by line, Job. 38 5. and to be the word of God's Fingers, Ps. 8.4. because of the curious, and wonderful wisdom, which is expressed in the structure of them: He stretcheth out the Heavens as a Curtain or Canopy, Esa. 40.22. By his spirit he hath garnished the Heavens, Job. 26.13. Therefore the Lord sets himself forth by such names, and titles, as relate to the Creatures: As Jehovah, which comes from a root signifying Being, because he hath his Being from himself, and is the cause of all Being in the Creatures: In imitation whereof, it is thought the Heathen set this Motto 
a Plutarch.  (ET) thou art) upon the Temple at Delphos. He is called, The God that made the Heavens: 
b 1 Chro. 16.26. Josh. 3.11. 1 Sam. 12.17. Job. 26.7.  The Lord of all the Earth. And by a periphrasis; He that sends the thunder, and the rain: and Hangeth the earth upon nothing.  
Orpheus himself could say; If any claim the title of a god, 
Deum non alias manifestum est esse, quam quia totum condidit hoc. Tertul. p. 448. Saepe mihi dubiam traxit sententia mentem, Curarent superi terras, an nullus in esset Rector but after when, Dispositi quaesissem foedera mundi tune omnia rebar Consilio firmata dei. Claudian. 
Tanta eventuum similitudo, & ad certum sinem quasi conspiratio, indicium est providae directionis: nam in aleâ Venereum aliquoties jaccre, casus esse potest, at centies si quis eundem jaciat, nemo erit qui non hoc ab arte aliquâ dicat proficisci. Grotius de Relig. Christiana.   besides one; let him make another world like this, and then say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my world, and then we will believe He is a god. Thus the works of nature do manifestly discover the god of nature: From second causes, and inferior effects, we may easily arise unto, and acquiesce in the First Cause, and the First Mover of all things; even as we may pursue a River to the springhead, and Fountain, from whence it flows. The invisible things of God from the Creation of the world, are clearly seen, being understood by the things that are made, Rom. 1.20.  
Who can be ignorant of a God, that observes the constant motion of the Heavens; the orderly vicissitude, and succession of Summer, and Winter; the wonderful ebbing and flowing of the sea. If we should see a ship upon the sea sailing directly to the Harbour, we might conclude, that there is a pilot in that ship, to steer her Course; 
a Theophilus in fine Justi. Mar.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. So we may resolve, that there is a supreme moderator and Governor, who orders, and disposes of all things in their seasons.  

Quaelibet herba deum. Singula animantium genern deum esse demonstrant. Nazi. p. 63.  Who can be ignorant of a God, that veiwes the Herbs of the Field, and sees with what beauty they are clothed, and tastes the different virtue that is in them: who ponders the stupendious properties of beasts, and birds, and fishes; with what instinct they propagate their kind, and provide for their sustenance, and safety? who can forbear even to cry out Altitudo! O the Height, and depth of the wisdom, power, and mercy of a God; that reads those Natural Histories of Pliny, Aelian; and above all; that reads the book of Job, and considers the wonderful observations there, even from nature herself? Hereupon I have not a little wondered with myself at that imputation (I hope it is no better) which is commonly cast upon Physicians, as if their very calling did incline them to Atheism. Whereas, that necessary and excellent 
a Cum si● mortalis non est mortale quod optas  profession may furnish a man with arguments enough, to convince and reclaim the greatest Atheist. These are supposed to have a narrow inspection into the secrets, and mysteries of nature; which may prove a sufficient Antidote or preservative against the poison of Atheism, and a charm to allay all tumultuous and doubting thoughts concerning a God. Physicians, me thinks, should be like Merchants, who go 
b Ps. 107.23.24.  down to the sea in ships: that do business in great waters, who see the works of the Lord, and his wonders in the deep. So these may evidently behold the deep things of God, even in the very fabrik of the body of man: this is Commentum Dei mirabile, a wonderful Commentary upon a God, as Lactantius calls it, who largely 
a Ex ipsis membrorum officiis, & usibus partium singularum, quantâ vi providentiae quis que factus fit, intelligere nobis licet. Lactantius de opificio Dei.  proves the existence of God, from the beauty, and usefulness of our bodily members. The sight of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to see how harmoniously the bones are knit together; is a loud sermon of a Deity; and every Anatomy, may be a divinity lecture; and therefore Galen, one of the Fathers of Physicians, contemplating the curious structure of man's body, could not but acknowledge, that it was composed by no less than a divine Artifice, and cried out in words, like those of David viz. That we are fearfully, and monderfully made, How degenerous should the sons of Galen be? if they should terminate, and immerse their thoughts in the things that are seen, and forget God; who though he cannot be seen; yet is he always about our paths, and we also in him; In him we live, and move, and have our being. Those study nature aright, that use her as a handmaid to lead unto the Almighty; and break forth into the praises of God's wisdom, power, and goodness, amidst their natural speculations; David was such a Divine Philosopher, When I consider (saith he) thy Heavens, the work of thy fingers, the Moon, and Stars, which thou hast ordained. He adds by way of admiration; what is man, that thou art mindful of him? or the son of man that thou visitest him? Ps. 8.3, 4, As the covetous man, that rests in his riches, and sacrifices to his gold is an idolater; so also is such a naturalist, that looks not at the living God, through second causes.  
3. God is manifested by his judgements. Though God delights not in judgement: it is opus alienum, his strange work, to rise 
a Esa. 28.21.  up as in Mount perazim, and to be wroth as in the valley of Gibeon. He is not such a God, as the Poet describes Jupiter, one that delights 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esa. 57.16. Si quoties peccant homines, etc.  in thunder; for then the spirits should sail before him, and the souls which he hath made. If the Lord were as ready to pour down his judgements upon us, as we are to provoke him, or to take vengeance on them that provoke us, the whole Armoury of heaven might ere this have been emptied upon our heads; but it goes even against him, to execute his wrath: 
e Hosea 11. ●1.  His very heart is turned within him, and his repentings are kindled together. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? yet the Lord is not so sparing of his judgements, but that he may be known by the judgements which he executeth, Psal. 9 16. This I shall show more fully, when I come to the last words of the text, He judges in the earth: but here we may see his indignation displayed against blasphemers: It is easy to reckon up many 
t See D. Beards Theatre of God's judgements.  examples of this kind; as also of murders which have been miraculously discovered: in which, he that doth not see the finger of a God is altogether blind: but in a particular manner, 
g Diagoras, Pherecides. Lucian. Olympius, & Julian.  Atheists have felt the strokes of that God whom they have denied. Some have been burnt: some eaten up of louse: some devoured of Dogs: Others Thunder-shot from Heaven, and that in their very Act of challenging, and blaspheming God. O quake and tremble all ye that forget God: All ye, that never think upon God, but when ye swear profanely by his name: O fear, lest you become the next monuments of his wrath, 
For the repressing of Atheism, an inquisit●ion were merciful justice, Bp●. L●k. Se●. p. 146.  and so be cured of your Atheism by ●he torments of Hell: and become the D●vels Converts, and together wi●h them believe and tremble: for though, through the indulgence of God, and Princes; Atheists for a time enjoy a cruel liberty and exemption from torments; yet this patience shall one day add to their plagues.  
1. Use. To confute the mistaken wisdom of some luxuriant wits of this age, who by wisdom, know not God, 1 Cor. 1.21. Such as are ingeniose nequam, witty and subtle, Proctors, Panders, and Decoys for Hell itself. Wisdom and learning in such wretches, is as a diamond set in dirt, or a jewel in a swine's snout. The Lord complains, that he gave his people corn, 
b Hosea 2.8. Jer. 5.7.  and wine, & oil, and multiplied their silver and gold; yet they prepared them for Baal: He fed them to the full, and they committed adultery: the same complaint is too just against some (I hope not many) of refined, and elevated parts, who employ those very parts, which God hath given them, against God himself: He hath given them a mouth, and wisdom; and their mouths they set, and levelly against heaven, as if they would batter it down with the volleys, of their blasphemous speeches; And their understanding, they use as an engine to undermine, and subvert the throne of God: but this God will bring to nothing the understanding of such prudent ones, 1 Cor. 1.19.  

i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in cap. 12. ad Rom.  Better they had never been borne; or been natural fools, then to have received great abilities, and parts, and not to have spent them, and drawn them forth to the honour of their Creator. How shall these miscreants be confounded another day? what can they plead for themselves? will it serve their turns, to say, they had thought all things had been made, by a contingent meeting together of Atoms? no, the beautiful harmony of the world; the even, and constant motions of the same without monstrous productions, may confute such a dream, though the book of Genesis were quite abol she, and lost. Better they were dashed a pieces themselves, and broken into atoms, never to be gathered together again, then to appear before God with such a Fig-leaved excuse, which he shall consume as so much stubble, and destroy with the brightness of his coming, 2 Thes. 2.8. What can they say they were ignorant of God, and could not by all their industry find any footsteps of a God in the world? Alas! then all the Creatures (though Ministers were silent) will swarm about them, and tell them to their faces; they would have taught them, but they would not learn; & their own Consciences must needs subscribe to such an indictment, that whether they were Scholars, Mariners, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle. Alex. p. 63.  Husbandmen, or of any other caling whatsoever, they could not be destitute of arguments to convince them, that doubtless there was a God. Let these men boast of their wisdom never so much, yet they are the veriest 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. p. 15.  fools in the world: methinks chrysostom does excellently school, & taunt one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; why dost thou stretch forth thy neck? and walk on tiptoes? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; why does thy breast swell with a conceit of thy own knowledge? do but consider saith he, that thou canst not make one hair white or black. If the fear of God be the beginning of wisdom, than the root of the grossest folly, is to be ignorant of the Lord. A Poet durst once say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; o the folly to believe that there is any God at all! but we may truly say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; O madness to think other ways. We read indeed of one that said there was no God; but it was in his heart only; he did not eructare, belch forth this poison for very shame; & he stands branded upon record for a fool for his labour; dixit Nabal, dixit Nebulo; the fool hath said in his heart; 
Ps. 14.1. & Ps. 53. ●1.  there is no God. There was another also, who went beyond this fool; 
2 Sam. 16.22.  he bewrayed his folly with his lips, and proclaimed his sin as Sodom, or as Absalon, when he lay with his Father's Concubines in the s●ght of all Israel. It was Pharaoh. And Pharaoh said, who is the Lord, that I should obey his voice? Exod. 5.2. But as the Prophet said of the succeeding Pharaohs, Kings of Egypt; that the Princes of Z●an (a city of Egypt) were fools, and the Counsellors of Pharaoh became brutish. So this Pharaoh went beyond them all, as in his folly, so in his punishment: for when he asked who is the Lord? He that sat in the Heavens laughed; 
Ps. 2.4.  the Lord had him in derision: He got himself honour on this very Pharaoh: for as the stars in their Course fought against Si●era; so the waves of the Sea fought against Pharaoh: He 
m Exod. 15.5.  sank into the deep as a stone; so that Moses sang, who is like thee, O Lord● among the Gods! 
v. 11.  who is like thee, glorius in holiness, fearful in praises, doing wonders. Be wise therefore, O ye Inhabitants of the earth, Serve the Lord with fear, and rejoice with trembling, Ps. 2.11.  
2. Use. To reprove practical, and life Athtists; who acknowledge there is a God; they are all for God, and Godliness in their words; but they worship him not as God. They cry Hosannah unto God at present, & the next moment, by their ungodly practices, they crucify their own confession. Such a personaled godliness; (whilst men look one way, and row another; they pretend for God, and act for Baal) hath hardened many men in sin, and given the enemies of the Lord occasion to blaspheme. How ridiculous is it, to speak of the glory of the true God? and yet hold a confederate correspondency with Satan himself? to cry, the Temple of the Lord; and yet sacrifice to the Idol of preferment, to fly aloft in airy, empty, and notional expressions, and yet with the fowl, to have their eyes wholly upon the carrion of this world; who can otherwise think, but that gain is their godliness? When men act lewdness in secret, and then say tush God cannot see; God will not remember; or God will not punish; (for Atheism is at the bottom of every sin) what a pageantgod do they make him, robbing him of all his Attributes? They give him the title of a God; but trample his majesty under their feet; as the Frogs in the Fable leapt upon the log, which Jupiter deputed to be their god; or as the Soldiers dealt with Christ; they bowed the knee, 
Mat. 27.29.30.  and cried hail King of the Jews; yet they spit in his face, and smote his head with a reed. Herod had the worship of Christ in his lips, when he sent executioners to slay him. It was a sad complaint of old that Arrianisme (which was a kind of Atheism) came on so fast, that the world wondered at itself; that it was so soon overspread with the contagion of that poison: I wish this part of the world, neither in our days, nor in the days of our posterity after us, may never have an occasion of wonder; th●t it is overrun with a torrent of Goths, and Vandals, I mean barbarous and Atheistical wretch's: let us take heed, lest there be in any of us an evil heart, in departing from the living God, Heb. 3.12. And what we know of God, and his fear; let us be more industrious to transmit it to our offspring, then to provide lands, and live, which are but perishing portions.  
As it is most evident, that there is a God; so let us worship him as God, in spirit, and in truth; let us constantly give him the tribute of prayers, and offer unto him the incense of praises, and thanksgiveing, for all the mercies we enjoy. If I am a Father, where is my Honour? If I am a Master, where is my Fear? Mal. 1.6. So may he say, If I am a God where is my worship. The very Heathen set apart Festival times to the Honour of those gods, whom they acknowledged. Bacchus had his Bacchanalia; Flora her Floralia: and in the observation of these they were most strict and diligent. The worshippers of Baal did even cut and lance themselves: parents did not with hold their own children from Moloch: Pass over the Isles of Chittim, and see, and send unto Kedar, and consider diligently, and see if there be such a thing, hath any nation changed their gods which yet are no gods? Jer. 2.10, 11. Shall not the very Scythians and Americans rise up in judgement against us, if we grudge to spend any time in the service of the true God? if we observe his sabbaths formally, and perfunctorily. If we profane his 
a Qui per-Deos jurant, & eos colunt, Christiani non sunt. Tertul. p. 91.  name by horrid execrations: the very Turks, says the 
b Sands in the survey of Religion.  Travailour, punish their christian prisoners the more, if they hear them blaspheme the name of Christ; as thinking it both unreasonable, and intolerable to own Christ for God, and yet by rash and frequent oaths to dishonour his name. It will be an aggravation of our misery to have known any thing of God, if we bury that knowledge under the ashes, and rubbish of ungodly practices, the smoke of God's judgements never ascended higher from any place, then where God has vouchsafed the knowledge of his name, and that knowledge has been abused: witness Palestine, which is become an habitation for dragons, and every unclean bird: the ostritches cry there and the Satyrs dance there: witness Germany, with her desolations; and let England hear, and fear, and do no more wickedly. The sins 
a Aquinas 2da 2dae. Ubi major est prerogativa, major est culpa. Salvi. de Guber.  of Christians in some sense, are worse than the infidelity of Pagans, and it is less guilt to be ignorant of God, then to despise him, or prevaricate with him. You have I known of all the Families of the earth, therefore will I punish you for your iniquities, Amos. 3.2.  
3. Use. To Comfort all the true Worshippers of God, that having an Interest in him, may fly unto him upon all occasions: such can never be plunged over head and ears in misery. If an Alderman could say, concerning the Metropolis of this Nation, when the Court was threatened to be removed from it, that it mattered not; so long as the Thames ran in its wont channel; so we cannot be utterly comfortless, amidst all our Crosses, losses, and disappointments in this world, seeing God is still the same, and where he was from the beginning: whatsoever we are plunderd off, we cannot truly say of the true God, what Micah said of his Idols, or Mary Magdalen of the body of Christ. Ye have taken away my God, and my Lord, and what shall I do? when the Amalekites had spoiled Ziklag, and carried David's wives away captive, yet than David 
b 1 Sam. 30.6. 2 Sam. 22. throughout.  encouraged himself in the Lord his God, In the Lord put I my trust, how say ye then, that she flee as a bird to her mountain? Ps. 11.1. He is a sure Refuge, and mountain of eternity to his servants; but a Rock to dash in pieces his, and his people's enemies: who ever fought against God, and prospered? all weapons form against him shall be shattered to pieces: 
Acts. 5.39.  the Counsel which is of God cannot be overthrown. The wife of Haman could tell him; If Mordecai were of the seed of the Jews, before whom he began to fall, than he should not prevail against him, but should surely fall before him, Esther, 6.13. Whole Kingdoms, and Nations have come 
c See Dr. Thomas Goodw. Ser. preicht before the Parl. 1646 on Psalm 105.15 Touch not my anointed.  tumbling down, and have been demolished, when ever they set in array and mustered up their forces against his people: blessed are the people that are in such a case, yea blessed are the people that have the Lord for their God. Are they in want? His are the Cattle upon a thousand Hills. Are they oppressed? He is the Lord Almighty, who hath the host of all Creatures ready pressed to fight his battle, and therefore can rescue us from the paw of the Lion, and the Bear. Are they sick? His are all the herbs of the field, and with him are the issues from death: he kills, and makes alive. Are they in prison? and sequestered from the society of men, and the enjoyment of other Comforts? God is a faithful friend; he will visit them there: he will spring in unto them, though the darkness cover them; and walk many a sweet turn with them, Maugre the malice of men and devils: though they be stopped up in the hottest Furnace, or cast down into the lowest dungeon Darkness with God is no darkness, Ps. 139.12. So the prison is no prison to the servants of God: for where the Lord is, and h●s Spirit, there is freedom. Hell itself would be no hell, if God would vouchsafe his gracious presence there: therefore I cannot but repeat that of David again, Blessed are the people, which have the Lord for their God. Who need wonder to see a profane Ruffian, who in prosperity, might seem to be above the teach of vengeance, and to make others tremble at his oaths, and lewd courses; yet (when he is once arrested by death, or falls under the wheel of some natable judgement) to be utterly 
a Manasses being conquered, bides his bead among thorns and b●shes, 2 Chro. 33.11. as Adam did after his sin.  dejected, and dispirited; to have his heart die within him, and become as a stone; as 'tis said of Nabal, when his wine was gone out of him? 1 Sam. 25.37. Alas! He had no God then to depend upon: He had no strong hold, no City of refuge to retreat unto; and in such a case; the least misery will worry us, and tear us in pieces: mifortune shall slay the ungodly, Psal. 34.21. but the righteous, who have a part in David, I m●ane, an Interest in God, and in Christ, are as bold as a Lion, Pro. 28.1. The righteous hath hope in his death, Prov. 14.32. When David's soul began to droop within him, how doth he cheer up himself? and fetch an argument of comfort from this very Topicke? why are thou cast down O my soul? 
Ps. 42.11.  and why are thou disquieted within me? hope thou in God.  
Who can blame poor weather, beaten souls in a state of desertion? when they are debarred from having communion with God, if they have chattered like Cranes, brayed and roared after God? when shall we come to appear before the presence of God? will the Lord absent himself for ever? did ye see him whom my soul loveth? the greater joy is in the fruition of God, the greater is the loss to be deprived of him.  
4. Use. By way of Caution. 1. Not to have communion and fellowship with Atheists. Do any make a doubt of that, which the text puts out of all doubt? mark such men and avoid them: men did I call them? they are more dangerous than Serpents, or savage beasts; I will not reckon them with the Ox, 
Esa. 1.4.  and the Ass; for that knows his owner, and this his master's crib; but these know not their Lord and master, the Lord of Lords, and therefore may justly be degraded of that honour, which they have forfeited, If thou knowest not (what Nabuchadnezzar was ignorant of) that the most high beareth rule in the kingdom of men; what then? got 
y Can. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thy way forth in the footsteps of the flock, (so the z Septuagint) as most suirable to the Society of flocks and herds; but the vulgar latin brings him lower yet, abi post vestigia gregum, go behind the footsteps of the flock, as being inferior to the very beasts: or if these monstrous Sadduces may be ranked among men, they must come in below Turks, and Jews, for these will submit to these words of the text.— doubtless there is a God Therefore I may well resume my former caution; Avoid them as the Orthodox ran from Cerinthus, Ebion, Photinus, Arius. Avoid them, as thou wouldst run from persons infected with the plague, lest thou be infected; for as false doctrine eats like a canker, so Atheistical principles will run like a gangrene; 
a Fugies cathedram pestilentiaariam ipsumque acrem seclestis vocibus constupratum, Terrul. p. 156. Morbus capitis morbus capitalis.  and if men's heads be once leavened with lose principles, their lives will soon favour of the same: such influence has the understanding upon the will, affections, and so upon the outward Conversation; these will warp and reel like a drunken man, if that be paralytical, and unsteady. When the fool said in his heart there was no God, Psal. 14.1. It follows immediately, corrupt are they, and become abominable in their do. Therefore what the Lord said to his people among the Babylonians, when he was ready to empty the vials of his judgements on their heads; 
b Rev. 18.4.  Come from amongst them; so say I to as many as are mingled in society with Atheists, and take a complacency in their company: Come from amongst them: be ye separate, lest the storm of their judgements overtake you, and compass your heels. No doubt but vicious men delight in the company of men like themselves. Otho was welcome to 
c Tacit. hist. lib. 10.  Nero, aemulatione luxûs, because he was addicted to luxury like himself: and Tiberius advanced an obscure fellow to the Quaestor-ship, cb 
d Suctoni. in Tiberio.  epotam vini amphoram, because he was strong to drink strong drink, and could empty a great flagon at a draught. But woe to them that buy the favour of profane persons at so dear a rate, as a compliance with their sins. A wicked person, said David, will I not know; do not I hate them that hate thee? therefore he will have nothing to do with them, but his delight shall be among the Saints, who delight in virtue. There is not a more 
e Noscitur excomite qui non cognoscurit exse.  infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or badge of a lose & wicked person, then to associate with them that are such. Esau delights to dwell in mount Seir, a vile & heathenish place. Augustus' understood the disposition of his Daughters, Julia & Livia, when he brought them to Court, & observed that grave Senators addressed themselves to the one. & w antons to the other; so those may justly be suspected to be well-willers to Atheists, who most frequent their fellowship.  
2. Caution. Beware of those things which lead into Atheism, as 1. sceptical and wanton disputes, and doting about questions; from whence comes blasphemies, and whereby men are destitute of the truth, 1 Tim. 6. 4, 5. This is the way to raise a dust about the clearest truths, and shake the faith which was once delivered to the Saints, when all the Articles and points of Religion must come under the scanning of our reason, & stand to the courtesy of our decisions. The very landmarks and fundamental mere. stones in divinity are in danger to be removed, and the very tenure and title of God himself to fall under debate, when men for sake the form of sound words, 
2 Tim. 1.13.  and take a liberty to discuss the very mysteries of religion. Away therefore with this noise of axes and hammers: what means the lowing, and yeliing of so many bold disputations in our ears? where will this madness end? As this 
f Disputandi pruritus peperit scabiem in Ecclesid.  itch of dispute hath already so defaced the Church, that it is totum vuluns & cicatrix, all full of scabs, and botches and wounds; so it to be fesred, if it proceed, it will make us a generation of seekers, and at last make this Island (like that which I have read off) to swim and float up and down in a Sea of uncertainties. O! that we could truly say non dicimus magna: we speak not swelling words of vanity we draw not at the saw, and cart-rope of contention; we jangle not away our precious time in the Devil's sophistry sed Vivimus magna; our lives are as exemplary, our pithes more straight, our prayers more servant than the loudest disputant of them all, though our devotions are not so trumpeted forth, but like the waters of Siloam run in a still, and a silent channel. As he said in the History, though he could not dispute for Christ, yet he would die for him; so let us say, though we wrangle not so much for religion as many do, yet we will worship the Lord God of our Fathers, and live to his glory. So should we see Jerusalem, not only a quiet but a holy Habitation. So should we see the whole Armado of Hell defeated: and the Emissaries of Satan dissappointed; who would feign see Jerusalem in the dust, that they might build up their Babel; and would feign fling all religion from off their hinges, that they might foist in Atheism and all impiety.  
2. Take heed of a cold formal profession of religion, for this dead devotion carries a man often into the dead sea of Atheism. Such as worship God perfunctorily, and carelessly, at last they will not care whether they worship him at all. A Time-serving State. Religion, which will turn to every point in the Compaste to please men, will quickly degenerate into irreligion, if that should be most in fashion. Simon Magus was such a formal Believer, Acts 8.13. He had a heart, & a heart; a heart for God, & a heart for the Devil; his heart was not right in the sight of God, v. 21. Demas was such another; He will follow Paul & the Gospel, so long as it may consist with his advantage, but if the 
a 2 Tim. 4.10.  world offer him better preferment, he'll turn Apostate, & forsake both Paul and the Gospel too. Ecclesiastical History is full of examples to this purpose: Every wind of persecution will shake down such rotten fruit, and scatter such chaff as these. They are not mortised, and riveted into Jesus Christ by a living faith; but like the Church of Sardis, they have a name that they are alive, but are dead, Rev. 3.1. They 
b Rev. 2.9. Jo. 15.2.  say they are Jews, and are not, but are the Synagogue of Satan; like those titular branches in the vine Jesus Christ which bore not fruit, they are pointed at in the parable by that seed which fell upon a rock, which withered away, because it lacked moisture, Luk. 8.6. 
c Jo. 7.38. 1 Jo. 2.27.  There are no rivers of living water in their bellies, nor the anointing of the holy one abiding in them. Or as the same parable is related Mat. 13.5. The seed upon stony ground was scorched by the beams of the Sun, because it had not deepness of earth. So formal professors will soon be blasied into so many black Atheists. The blossoms of their naked and empty profession will fall to the ground, like so many untimely figs, when either shaken by adversity, inveigled by impostors, or tempted by preferments: let us therefore wash off the paint of Hypocrisy from all our religious performances: let us study to know the truth as it is in Jesus, that we being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rooted and built 
a Col. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle. Alex. p. 531.  up In Him, and established in the faith, we may not be tossed up and down with every wind of doctrine; above all, not with that wind of Atheism, which blows from the bottomless pit. Whatsoever part of God's work we go about, whether hearing and ruminating upon his word. enlarging our souls by prayer, celebrating, and sanctifying his day, or any other of his ordinances; let us unite all our nerves, and sinews, and gather together all our scattered affections into one channel; let us valdè agere, do the Lords business with all our hearts, that we may express not a form, but the very power, and energy of godliness itself. How intense are the endeavours of men in the pursuit after the vain, and fleeting shadows of this life! there is rising early, running, and sweeting: O that we could go some degrees backward in this earthly race, and abate of our worldly vehemency, that we might drive on the more zealously, and press forward more earnestly to the mark of our high calling in Jesus Christ! O that our spirits did even burn 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ro. 12.11.  within us, with a fire, (like that of the vestal virgins) which may never go out, but may still be flaming forth at our mouths, in setting forth the praises of God; that so we may not only babble forth vain, and unsignificant words, or fumble in the things of God, as if we were out of our Element, and unexperienced in heavenly, and spiritual matters; but that our tongues herein may be as the pens of ready writers; as if one of the Seraphims had touched them with a live coal from the altar, Esa. 6 6. As if the holy ghost had fallen on them in fiery tongues: or as if, both our hearts, and tongues were in the same frame as david's was, Psal. 39.3. my 
a I am not ignorant, that some understand this text, as rather setting forth the passion and perturbation of David then his Zeal.  heart was hot within me, while I was musing the fire burned: then spoke I with my tongue. When we are thus pregnant with groans, which cannot be uttered: when we cast off all cloaks and vizards of dissimusation, and serve the Lord in truth, in sincerity, and from the bottom of our hearts; come Heretic, come Tyrant, come devili; ignes, cruces, bestiae, come fire, sword, wild beasts, we shall remain unshaken; and be able to say with those holy Martyrs, confounded be they that worship carved images; come what will, we will worship God in Jesus Christ: that 
b Brightman on Rev. 3.  so, by our holy, constant, and regular zeal, we may confute their interpretation, who maintain that the Church of England is intended, and pointed at by the lukewarm church of Laodicea.  
3. Take heed of Enthusiasms. Believe not every spirit: for there are false, and erroneous spirits gone out into the world. The poets speak of Pandora sending a box to Epimetheus, which being opened, filled the earth with all manner of diseases and maladies: who can think but the foul spirit hath opened such a box, and let gone abundance of unclean spirits into the world? they must needs be many, seeing one Demoniac was possessed with legions; and some are of opinion that the air wherein we breath, is full of devils. And they are so much the more dangerous, in that they sergeant the holy spirit of God: They are habited with samuel's: Mantle: They are transformed into so many Angels of light; and to complete the danger, they use the voice of Jacob; so that if it were possible they might deceive the very Elect. Satan was ever an 
o M. Blake of the Sacra. c. 2.  Ape of the true God, in most of his dispensations; and as art sometimes imitates nature so lively, that the works of Art, are taken for the effect of nature, as Zeuxis his grapes painted on the wall, invited the birds, as if they had been true, living grapes; so the juggling impostures of the old Serpent, have passed for the operations of Gods own Spirit. The Prophetess of Delphos, 
— mentemque priorem expulit otque hominem toto sibi cedere jussit— pecture Lucan, l. 5.  when she was inspired with a cold wind out of the Caverns of the earth, breathed from the Devils own nostrils, she was said to be plena deo, full of Apollo, full of God; but the world was wonderfully delivered from this cheat (as Chronologie observes) when the Virgin was delivered of her Son Jesus Christ: then the voice of Oracles was silenced, and those spurious inspirations expired The Harlot Philumene would persuade men, that she was numine afflata, inspired from above; whereas 
e pag. 235.  Tertullian says of her, that à juventâ habuit Doemonem familiarem, she had familiarity with the Devil from her youth. Famous was the method of Mahomet, which the Devil put into his head, to put grains of Corn into his ear, and then accustom a Dove to pick them forth, that so he might cozen a great part of the world with an opinion, that his  of innovations, was dictated and indicted by the Spirit of God in the shape of a Dove. No doubt but Rome owes much of her trumpery, and idolatry to this subtle stratagem. Germany laments this delusion to this very day: And I wish we might not come nearer yet to our own doors. Alas! how many in our 
g Anabaptistarum furor ublin teneras Christi Ecclesias Jese instar Scrpentum insinuat. M●lch Ada in vita. Musculi. pag. 376.  days have laid aside the Scriptures, which were indicted by the Spirit of God, 2 Pet. 1.19. And forsaken the ministers of the Gospel, who were set over the flocke by the Holy Ghost, Act. 20.28. As those that brandish a leaden sword, and preach a dead letter: and all this under a pretence of immediate teachings, and Revelations from above; and so they have fallen like lightning from heaven; from Professors of Religion, to become professed Ranters, razeing and levelling the very foundation of Religion: denying the Resurrection, Heaven, and Hell. Farneze, far be it from me to derogate from the efficay of God's spirit, which the Lord has promised to pour forth in Gospel times. It is the very life of our souls, as our souls are of our bodies; the Spirit of our Spirits, witnessing to our spirits that we are the adopted children of God. The Spirit of supplication, whereby we cry Abba Father. Which moving upon our hearts, makes them fruitful in goodneste, warms them with secret glances, and comforts them by hidden impulses, and whispers, as it were by a voice behind us.  
Only, let us try the Spirits by bringing them to the touchstone of the word: to the law, and to the testimony, if they speak not according to this word, there is no light in them, Es●. 8.20. It hath been unhappy Sophistry, to argue à bene conjunctis; as if those glorious promises of the Covenant of grace, (that we shall all know the Lord; and 
r Taught of God (i) by Christ who was God in a humane shape whereas before, they were taught by Prophets who were men only. So D. Lightfoot. 3. par. Har. p. 166.  all be taught of God) did oppose, or exclude other means of knowledge, as altogether useless; whereas they are subordinate. God, and his Spirit teaches by his word, therefore whatsoever suggestions sprout forth from our own hearts, or what injections come from without, let us weigh them in the balance of the Sanctuary, before they pass for the Auchentike, and genuine issues of the Spirit. If we, or an Angel from Heaven preach any other doctrine, let him be Anathema. Things revealed belong to us, and our children. If any shall add unto these things, God shall add unto him the plagues that are written in this book, Rev. 22.18. If we should give scope to our wild, and luxuriant fancies, and then fall down to, and adore the deformed Chimaeras and Brats of our own brains, as those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divine, or falling down from heaven; we should soon adulterate the worship of the true God, and kiss the Calves of our own imaginations; this is to open a flood gate to let in a torrent of Atheism.  
3. Assertion: Which is an Argument to confirm the Being of the divine nature, à posteriori, from the exercise of his power, and justice here below. He judgeth in the earth. He commands over all things, and Persons by his Sovereignty. He defends the good, and punishes the evil in the execution of justice. He does not only reside in Heaven, and take his ease and pleasure there; although the Heavens (being the chiefest part of his workmanship) do in a special manner set forth the glory of God, and God is therefore said chief to dwell in the Heavens; yet I say he is not so in Heavens; yet I say he is not so in heaven, as not to mind the affairs of this inferior world, ut nec irâ, nec gratiâtangi; as not to be provoked with the insolences, and profaneness of the wicked, or not to favour the righteousness of the just; as the 
s Lactantius, lib. 3.  Epicureans said of their gods. David teaches fare sounder Divinity, Psal. 121.4. Though God be on high, yet he humbleth himself to behold the things both in heaven, and in earth; and here in the text. He judges in the earth.  
This judging here does not refer to the judgement to come, at the last day, when there shall be a general convention of quick, and dead, before the Lords dreadful Tribunal: though so 'tis most true affore tempus, that there will be a time when God will ride his circuit here in a solemn manner; so that a man shall say verily there is a God that judgeth in the earth: but that is not the scope of this place. 'tis in the present tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that now judgeth, or is now judging the earth, and the inhabitants thereof; and therefore it must be understood of a Judgement on this side the Judgement of the great day; and so God judges the earth, or in 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept.  the earth three manner of ways. 

First, By a providential ordering, and wise disposal of all the affairs of all creatures.  
Secondly, In relieving the oppressed, and pleading the cause of the innocent.  
Thirdly, In overthrowing, and plaguing the wicked doers.    
1. God judges in the earth, by a providential ordering, and wise disposal of all affairs, and all creatures. The earth itself receives strength, and virtue from his providence, to bring forth fruits for the service of man, and grass for the Cattle; and after 
b See Dr? Hackwells Apol.  so many thousand of years teeming, is not yet exhausted, made feeble, or barren! nay, it is supported only by the word of God's power, as if we should see a vast globe of iron, or lead dangling in the air, without any visible engine to hang upon, or any pillars to support it. Job asks the question, whereupon were the foundations of the earth fastened? chap. 38.6. And he returns an answer, chap. 26.7. He hangeth the earth upon nothing. So also hath he dealt with the sea, that is moderated, and kept within bounds, that it should not return to Cover the earth, Ps. 104.9. He that made the Red sea a wall on the right hand, and a wall on the left hand to the children of Israel, and made the swell of Jordan to stand on an heap; by the same wonderful providence, hath he shut up the sea (which Naturalists say is higher than the land) with doors, and said hitherto shalt thou go, and no further, Job. 38.8, 10, 11.  
God did not make the world at first, and then left it at random to stand or fall, by chance, and fortune; but by the same power he still supports it: He goes about the Circle of all the Earth, and tells all her walls, and bulworks. He sees all under the whole heavens, and looketh to the ends of the earth, Job. 28.24. His eyes run to, and fro, throughout the whole earth, 2 Chron. 16.9. Therefore the earth is said to be made continually. He looks not only upon the rulers, and great potentates of the earth; but he has respect to the poor and needy; to the meanest Israelite. that is wronged by the mightiest Egyptian in the world. Nay, the least, and most despicable things are under his ken: He disdains not to look after the hairs of our heads, or to observe the very sparrows that fly in the air. We are so , that we cannot judge of, nor discern the just quantity, or quality of the vast heavenly bodies; much less can we distinguish the Inhabitants of the Coelum Empyraeum, the heaven of heavens. But he that dwells in that inaccessible light, can judge of the least creature that crawls upon the earth, or the smallest atom that moves in the air.  
Use. Let no extremity extort from us any doubting, or repining complaints; as if God did at any time cast us out of the compass of his care; as David once lamented, that he was cast out of the sight of his eyes: let our condition be never so deplorable, let the commotions of the earth be never so violent, and confused; yet let us rest ourselves, and stay upon this, that— God judgeth in the earth: we are under his eyes, that sustains all creatures by his power: that feeds the young ravens, and clothes the lilies of the field by his merciful providence. And as this Doctrine rightly applied will dispossess us, and empty us of all carking, and distracting cares; seeing we are under Covert-barne; we have a rich and powerful husband to provide for us: we are not orphans exposed to the wide world, but we have a faithful guardian, and a merciful Father to take care of us. So let us take heed, lest we fall into the pit of fools, I mean, the quite contrary extreme of security, and presumption; as if we need not take care of ourselves, and use means for our own preservation, seeing God provides for us, and judges for us; this is to tempt God, without any warrant at all; as if a man should throw himself into the sea, and depend upon the providence of God to keep him from drowning. All the devil's Rhetoric, together with his great promises could not persuade Christ, to cast himself from the pinnacle of the Temple, upon these terms.  
2. God judges in the earth, by relieving the oppressed, and pleading the cause of the innocent. In this sense, we often find David, in his appeals to God: lift 
a Ps. 94.2. and 43.1. Judge and avenge our blood, Rev. 6.10. Ps. 68.5.10.18  up thyself, thou judge of the earth! judge me, O Lord, and plead my cause! He is acknowledged to be the judge of the widows, the fatherless, and the oppressed: And indeed this is the main end of judging, and executing malefactors; that the innocent may be secured, and defended from danger; as foxes, wolves, and other wild beasts, are hunted, and taken, that the harmless sheep may not be made a prey to their teeth. It would be too long, to trace the children of Israel through all difficulties, and disputes with their enemies, and to show how the Lord judged their Cause, against Pharaoh, against the Canaanites, and others: He fought their battles, He was a sun, and a shield unto them, He snatched them as a firebrand out of the burning, when their enemies were ready to tune their song of triumph. See this in the body of that people: when the Midianites came against them like grasshoppers, they were all discomfited by three hundred that broke pitchers under Gideon, Judges, 6.5. See it in David, in particular, when Saul had compassed David in a mountain in the wilderness of Maon, He made no doubt to swallow him up: then the Lord judged for David, by disappointing Saul, in diverting his forces another way on a sudden, a messenger came to Saul saying: Come, make haste, for the Philistims have invaded the land, 1 Sam. 23.26, 27. The time would fail me to tell of Joseph, and Paul, how the Lord Judged for them upon several exigencies: other stories are not barren of instances, and examples to this purpose. Athanasius was once accused for cutting off the arm of one Arsenius. The Arrians who brought in this indictment, made sure (as they thought) of the Cause, by sending Arsenius into a fare Country. But see the providence of God in clearing the innocency of this servant, when this Criminal matter was in agitation: the same Arsenius did suddenly appear in the Council, and held up both his arms, to confute that calumny. The Arrians have not yet done. As the Devil set upon Christ with three several temptations, one after another: so these set upon 
a Sigonius de occidentali imperio. lib. 4. p. 96.97.  Athanasius again; He must be impleaded as guilty of whoredom. An harlot is suborned to affirm it: she was furnished with a ring, which she pretended to be the hire of her uncleanness; yet, notwithstanding all this conspiracy, the Lord judged for Athanasius, and made his innocency, as clear as the noon day, thus: one Tymotheus, a friend of Athanasius stands up, and speaks after this manner to the harlot, Egonè? What did I ever enter into your house, and had I familiarity with you? this harlot (having her forehead brazed with impudence) answered presently, yes; you are the man, and holds up the ring, as the wages of her iniquity, and so Athanasius was acquitted again from this undeserved scandal. How observable is that which is recorded of 
a Eusebius Eccl. Hist. lib. 7. cap. 29.  Aurelian? He had almost subscribed an Edict for the destruction of the poor Christians: but on a sudden his hand, and his arm were so benumbed, and deadened, that he could not write one letter more: here God judged for the Christians. Nay, afterward, when Diocletian had sealed such a bloody decree: and the Christians were brought forth, to be devoured by wild beasts; yet these 
a Eusebius. lib. 8. c. 7.  beasts would not fasten upon the naked bodies of these Saints, but recoiled back upon those instruments of cruelty who would have set them on; even as 
b Dan. 3.22.  Shadrach Meshach, and Abednego were delivered from the fiery furnace, when those that cast them in, were slain by the very flames of that furnace: our own 
c Speed. p. 398.  story reports of Emma the mother of Edward the Confessor that was accused of incontinency, and according to the law ordalium, she must walk on hot irons, fire hot; which she did (being innocent) and was not hurt; as the bitter water of 
d Numb. 5.19, 21.  jealousy, which made the guilty woman's thigh to rot, and her belly to swell; yet the same water being drunk by one that had not gone a side to uncleanness, was free from the bitter water that caused the curse.— doubtless there is a God, that judgeth in the earth— to defend the innocent. And to make his judging in the earth, in the behalf of his servants, the more illustrious; he takes opportunity commonly to help in such a juncture of time, as when they are in the greatest extremity. In the Mount will the Lord be seen, Gen. 22.14. When the knife is close at Isaackes' throat, then is the time for the Lord to step in for his rescue. With this very argument, David pleads with God for his Church, when at a low ebb; even because it was so. It is time for thee Lord to work, for they have made voiàe thy law, Psal. 119.126. When judgement was turned away backward, in the Jewish Church, and justice stood a fare off: truth was fallen in the street, and equity could not enter. One would think it could not be worse: yet it follows, that then the Lord put on righteousness as a breastplate, and a helmit of salvation upon his head. Esa. 59, 14, 15, 17. And in the same chapter v. 19 there's a prophecy of Christ's coming: when was that? when the enemy of the Lord shall come in like a flood, the spirit of the Lord shall lift up a standard against him: and if we turn to the second chapter of Luke's Gospel, we shall find this fulfilled: for when Augustus sent forth his decree that all the world should be 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  taxed (i. e.) pay tribute, and so acknowledge themselves captives and slaves to the Roman Empire; then did an Angel verse 10. publish the glad tidings of the birth of Christ who should be the Saviour of the world. Israel must see the Egyptians behind, and the sea before; no way, but be slain by the sword, or perish in the water, before God prepare them a way through the sea. The Disciples that sailed with Christ in the ship. Mat. 8.24. were first suffered to be almost swallowed up in the sea; so that they came crying Master we perish, we perish; and then vers. 26. he rebuked the wind, and the sea, and they obeyed him. The match was near the gunpowder, before the intended Tragedy of England was discovered and disappointed. How easy were it to reckon up a whole cloud of Martyrs; whom God suffered to come to the stake, and then shown himself to them; either by giving them courage against the terrors of death, or by taking away the sense of their sufferings; so that they fell a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil.  leaping and skiping for joy; and laid themselves down in the flames, as in a bed of roses. Strike, says Anaxarchus, when they were battering him with clubs; for ye do not 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cle. Alex.  beat Anaxarchus, but only his cask, or outside; as if with Steven, they then saw heaven opened, and Christ sitting at the right hand of his Father: Now God does thus judge for his people, when they are reduced to the greatest exigency.  
First, Reason. to exercise our faiths that we may know how versari inter aspera, to depend upon God, though we see nothing nisi pontus & aequor, but sea and tempests; to believe that he will be merciful to us, though in outward show, he may seem bend do destroy us. This is the very height of faith, to be like Abraham, Rom. 4.18. Above hope to believe in hope; or like Jehosophat, 2 Chron. 20.12. When a numerous host came against him, we have no might against this great company; but our eyes are upon thee; this is to trust God though he kill us.  
Secondly; that he may get himself the more glory. It is a great deal of glory for a Physician to cure a disease when grown desperate, and in the eye of man past cure; so for God to help, when in a helpless condition, makes more glory to redound to him; therefore the Lord quickened Sarahs' Womb, when dead; and our Saviour raised Lazarus when he had lain four days in the grave. When David had showed, that the Lord is a present refuge in time of trouble, Psal. 46.1. It follows vers. 10. I will be exalted among the heathen, I will be exalted on the earth, So Esa. 59.19. after the Prophet had showed, how the Lord releiveth his Church in a desperate condition, it follows; so shall they fear the name of the Lord from the West, and his glory from the rising of the Sun.  
Use. Let's not be dismayed, though we be placed on the very pinnacle of dangers: though there be troubles without, and terrors within: though we sit in darkness, and have no light, yet as 'tis, Esa. 50.10. Let us trust in the name of the Lord, and stay upon our God— for doubtless there is a God that judgeth in the earth. I have read of one, who was used to say, when the Church was at a low Ebb; be of good cheer, for now God is working some great work for his people: for when men are at a stand, and gaze one upon another, than God takes the matter into his own hand: then 'tis good to stand still, to see the salvation of God. He will be a Guardian, and a Champion to his Servants against all the Potentates of the earth, that shall foam, and swell against them. Therefore let us carry ourselves innocently, and justly to God, and men; and then let us commit our causes to the Lord, as a faithful Judge.  
3. God judgeth in the earth; by overthrowing, and plaguing the wicked doers, and taking vengeance of them: therefore the Septuagint reads the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judging them in the earth, that is those cruel and wicked Judges, mentioned in the former part of the Psalm. To judge is most frequently taken in this sense: So he is said to judge 
h 1 Sam. 13.  Elies house. He is said to judge Jerusalem, 
i Ezck 16.38.  as Women that break wedlock, and shed blood are judged, when he gave her blood in fury and jealousy: but to transcribe a multitude of texts to this purpose, would be to gild gold; and to seem to suspect your ignorance in the Scriptures. Now both the matter, and the manner of Gods judging the wicked, and his taking vengeance on them, will appear by these two theses following.  
1. God judges the wicked, when they are in the ruff of their pride; and in the height of their presumption: Pharaohs Chariot wheels were taken off, when he was in the heat 
m Ex. 14.  of his pursuit after Israel. I will pursue, I will pursue says Pharaoh. Not Israel; but they own ruin says the Lord. When 
n Dan. 4.30.  Nabuchadnezzar was boasting of his great Babel; and Belshazzar quaffing in the bowls of the Temple; the one was doomed to eat grass with the beasts of the field; the other did but cast up his eyes, and reads his own sentence upon the wall. Corah, Dathan, and Abiram have no sooner let go their proud, and rebellious words against Moses and Aaron; but the Lord provides them a grave, with a trap door, or a postern gate to let them down quick into hell. When Lucifer was aspiring above the 
o Esa. 14.14, 15.  stars, saying I will ascend above the heights of the clouds, I will be like the most high; then he received an answer that he should be brought down to hell, to the sides of the pit. 
p Acts, 12.  Herod was stroke with a stinking and nasty disease, when in his royal robes he owned the Acclamation of the people, that made him a god. Julian opened his mouth to blaspheme Christ, and e'er he could shut it, it was stopped with an arrow shot into it from heaven: therefore in this 58 th' Psal. v. 9, The Lord is said to take away the wicked as with a whirl wind both living, and in his wrath; in the midst of his fury, whilst he is grinding, and gnashing his teeth against the poor, and innocent: therefore Fret not thyself because of evil doers, neither be thou envious (rather pity them) against the workers of iniquity; for they shall soon be cut down like the grass, and whither as the green herb, Psal. 37.1, 2. and vers. 35.36. I have seen the wicked in great power, magna vi erumpentem, Jerom: breaking forth like lightning, and spreading himself like a Cedar in Libanus; what becomes of that lightning, and this Cedar? why, both vanish away, like some meteor, some mushroom, or like Jonahs' gourd: He passeth away, and was not; I sought him, but his place could no where be found. Sic confundantur domine! So let thine enemies perish O Lord! but let them that fear thee be as the sun when it goes forth in its strength.  
2. God so judges in the earth; that often he pays the wicked in in their own coin; 
1 King. 8.32.  and brings their ways upon their own heads, the iniquity of their own heels compass them about. So that their sins may be read in their punishments: this the Lord threatens, Joel. 3.6, 7, 8. The children of Judah, and of Jerusalem have ye sold unto the Greaclans; and I will sell your sons, and daughters into the hand of the children of Judah, and Esa. 33.1. Those that spoil, shall be spoiled; and those that deal treacherously, it shall be dealt treacherously with them. A tooth, for a tooth; An eye for an eye, yet stands unrepealed: God himself does frequently put it in execution; and that, not only among the damned spirits in Hell, in apportioning their plagues, according to their several sios; As by abasing and treading under foot the prond; by crushing the 
a Quae maxima turb● est. Virg. Aeno. 6.  Covetous with the weight of their own wants; by devouring the glutton with ravenous hunger; by scorching the drunkard with thirst, or filling him with flagons of brim stone. By wrapping the unchaste in the embraces of stinging and stinking flames; by making the merciless to become endless, and bootless suitors for a drop of water; who regarded not the poor, crying for a crumb of bread etc. And as this is like to be the Method of God's judgements in Hell; so also— He judges 
b Dr. Reynolds on Ps. 110. v. 1. p. 125.  in the earth. If we compare our sufferings, with our sins; the language of the rod will commonly interpret the dialect of our transgressions, and point at the very Achan, which troubles our Camp. Those Capital plagues, War, Famine, and the pestilence, may easily be foreseen (without a spirit of divination) in their roots, and Causes; I mean, in the abuse of peace, plenty, and health. When the Lord thunders out of heaven against any of us, let us discover by the flashes of his displeasure, the bats of sin lying at our doors, which before, like so many atoms, lay undiscerned, that so at least by this means, we may 
c 1 King. 17.18.  call our sins to Remembrance.  
In my reading of the scriptures, with other authors, and stories; with special notice, I have observed the dealing of God in this kind, in the dispensation of his judgements.  
1 To begin with scriptural examples. Joseph's brethren dealt hardly with him; no entreaties would serve, but he must be sold to the Ishmeelite merchants for a bond slave. Well, about fifteen, or sixteen years after; they do arte perire suâ; they go to Egypt for corn in a time of famine, and so are detained as prisoners, for coming as spies; And they are so ingenious, as to 
a Justa dei ultione fieri agnoscunt, ut suppliciter deprecando nihil obtineant, quia inexorabiles ipsi fuerint erga fratrem. Calvinus in locum.  acknowledge their fault, in the midst of their sufferings. And they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not here: therefore is this distress come upon us. Gen. 42.21. Adonibezek had cut off the thumbs and toes of no less than threescore and ten Kings, and when he became a Captive to Judah, and Simeon, they cut off his thumbs, and his great toes; so that he confesses. As I have 
b See Mr. Joseph Mede on Judg. 1.7. p. 171.  done, so God hath requited me. Judg. 1.6, 7. Nadah and Abihu offered strange Fire, which God did not 
c Leu. 10.1.2. See also Num. 16.35.  Command; and God Commands strange fire to consume them. Sodom 
d Gen. 19.24.  burnt with unnatural lusts, and the Lord burns them up, with the flames of a supernatural fire. The Ammonites offered up their 
e 2 Sam. 12.31.  own Children as a  sacrifice to Moloch; and David when he had subdued them, he made them pass thorough the Brick-kilnes. Nay, the valley 
f Jer 7.32. and 19.6.  of Hinnon, where the Jews burned their sons, and daughters with fire, was the very place, which the Lord chose to be the valley of slaughter for the Jews themselves. Pharaoh commanded the 
g Exod. 1.16.14.27.  male children of the Israclites to be drowned, and the red-sea swallowed him up, together with his whole numerous army. Ahab and Jezebel were so prodigal of poor Naboth's blood that they shed it; to the intent the dogs might lick it up: And they become dogs meat themselves; the Lord will not abate them the circumstance of the place. The 
h 1 King. 21.23.2 King. 9.26.  dogs shall eat Jezebel, by the wall of Jezreel. Agag the King of Amalek had killed many a mother's child; and when his turn came to be hewed a pieces, Samuel puts him in mind, that 
i 1 Sam. 15.33.  as his sword had made women childless, so should his mother be childless among women. 
k 2 Sam. 3.27.  Abner killed Asahel under the fift r●b, and just in the same place did Joab let out the life of Abner. 
l Esther. 7.10.  Haman set up a lofty Gallows for Mordecas, and he was exalted to the top of it himself. Sampsons' wise was treacherous to him, in expounding his riddle to the Philistims, that so she might preserve herself, and her Father's house from fire, and this was the occasion that both 
a Judg. 14.15. and chap. 15.6.  she, and her Father perished by fire, by the treachery of those very Philistims. 
b Judg. 9.5  Abimelech slew his Brethren the sons of Jerubbaal, 
vers. 53. and Judg. 19 The Levites wise, through lightness straggled from her husband, and she was forced to death by the men of Gibeah.  being threescore and ten persons, upon one stone, and a certain woman cast a piece of a millstone, upon Abimelech's head, and all to broke his scull. Hezekiah prided himself in his treasures; his heart was even wrapped up in his wardrobe; and therefore when the Babylonish Ambassadors came to visit him after the recovery from his desperate sickness; instead of magnifying the Lords goodness to him in that deliverance, he showed 
c 2 King. 20.13.  them the house of his precious things, his silver, gold, spices, precious ointments, and all the house of his armour. But all these things were taken from him afterwards, and carried into 
g cap. 24.  Babylon. Eli did not bow the stubborn necks of his Sons with the yoke of discipline; and correction; and he falls 
h 1 Sam. 4.18.  from off his seat backward, and his neck broke, and he died. David also was inordinately fond, and affectionate to his Sons Adonijah, and Absalon; and they scourge him for it, by their disobedience; and rebellion: And now we have begun to speak of David; we may see this Talio in most of his sufferings: they do evidently resemble the Complexion of his sins. How did he see his own adultery punished in the Incest of his own Daughter? His Son defiles his 
i 2 Sam. 16.22. Annotat.  Concubines, in the sight of all Isral, upon the top of the house; and 'tis thought with good reason, in that very place, where David first let fly his lustful darts towards Bathsheba, when from the top of his house he spied her washing herself. His murder was punished by entailing the sword upon his house; and his confidence in the arm of flesh, showed in the numbering of the people, was enfeebled by a great plague, and overthrown by the arrow that flies at noonday. Thus men fall 
k Ps. 7.15, 16.  into the ditches, which they make for others: their mischief returns upon their own heads, and their violent deal come down upon their own pates. Had I time; this might further be made good by those famous examples of 
l 2 Chron. 21. V 4. and 17.  Joram and 
m Jer. 22. cum 26.  Jehojakim; the one slew his Father's Sons, and his own were shine by the Aramites; the other denied decent burial to Vriah the Prophet, and he himself had the burial of an Ass.  
The new Testament is not barren of examples, to illustrate this truth. The rich 
n Luk. 16.24. Gum in tormentis crucialundus flammae cremantis ardoribus aduratur, inter omnes cortoris partes magis or ejus & lingua poenas daunt; quia plus s●i licet linguâ sua, & orc peccaverat. Cyprian. Epist. 55.  man being tormented in flames cries to Abraham to have mercy on him, and to send Lazarus, that he might dip the tip of his finger in water, and cool his tongue. His tongue, no doubt, had been most faulty in blaspheming God, & reproaching the poor: it had been set on fire of Hell; and hellfire did most torment that member.  
The Whore of Babylon did even reel, and stagger, being drunk with the blood of Saints, and with the blood of the Martyrs of Jesus; & with Cyrus she had her fill of blood; and hereupon an Augel enlarges this observation, whereof I have been treating. Thou 
o Rev. 16.6. & 17.6. compared.  art righteous O Lord, because thou hast judged thus; for they have shed the blood of Saints and Prophets, and thou hast given them blood to drink— doubtless there is a God that judgeth in the earth.  
2. Had you the patience a little to leave the Paradise of Scripture, and to walk a turn or two in the groves, and spacious fields of other stories, we might see the evidence of this truth sparkling in our faces, from a voluminous Induction of several examples, in several ages and places. Not to speak of Arius, Cyricius, Otho, Bishop of Mentz, and many others: let's begin with that notorious Apostate Julian. He had belched forth blasphemies against God out of his mouth; and that wicked mouth of his became the passage of his own 
q Theodori. tus. lib. 4. cap. 13.  excrements; his wife in the mean time calling upon him, to learn against whom he had fought, by the punishment which was inflicted upon him. Valerian shown an exquisite cruelty against the Servants of the living God; and Sapores King of Persia took him captive, and commanded his skin to be pulled over his ears, and his raw flesh to be seasoned with salt. 
r Eusebius in Constantini orat. c. 24.25.  Diocletian was furious in his thundering persecutions against the Church of God; but he escaped not unpunished; for he, and his house were both destroyed by thunder, and lightning sent from heaven. Decins, and Aurelian are also sad monuments of the judgements of God: but I hast to that monster Maxia minus; He made a law, that the Christians eyes should be pulled forth, and his own eyes started out of his head. He abused his body to the satisfaction of his lust, and that 
s Euschius. l. 9 c. 17. & de vita Constantini. l. 2. c. 52.  part, which he most abused, became the subject of such a stinking imposthume, that the Physicians chose rather to be put to death by him, then to approach near him. 
t Josephus. l. 13. c. 19  Aristobulus killed his Brother Antigonus, and after he fell a vomiting of blood; and 'tis observed by the Historian, that his own blood was shed in the very same place, where he had shed his Brothers before. Charles the ninth also, King of France committed Horrible but cherries in his reign, and at last his own 
u French History p. 764.  blood gushed out at all the Conduits of his body. It were easy to enumerate many other Kings of 
x See the preface to Sr. Walter Rrawleighs History.  France, together with several Kings of Spain, and of this nation also, who after their tyrannical reigns, had experience of the same measure of cruelty, which they meted to others. Our own stories may furnish us with instances; of swearers, whose tongues have swollen so big in their mouths, that they have not been able to speak; and of 
y D. Beard. of God's Judgements  drunkards, who have been inflamed with that drink, which they have intemperately swallowed down, so that it could find no passage out of their bodies. O● what exemplary judgements hath the Lord manifested against sabbath-breakers! what Christ said to the Jews, Luk. 17.32. 
Gen. 19.26.  Remember Lot's Wife, who for her disobedience was turned into a pillar of salt: So say I to such as profane the Lords day, either by sports, or unlawful labour; Remember such as have frequented plays, and bearbaitings on that day, and in the midst of their theatres, have come tumbling down, overwhelming and killing one another, the very scaffold whereon they stood breaking in pieces, as it were out of indignation, & disdain to support such profane wretches: Remember that Nobleman, who Hunted so long on the Sabbath day, until his own Wife conceived, and brought forth a child with a head like a dog. Remember that Covetous Woman, who spent her time on that day in dressing Flax, till at length the flax took fire, and burned her. Remember; and again I say Remember the several judgements of God: For what the Apostle says concerning the overthrow of the ingrateful children of Israel in the wilderness; the same say I of the judgements of God upon others; These things are our examples, to the intent we should not lust after evil things, as they also lusted, 1 Cor. 10.5, 6. And were I worthy to interpose my advice concerning the no less profitable, then pleasant study of Histories, I could wish, we did not only aim to furnish ourselves with matter of discourse out of them; or to look bacl into the Calendar of former times, with an eye of speculation only, or at least to satisfy our Curiosity; but withal, that we would narrowly observe, in all transactions, the footsteps of divine providence, in the just dispensations of his judgements; how all along in all ages— He hath been a God judging in the earth: but, had we no benefit of Histories, were all ancient Records, and Annals lost: we that are but of yesterday, who have seen the out-going of God in these nations, within a small compass of years last passed, may easily discern this method in the way of his judgements. How manifest are the tracts of his Chariot wheels? How hath the cup of his fury been handled from one troubler of Israel, to another? How fresh, and how wonderful have the works of God, in this kind, been in our eyes? The Lord has been known by the judgement which he executeth: The wicked is snared in the work of his own hands, Psal. 9.16. We can say; and posterity shall say— doubtless there is a God that judgeth in the earth.  
Obj. Me thinks I hear the whispers of some wicked heart, endeavouring to Confute the truth of this doctrine, by its own impunity. Thus, I have been a traitor, and rebel to heaven; I have abused the name, and the day, the Ordinances, the Ministers, the Saints, and creatures of God; yet I am lusty, and strong, I never came into any misfortune: my bull gendereth, 
Job. 21.10.  and faileth not, my cow calveth, and casteth not her calf. I am troubled neither with headache, nor heart-ach: I wash my very footsteps in butter. Who is there among all the strict, and precise worshippers of God, who ever enjoyed more affluence, and health; more prosperity, and success than I have done? where then is the execution of his judgements? how is God, a God judging in the earth?  
1. 'tis true: this very thing, to see the wicked prosper, and increase in riches, did not only perplex devout Salvian, and made him cry out, cur probi jaceant, improbi convalescant? why are good men trodden under foot, and the wicked insult, and triumph? But it made even David himself to stagger, Ps. 73.2, 3. My feet, said he, were almost gone, my steps had well nigh slipped. When I saw the prosperity of the wicked: until vers. 17. He went into the Sanctuary of God, and then he understood the end of these men, namely how they are set in slippery places, to be cast down into destruction. Alas! notwithstanding all their jollity, and all there thriving in the paths of sin, though they take the timbrel and harp, and rejoice at the sound of the organ: though they put fare from them the evil day, yet they know not, but in a moment they may go down to Hell.  
2. God does not punish every sinner with severe punishments in this life; but as a 
a B. Cowper.  Divine observes; sometimes he singles out a sinner, to make him the example of his Justice, and to show that there is a God. Others he lets go for the present, to assure us of the judgement which is to come. Now, as for such who are repreived from the judgements of God here, and yet reserved for eternal burning hereafter; they have no cause to hug, and Flatter themselves in such a suspension of their sufferings: For God is sometimes most angry, when he seems not angry at all; He will recompense the slowness of his coming, with the vehemency of his blow. Israel was in a most deplored Condition, when the Lord said, I will not punish your daughters, when they commit adultery; nor your sons, when they commit Whoredom, Hos. 4.14. This is a terrible 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatis. ad Ephesios'. p. 38.  kind of lenity. Misericor diam hanc Nolo. I tremble at the thought of such mercy: such longanimity, and patience will undo us: Let God rather smite me here, then destroy me hereafter.  
3. The worst of men, are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all 
c chrysostom.  respects wicked; but they have some moral good, or some Common graces in them, which God is pleased oftentimes to reward with temporal blessing; and for this cause also, the judgements of God are respited towards them: As Ahab was a bloody wretch, a very Hypocrite, yet because outwardly be humbled himself, God adjourned the judgements which he pronounced against him, and promises that he will not bring the evil in his days, but in his Sons days, 1 Kings. 21.29.  
Use. To wind up all in a word of application. Does God judge sinners proportionably to their sins, so that their sufferings carry an analogy with their sins? then let's not only be circumspect and wary that we provoke not the majesty of our sinerevenging God, lest he make us the next monuments of his indignation: lest we kindle a fire, and he compass us about with sparks, and make us lie down in the fire we have kindled, Ela. 50.11. And with his hands, he engrave our sin, though never so secret, upon our very foreheads, in the execution of his judgements upon us.  
But Secondly, let's study the nature of our Calamities, and the judgements whether Nationall, or personal, that are upon us in the days of our distress, that so we may the better find out that Achan, which troubles our camp; I mean, that sin, which had a more immediate Causality, and influence into our sufferings; that so, in the days of our humiliation, we may fight neither with small, or great; but set ourselves in array especially against that Agag. that master-sin, which made most havoc of our peace, and was the main engine to pull down our judgements upon us.  
THE END.   

Seasonable Instructions, for the Right Worshipful G. P. Esq and the Honourable Lady, the Lady K. B. directing them how to make their Matrimonial Yoke Easie, Light, Sweet, and Comfortable.  
Your name Sir, in French, signifies pure Faith; and yours, Dear Madam, in Greek, imports pure Manners.  
O happy Mates, to whom all things are pure,  
Whilst Purefoy and Katherine endure:  
How can there breach of Promise be, or strife,  
Whilst pure Faith meets with purity of life?  
Noble Sir, and Elect Lady,  
IT would be almost a sin to sever your names, whose hands have been so lately joined; whose hearts so long: long, long, may they so continue! It was my Happiness, and Honour both, to be the instrument of the first: It was the power of Heaven alone which did the last: And as the Heavens did both begin and consummate your happy union; so let their sweet influence, and propitious aspects for ever preserve that Knot inviolable, and make the Ocean of your love to flow with the Crystal streams of mutual Complacency, without the least tincture of discontent, or any mixture with the waters of Marah.  
Let living, purling fountains cease to run,  
Before this Knot be raveld, or undone:  
Outvie the Constant Doves: let your Rings prove  
The perfect Emblems of your endless love.  
But on a sudden, me thinks I am surprised with trembling, and begin to quiver, out of a jealousy of myself, lest this address should seem to flow from boldness, flattery, or any pragmatical humour; yet, these vapours are no sooner raised, then scattered: for why should such black thoughts interrupt my Pen? These suggestions are but the untimely issues of a sick fancy. I never traveled with such monstrous births; nor was I ever vexed with those Furies: the passage I am now steering, hath been trodden by worthy Divines both Ancient, and Modern. Nay, the great Doctor of the Jews himself leads the way, and in several Epistles lays down instructions, how those that are married aught to carry themselves. But would you know yet more, why I undertook this task. Thus Originally we breathed almost the same air; besides, most men delight in the prosperity of their own handiworks; therefore this being one of the most memorable Acts of all my days, that I joined such a gallant Couple as yourselves into one: I thought your happiness would be an addition to mine. This put me upon doing what I never did: to chalk out such lines, and set forth such Meres; which, if observed, will make every day as pleasant as your Wedding day.  
So your chaste flames shall like the Vestals glow,  
And with fresh Springs of joy your hearts shall flow.  
Thus every day ●'th year shall be to you  
The last of February— fifty two.  
Purblinds Astrologers ●●go●clem your eyes.  
And then confess you could not read the skies.  
All the Conjunctions which you understood  
This year, were fatal; spelling War and blood.  
Come see this Couple breathing nought but joys,  
And damn your peddling Arts for forgeries.  
First, If you would have a calm passage of Comfort here, and arrive at the Haven of eternal Reft hereafter, you must sail by the Card and Compass of Religion. As God is the fountain of love, nay, love itself, so he must be the principal object of our affections: If He be that third and common person in whom we meet, we shall soon agree amongst ourselves. Then we shall derive from him, as by reflection, continual supplies of love. Your love to each other will be fresh every morning, when the Springs thereof are in, and from him: when 'tis bottomed upon conscience to God's Ordinance, and flows from the Ocean of his Love. Religion signifies a bond, because by it we are bound to God; and this doth also bind us one to another; without this Cement we shall soon shatter, and like so much sand fall asunder; even as the members of our bodies are loosened and disjointed when they are not compacted, and held together by nerves coming from the Head. Such flames of love, which were never kindled by any sparks from God's Altar, are like those of crackling thorns, quickly out: like those flashing Meteors in the air, which are as soon vanished as seen; or if you will, like untimely blossoms, soon blasted. When Beauty proves the only motive and cord of love; if sickness draw her pale Mantle over those Rosy Cheeks, or Age make furrows in those faces. (Alas) that cord will crack; then Beauty and Love will be cancelled, and expire together. If riches raise our affections, if our hearts are intoxicated with a Love potion of molten gold, and our Livers smitten with the darts of Dowry, when these slippery companions shall make themselves wings, and fly away, such love will go for company: but those that marry in Domino, in the Lord, in all changes their love will be unchangeable; and like the righteous themselves, 
Psal. 92.14.  shall bring forth most fruit of love in old age. There was good reason why St. Paul, Col. 3. did in the former part of the chapter teach men their duty to God, before he instructs them concerning their several Relations, because he knew that husbands and wives, fathers and children, could not discharge their devoir and duty one to another, without being first initiated, and principled in the fear and service of God. Give me a Servant that is truly Religious, and I dare warrant him a true Israelite, and become bound for his sidelity. How can such Courtiers be faithful to me, said the Emperor, who are faithless to their Maker? If Abraham command his household after him, and teach the members thereof to keep the way of the Lord; we may well expect to hear of an humble, obedient Sarah, a dutiful Isaac, a wise and faithful Eleezar. When I see the Sceptre of Religion lifted up in any Family, O what a lustre doth it put upon it! that's more glorious than all the buildings, and better furniture than the richest Tapestry. I cannot forbear to say, Either peace to that house, or else, How beautiful are thy Tents, O Jacob, and thy gates O Israel! when I shall see Reformation enter at this door, and begin at private families, then, and not till then, shall I hope to see a blessed Church, and a flourishing State. Take this advice therefore from your unworthy Servant; set up the Standard of Piety in your Chambers, Closets, and Heart; Let all the houses of your abode, be so many Oratories, consecrated to Heaven, and presumed with the incense of daily prayers: Choose all your Servants by this Shibboleth; let them speak this dialect, and wear this Livery; that as Laban prospered the better for jacob's sake, so may you for theirs. Profane Attendants will demolish the strongest walls, and loosen the firmest rafters, and bring the greatest houses to ruin. Season the tender years of your children (when God shall send you those sweet pledges of his love) with gracious endowments, that so they may grow up as the young plants and be as the polished corners of the Temple: Let your resolution be that of Joshuahs', We and our housholà will serve the Lord. So shall your names, and memories be imbalmed in the succeeding generations of posterity, better than with all the spices of Arabia, and your family shall be built upon so sure foundations, that like Mount Zion it shall never be moved. Though our houses were as lofty as the Pyramids, and we could build our nests in the clouds, yet sin will undermine them, and bring them tumbling down, even as the worm did the gourd of Jonah, or the Beetle the eggs of the Eagle, though laid in the lap of Jupiter. But if you honour God, God will honour you: He shall set you beyond the Gun-shot of men, and devils; all the Furies in Hell shall not be able to embitter your joys, nor eclipse the Sun of your comforts.  
Stand in this posture towards the Deity;  
How twixt yourselves lets in the next place see.  
Secondly, Study each others temper, and strive to comply with the bent of one another's minds. This will create a sweet harmony, and sympathy of Affections: for there are several complexions of the mind as well as of the body. Account it the greatest victory to overcome your own passions, and the most generous magnanimity to yield to, and conceal one another's infirmities. Where iron meets with iron, there is clashing; but if iron fall upon a pack of wool, there is no noise at all; so controversies die when they meet with soft answers, and are not banded up and down by indiscretion on both sides. It was well said of him that professed he would beat his Servant, had he not been angry; and it was as well done of another, that would never take notice of any provocation, before he had first told over all the Letters of the Alphabet; knowing that time will mitigate, and cool the boiling surges of unruly passions. 'tis even unnatural to see how some Couples do even cut and mangle their own flesh, by vexing each other. The very Heathens threw out of doors the galls of such Beasts as were killed in sacrifice at Weddings, to signify that no bitterness should remain there.  
But I forget myself. I am not writing to some Nabal, some Zipporah, or Xantippe, but a pair of sweet Consorts, who have but one soul divided into both their bodies. I see no cranny of suspicion, I fear none; yet men gird their swords about them, though they fear no enemy; and 'tis no absurdity to hear a Lecture of Physic in perfect health: These directions are not for the curing of maladies, but to prevent them. Pardon me you gallant hearts! if observing many Noble Families in this Nation (which is not the least reproach of our Native Country) to be even torn, and rend asunder with Domestic discords, I wish unity, and lasting joys, without any distraction to yourselves. Alas! what distemper will there be in hands, feet, and other members, when the very vitals themselves are pestered, and swollen with ill humours? what disorder, and confusion will there be in the inferior orbs, and wheels, children and servants, when the Primum Mobile, and chief Spring itself, Husbands and Wives are out of tune with continual jarring? What peace, what goodness is to be looked for in such Houses, where Masters and Dames lay the black rods of jangling, and daily examples of naughtiness before their several Relations, and make them to sin as it were by authority?  
Give me leave to speak a word or two to you apart, and then I shall no longer interrupt your sweet embraces.  
SIR, Me thinks I can be as bold with you as if we were still reading Lectures together; and indeed your humility is the same as it was then in your minority; so far is the eminency of your birth, and fortune, from swelling you up with the bladder of Ambition. I shall not trouble you with rules of Frugality, or take upon me to direct you how to manage and steward that large portion of Temporals, which the great GOD hath cast into your lap. Only consider, the greater your portion is, the greater advantage and opportunity you have in your hands of doing good, in feeding the hungry, and promoting Religion; and the greater shall be your reward, or punishment another day. As you are free from the baseness, and idolatry of Avarice; so men in your condition who are full of earthly comforts, have need sometimes of seasonable, and faithful Memento's, that Satan tempt them not to split against the other Rock, or turn aside to the other Tropic of wasting and prodigality. This age is not ignorant of his wiles herein: He paints, and dimples the face of pleasures, and sends his Emissaries, and Proctors, I mean, evil Companions to entice and allure them, to gaming, intemperance, luxury, and to follow fantastic fashions, until they hazard the ruin of their estates, and souls to boot. How many are there in every County, who received large patrimonies from their forefathers, and yet have transmitted and bequeathed nothing but beggary to their posterity? I was once almost tempted to look upon Naboth as another Nabal, churlish and peevish in not accepting a better vineyard from A hab for his own, or the worth of it in money; until consulting with other Scriptures, Numb. 36.7. Ezek. 46.18. I found it was utterly unlawful for the children of Israel to alienate the inheritance of their Fathers. Had there been such a Law in England, we should not have seen so many Gentlemen prisoners, and Highborn beggars at this day. It is not fear of yourself, but indignation to others which hath raised me to this pitch: next, I shall return to what concerns yourself.  
Sir, your extraction is very ancient, your Allies noble, your education ingenuous; and you have met with a Lady in all these like your self: Now I need not tell you, that these thoughts must needs prompt you on to generous, and honourable erterprises; Shall such a one as I fly? said Nehemiah: shall such a one as I do any thing ignoble, and slain the fame of my Ancestors? may you say. Nay, what was not unseemly when a single person, may no ways be expedient now; for Marriage puts an addition of Honour upon the greatest Hero. Marriage is honourable in all men: some of the very Indians marry at seven years of age (if their own Stories deceive me not) lest they should be so unhappy as to die before they partake of that blessedness: others have a custom, that if any die before Marriage, they procure some man's son or daughter to be matched to the party departed, accounting the state of Marriage, as a means to bring them to happiness in another world: you see my scope; it is to wind you up to excellent employments, and high achievements from the consideration of your elevated condition. When the Romans beheld the Images of their forefathers, though in cold, and breathless Marble, and read their noble Acts in Stories, they were inflamed with a desire to imitate them. Not to go backward to former Ages, you have still before your eyes a worthy Father: an excellent pattern of temperance, gravity, affability. A loving Husband, a tender Father, a vigilant master of his Family, and every thing else; in one word, a good Christian.  
Now Sir, you are the Heir of his body; strive also to inherit the graces of his mind, that you may have as large a portion in his virtues as in his Lands. You have traveled over the greatest part of Christendom; what you have seen which is good, either in Religion, or manners, by imitation make it your own what was evil avo●d. Sad it is to see some (after great experiences of time, and moneys) to give no other testimony of their travels, besides some Antic gestures, French Fashions, or Italian Oaths; as if they had swallowed the very puddles of other Countries, and like flies, had sucked forth their corruptions: It's well too if they forsake not their first faith, by falling in love with the gaudy pageantry, and painted face of the Romish Jezebel. You have kept your integrity, 
* As the River Arethusa.  the freshness of Religion, amidst all the brackish waters of Idolatry; 
— Quamvis fluctus subterlabere Sicanos, Doris amara suam non intermiscuit undam.  and after your crossing of several Seas, have arrived to a pleasing harbour, the bosom of a gallant Spouse. Here you must set up your staff, and sit under the shade of your own 
* So justin Martyr in his Dialogue with Trypho the Jew, by Vine understands a Wife, expounding it by Psal. 128.3. Thy wife shall be as a fruitful vine.  Vine. All your scattered thoughts must now be called home, and meet in your noble Lady, as so many lines in a centre. All your acquaintance, and companions must now give you leave, to let her have the greatest share of your society and time. It would almost amount to Sacrilege, to deprive her of either, that doth so well deserve both. Let her be as the loving Hind, and pleasant Roe: Let her breasts satisfy you at all times, and be you always ravished with her Love, Prov. 5.19. Or if you will have another Epithalamium, take that, 
— Vnanimis Consortia ducite somni,  
Mutuaque alternis innectite colla lacertis.  
As the kind Vines do clasp the Elms about,  
So twist your arms and hearts, your years throughout.  
Let no cares break your sleep, and let us see  
A numerous offspring for posterity.   
I have but one wish more, to wit, that you may live with your Consort as Pomponius lived with his mother, who was never reconciled unto her, because he never fell out with her.  
Madam, your sweet disposition encourages me to this boldness, and your clemency doth further my presumption. Although, when I consider your refined parts, your excellent Library of choice Books not of Romances, but Divinity, and your great industry in reading and perusing the same, Me thinks I may save this labour: you well know, that by Creation you were made A Helper, and my charity tells me, you will always prove so, both by your counsels in distractions, your moderation in prosperity, and cheerfulness in any adversity; that as you are the delight of your Husband's eyes, so I am assured, you will prove a Crown of honour unto his head. Those Scripture-terms of obedience, and submission go harshly down with some lofty spirits, who will not take notice, in what state God and nature have placed them in. But you are a Friend of order, and will be contented to move in your own sphere. Woman at the first was taken neither out of the head, nor the feet of Adam, but out of his side, to show that Husband and Wife should walk hand in hand, in a sweet equality; but pardon me, I beseech you for detaining you so long from your Honoured Consort. I will now take my leave of you both, that you may take your fill of Love together; 
And cursed be their Fate that grudge to see  
Your Hearts thus linked in perfect Amity.  
When Death shall lose this Knot of your true Love,  
Then shine as glittering Stars in th' orbs above.  
I have but one wish more, accept this Mite  
From him, whose glory 'tis himself to write   
Your humble and and devoted Servant, Jo. Hinckley.  

A Prayer to be said by the same Persons.  
O Most merciful God Thou that art the fountain of all goodness, in whom all fullness dwells, from whom we acknowledge to have received even all the mercies and comforts which we enjoy; Teach us we beseech thee, to look up towards thee, with hearts brimful of thankfulness for the same; and make us look downward upon ourselves with all care and circumspection, that proportionably to the engagements of thy great Love, we may adorn both our own lives and thy Gospel. Make us to walk wisely, soberly, and devoutly all our days, that we may shine as lights in the World, in the midst of a crooked and perverse generation, and may be constant and faithful unto the●, in these days of Apostasy and Rebellion. As thou hast been pleased by thy providence to call us into the Honourable estate of Matrimony, so do thou sanctify us by thy Spirit, by giving us frames of heart suitable and fitting for this condition. Enrich us by thy grace, that we may perform the duties, enjoy the comforts, under go the cares, and resist the temptations which accompany this estate. Make us the means to further each other in the great business of our everlasting salvation. Grant good god, that as thou hast plentifully bestowed on us the gifts of thy lief hand; so thou wouldst also give us the blessings of thy right hand; make us as gold tried in the fire, that we may be rich towards thee: Cloth us with the Wedding garment of thy Son's Righteousness. O let Jesus Christ be made unto us wisdow; righteousness; sanctification, and redemption: Be thou, O Lord, a Head and a Husband unto us both; Contract, and espouse us to thyself, by the earnest and Love-tokens of thy Spirit here, that we may be fully married to thyself in thy own Kingdom of glory hereafter, and all this we beg upon the Account of Jesus Christ, Amen.  
FINIS.    

A Catalogue of Books Printed for, and to be sold by Richard Davis at his shop near Oriell College in Oxford.  
A Paraphrase, and Annotations upon all the Books of the New Testament, by Hen. Hammond D. D. in folio.  
The Practical Catechism, with all other English Treatises of Hen. Hammond. D. D. in two volumes in 4ᵒ.  
Dissertationes quatuor quibus Episcopatus Jura ex S. Scriptures & Primaeva Antiquitate adstruuntur, contra sententiam D. Blondelli & aliorum, Authore Henrico Hammond, in 4ᵒ.  
A Letter of Resolution to six Quaerier, in 12ᵒ.  
Certain Sermons and Letters of Defence and Resolution to some of the late Controversies of our times, by Jasp. May. D D. in 4ᵒ.  
A view of the Threats and Punishments Recorded in the Scripture, Alphabetically composed, with some brief Observations upon several Texts, by Zach. Bogan of C. C. C. in Oxon, in 8ᵒ.  
Fides Apostolica, or, A Discourse asserting the received Authors and Authority of the Apostles Creed: together with the Grounds and Ends of the Composing there● of by the Apostles, the sufficiency there of for the Rule of Faith, etc. With a double Appendix, 1. Touching the Athanasian, 2. The Nicene Creed: by George Ashwell, B. D. in 8ᵒ.  
Ailmeri Musae Sacrae, seu Ionas, Jermiae Threni, & Daniel Graecè redditi carmine, in 8ᵒ.  
Ad Grammaticen ordinariam supplementa quaedam. Editio 2. multis auctior, in 8ᵒ.  
A Guide to the Holy City, or Directions and Helps to an Holy-life, by John Reading, B. D. in 4ᵒ.  
Theses quadragesimales in Scholis Oxonii Publicis, 

viz. Quod Coeli sint Fluidi.  
viz. Quod Terra Moveatur.  
viz. Quod Terra Centrum Vniversi non sit.  
viz. Quod Luna sit Habitabilis.  
viz. Quod Radius Luminosus sit Corporeus.  
viz. Quod Sol sit Flamma.    
A Carolo Potter, in 12ᵒ.  
Contemplationes Metaphysicae ex Naturâ Rerum & rectae Ration is lumine deductae, Auctore Georg. Rieschels Bohemo, in 8ᵒ.  
The Amorous War, a Play in 4ᵒ.  
Adi●us ad Logicam, Authore Samuele Smith, in 8ᵒ.  
Elementa Logicae, Authore Edwardo Brer●wood, in 12ᵒ.  
Johan. Buridani Quaestiones in octo Libros Politicorum Aristotelis, in 4ᵒ.  
Robert. Baronii Philosophia Theologiae Ancillans, in 8ᵒ.  
The hurt of Sedition, by S. Jo. Cheek, in 4ᵒ.  
Scripture Vindicated from the misapplications of M. St. Marshal in his Sermon entitled Meroz Cursed; by Ed. Symmons, in 4ᵒ.  
The Christian Race, a Sermon on Heb. 12.1. by Tho. Barton, in 4ᵒ.  
A Sermon on the 2 of Timothy, chap. 3. v. 1, 2, 3, 4, 5. by Will. Chillingworth, in 4ᵒ.  
A Funeral Sermon on Phil. 1.23. by John Millet, in 4ᵒ.  
A Funeral Sermon on 1 Cor. 7.29, 30, 31, by Tho. Hauskins, in 8ᵒ.  
A Nomenclator of such Tracts and Ser●●ns as have been printed or trans●ted into English upon any place or book of the Holy Scripture, now to be had in the Public Library in Oxf. by Jo. Vernevill, in 12ᵒ.  
The Vaulting. Master, or the Art of Vaulting, illustrated with Sixteen brass figures, by Will, Stoaks, in 4ᵒ.  
The Mirth of a Christian Life. And the sorrows of a Wicked Life, by Zach. Bogan of C. C. C. Oxon. in 8ᵒ.  
Ramus Olivae, Concio habita ad clerum in Templo Beatae Mariae Oxon, 8ᵒ. Junii pro inchoando Termino. A Joh. Wall, T.D. & Col. Aedis Christi Praebendario, 8ᵒ.  
A brief Treatise touching the preservation of the Eyesight, by Walter Baley, sometimes Fellow of N. College, Regius professor in Physic, and Physician to Queen Elizabeth, in 8ᵒ.  
Essays and Observations, wherein many of the humours and diseases of the age are discovered and characterized, by a student in Theology, in 8ᵒ.  
Portae Mosis, sive Differtationes aliquot à R. Mose Maimonide suis in Varias Mishnaioth sive textus Talmudici parts, Commen●oriis praemissae, quae ad universam ferè Judae●rum disciplinam aditum operiunt. Nunc primum Arabicè prout ab ipso Autore conscrip●ae sunt, & Latin ●ditae. una cum Appendice Notarum Miscellanea, operâ & study Edvardi Pocockii Linguarum Hebraicae & Arabicae in Acad●mia Oxon, Professoris, in 4ᵒ.  
Idea Trigonometriae Dem●● stratae. Item Praelectio de Cometis. Et Inquisitio in Bullialdi Astronomiae Philolaicae Fundamenta, Authore Setho Wardo, in Acad. Oxon. Astronomiae Professore Saviliano, in 4o.  
— In Thomae Hobbii Philosophiam exercitatio Epistolica, 8ᵒ.  
Delphi Phoenicizantes, five, Tractatus, in quo Graecos, quicquid apud Delphos celebre erat (se● Pythonis & Apollinis Historiam, seu Poeanica certamina, & praemia, seu priscam Templi formam atque inscriptionem, seu Tripodem, Oraculum, etc. spectes) è Josuae historiâ, Scrip●isque Sacris effinxisse rationibus haud inconcinnis oftenditur, etc. Authore Edm. Dickinsono, Med. Doc. & Mertonensis Colleg. Socio, in 8ᵒ.  
Logicae Artis Compendium, Editio 5. Authore Rob. Sanderson, Coll. Lincoln, in almâ Oxoniensi quondam Socio, & in Eadem Academia Sacrae Theologiae postea Professore Regio, 12ᵒ.  
A Paraenesis, or seasonable Exhortatory to all true sons of the Church of England; wherein is inserted a Discourse of Heresy, in defence of our Church against the Romanist, by H. Hammond, D. D. in 12ᵒ.  
Nine Books of late Controversy in defence of the Church of England, by H. Hammond, D. D. in two volumes, in 4ᵒ.  
A Christian Legacy; consisting of two parts. 

1. A Preparation for Death etc.  
2. A Consolation against Death etc.   by Edw. Hyde, D. D. sometime fellow of Tr: Col: in Camb: and late Rector Resident of Bright well in Berks, in 12ᵒ.  
A Review of the Paraphrase and Annotations on All the Books of the New Testament, by H. Hammond, D. D. in 8ᵒ.  
FINIS.